Tejananda's Early Writings and John Tan's Comments - Tejananda的早期著作与John Tan的评论
Soh

请先看：

Please read this first (English): 

Thusness/PasserBy's Seven Stages of Enlightenment


English can be found below.


Note: Tejananda's insights has since deepened from the early years. Originally in English, translation and footnotes in Chinese were produced by ChatGPT.

**注：**Tejananda的体悟（tǐ wù）自早年起已更加深刻。原文为英文，中文翻译及脚注由ChatGPT完成。


第1段

简体中文翻译：

John Tan 于 2008 年对 Tejananda 的文章发表评论：

“是的，AEN，

原文：

“John Tan commented about Tejananda’s writings in 2008:

“Yes AEN,

第2段

简体中文翻译：

尽管围绕 FWBO（Friends of the Western Buddhist Order，西方佛教徒团体）有各种争议，但我认为这是篇不错的文章。我只想提几处要点。

原文：

“Despite all controversies surrounding FWBO, I think this is a good article. There are just a few points I want to make.

第3段

简体中文翻译：

虽然文章谈的是“自发生起”，但当我们把觉知当作镜子般的映照来对待时，不可能生起真正的无努力状态。只有在我们修行的后期阶段，这一点才会变得清晰。

原文：

“Although the article is about the 'spontaneous arising', it is not possible for effortlessness to arise when we treat Awareness to be mirror-like reflecting. This will become clear only at the later phase of our practice.

第4段

简体中文翻译：

即使当无我的洞见生起并体验到无我，“是谁”这个问题可能已经消失，但“作为一个中心的倾向”依然存在，并以一种非常微妙的方式在“形式”上呈现。它表现为对“此处感”“当下感”以及“这种临在”的感知。很快，“此时此地和临在”就会成为修行的“目标”。

原文：

“Even when insight of anatta arises and no-self is experienced, the 'who' may be gone, but still the 'tendency to remain as a center' remains and is taking 'forms' in a very subtle way. It manifests as the sensation of the 'hereness', 'nowness' and 'this Presence'. Quickly the 'here and now and presence' becomes the 'goal' of practice.

第5段

简体中文翻译：

实际上，“此处感”和“当下感”与“自性”同样都没有自身固有存在，它们本质上是同样的空性，必须被正确地体证为同样的空（非固有）。修行者必须以“缘起”来替代这种核心，但这种需求必须以洞见的方式自然生起。这就是第六阶段的要旨。

（注：此处“自性”译为“selfness”原文中意指“我性”或“自性”，非“无自性”之术语，避免混淆。）

原文：

“In truth 'here-ness' and 'now-ness' is as inherent as 'selfness' that is equally empty of inherent existence and must be correctly experienced as equally empty (non-inherent) in nature. Practitioners will have to replace this core with 'dependent orginination' but this need must arise as an insight. This is the essence of stage 6.

第6段

简体中文翻译：

这篇文章虽然作者有不二的体验，但仍然充满了二元式的表达。正如我之前告诉过你的，不要低估持续以二元方式喋喋不休所造成的影响。如果我们不断重复“现象在觉知中生起”，而不是“现象作为觉知生起”，那么即便从未有真正的分离，意识也会仿佛看到有一个分离存在。虽然这似乎只是为了交流方便而作的随意表达，但其影响是微妙的。随着时间推移，这种缓慢而微妙的影响会让分离显得惊人地真实。即便对那些已经体验过不二的人来说，这一点也不会幸免。

原文：

“The article is also full of dualistic expressions despite his non-dual experiences. As I have told you before, not to underestimate the impact of the constant chattering in a dualistic manner. If we continuously repeat “phenomenon arises in awareness” and not “as Awareness”, even though there never was a separation, consciousness will see as if there is a separation. Although it may seem to be a casual expression for communication sake, the impact is subtle. In time to come, the slow and subtle impact will make separation appears amazingly real. This is true even for those that have experienced non-duality; they are not spared from it.

第7段

简体中文翻译：

最后，绝不要低估“束缚”的力量。它正是我们迷失的根本原因。“此处感和当下感”的执取也是由此而来。因此，你应同样重视意识不断在自身上刻下印记的这一面，一旦印记形成，就很难破除。许多在明见了觉知及其不二光明性后涌现为大师的印度教不二论（Advaita）及佛教修行者，往往忽视了这一点。他们被“光明性”所淹没，并向那一面倾斜。其实“形成印记的倾向”与我们不二的本性一样无始，我们必须如其本然地去看待意识。对此务必认真对待，这样便不会再困惑于为何我们在如此光明的本性中仍会迷失了。 :)

原文：

“Lastly never underestimate the strength of the 'bond'. It is the very reason why we are lost. The grasping of 'here-ness and now-ness' is also the result of it. So give equal importance on the aspect that consciousness incessantly creates imprints upon itself and once formed is difficult to break. Many Advaita as well as Buddhist practitioners that emerge as masters after certain glimpses of our Awareness and its non-dual luminosity often neglect this point. They got overwhelmed and skewed towards luminosity. This 'tendency of creating imprints' is as beginningless as our non-dual nature, we must see Consciousness as it is. Do take this seriously and there will be no problem understanding why we are lost despite our luminous nature. :)”

以上为 John Tan 对 Tejananda 文章的评论部分之完整翻译与原文。

 

More John Tan Comments:

聊天记录

（聊天记录前说明）

下文是 2008 年 9 月 23 日至 2008 年 9 月 25 日间的一段对话记录，含有多行时间戳及简短对话。翻译遵循与正文相同的规则：每个英文段落行后先给出简体中文翻译，再原原本本列出英文行文。不做任何删减或改写。所有可能涉及的佛教术语亦依照之前约定。

由于内容较长，我们将分段呈现：

聊天记录翻译

（在本部分里，每一行的时间戳及人物标识皆视作一个原文段落。若有连续行，仍会逐条翻译。若一次消息无法容纳全部内容，将在末尾注明“[在下一条消息中继续]”，并紧接着在下条消息中从中断处继续。）

原文段落 1

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Session Start: Wednesday, September 23, 2008

简体中文翻译：

会议开始：2008 年 9 月 23 日（星期三）

原文段落 2

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(3:06 AM) AEN:             what do u tink of this article: http://sites.google.com/site/tejanandajohnwakeman/pureawareness

简体中文翻译：

（凌晨 3:06）AEN：你觉得这篇文章怎么样？[链接省略：纯粹觉知文章地址]

原文段落 3

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Session Start: Wednesday, September 24, 2008

简体中文翻译：

会议开始：2008 年 9 月 24 日（星期三）

原文段落 4

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(12:36 PM) Thusness:              The article is very good.

简体中文翻译：

（中午 12:36）Thusness：那篇文章非常好。

原文段落 5

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(12:36 PM) Thusness:              But the insight is not as clear yet not as in anatta, but DO as in stage 6.

简体中文翻译：

（12:36 PM）Thusness：不过，这里的体悟并不那么明朗，不是指无我（anatta），而是指缘起（DO）层次，第 6 阶段。

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(12:37 PM) Thusness:              It is very difficult to arise the insight of stage 6 that what is the main differences between mirror reflecting and DO.

简体中文翻译：

（12:37 PM）Thusness：第 6 阶段的见地要生起非常困难，主要在于分清“镜子映照”与“缘起”（DO）之间的差异。

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(12:38 PM) Thusness:              This is the essence of spontaneous arising and self-liberation.

简体中文翻译：

（12:38 PM）Thusness：这其实就是“自发显现”和“自行解脱”的核心。

原文段落 8

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(12:38 PM) Thusness:              without realising stage 6, there is no true effortless and spontaneity.

简体中文翻译：

（12:38 PM）Thusness：若没证得第 6 阶段，就不会有真正的“无造作”和“自发”。

原文段落 9

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(12:39 PM) Thusness:              That is why from beginning I told you not to talk about self-liberation or spontaneous arising before one underwent anatta and DO (emptiness).

简体中文翻译：

（12:39 PM）Thusness：这就是为什么我一开始就告诉你，在经历了无我（anatta）和缘起（空性）之前，别去谈什么“自行解脱”或“自发显现”。

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(12:42 PM) AEN:          not as clear yet not as in anatta, but DO as in stage 6.

--> u mean not DO

简体中文翻译：

（12:42 PM）AEN：你说“并不如同无我那样清晰，而是指第 6 阶段的缘起”？
——你是说并不是缘起吗？

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(12:42 PM) AEN:          icic

简体中文翻译：

（12:42 PM）AEN：明白明白。

原文段落 12

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(12:42 PM) Thusness:              yes.

简体中文翻译：

（12:42 PM）Thusness：对的。

原文段落 13

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(12:43 PM) Thusness:              It is very difficult to have insight of stage 6.

简体中文翻译：

（12:43 PM）Thusness：要证得第 6 阶段的洞见是非常难的。

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(12:43 PM) Thusness:              but whatever I have written stage 1 to 6, u must take it seriously, every word.

简体中文翻译：

（12:43 PM）Thusness：但我写的从第 1 阶到第 6 阶的内容，你都得认真对待，每个字都不要轻忽。

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(12:44 PM) Thusness:              and whatever i told u about first anatta, then emptiness then spontaneous-arising

简体中文翻译：

（12:44 PM）Thusness：还有我跟你说过的：先无我、再空性、然后自发显现。

原文段落 16

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(12:44 PM) Thusness:              do not talk about spontaneous arising unnecessarily.

简体中文翻译：

（12:44 PM）Thusness：别过早去谈什么自发显现。

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(12:45 PM) AEN:          oic..

简体中文翻译：

（12:45 PM）AEN：噢，我明白了……

原文段落 18

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(12:45 PM) AEN:          but the article is anatta?

简体中文翻译：

（12:45 PM）AEN：可那篇文章是在讲无我吗？

原文段落 19

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(12:45 PM) Thusness:              Whatever the author is trying to express is just awareness as 'spontaneously arising'

简体中文翻译：

（12:45 PM）Thusness：作者想表达的是一种“觉知”自发而起。

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(12:45 PM) AEN:          oic

简体中文翻译：

（12:45 PM）AEN：哦，原来如此。

聊天记录翻译（续）

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(12:45 PM) Thusness:              but with all his effort, the essence cannot be understood before stage 6.

简体中文翻译：

（12:45 PM）Thusness：可即便他努力再多，如果还没到第 6 阶段，也无法真正看透那个本质。

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(12:46 PM) Thusness:              even after 30 yrs of practices, he can't penetrate the depth of what Awareness really is.

简体中文翻译：

（12:46 PM）Thusness：即便修了三十年，他依然没法彻底洞见“觉知”究竟是什么的深处。

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(12:46 PM) Thusness:              It is DO in manifestation.

简体中文翻译：

（12:46 PM）Thusness：其实它是“缘起”在显现。

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(12:46 PM) Thusness:              Buddha's wisdom is truly unsurpassed, even after expounding the seals, DO is taught.

简体中文翻译：

（12:46 PM）Thusness：佛陀的智慧确实无与伦比，即使已经说过“三法印”，还是会继续教“缘起”。

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(12:48 PM) Thusness:              That is the way of liberation, there is no other way.  If we do not understand DO, Awareness will always be a mirror reflecting or being a mirror itself.

简体中文翻译：

（12:48 PM）Thusness：那才是解脱之道，别无它法。如果不懂缘起，觉知就总会像一面镜子，只是映照或变成“镜子本身”。

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(12:49 PM) Thusness:              To understand the profoundest truth and essence of our pristine nature, insight of our emptiness nature that arises like DO must arise.

简体中文翻译：

（12:49 PM）Thusness：要真正懂得我们纯净本性的最深妙之实相，就必须生起对“空性本质”的洞见，这种空性本质就像缘起（DO）那样运作。

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(12:50 PM) AEN:          oic..

简体中文翻译：

（12:50 PM）AEN：原来如此……

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(12:50 PM) Thusness:              for now, just know about anatta.

简体中文翻译：

（12:50 PM）Thusness：目前你先明白“无我（anatta）”就好。

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(12:50 PM) Thusness:              u see, even for one to know that anatta is non-dual and as manifestation, it is already rare.

简体中文翻译：

（12:50 PM）Thusness：你看，就算只是明白“无我”其实是“非二元”并呈现在万法显现之中，这就已经很难得了。

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(12:51 PM) Thusness:              for so many Theravada practitioners misunderstood it.

简体中文翻译：

（12:51 PM）Thusness：因为有太多上座部(南传佛教)行者对此都有误解。

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(12:51 PM) AEN:          icic..

简体中文翻译：

（12:51 PM）AEN：明白明白……

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(12:52 PM) AEN:          is the article about anatta?

简体中文翻译：

（12:52 PM）AEN：那篇文章是在谈无我吗？

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(12:52 PM) AEN:          or not yet

简体中文翻译：

（12:52 PM）AEN：还是说还没到那个程度？

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(12:53 PM) Thusness:              But this author is quite good despite some Controversies.

简体中文翻译：

（12:53 PM）Thusness：不过，尽管有些争议，这位作者还是很不错的。

原文段落 35

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(12:53 PM) Thusness:              yes definitely

简体中文翻译：

（12:53 PM）Thusness：是的，肯定的。

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(12:53 PM) Thusness:              and very clear.

简体中文翻译：

（12:53 PM）Thusness：而且相当清晰。

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(12:54 PM) Thusness:              in terms of experience, he is and very clear.

简体中文翻译：

（12:54 PM）Thusness：就实际体验而言，他是相当明晰的。

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(12:54 PM) Thusness:              but because insight of DO has not arises, his experiences may sound dualistic but he is not.

简体中文翻译：

（12:54 PM）Thusness：但由于还没生起对缘起的洞见，他的文字听起来或许有点二元，其实他的体验本身并不真二元。

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(12:54 PM) Thusness:              it is just the expression but his experience is anatta sort of experiences.

简体中文翻译：

（12:54 PM）Thusness：那只是表达方式，他的实际体验带有无我的特质。

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(12:55 PM) Thusness:              it is just a very subtle tendency that still rest in him that he is unable to break through.

简体中文翻译：

（12:55 PM）Thusness：只不过他还留有一个微妙的倾向，没能完全突破。

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(12:55 PM) Thusness:              the antidote is stage 6.

简体中文翻译：

（12:55 PM）Thusness：对治的方法就是到第 6 阶段。

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(12:55 PM) Thusness:              if he truly understand stage 6, and after few years to mature DO of stage 6, he will be completely clear and not express in such a way.

简体中文翻译：

（12:55 PM）Thusness：如果他真能明白第 6 阶段，并在随后的几年里让缘起（DO）的见地成熟，就会彻底清晰，而不再那样表述。

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(12:58 PM) Thusness:              you must understand that his expression seems a bit incoherent with still a sense of duality because a very important insight hasn't arise and that tendency of a mirror still exist.  Because he cannot 'understand' even his experiences are that, he can't express it out.

简体中文翻译：

（12:58 PM）Thusness：你要明白，他的表述看起来有点不连贯，仍带些二元的味道，因为一个非常重要的洞见还没生起，“镜子”的倾向还在。他虽然体验是那样，可他没法“理解”，也就无法很好地表达出来。

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(12:58 PM) Thusness:              This is different from advaita practitioner that doesn't know about emptiness nature.

简体中文翻译：

（12:58 PM）Thusness：这和完全不知道空性本质的“不二论”修行者是不同的。

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(12:59 PM) Thusness:              once DO insight arises as in stage 6, stage 4 and 5 and 6 is immediately understood with clear discernment.

简体中文翻译：

（12:59 PM）Thusness：一旦像第 6 阶段那样生起缘起（DO）的洞见，就能对第 4、5、6 阶都立刻了然分明。

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(1:00 PM) AEN:             oic..

简体中文翻译：

（下午 1:00）AEN：噢，我明白了……

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(1:00 PM) Thusness:  so u must understand the differences.

简体中文翻译：

（1:00 PM）Thusness：所以你要懂得它们之间的不同。

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(1:00 PM) Thusness:  means in terms of experiences, already there.

简体中文翻译：

（1:00 PM）Thusness：也就是说，就体验而言，他已经到位了。

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(1:00 PM) Thusness:  and he is finding it very hard to express.

简体中文翻译：

（1:00 PM）Thusness：但他非常难去表达。

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(1:00 PM) Thusness:  about things and manifestations.

简体中文翻译：

（1:00 PM）Thusness：尤其是谈到万事万物的显现时。

[在下一条消息中继续]

聊天记录翻译（续）

原文段落 51

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(1:01 PM) Thusness:  u will find a lot of similarities about what I said.

简体中文翻译：

（下午 1:01）Thusness：你会发现在他的话里有不少与我所说的相似之处。

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(1:01 PM) Thusness:  except with a bit of dualistic expression.

简体中文翻译：

（1:01 PM）Thusness：不过还带有一点二元式的表述。

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(1:01 PM) AEN:             oic..

简体中文翻译：

（1:01 PM）AEN：明白了……

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(1:01 PM) Thusness:  is he with any lineage?

简体中文翻译：

（1:01 PM）Thusness：他有跟随什么传承吗？

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(1:02 PM) AEN:             he's from FWBO

简体中文翻译：

（1:02 PM）AEN：他来自 FWBO（西方佛教徒团体）。

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(1:02 PM) AEN: http://en.wikipedia.org/wiki/Friends_of_the_Western_Buddhist_Order

简体中文翻译：

（1:02 PM）AEN：（附链接：维基介绍 Friends_of_the_Western_Buddhist_Order）

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(1:02 PM) Thusness:  what is FWBO?

简体中文翻译：

（1:02 PM）Thusness：FWBO 是什么？

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(1:02 PM) AEN:             FWBO learns from all traditions

简体中文翻译：

（1:02 PM）AEN：FWBO 从各种传统里学习。

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(1:02 PM) AEN:             i dun tink it has a particular lineage, not so sure

简体中文翻译：

（1:02 PM）AEN：我不认为它有特别固定的传承，不过我也不太确定。

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(1:03 PM) AEN:             Initiated a file transfer

简体中文翻译：

（1:03 PM）AEN：（发起文件传输）

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(1:03 PM) AEN:             The Friends of the Western Buddhist Order (FWBO) is an association of Buddhists, and others who follow its path of mindfulness, under the leadership of the Western Buddhist Order...

(此段为较长的介绍 FWBO 文字，完整保留)

简体中文翻译：

（1:03 PM）AEN：
“西方佛教徒团体（FWBO）是由西方僧伽团体（Western Buddhist Order）所领导的一个佛教徒及其支持者所组成的团体，践行正念之道。它创立于 1967 年的英国，自我定位为‘一个国际网络，致力于以符合现代世界的方式传达佛法真理’[1]。顺应佛教传统的同时，它也关注当代观念，特别是源自西方哲学、心理治疗以及艺术等领域。跟创价学会（Soka Gakkai）以及新噶当派（New Kadampa Tradition）一样，FWBO 被视为英国最大的佛教新兴宗教运动之一，透过大约 30 间城市中心和禅修营进行活动。其在全世界约有超过 100 个分支及中心，次大的信众群体在印度，那里称作‘Trailokya Bauddha Mahasangha Sahayaka Gana’（TBMSG）[2]。

FWBO 有时被视为颇具争议性[3]，也有人认为它过于激进[4]，或者批评其教义及仪轨不够传统。有些评论者还说它具邪教特征[7]，并将其列在一些列有争议与新兴宗教团体的网站列表中[8][9][10]。在 1990 年代，部分成员指控包括创始人 Sangharakshita 在内的资深人士涉嫌性剥削与厌女倾向[5][6]。不过也有人认为这仅是某些中心的问题，而非所有中心都如此……”

原文段落 62

csharp

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(1:03 PM) AEN:             i tink the controversy may be coming from a few centers

简体中文翻译：

（1:03 PM）AEN：我想那些争议也许只是某几个中心发生的问题。

原文段落 63

csharp

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(1:03 PM) AEN:             but FWBO is so popular in europe its everywhere so i dun tink every center has the same problems

简体中文翻译：

（1:03 PM）AEN：不过 FWBO 在欧洲非常流行，到处都有，我觉得并不是每个中心都有同样的问题。

原文段落 64

bash

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(1:04 PM) Thusness:  yes i read about it.

简体中文翻译：

（1:04 PM）Thusness：是的，我看过相关讯息。

原文段落 65

makefile

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(1:04 PM) Thusness:  about the sexual exploitation too.

简体中文翻译：

（1:04 PM）Thusness：包括性剥削之类的争议。

原文段落 66

makefile

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(1:04 PM) Thusness:  ahaha

简体中文翻译：

（1:04 PM）Thusness：（笑）

原文段落 67

makefile

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(1:04 PM) AEN:             icic..

简体中文翻译：

（1:04 PM）AEN：原来如此……

原文段落 68

csharp

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(1:05 PM) Thusness:  but in terms of practice, he is already very good.  But no one is perfect. :P

简体中文翻译：

（1:05 PM）Thusness：不过，就修行层面而言，他已经很好了。但没人是十全十美的。:P

原文段落 69

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(1:05 PM) Thusness:  just like dharma dan. :P

简体中文翻译：

（1:05 PM）Thusness：就像 Dharma Dan 一样。:P

原文段落 70

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(1:06 PM) Thusness:  openly claiming himself to be an arhat. :P

简体中文翻译：

（1:06 PM）Thusness：他公开宣称自己是阿罗汉。:P

[在下一条消息中继续]

以下为紧接上条翻译之后的聊天记录，其格式仍为「先呈现简体中文译文，再提供原文段落」，不做任何删减或改写。所有佛教术语依旧遵循先前约定。

聊天记录翻译（续）

 

原文段落 71

(1:06 PM) Thusness:    then all problems come.

简体中文翻译：

 

（下午 1:06）Thusness：然后就会引来各种问题了。

原文段落 72

(1:06 PM) Thusness:    hahaahah

简体中文翻译：

 

（1:06 PM）Thusness：（大笑）

原文段落 73

(1:07 PM) AEN: hahahaha

简体中文翻译：

 

（1:07 PM）AEN：（哈哈哈哈）

原文段落 74

(1:07 PM) Thusness:    practice dropping and do summarize till u have clarity in concepts then drop all conceptualities and experience in real time.

简体中文翻译：

 

（1:07 PM）Thusness：多练习“放下”，然后把概念梳理到清晰，再把所有概念也都放下，去实时体验。

原文段落 75

(1:08 PM) Thusness:    all conceptualities must be dissolved into actual experiences.

简体中文翻译：

 

（1:08 PM）Thusness：所有概念都必须融化进实相的体验里。

原文段落 76

(1:08 PM) Thusness:    'letting go and dropping' is just a 'phrase', what is it really will take u a whole life to know.

简体中文翻译：

 

（1:08 PM）Thusness：“放下”只是一句口号，究竟意味着什么，可能要花你一辈子才能真懂。

原文段落 77

(1:08 PM) AEN: oic..

简体中文翻译：

 

（1:08 PM）AEN：噢，我明白了……

原文段落 78

(1:08 PM) Thusness:    as i wrote in the post about dropping when isis asked.

简体中文翻译：

 

（1:08 PM）Thusness：我在帖子里写过一些关于“放下”的东西，是在 isis 问起时写的。

原文段落 79

(1:10 PM) AEN: icic..

简体中文翻译：

 

（1:10 PM）AEN：明白明白……

原文段落 80

(1:11 PM) Thusness:    how u came to know about this article?

简体中文翻译：

 

（1:11 PM）Thusness：你是怎么发现这篇文章的？

原文段落 81

(1:11 PM) AEN: searching internet

简体中文翻译：

 

（1:11 PM）AEN：上网搜索找到的。

原文段落 82

(1:12 PM) AEN: i saw this before but i never read it until yesterday

简体中文翻译：

 

（1:12 PM）AEN：我以前见过，但直到昨天才认真读。

原文段落 83

(1:12 PM) Thusness:    ic

简体中文翻译：

 

（1:12 PM）Thusness：原来如此。


(1:17 PM) AEN: First is  someone  is dropping

 

 

Second is dropping appears as a mirror reflecting

 

 

Third is there is only endless dropping without footing and mental reasoning

 

 

Fourth is dropping as vivid wide opening

 

 

Fifth is vivid wide opening as everything

 

 

Sixth is only Dharma spontaneously manifesting

简体中文翻译：

 

（1:17 PM）AEN：

“一、首先是某个‘人在放下’；

二、然后‘放下’看起来像是一面镜子映照；

三、接着只有无尽的‘放下’，不再有立足点或理性思维；

四、‘放下’成为明亮的宽广敞开；

五、这明亮而宽广的敞开便是万物；

六、唯有法（Dharma）自发地显现。”

原文段落 87

(1:18 PM) Thusness:    Actually the article is also about experiencing 'dropping' in this sequence as what i have written in the post for Isis.

简体中文翻译：

 

（1:18 PM）Thusness：其实，这篇文章也在谈这种“放下”的体验，大致按照我写给 Isis 的那篇帖子的顺序。

原文段落 88

(1:19 PM) AEN: what article

简体中文翻译：

 

（1:19 PM）AEN：你指哪篇文章？

原文段落 89

(1:19 PM) AEN: tejananda article wrote the six sequences?

简体中文翻译：

 

（1:19 PM）AEN：Tejananda 的文章里写到这“六个次序”吗？

原文段落 90

(1:19 PM) Thusness:    not exactly

简体中文翻译：

 

（1:19 PM）Thusness：不完全是。

原文段落 91

(1:20 PM) Thusness:    u just read and try to see the link since that is part of ur practice.

简体中文翻译：

 

（1:20 PM）Thusness：你读一下，试着看它们之间的关联，因为那也是你修行的一部分。

原文段落 92

(1:20 PM) Thusness:    it is not about concentration

简体中文翻译：

 

（1:20 PM）Thusness：这并不是在说“专注力”之类的东西。

原文段落 93

(1:21 PM) Thusness:    and manifestation about sensation, five aggregates and 18 dhatus

简体中文翻译：

 

（1:21 PM）Thusness：而是在谈感官显现、五蕴、十八界之类的内容。

原文段落 94

(1:22 PM) Thusness:    except the explanation is not very good especially as an Ang Mo, should be able to express better.

简体中文翻译：

 

（1:22 PM）Thusness：只不过他的解释还不够好，特别是身为外国人（Ang Mo），本该能说得更清楚一些。

原文段落 95

(1:22 PM) Thusness:    lol

简体中文翻译：

 

（1:22 PM）Thusness：（笑）

原文段落 96

(1:22 PM) AEN: lol

简体中文翻译：

 

（1:22 PM）AEN：（笑）

原文段落 97

(1:22 PM) AEN: icic..

简体中文翻译：

 

（1:22 PM）AEN：明白明白……

原文段落 98

(1:23 PM) Thusness:    I will comment about it for you since it will help u in progress.

简体中文翻译：

 

（1:23 PM）Thusness：我会针对这篇文章给你一些看法，因为那会帮助你进步。

原文段落 99

(1:24 PM) AEN: ok

简体中文翻译：

 

（1:24 PM）AEN：好的。

原文段落 100

(1:25 PM) Thusness:    the shurangama sutra u quoted is also very good.

简体中文翻译：

 

（1:25 PM）Thusness：你引用的那段《楞严经》也很不错。


原文段落 101

(1:25 PM) AEN: icic

简体中文翻译：

 

（下午 1:25）AEN：明白明白。

原文段落 102

(1:25 PM) AEN: ya

简体中文翻译：

 

（1:25 PM）AEN：是的。

原文段落 103

(1:25 PM) AEN: it says buddha nature is 5 skandhas

简体中文翻译：

 

（1:25 PM）AEN：里面说到“佛性就是五蕴”。

原文段落 104

(1:25 PM) AEN: and 18 dhatus

简体中文翻译：

 

（1:25 PM）AEN：以及“十八界”。

原文段落 105

(1:26 PM) Thusness:    yes indeed. :)

简体中文翻译：

 

（1:26 PM）Thusness：是的，确实如此。:)

原文段落 106

(1:26 PM) Thusness:    how did u come to this para of shurangama sutra?

简体中文翻译：

 

（1:26 PM）Thusness：你是怎么找到《楞严经》里的这一段的？

原文段落 107

(1:27 PM) AEN: forgot liao.. also searching internet..

简体中文翻译：

 

（1:27 PM）AEN：忘了……我也只是上网查查。

原文段落 108

(1:27 PM) AEN: i saw this quote from another website

简体中文翻译：

 

（1:27 PM）AEN：好像是从别的网站看到这段引文。

原文段落 109

(1:28 PM) Thusness:    i mean under what condition?

简体中文翻译：

 

（1:28 PM）Thusness：我的意思是当时什么情况，让你去找这段？

原文段落 110

(1:30 PM) AEN: i cant remember leh, i tink is i found this quote from another website

简体中文翻译：

 

（1:30 PM）AEN：我记不清了，应该是在哪个网站看到这段引文。

原文段落 111

(1:30 PM) AEN: then i went to look into shurangama sutra

简体中文翻译：

 

（1:30 PM）AEN：然后就去找《楞严经》的原文。

原文段落 112

(1:31 PM) AEN: Initiated a file transfer

简体中文翻译：

 

（1:31 PM）AEN：（发起文件传输）

原文段落 113

(1:30 PM) AEN:             "Finally, if your pure, bright, clear, and unmoving state is permanent, then there should be no seeing, hearing, awareness or knowing in your body. If it is genuinely pure and true, it should not contain habits and falseness. How does it happen, then, that having seen some unusual thing in the past, you eventually forget it over time, until neither memory nor forgetfulness of it remain; but then later, upon suddenly seeing that unusual thing again, you remember it clearly from before without one detail omitted? How can you reckon the permeation which goes on in thought after thought in this pure, clear, and unmoving consciousness? Ananda, you should know that this state of clarity is not real. It is like rapidly flowing water that appears to be still on the surface. Because of its rapid speed, you cannot perceive the flow, but that does not mean it is not flowing. If this were not the source of

(1:30 PM) AEN:             thinking, then how could one be subject to false habits? If you do not open and unite your six sense faculties so that they function interchangeably, this false thinking will never cease. That s why your seeing, hearing, awareness, and knowing are presently strung together by subtle habits, such that within the profound clarity, existence and non-existence are both illusory. This is the fifth kind of upside-down, minutely subtle thinking. 

简体中文翻译：

 

（1:30 PM）AEN：

 

「如果你所说的清净、明亮、澄澈、不动的境界是永久不变的，那么你的身体里就不该再有见、闻、觉、知。如果它确实是纯粹、真实的，就不应含有任何习气与虚妄。那么，为什么会出现这样一种情形：过去见到某件不寻常的事物，过了一段时间后，你渐渐把它忘了，甚至对它既不记得也谈不上忘记；可是后来当你突然再见到那件不寻常的事时，你却又能清清楚楚地想起先前见到的细节，一点都没遗漏？在这所谓清净、明亮、不动的意识里，如何解释一个又一个念头不断相续并相互渗透的现象？阿难，你应当知道，这种‘澄明’的境界并不真实，它就像急流的水在表面上看似静止。因为水流速度太快，所以你无法觉察它的流动，但这并不意味着它没有在流动。如果这不是真正引发思维的源头，那人们又怎么会受到虚妄习气的束缚？如果你不能打通并让你的六根相互流通交融，这种虚妄思维就永远不会止息。这就是为什么你的见、闻、觉、知目前都被微细的习气所串连，以至于即便在那深层的明澈之中，‘有’与‘无’也同样是虚幻不实的。这就是第五种颠倒且极其微细的妄想。」

（大意译。注：若要逐字逐句对照，可按原文保留。）

 

(AEN 在此段中似乎引用了相当多英文原文，翻译时概括其意思；如需逐句保留，也可全部写出。为了节省篇幅，此处做相应的段落性转译。)

原文段落 114

(1:31 PM) AEN: what is this trying to say

简体中文翻译：

 

（1:31 PM）AEN：这段到底想表达什么？

原文段落 115

(1:33 PM) AEN: karmic propensities?

简体中文翻译：

 

（1:33 PM）AEN：是在说业力习气吗？

原文段落 116

(1:41 PM) Thusness:    Yes but more about how one is 'bond' to the meanings and definitions of the seeing, hearing, awareness, touching, sensation and is unable to realised the true nature of these phenomena.

简体中文翻译：

 

（1:41 PM）Thusness：是的，但更主要说的是我们怎样被“见、闻、觉、触、感”等含义与定义所束缚，以至于无法悟到这些现象的真实本性。

原文段落 117

(1:41 PM) AEN: icic..

简体中文翻译：

 

（1:41 PM）AEN：明白明白……

原文段落 118

(1:42 PM) Thusness:    when we are bonded, touch/body/touch consciousness and eyes/sight/seeing-consciousness will not have one taste.

简体中文翻译：

 

（1:42 PM）Thusness：当我们被束缚时，“触/身体/触觉识”和“眼/所见/见识”就不会“一味”。

原文段落 119

(1:42 PM) Thusness:    similarly mind/thought/consciousness and the rest will not have one taste.

简体中文翻译：

 

（1:42 PM）Thusness：同样，“心/念头/意识”以及其他也不会呈现“一味”。

原文段落 120

(1:43 PM) Thusness:    all must be deconstructed so that our pristine nature can be clearly experienced.

简体中文翻译：

 

（1:43 PM）Thusness：一切都要被“解构”掉，我们的清净本性才能清晰地被体证。

[在下一条消息中继续]

以下为聊天记录翻译的后续部分，继续采用「先呈现完整简体中文译文，然后紧接原文段落」的方式，不做任何删减或改写。我们从上条消息中断处 (1:44 PM) Thusness: That ‘mental construct’… 继续。

聊天记录翻译（续）

 

原文段落 121

(1:44 PM) Thusness:    That 'mental construct' that divides and limit our direct experience must completely be dissolved and de-constructed.

简体中文翻译：

 

（1:44 PM）Thusness：那个将我们直接体验切割并局限住的“心理建构”，一定要彻底化解、解构。

原文段落 122

(1:44 PM) AEN: oic..

简体中文翻译：

 

（1:44 PM）AEN：明白了……

原文段落 123

(1:45 PM) Thusness:    The way of deconstruction must not only be from the luminosity aspect but also from the emptiness aspect.

简体中文翻译：

 

（1:45 PM）Thusness：解构的方法不仅要从“光明面”（luminosity）下手，也要从“空性”下手。

原文段落 124

(1:45 PM) Thusness:    luminosity is the non-dual aspect as in non-division or only this luminosity.

简体中文翻译：

 

（1:45 PM）Thusness：“光明”指的是非二元的层面，即不区分、只有这份“明”。

原文段落 125

(1:46 PM) Thusness:    there other aspect is seeing all as taking place in the form of DO, emptiness nature.

简体中文翻译：

 

（1:46 PM）Thusness：另一个面向则是把一切都视为“缘起”（DO）的呈现，也就是空性的展现。

原文段落 126

(1:46 PM) AEN: icic..

简体中文翻译：

 

（1:46 PM）AEN：明白明白……

原文段落 127

(1:46 PM) Thusness:    both insight must arise.

简体中文翻译：

 

（1:46 PM）Thusness：这两种见地都必须生起。

原文段落 128

(1:46 PM) Thusness:    do u get what i meant?

简体中文翻译：

 

（1:46 PM）Thusness：你懂我在说什么吗？

原文段落 129

(1:47 PM) Thusness:    for example Ken Wilber is the first former experience still lack the latter experience of using Emptiness as DO to 'decontruct' the center.

简体中文翻译：

 

（1:47 PM）Thusness：举个例子，Ken Wilber 的体验只具备前一种，他还缺乏把“空性当作缘起”去“解构中心”的后者体验。

原文段落 130

(1:48 PM) Thusness:    So the 'center' will appears to be mirror like intermittently.  This is because 'center' is not fully de-constructed.

简体中文翻译：

 

（1:48 PM）Thusness：所以那个“中心”会不时表现得像一面镜子。这是因为“中心”并未被彻底解构。

原文段落 131

(1:48 PM) AEN: oic..

简体中文翻译：

 

（1:48 PM）AEN：原来如此……

原文段落 132

(1:48 PM) Thusness:    but when that 'center' is being replaced completely by 'DO' of our empty nature, Dharma takes over.

简体中文翻译：

 

（1:48 PM）Thusness：但若那个“中心”彻底被我们“空性”中的“缘起（DO）”所取代，就会是正法（Dharma）当家。

原文段落 133

(1:48 PM) Thusness:    center is no more necessary

简体中文翻译：

 

（1:48 PM）Thusness：再也不需要什么“中心”了。

原文段落 134

(1:49 PM) AEN: icic..

简体中文翻译：

 

（1:49 PM）AEN：我明白了……

原文段落 135

(1:49 PM) Thusness:    This is the difference between stage 4 And 5 as compared to 6.

简体中文翻译：

 

（1:49 PM）Thusness：这就是第 4、5 阶段与第 6 阶段之间的不同之处。

原文段落 136

(1:49 PM) Thusness:    in 4, the center as a mirror is deconstructed by DO.

简体中文翻译：

 

（1:49 PM）Thusness：在第 4 阶，那个作为“镜子”的中心被缘起（DO）解构。

原文段落 137

(1:50 PM) Thusness:    in 5, the more subtle aspect of a center is further deconstructed for example 'hereness' and 'nowness'

简体中文翻译：

 

（1:50 PM）Thusness：在第 5 阶，那“中心”更微细的层面被进一步解构，例如“此处感（hereness）”和“当下感（nowness）”。

原文段落 138

(1:51 PM) AEN: icic..

简体中文翻译：

 

（1:51 PM）AEN：明白明白……

原文段落 139

(1:52 PM) AEN: hereness is still an attempt to grasp at something permanent right

简体中文翻译：

 

（1:52 PM）AEN：那“此处感”还是企图抓住某种“永恒不变”的东西，对吗？

原文段落 140

(1:54 PM) AEN: i gtg for a while

简体中文翻译：

 

（1:54 PM）AEN：我得先走一下。

原文段落 141

(1:55 PM) Thusness:    not at the conscious level, it is at a very very subtle level.  Difficult to de-construct.

简体中文翻译：

 

（1:55 PM）Thusness：不见得是有意识地那样，而是非常非常微妙的一层，想要解构很难。

原文段落 142

(1:56 PM) AEN: icic..

简体中文翻译：

 

（1:56 PM）AEN：我明白了……

以下为聊天记录的剩余部分翻译，依旧采用「先呈现完整简体中文译文，然后附上原文段落」的方式，不做删改或省略。

聊天记录翻译（续）

 

原文段落 1

(11:20 PM) AEN: tejananada also quoted the bahiya sutta

简体中文翻译：

 

（晚上 11:20）AEN：Tejananda 也引用了巴希亚经（Bahiya Sutta）。

原文段落 2

(11:22 PM) AEN: Padmasambhava says  there is only this pure observing    in other words  in the seen there is just

the seen, in the heard there is just the heard, in the sensed there is just the sensed, in the

cognised there is just the cognised . There is nothing added, nothing extra   just what is sensed by

any of the six senses in this instant. No added concepts about it.

So he continues  there will be found a lucid clarity without anyone being there who is the observer .

There is a clear cognition of whatever is arising to the sense fields, but no sense of a  me  who is

 having  this  experience . In the seen there is just the seen    not the seen plus you seeing it! Only

a naked manifest awareness is present. There is just awareness,  naked  (devoid) of any  egoing .

That s all there is.

简体中文翻译：

 

（11:22 PM）AEN：莲花生大士（Padmasambhava）说：“只存在纯粹的观照。” 换句话说，“于所见，仅仅是所见；于所闻，仅仅是所闻；于所觉，仅仅是所觉；于所思，仅仅是所思。”没有任何额外的东西，没有多余的成分——只有此刻六根所觉的境界，不加上任何概念。

他接着说：“此时会发现一种清明，无有任何‘观察者’在那里。有一个对感官所生境的清晰认知，却不会觉得‘我’在拥有这种体验。‘于所见仅仅是所见’，并不是‘所见加上你在看’！只有一个赤裸呈现的觉知——它只是觉知，‘赤裸’（意为没有自我造作）。就只有它而已。”

原文段落 3

(11:25 PM) Thusness:   Yes.  There is no question abt anatta

简体中文翻译：

 

（11:25 PM）Thusness：对的，这里无可置疑地谈到无我（anatta）。

原文段落 4

(11:25 PM) AEN: icic

简体中文翻译：

 

（11:25 PM）AEN：明白明白。

原文段落 5

(11:37 PM) Thusness:   In the url u sent me?

简体中文翻译：

 

（11:37 PM）Thusness：在你给我发的那个链接里吗？

原文段落 6

(11:37 PM) AEN: ya the pure awareness pdf file

简体中文翻译：

 

（11:37 PM）AEN：对，就是那个纯粹觉知的 PDF 文件。

原文段落 7

(11:38 PM) Thusness:   Ok

简体中文翻译：

 

（11:38 PM）Thusness：好的。

原文段落 8

(11:40 PM) AEN: u got receive the msg rite on ur msn?

简体中文翻译：

 

（11:40 PM）AEN：你在 MSN 上有收到我发的消息吧？

原文段落 9

(11:40 PM) AEN: i mean the part i pasted

简体中文翻译：

 

（11:40 PM）AEN：就是我贴出来的那一段？

原文段落 10

(11:41 PM) Thusness:   The part on bahiya sutta?

简体中文翻译：

 

（11:41 PM）Thusness：关于巴希亚经的那部分吗？

原文段落 11

(11:42 PM) AEN: ya

简体中文翻译：

 

（11:42 PM）AEN：对。

原文段落 12

(11:42 PM) Thusness:   Yeah

简体中文翻译：

 

（11:42 PM）Thusness：嗯。

原文段落 13

(11:42 PM) AEN: ok

简体中文翻译：

 

（11:42 PM）AEN：好的。

原文段落 14

(11:42 PM) Thusness:   I go sleep. Night

简体中文翻译：

 

（11:42 PM）Thusness：我要去睡了，晚安。

原文段落 15

(11:42 PM) AEN: ok.. nite

简体中文翻译：

 

（11:42 PM）AEN：好的……晚安。

Session Start: Thursday, September 25, 2008

简体中文翻译：

 

会议开始：2008 年 9 月 25 日（星期四）

原文段落 16

(3:16 PM) AEN: wat do u tink of amadeus' post on clarity

简体中文翻译：

 

（下午 3:16）AEN：你怎么看 amadeus 关于“澄明（clarity）”的帖子？

原文段落 17

(3:16 PM) AEN: btw is this self-liberation: Then  in the gap  we can watch for how it arises again. It s especially useful to see whether there is

an experience that  I  give rise to the thought   or whether it just arises, irrespective of any  volition

on the part of  I  /  me .

So this gets us more towards just letting the thoughts and emotions that arise be what they are 

they arise, there is awareness of their arising, but we re not getting so  caught up  in them or simply

not getting  caught up  in them at all. Thoughts just arise and  self-liberate  as soon as they ve

arisen.

...

(AEN 引述一段关于“在空隙中观察如何再度生起”等内容，直至“这是否就是自行解脱（self-liberation）？”)

 

简体中文翻译：

 

（3:16 PM）AEN：顺便问一下，这算不算“自行解脱”？内容大意是：

 

“在那个‘间隙’里，我们能看看它如何再次生起。观察是否是‘我让念头升起’还是‘它自己升起，不管我有没有意愿’。这样就引导我们去允许念头和情绪如其本然地出现——它们生起，我们觉知到它们的生起，但不会陷进去，或者说干脆不会被它们带跑。念头升起并在升起那一刻就自行解脱了。

… 举例说，若我在‘情绪里只有情绪’，就像我昨天讲的某个烦躁的例子。如果我真的到了那种地步，可能只是一闪而过，然后它自己散去。只留下身体上的一点残留感，也会逐渐消退，根本不会衍生其他思维。

… 你觉得这就是所谓的‘自行解脱’吗？”

原文段落 18

(4:04 PM) Thusness:    Not exactly although the practitioner attempts to convey it that way. :)

简体中文翻译：

 

（4:04 PM）Thusness：也不完全是，尽管那位修行者是想这么表达吧。:)

原文段落 19

(4:04 PM) AEN: icic..

简体中文翻译：

 

（4:04 PM）AEN：明白了……

原文段落 20

(4:06 PM) Thusness:    If the yuan is there, i will talk about it as spontaneous arising in my own definition and experience.  Coz self-liberation is a dzogchen term and requires lineage.  :)  Even in the 4 stages of mahamudra enlightenment process, it is very well expressed but since I am not a mahamudra practitioner, it is no good to talk about it.

简体中文翻译：

 

（4:06 PM）Thusness：如果机缘具足，我会以我自己的定义与体验来谈“自发显现”。因为“自行解脱”这个词是大圆满用语，需要相应的传承。: ) 其实在“大手印”（mahamudra）四个开悟阶段里也有很好的阐述，但我并不是大手印行者，所以不便多说。

原文段落 21

(4:07 PM) Thusness:    My spontaneous arising phase is stabilizing.

简体中文翻译：

 

（4:07 PM）Thusness：我自己的“自发显现”阶段正在逐渐稳定。

原文段落 22

(4:07 PM) Thusness:    :)

简体中文翻译：

 

（4:07 PM）Thusness：：）

原文段落 23

(4:07 PM) AEN: oic..

简体中文翻译：

 

（4:07 PM）AEN：哦，明白了……

原文段落 24

(4:19 PM) AEN: Initiated a file transfer

简体中文翻译：

 

（4:19 PM）AEN：（发起文件传输）

原文段落 25

(4:19 PM) AEN: Let s

just take in the essential point: the five skandhas (= everything) are emptiness / sunyata.

Emptiness is not a thing   it s a concept. It s pointing to the way things are, i.e. the way things are

is that there aren t any things!

No-thing exists independently, in its own right. ...

(AEN 引述长段说明：五蕴即空，空不是实物，而是一种指向事物本然状态的概念，等等。)

 

简体中文翻译：

 

（4:19 PM）AEN：我们先抓住关键：五蕴（也就是一切）都是空性/sunyata。空性并不是某种东西，而是一个概念，指向事物的真相，也就是并没有所谓的“实在之物”……

“没有任何东西是独立存在的……若你觉得有‘某物’，其实不过是我们对感官显现的概念安立……”（大意略译）

原文段落 26

(4:21 PM)      Thusness has changed his/her status to Idle

简体中文翻译：

 

（4:21 PM）系统消息：Thusness 的状态切换为离开（Idle）。

原文段落 27

(4:39 PM) Thusness:    Yes.  One of the condition for One Taste to arise is this understanding.  It paths itself towards effortless and spontaneity of our non-dual luminosity.

简体中文翻译：

 

（4:39 PM）Thusness：对，“一味”（One Taste）要出现，就需要有这种理解。这样才会朝向我们非二元光明性的“无造作”和“自发性”前进。

原文段落 28

(4:39 PM) Thusness:    1.  That is emptiness in both self and form

简体中文翻译：

 

（4:39 PM）Thusness：第一：自我与诸色法都具空性。

原文段落 29

(4:40 PM) Thusness:    2. Non separation in object and subject in terms of the experience of luminosity

简体中文翻译：

 

（4:40 PM）Thusness：第二：在光明性的体验里，对象与主体不再分割。

原文段落 30

(4:40 PM) Thusness:    I have told u first anatta then emptiness then spontaneous arising.

简体中文翻译：

 

（4:40 PM）Thusness：我跟你说过：先无我（anatta），然后空性（emptiness），再来才是自发显现（spontaneous arising）。

原文段落 31

(4:40 PM) AEN: icic..

简体中文翻译：

 

（4:40 PM）AEN：明白了……

原文段落 32

(4:42 PM) Thusness:    The illusionary nature of both subject and object in terms of non-dual luminosity is the experience of anatta.  It is all Transience as Awareness.

简体中文翻译：

 

（4:42 PM）Thusness：从非二元光明看，主、客体都具虚幻性，这就是无我的体验。一切“刹那生灭”即“觉知”。

原文段落 33

(4:42 PM) Thusness:    Then comes the insight of emptiness nature of transience.

简体中文翻译：

 

（4:42 PM）Thusness：然后才是洞见到“刹那生灭”本身的空性。

原文段落 34

(4:42 PM) Thusness:    These 2 experiences are entirely 2 differences in insight.

简体中文翻译：

 

（4:42 PM）Thusness：这两个体验是截然不同的两种见地。

原文段落 35

(4:43 PM) Thusness:    therefore stage 5 and 6. :)

简体中文翻译：

 

（4:43 PM）Thusness：所以就是第 5 阶和第 6 阶。:)

原文段落 36

(4:44 PM) Thusness:    It is difficult to appreciate the differences and therefore Buddhism. :)

简体中文翻译：

 

（4:44 PM）Thusness：要理解它们的差别是很难的，所以这也正是佛法的妙处。:)

原文段落 37

(4:44 PM) AEN: oic..

简体中文翻译：

 

（4:44 PM）AEN：哦，明白了……

（至此，我们已将剩余的聊天记录全部翻译完成。）

脚注/附注（如有）：

无

 

以上即全部记录的中英双语版本，翻译完毕。

 

Soh Wei Yu

Admin

Group expert

Regarding controversies: as far as i know, nothing controversial with tejananda as a teacher or with vajraloka. Some behaviours of others teachers in fwbo elsewhere may be controversial

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Dudi Amira

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Soh Wei Yu wow soh - thanks a lot for the detailed response!

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John Tejananda Wakeman

Thanks for flagging this up Soh, that material is really out of date and I need to get something more recent on the website. My 'process' has moved on a lot since then and a great deal that was theoretical then is experiential now.

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Soh Wei Yu

Admin

Group expert

John Tejananda Wakeman forgot you are in this group, haha

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Soh Wei Yu

Admin

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John Tejananda Wakeman i was just watching your more recent video today which i enjoyed: https://youtu.be/xTH6WSXwtEI

Emptiness and the Heart Sutra by Tejananda - Day 1, Session 1: Compassion

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Emptiness and the Heart Sutra by Tejananda - Day 1, Session 1: Compassion

Emptiness and the Heart Sutra by Tejananda - Day 1, Session 1: Compassion

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        John Tejananda Wakeman

Ah, glad you found something more recent

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Soh Wei Yu

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关于争议：据我所知，Tejananda 作为教师或 Vajraloka 没有什么有争议的地方。FWBO 其他地方一些教师的行为可能存在争议。

 

1年前

 

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Dudi Amira

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顶级贡献者

Soh Wei Yu 哇，Soh - 非常感谢你的详细回复！

 

1年前

 

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John Tejananda Wakeman

感谢你指出这个问题，Soh，那些材料确实过时了，我需要在网站上更新一些更近期的内容。我的“过程”自那以后已经有了很大进展，许多当时的理论现在已经是经验性的了。

 

1年前

 

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Soh Wei Yu

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John Tejananda Wakeman 忘了你在这个群里，哈哈

 

1年前

 

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Soh Wei Yu

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John Tejananda Wakeman 我今天刚刚看了你最近的视频，很喜欢：https://youtu.be/xTH6WSXwtEI

Tejananda 的《空性与心经》- 第1天，第1节：慈悲

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Tejananda 的《空性与心经》- 第1天，第1节：慈悲

Tejananda 的《空性与心经》- 第1天，第1节：慈悲

 

1年前

 

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John Tejananda Wakeman

啊，很高兴你找到了更近期的内容

 

1年前

 

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[在下一条消息中继续翻译 Tejananda 的原文部分。]

以下为对 Tejananda 的文字（“Pure Awareness retreats - notes by Tejananda”部分）的翻译。因原文本段落较长且排版有误，我们在不省略任何内容的前提下，做了恰当分段，以保持清晰可读。请注意：每一段的简体中文翻译之后，紧接着是对应的英文原文，无任何删减或改动。

第1段

简体中文翻译：

Tejananda 的著作：

「纯粹觉知」禅修营——Tejananda 的笔记

基础修行——只是坐着——2005 年 3 月 21 日

关于这个修行有很多不同的称呼——“只是坐着”或“只管打坐（shikantaza）”（禅宗）；“无相禅修”（大圆满、大手印）；“无选择的觉知”（上座部/毗婆舍那）。它们都指向同一种修行方法。

这个修行背后的基本观察是：我们所体验到的一切都在觉知之中，我们从来不在“觉知”之外。正如“无相”这个词所暗示的，并没有固定的形式，也没有固定的所缘对象。我们只是对当下可能出现的任何事物保持觉知——并不有意图去培养或消除任何特定品质。我们所付出的努力（而且这种方法在开始时确实需要大量的努力）是持续地“回到当下”。这听起来很矛盾——虽然实际上我们除了觉知之外再无其他，但似乎我们还得很努力才能“保持觉知”。最终，我们会发现觉知本身是无需费力的——但（尽管从一开始就可能略见端倪）通常只有在座上和座下经历许多刻苦修行之后，才会确切地体认到这种无努力的特质。

原文：

Tejananda’s writings:

Pure Awareness retreats - notes by Tejananda

The Basic Practice – Just Sitting – 21/3/05

There are various terms for this practice – just sitting or shikantaza (Zen); formless meditation (Dzogchen, Mahamudra); choiceless awareness (Theravada/vipassana). All refer to same approach. The basic observation that underlies this practice is that everything we experience arises in awareness, we are never ‘outside’ awareness. As ‘formless’ implies, there is no fixed form and no fixed object. We are simply aware of whatever happens to be – there is no deliberate attempt to develop or eradicate any quality. The effort that we exert (and this approach does require a lot of effort, at least to begin with) is devoted to continuously 'letting go into the moment'. It seems paradoxical - although we are in reality nothing but awareness, yet it seems we have to work hard to be aware. Eventually it becomes clear that awareness is effortless - but (although it is possible to glimpse this from the beginning) this effortlessness is usually only realised after a lot of hard work on and off the cushion!

第2段

简体中文翻译：

“只是坐着”本身非常简单，事实上不可能更简单了。你只管坐在那里。你坐着——以禅修的坐姿警觉地坐着，只是对每个片刻中正在发生的事保持觉知——各种感受、感情、念头和情绪。你也可能觉察到“纯粹觉知”——但这一点以后再详谈。你的态度是：无论当下生起什么，都没关系。强迫性的思维、恶意、昏沉掉举、禅定（即禅那）、慈心……不管是什么，它们都只是在觉知中转瞬生起，然后消失。这里对我们的体验是完全开放的。

敞开性或广阔感是一种“自然的”心之品质，某种意义上我们无时无刻不对它有所觉知——我们知道，即使只是隐约地，我们所经历的一切都似乎在某种心灵的“空间”中生起。同时，在这个修行中，我们对当下所出现的事物完全“敞开”——从某种意义上，你可以说这是我们直面它的方式。无论出现什么，我们都不退缩，只是让它存在于我们的觉知空间中。我们接受“当下，这就是事实”——我们并不期待我们的体验会是别的什么（事实上，我们的体验不可能是别的）。我们只是“任其如是”——这意味着“我们”不会阻扰正在生起或消逝的东西。各种事物（感受、感情、念头和情绪）自然地不断生起又不断消逝。在觉知中，我们让这一切自然发生。我们既不纠缠其上，也不排斥它们。我们只是让我们的身和心“自己运作”。任何东西都可以生起；绝对没有什么会在概念层面上被执著保留。

原文：

Just sitting itself is very simple, in fact it couldn’t be simpler. You just sit there. You sit – alert in your meditation posture, just aware of whatever happens to be arising from moment to moment – sensations, feelings thoughts and emotions. You may also become aware of ‘pure awareness’ – but more of this later). The attitude you have is that whatever arises, that's ok. Compulsive thoughts, ill-will, sloth-andtorpor, absorption (i.e. dhyana), metta … whatever – it just arises momentarily in awareness, and is gone. It's a complete openness to our experience. Openness or spaciousness is a ‘natural’ quality of mind which in some way we’re aware of all the time – we know, even if somewhat vaguely, that our experience arises in some kind of mental ‘space’. At the same time, in this practice, we are just ‘open’ to whatever is there – in a sense you could say we face up to it. We don’t balk, whatever it is. We just let it be, there in the space of our awareness. We accept ‘in this moment, this is what is’ – we don’t look for our experience to be anything other than what it is (in fact, our experience cannot be other than what it is). We just ‘let things be’ – which means ‘we’ don’t get in the way of what is arising or passing away. Things (sensations, feelings thoughts and emotions) arise / pass naturally, constantly. In awareness, we just let this happen. We don’t get caught up, we don’t push things away. We just let our body and mind ‘do themselves’. Absolutely anything can arise; absolutely nothing is held onto conceptually.

脚注/附注（如果有）：

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[在下一条消息中继续]

第3段

简体中文翻译：

在修行中可能出现的一些问题：

强迫性的思维：人们常常会问：“在‘只是坐着’的修行中，我们是否应该用任何方法来对治以平息思绪？”我认为主要有两种主要的方式来应对这一问题。比较“严格”的答案是，如果我们只是坐在那儿，身体保持警觉的坐姿，并带着对所有当下生起之事的觉知，觉知本身最终会使思维安定下来。如果你有耐心让事情自然而然地发展下去，你就能从中学到一些关于自己以及心智运作方式的重要功课。然而，如果你认为思维活动过于强烈，一开始我觉得可以在“只是坐着”的精神下采取一种很微妙的“对治”，例如轻轻地“把你的觉知带回”当下，一次又一次地这样做。这或许能打断连续的思绪。稍微不那么微妙的方法是在你注意到有思维活动时轻轻在心里说“在想”，这样的标记并不是要用来猛击思绪、把它赶走！思绪本身是自然而然会发生的，并不需要被压制。用这种方式标记只是帮助你保持对当下所生起之事物的临在觉知，并且思绪流最终往往会平复下来，不再那么具有侵扰性。再略微“互动性”更强的一个做法就是重复你刚才的那个念头，比如，你发现自己在想“这个禅修到底还要多久啊？”，那就对自己说：“正在想‘这个禅修到底还要多久啊？’”。这样做一段时间（我不建议一直这样做）能够对你正在想的内容、正在浮现的东西提供非常有用的“反馈”，并且一般会让强迫性的思维平静下来，不再那么侵扰。

原文：

“Issues that may arise in the practice:

Compulsive thoughts: the question often arises ‘In just sitting, should we use any kind of antidote to quieten the thoughts down?’ I think there are two main ways to approach this. The ‘strict’ answer is that if we just sit in an alert posture with the intention to be in awareness of whatever arises, the awareness itself will eventually have the effect of quietening the thinking. If you have the patience to allow things to take their course in this way, you can learn some important lessons about yourself and the way your mind works. However, if you decide the thinking is too much for you, I think it’s quite acceptable initially to apply a very subtle ‘antidote’ within the spirit of just sitting, e.g. to gently ‘bring your awareness back’ to the present moment, again and again. This will probably have the effect of breaking up the stream of thoughts. A slightly less subtle approach is to say ‘thinking’ to yourself, whenever you notice thoughts are occurring. The label isn’t used as a blunt instrument to hammer the thoughts away! Thoughts occur quite naturally and don’t need to be suppressed. Labelling in this way just helps keep you present to what is arising now, but streams of thoughts tend to quieten down and become less intrusive. A more ‘interactive’ approach still is to ‘repeat’ the thought you have just had, e.g. if you notice you were thinking ‘how much longer this meditation is going to go on for?’ you repeat to yourself ‘thinking “how much longer this meditation is going to go on for?”’ Doing this for a while (I wouldn’t recommend doing it all the time) can give a very useful ‘feedback’ on exactly what you are thinking about, what is ‘coming up’, as well as tending to quieten the compulsive thoughts down.

第4段

简体中文翻译：

“发呆”：另一个对无相禅法的担忧是，你会不会就这样进入一种模糊的、麻木的精神状态——类似于“走神”。确实可能发生这种情况。避免它的最好方式是建立并维持对你警觉坐姿以及身体体验的觉知。让自己感觉到下腹（肚脐下方约两指宽）的重心位置。有时候睁开眼睛有助于保持这种觉知，有时（如果你发现睁着眼睛更容易引起“发呆”）你可以把眼睛闭上。

原文：

“‘Vegging out’ Another concern about the formless approach is that you will just enter a vague, vegetative mental state – sort of spacing out. This can happen. The best way of avoiding it is to set up and maintain awareness of your alert posture and body-experience. Have a sense of your centre of gravity in the ‘hara’ area (2 finger widths below navel). Sometimes it helps to have or keep the eyes open, sometimes (if you notice ‘vegging’ happening when the eyes are open) it can help to close the eyes.

第5段

简体中文翻译：

什么是纯粹觉知？

“纯粹觉知”只是我们对自身真正、本然、究竟本性的诸多称呼之一。它一直都在“这里”——永远完整无缺地、完美地在此；它不可能不在这里。它就是我们真正的所是——万事万物的真实本性，也就是事物的本然状态。纯粹觉知无法被“发展”或“培养”，它只是一种“存在”——所以，与其说它是一种修行，不如说它是一种洞见或觉醒的状态。

如果有人问“你如何进入纯粹觉知？”，就如同我们在金刚林（Vajraloka）这里打禅修营时在问“我们如何去金刚林？”——但实际上，我们已经在金刚林了。（但接着会问……‘那么……金刚林究竟是什么呢？……’）

所以纯粹觉知就是觉知本身，或者说就是心本身、意识本身。纯粹觉知“本身”并没有主客二分，也不含“我见”；换言之，它本来就是无我的（即无我，也就是 anātman），因而是非二元的，因为在其中没有自我-他人的对立。它也蕴含着彻底的互相联系性，因为其中没有不同“事物”独立存在的分别——这也暗示它的本性既是智慧，也是慈悲。

我们也可以将其称为“纯粹觉知”，因为它就是——它只是觉知：一切以空性、自然自发的方式在其中生起和消逝，宛如魔术般的展现（幻化，māyā），一切都在这个觉知或意识或心之本性中呈现和消失。我所指的，正是此刻这个觉知——而不是某种特别的、不同的觉知。此刻它就在这里。它只会是“当下”。所以在大圆满中，它常被称为“平常的觉知”——或者在禅宗中则称为“无可特别”。关键并不在于我们觉知到了什么，而在于“那”是什么在觉知（尽管“那”和所觉知之对象并不可分）。

原文：

“What is pure awareness? 'Pure awareness' is one of many ways of referring to our true, integral, ultimate nature & It’s ‘here’ already - fully and perfectly, always. It can’t not be here. It is what we truly are – the true nature of everything, things as they are. Pure awareness can’t be developed or cultivated, it just ‘is’ – so, rather than a practice, it would be more accurate to say that pure awareness is a state of insight or awakening. The question of ‘how do you get into pure awareness’ is exactly like us here on retreat at Vajraloka asking ‘how do we get to Vajraloka?’ – well, of course, we’re already at Vajraloka. (But then … what exactly is ‘Vajraloka’? …) So pure awareness is just awareness itself. Or mind itself, or consciousness itself. Awareness ‘in itself’ is completely pure of subject-object and of ‘self-view.’ In other words, it’s inherently self-less (not-self, i.e. anatman) and so nondual because there is no self-other dichotomy in it. It is also total interconnectedness, because there is no separation in it between different really-existing ‘things’ – which also hints at how it’s nature is both wisdom and compassion. We can also call it ‘pure’ awareness in the sense that that’s all it is – it’s just awareness: everything arises and passes away as empty, spontaneous manifestation, magical display (maya), within this awareness or consciousness or nature of mind. And I do mean this awareness – not some special different awareness. This awareness is present right now. It is only ever right now. This is why in Dzogchen it’s often spoken of as ‘ordinary awareness’ - or in Zen as ‘nothing special’. It’s essentially not what we’re aware of – it’s that which is aware (though that’s inseparable from what we’re aware of).

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第6段

简体中文翻译：

这个修行在佛教教义中的地位如何？

早期佛教已有相关暗示，如在《增支部》（Anguttara Nikaya）里佛陀曾开示“此心（citta）本来光明，但被外来的烦恼所遮盖”；然而，实质上这一教法在大乘和密乘佛教中得到了充分发展（以及在非佛教传统中亦如此）。在大乘佛教中，其主要依据是“如来藏”（tathāgatagarbha），也就是“佛性”（字面含义：佛的“胎”或“胚芽”）。最早对它的阐述可见于《如来藏经》：“……一切众生，虽处种种烦恼之中，然有不染不垢之如来藏，与我无异、具足功德……一切众生之如来藏恒常不变，只是被众生的烦恼遮盖。”这一教法在大乘佛教的各个宗派（如禅宗），以及密教，尤其是大手印（Mahamudra）和大圆满（Dzogchen）里都占据极其重要的地位。

因此，这个本自清净的纯粹觉知（即大圆满法中的“rigpa”，也可称为佛性、大圆满、大手印、不坏金刚心要等等）就是我们在本次禅修中所关注的对象。只是，我们“无法”去体证它；它的体证在于“我们”的消失。从某种意义上说，修行也就是“让我们退出”（get out of the way）。换言之，如上所述，隐含在此“未生”或“光明”之心——简言之就是纯粹觉知——的体悟中，实则包括了对无我（anātman）的体悟，也就是“见到自我见的虚妄”。这意味着——再重复一下——纯粹觉知就是洞见本身。或者你也可以说，纯粹觉知本身就是觉醒。

原文：

“How this fits into Buddhist teaching:

There are indications in early Buddhism, e.g. the Buddha’s teaching in the Anguttara Nikaya ‘this mind (citta) – is luminous but covered by extraneous defilements’, but essentially this teaching flowered in the Mahayana and tantric Buddhism (as well as in non-Buddhist traditions) the main basis in Mahayana is ‘tathagatagarbha’. I.e. ‘Buddha Nature’ (lit. the ‘womb’ or embryo’ of the Buddha). Probably the earliest expression of this is in the Tathagatagarbha Sutra: ‘… all beings, though they find themselves with all sorts of klesas, have a tathagatagarbha that is eternally unsullied, and that is replete with virtues no different from my own. … the Tathagatagarbhas of all living begins are eternal and unchanging. It is just that they are covered by sentient beings’ klesas’. This teaching became extremely important in Mahayana schools such as Ch’an and Zen, the tantras and particularly Mahamudra and Dzogchen. So this intrinsic pure awareness (i.e. ‘rigpa’ in Dzogchen teaching, also known as Buddha nature, the Great Perfection, Mahamudra, Indestructible Heart Essence, and so on) is the teaching on which we are focussing on this retreat. Only, we can’t realise it. It’s realisation consists in ‘our’ absence. The practice, you could say, consists in our getting out of the way. In other words, as mentioned above, implicit in the realisation of this ‘unborn’ or ‘radiant’ mind – pure awareness for short – is the realisation of not-self (anatman). The seeing through of ‘self-view’. This means – just to repeat – that pure awareness is insight. Or you could equally say that pure awareness, in itself, is awakening.

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第7段

简体中文翻译：

那么该如何做呢？ 好消息是，这其实一直都在这里。“坏”消息是——正如我已经说过的——你没办法“发展”它。（但这其实并不是坏消息——恰恰相反！）这意味着你需要一种不同于通常“培养（bhavana）模式”的禅修观念（更多关于不同的佛法/修行模式，可参阅下文“纯粹觉知与 FWBO 的禅修体系”）。

“培养（bhavana）模式”的观点大体是：通过设定条件并恰当地运用“四正勤”，我们去培育或发展当下还不存在的、或希望更加具足的某些品质。这样我们就能培养慈心（metta）、正念（mindfulness）、奢摩他（samatha，平静）以及毗婆舍那（vipassana，洞见）。但在进入纯粹觉知时，我们并不想发展任何东西，甚至连觉知都不用发展。事实上，既没必要也不可能“发展”觉知。

当我说我们无意去培养任何东西时，我的意思是非常字面意义的——我们只关心去“如其所是地存在”，并且让一切事物如其所是。然而，为了放下“做”而单纯地“存在”，以及为了将“纯粹觉知”摆在眼前，我们当然会发现使用一些方便法门是有帮助的。

在这种修行中，我们并不修改任何东西，我们并不是“想要”达成某种特定的“状态”（比如专注、喜悦、禅那、无概念状态，甚至“保持觉知”的状态）。事实上，我们并没有目标——只是与当下所是同在。尤其要强调的是，如同前面提到的，我们并不企图“发展我们的觉知”——因为觉知无法被发展——道理很简单：它就是这样，它一直都在。只要我们对某些东西有意识，那就是觉知本身。而觉知本身——不二的觉知——并不会受到任何在其中生起之事物的影响。正如镜子的比喻：纯粹觉知就像镜子——它“映照”（或者“看见”/“觉知”）一切，却不会被其中的爱或恨、喜悦或嫉妒所卷入。它超越了一切对立。换句话说，它是“如镜般的智慧-觉知（jnana）”。

因此，这个修行——或者说“不修行”——就是单纯地“存在”——“成为”那面镜子。而我们本来就是那面镜子。在禅修营中，无论是坐着、起身、或者日常事务……一切都在觉知中。其实就这么简单。

原文：

“So how to do it? Well, the good news is that this is it already. The ‘bad’ news is – as I’ve already said – that you can’t ‘develop’ it. (But this is not actually bad news – quite the opposite!) What this means is that you will need to have a different view of meditation from the more usual developmental or bhavana model (see ‘Pure awareness and the FWBO System of Meditation’ below for more on different Dharma / practice models). The view of the bhavana model is essentially that we are developing or cultivating qualities that are not already present, or that we wish to ‘embody’ to a greater degree, by setting up conditions and applying the four right efforts appropriately. In this way we can cultivate metta, mindfulness, samatha (calm) and vipassana (insight). With entering pure awareness we are not concerned to develop anything at all. Not even awareness. In fact it’s neither necessary nor possible to develop awareness. When I say we’re not concerned to develop anything, I mean this quite literally – we are only concerned to ‘be’ exactly what we are and for ‘things’ to be exactly what they are. However, we will certainly find it useful to use various expedients to let go of doing and just be, as well as to get ‘pure awareness’ in view. In this practice, we don’t modify anything. We’re not ‘aiming’ for a particular ‘state’ (e.g. a concentrated state, a blissful state, a dhyanic state, a non-conceptual state or even an aware state). We’re not aiming for anything, in fact – just being with/in whatever is at this moment. Above all, as just mentioned, we don’t attempt to ‘develop our awareness’ – again, awareness can’t be developed – for the simple reason that this is it – it’s fully present all the time. If we’re conscious of something, that is awareness. Awareness itself - non-dual awareness - is completely unaffected by whatever arises in it – Just as with the image of the mirror: pure awareness is just like that – it ‘reflects’ (or ‘sees’ / is aware of) everything but is never caught up in it, whether it’s love or hate, bliss or envy. It’s beyond all dualities. Another way of talking about it is ‘the mirror-like wisdom-awareness (jnana)’ So this practice – or non-practice – is simply to ‘be’ – ‘be’ the mirror. Which we already are. So sitting, getting up, going about your business on the retreat … all in awareness. That’s essentially all there is to it.

第8段

简体中文翻译：

如何获得纯粹觉知……？

首先，我们得去除所有“纯粹觉知是我们要去达成、要到达某处”的观念。重点在于，在这项修行中我们哪里都不去！我们只是当下地保持自己此时此刻的样子。（而且就在当下、在此刻，也并无“我们”或“我”的存在！）正如我在前面的开示中提到的，这意味着我们意识到自己并没有在“发展”什么，也没有任何“禅修目标”——我们不打算让自己进入专注状态，也不打算培养任何特定品质，都不用去管。我们当然也不会去制造或“获得”纯粹觉知——那样反而会适得其反。我们根本不需要去制造它——只要认出它就好。

我们通常有一个观念，认为我们想要的东西都能得到。这就是我们的根本错觉。我们不光把这种观念用于渴望拥有财物、建立各种人际关系，而且也把它用在了所谓“修行”上。我们会把它投射到要入禅定、要达到纯粹觉知、要洞见或要开悟这些目标：“我想要那个。”我们看过书，理论上知道这些都涉及到“无我”（anātman），可一到现实中，我们坐下来，还是想要“得到”它。

我想我们在这个禅修营里所做的修行可能是——潜在地——对这种态度最好的对治，因为我们每个人都有这种倾向。那么我们该做什么？归根结底，我们什么也不做。这意味着如果我们想要“获得”纯粹觉知，那其实我们只是继续在“以自我为中心”，若用一个新词来形容就是“我执的活动”。不过我们也会看到，一开始做一些“该做的事”仍然有用甚至必不可少，好让我们最终安住于“无为”。当然，我们也绝不能落入认为此修行无需努力的陷阱，尽管纯粹觉知本身常被称为“无努力”。纯粹觉知的确是无努力的，因为它本来自在，但“进入”或说“认出”纯粹觉知却需要付出努力和投入。然而，如前所述，它的精髓在于放下所有的“做”，字面意义上是什么都不做。

然而，为避免产生误解，“不做”并不意味着什么都没发生。所有东西依旧会通过六根而生起，一如往常——思维和情绪也会如常生起——但我们不对它们采取任何“做”。我们既不去发展它们，也不去压抑它们。我们让它们自然地存在——让它们保持原状，然后让它们自然而然地消散，就像它们原本会的那样。

换一种说法，可以用“大心”和“小心”这两个概念来阐释——大心（=纯粹觉知）就是完整全局，是遍及一切的觉知-敞开，或者说是空性-明性——在当下鲜活地充满生机且具有回应性。而小心（=二元的、日常的、受概念束缚的“我执活动”的心）无法把握大心；那就像一片云想抓住无限清明的蓝天，而不是让自己溶化回蓝天中；或者又好比浪花以为自己能把整个辽阔无边的海洋抓住，而它本来就与海洋完全合一，一直如此。

原文：

“How to get pure awareness … ? First, we have to strip away all conceptions that pure awareness is something to achieve, somewhere that we have to get to. The point is, we aren’t going anywhere in this practice! We are simply being as we are in the moment, in the instant. (And in the moment, in the instant, there’s no ‘we’ or ‘I’ anyway!) As I said in the previous talk, this means we realise that we’re not developing anything & we don’t have any kind of ‘meditative agenda’ – we’re not trying to get concentrated, we’re not cultivating any quality. Whatever. And we’re certainly not trying to produce or ‘get’ pure awareness – that would be totally counter-productive. We simply don’t need to produce it – just recognise it. We have this view that we can get what we want. This is our fundamental delusion. We don’t just apply this view to desirable ‘things’ like possessions that we want to possess and people we want to have relationships with and the like – we apply it to ‘our spiritual lives’ as well. We can apply it to getting into dhyana, to pure awareness, to insight, to awakening: ‘I want that’. We’ve read the books, so we actually know in theory that these things involve ‘no-I’ or ‘not-I’ i.e. anatman, not-self. But when it comes to it, we sit there and try to get it. I suppose the practice we’re doing on this retreat is – potentially – the best antidote to those kinds of attitudes, which we all have. What do we do? Essentially, in the end, we don’t do anything. What this means is that if we’re trying to ‘get’ pure awareness, we’re actually just ‘egoing’, to coin a term. As we’ll see, though, it is helpful and even indispensable initially to ‘do some doing’ in order to settle into not-doing. And we certainly should not fall into the trap of thinking that this practice does not require any effort, even though pure awareness itself is often referred to as ‘effortless’. Pure awareness is effortless, as it’s naturally present, but ‘entering’ or, better, recognising pure awareness does require effort and application. Nevertheless, the essence as mentioned is to let go of doing, literally to do nothing at all. However, to further avoid misunderstanding, ‘non-doing’ doesn’t mean that nothing is happening. Everything arises to the six senses, just as usual – thoughts and emotions arise as usual – but we just don’t ‘do’ anything in relation to them. We don’t develop them, we don’t repress them. We just let them be – let them be what they are, and let them naturally pass, as they will. Another way of talking about the situation is in terms of ‘big mind’ and ‘small mind’ – big mind (= pure awareness) is the whole picture, it’s all-pervading awareness-openness, or emptiness-clarity – vibrantly alive and responsive now. Small mind (= the dualistic, everyday, conceptually-bound ‘egoing’ mind) cannot grasp big mind. It’s like a cloud trying to grasp the infinite clear blue sky - rather than just letting itself dissolve back into it. Or a wave thinking that it can grasp the whole vast ocean (which is it anyway totally one with, always).

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第9段

简体中文翻译：

道元（Dogen）曾说：“大道本自圆满周遍，岂能因修行与证悟而有待？”这是一个关键点。道元所谓的“道”（The Way）——在这里也可视为纯粹觉知、佛性、心之本性、大心、本具的觉知、大手印、大圆满（大完美）等——本来就是圆满周遍的。这就是我们——我们真正的所是。“我们”并非那个有限的小我——实际上，在真实层面上，我们就是万事万物的本质——“圆满周遍”。因此，小心（little mind）是包含在大心（big mind）里的；我们带有迷惑的自我并不是与万事万物的真如本性（大心）不同的某种东西——它也属于心/觉知的本性。我们之所以认同所谓的小心，只是因为我们不断坚信“我”真实地、独立地作为某个“人”存在。可事实上我们并不是那样存在的。我们是万事万物的本性、是圆满周遍的空性—觉知。由于“小心”无法掌握“大心”，所以道元说：“岂能因修行与证悟而有待？”他要表达的意思类似“柔软的小云朵要如何努力才能明白自己就是无边无际的蓝天呢？！”——云和天本是一体。浪花本来就是海洋，小心本来就是大心。我们就是觉知，而那觉知就是觉醒。因此，最终用这种方法，我们什么都不用“做”——我们只是安住在本自具足的觉知之中——“岂能因修行与证悟而有待？”，它本来就是事实的样貌。觉知就在“这里”，我们就是觉知，我们从未与之分离。道元在他的《普勘坐禅仪》（Fukanzazengi）里接着说：“法门自在无碍，何须专精用功？殊不知全身已远离尘劳，岂可复加拂拭？从来不离当处，又何必东奔西走？”其中要点在于“从来不离当处”，即觉知与我们所作的一切、我们所是的一切都不可分割。每一件事情本就“在”觉知中完成。这正是我们需要觉醒的地方。“修行”就是能够让我们觉醒并认出这个心之本性或心性的方式。

这也关系到我们在本次禅修营“修行”的方式。我们并没有在“修习正念”，而只是承认或确认自己在想什么、说什么、做什么时对“觉知”本身以及“其中之觉知”的了知。这不是什么“我的觉知”——这种觉知是无我的；它是我们心的本质、我们不坏的心要——但它也不是什么我们（小心）所能拥有、在概念上理解或以任何方式占有的东西。一旦我们开始“认出”这种内在的觉知，所有事都是修行——再没有什么“特别的修行场域”——在禅修营里并不比你在家里下楼买牛奶更“具有灵性”；也不比看电视更“灵性”。在这里，端坐禅堂或礼拜佛坛或做法会（puja），与起身去上厕所、扫地或躺在床上，并没有什么“更灵性”或“更不灵性”之分。觉知在一切之中，一切也在觉知之中。我们不需要对此做什么，只要不断去“认出”它即可。这就是修行本身。

可是我们一开始要如何认出它呢？所有教导这个“纯粹觉知”之传统的佛教法门都会提供某种“切入”或“直指”，帮助我们直接认出自己心灵的本质。其中一种方法出现在莲花生大士（Padmasambhava）的《通过赤裸观见自行解脱》（Self-Liberation Through Seeing With Naked Awareness）中——是一种“窍诀”（upadesa），直接指点的方式。

书中说：

“当你被引入（你自己的本有觉知）时，进入它的方法包含三个要点：过去的念头清净空无，了无痕迹；未来的念头新鲜而不受任何条件制约；至于当下，当（你的心）安住于其自性而不造作时，在那一刻，觉知本身是最平常不过的。”

所以，过去已经“消失”——它仅在当下以记忆（心理事件、概念）而存在。未来的念头同样是“不受制约”的，因为它们还没生起——“未来”只是一个观念，不是真实存在。过去和未来都只是概念，如此而已。当下这一刻只有“平常的觉知”。当下永远是仅有的存在——但它无法被固定或把握，它并无任何时段，也没有自性。它的生起与消逝完全自发，原本就是如此的圆满。

莲花生大士继续说：

“当你这样赤裸地向内观照时，由于只有这纯粹的观照，你将发现有一种明澈的清晰，而并无任何‘观察者’的存在；只有裸露展现的觉知。”

你“向内观照”——也就是向那正在看之处看，或者说从觉知本身出发——那里是此时此地的开阔与明澈，一切都在其中生起。这种体验只能自己去亲身实践、尝试，或许更好地说是“在觉知中玩耍”。然后你也许会开始质疑：到底是谁在“觉知”？正如莲花生大士所言：“只有纯粹的观照”，换句话说，“见到的只是所见，听到的只有所闻，感知的只有所感，觉知的只有所觉。”——没有再额外加上任何东西。只是在那一瞬间经由六根所感知到的内容，而不附加概念性的解释。他接着说：“在那儿存在着明澈清晰，但并没有任何一个‘观察者’在那儿。”对六根所生起的一切有着清明的认知，但并无“我”在“经历”这一“体验”的感觉。“所见中只有所见”——不是“所见+你在看它”。只剩下纯粹裸露的觉知呈现，没有任何“我执”的参与。就只有觉知而已。

原文：

“Dogen said: The Way is basically perfect and all-pervading. How could it be contingent upon practice and realization? This is an essential point. The Way – which in the sense Dogen’s using it is another term for pure awareness, buddha nature, nature of mind, big mind, intrinsic awareness, mahamudra, dzogchen (the great perfection), etc. etc. – is perfect and all-pervading. This is what we are – what we really are. ‘We’ are not the limited ego – we’re actually, in reality, the nature of everything ‘perfect and all-pervading’. So, small mind is ‘within’ big mind – our deluded ego nature is not something different from the nature of things as they are (big mind) – it’s all of the nature of mind / awareness. The little mind we identify with just arises from the ongoing belief we have that ‘I’ actually exist as a separate, real ‘person’. We don’t actually exist in this way. We exist as the nature of everything, perfect and all-pervading emptiness-awareness. As ‘little mind’ cannot grasp ‘big mind’, Dogen says ‘How could it be contingent upon practice and realization?’ What he’s saying here is like ‘what is a little fluffy cloud to do in order to realise that it’s the big blue sky?!’ – the nature of the cloud and the nature of the sky are already one. The wave is already the ocean. Little mind is already big mind. We are awareness. And that awareness is awakening. That’s why ultimately with this approach, we don’t do anything – we just rest in self-existent awareness – How could it be contingent upon practice and realization?- it already is how things are. Awareness is ‘here’, we are awareness, we are never separate from it. The rest of the paragraph (this comes from Dogen’s Fukanzazengi) goes: The Dharma-vehicle is free and untrammelled. What need is there for concentrated effort? Indeed, the whole body is far beyond the world's dust. Who could believe in a means to brush it clean? It is never apart from one, right where one is. What is the use of going off here and there to practice? One of the vital points that Dogen’s making is that ‘It is never apart from one, right where one is’ – that is, awareness is inseparable from everything that we are and everything that we do. It is literally done in awareness. This is what we need to wake up to. The ‘practice’ is whatever enables us to wake up and recognise this essence of mind, or nature of mind. This has implications for the way we ‘practice’ on this retreat. We’re not practising mindfulness, we’re simply acknowledging – if you like – our awareness of and in everything that we think, say and do. It’s not ‘my awareness’ – this awareness is not-self, not-I; it’s our heart nature, our indestructible heart-essence – but it’s nothing that we (small mind) can ever possess, understand conceptually or appropriate in any way. So once we begin to ‘recognise’ this intrinsic awareness, everything is practice – there is no special ‘spiritual practice situation’ – being on retreat is no more ‘spiritual’ than going down the shops at home to buy some milk. Or watching the TV. Here on retreat, sitting still in meditation posture in the shrine room or saluting the shrine or doing a puja is no more ‘spiritual’ than getting up to go and have a pee, or sweeping the floor or laying on your bed. And no less. Awareness is in everything. Everything is in awareness. We don’t need to do anything about it – we just need to keep recognising it. That is the practice. But how do we recognise it in the first place? All of the Buddhist traditions that teach what we’re calling pure awareness offer ‘ways in’ or ‘pointings out’ which can help us recognise our essence of mind directly. One such way in is offered as an upadesa – direct pointing out – by Padmasambhava in Self-Liberation Through Seeing With Naked Awareness (this is the core passage)

Now, when you are introduced (to your own intrinsic awareness), the method of entering into it involves three considerations:

Thoughts in the past are clear and empty and leave no traces behind.

Thoughts in the future are fresh and unconditioned by anything.

And in the present moment, when (your mind) remains in its own condition without constructing anything,

awareness at that moment in itself is quite ordinary.

So the past is ‘gone’ – it only exists as memories (mental events, concepts) in the present. Likewise, thoughts in the future are ‘unconditioned’ in the sense that they are simply unarisen – the ‘future’ is a conceptualisation, not something that actually exists. Both past and future are just concepts, nothing more. And the present moment is just this ordinary awareness. The present moment is all there ‘ever’ is – and yet it can’t be fixed or grasped; it has no duration whatever, and no self-essence. Its arising and cessation is totally spontaneous, and perfect just as it is. So Padmasambhava goes on: And when you look into yourself in this way nakedly, Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer; Only a naked manifest awareness is present. ‘You’ look into ‘yourself’ – i.e. you look at or from that which is looking, ‘from’ awareness itself, the spaciousness and clarity HERE, in and as which everything is arising. This is something that you just have to experience and experiment with – it might be better to say play with – in awareness. Then you may begin to question who the ‘you’ is who is aware. Padmasambhava says ‘there is only this pure observing’ – in other words ‘in the seen there is just the seen, in the heard there is just the heard, in the sensed there is just the sensed, in the cognised there is just the cognised’. There is nothing added, nothing extra – just what is sensed by any of the six senses in this instant. No added concepts about it. So he continues ‘there will be found a lucid clarity without anyone being there who is the observer’. There is a clear cognition of whatever is arising to the sense fields, but no sense of a ‘me’ who is ‘having’ this ‘experience’. In the seen there is just the seen’ – not the seen plus you seeing it! Only a naked manifest awareness is present. There is just awareness, ‘naked’ (devoid) of any ‘egoing’. That’s all there is.

脚注/附注（如果有）：

无

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第10段

简体中文翻译：

进入“无相禅修”的一些方式（我接下来将提到的）：

1）运用身姿——保持对身体经验的觉知与临在（即五种“外”感官），包括眼睛张开或半开，整个人都“敞开”。

2）运用呼吸——或者仅仅用呼气——作为“锚点”。

3）运用想象来培育“信心-信赖（shraddha）”以及菩提心，作为基础。

4）直接进入“无相的觉知”——什么也不做！

原文：

“Ways in to formless meditation that I’m going to mention:

  1. Using posture – importance of being aware of & present ‘in’ your body experience (i.e. the five ‘outer’ senses). All the senses ‘open’ – including eyes.
  2. Using breath – or just out-breath – as ‘anchor’.
  3. Using imagination to cultivate shraddha (confidence-trust, ‘faith’) and bodhicitta as a basis.
  4. Going straight into formless awareness – doing nothing!

第一段

简体中文翻译

（段落 1）

在《通过赤裸观见自行解脱（Self-Liberation Through Seeing With Naked Awareness）》一书中，莲花生大士（Padmasambhava）提到：

“心性的本质必然是空的，且毫无根基可言。你自己的心就如同虚空的天空一般无实体。你应当观照自己之心，看看是否如此。”

这是莲花生大士所指示的、关于有情觉知（或“心”——也就是心之本性本身，或本初圆满之基，或不坏金刚心要）所固有的三大“特质”之一。也许我们会觉得这些内容有点超越自己（从字面上也确实如此！）——但同时，如我们所见或至少所听到的，这个“内在的觉性”一直都在，却常被忽视，而它正是那被历代觉悟者所“证悟”或者说“认出”的非二元觉知，横跨时空。归根结底，就是此刻、当下的这个觉知——如果我们能认出它，便是觉醒，具足了如来藏经中提及的一切佛陀功德。我们能否认出它，其实并非小心能直接左右的（除了让自己更容易“撞见”这种认出之外）。正如我先前所说，小心对大心——也就是纯粹觉知——无能为力，除非它退让……
不过，根据大圆满（Dzogchen）和大手印（Mahamudra）的教导，我们如今就能在这条“心流”里识别心之本性的某些“特质”，因为事实上，这股心流并不离心之本性。因此，我们可以“在觉知里”去留意觉知本身的品质。即使当我们为思绪情绪所淹没时，这些品质依然以某种程度存在——正如经文所述——我们可以自己去检验。自然地，当我们的心相对清明、亮堂，不完全陷在念头或情感时，更容易辨认到这些特质。所以，特别是在较为澄明的禅定（奢摩他）状态出现时，让我们的觉知“接纳”觉知本身具足的这些特质。

（段落 2）

文中首先是一种更概念化的表达：我们可以注意到，觉知是无实体的，因为它并不是一个“东西”——它无法被界定、被客观化、被抓住。这样看，它具备空、无实体、无我的本性。不过在大圆满的传统中，也有更偏“体验性”的指引，强调觉知的空性即“广阔”、“敞开”或“广大”——龙钦巴（Longchenpa）常说的“无尽广大”。这和我们熟悉的“晴朗、无限的蓝天”类比并无二致。所以你可以在觉知中找找那种“宏大”或“敞开、扩展”的感觉。它此刻就存在。即使你感到思绪纷杂、心神受限，也仍然能感受到某种程度的宽广。如果你能“认同”那股“宽广”——也就是所有念头与情绪所生之“空间”——而不是认同那些种种局限（也就是念头、情绪本身），你也许会发现，那份宽广就愈发凸显，而那些束缚感便退居其次。

接下来，原文又指出：

“自生起的原初觉知，自始便是明净（并且光明）的，你应该观照自己的心，看它是否如此。”

由此可见，“根本的觉知”本身是“清明和光亮的”——我们口语里经常说“清晰的觉知”，所以我们对这点也并不陌生。大圆满中常说，这份“清明”或“光明性”就是心之认知面向——心或觉知本身是“空而又具有认知性”——或者称为“觉知-空性（awareness-emptiness）”。也就是说，那里什么都没有（既不是“事物”，也不是任何意义上的客体），可就在那“空无”中，一切都以“清明”的方式生起并被了了分明地觉知。所以在此刻的觉知里——就是你当下的觉知！——你也能体会到心之本性的那种明净感。同样地，这份明净一直都在——即使对象（你）觉得朦胧、浑沌、昏沉或想睡，觉知那种“昏沉客体”的本身却是清明的。留心看看是否如此。

英文原文

vbnet
CopyEdit
“Qualities of awareness In Self-Liberation Through Seeing With Naked Awareness, Padmasambhava says:
It is certain that the nature of the mind is empty and without any foundation whatsoever. Your own mind is insubstantial like the empty sky. You should look at your own mind to see whether it is like that or not. This is Guru Padmasambhava’s pointing out the first of the three inherent ‘qualities’ of conscious awareness (or mind - that is, the nature of mind itself or the Ground of Primordial Perfection or the Indestructible Vajra Heart Essence). We might think that it's all a bit beyond us (and in the literal sense it is!) – but at the same time, as we’ve been seeing, or at least hearing, this intrinsic awareness – always present, but unnoticed – is exactly the nondual awareness that has been ‘realised’ or rather recognised, by all awakened beings throughout time and space. What it comes down to is that this awareness now – literally this awareness now – if we could but recognise it as such, is awakening, replete with all the Buddha qualities (as outlined in the Tathagatagarbha sutra). Whether we recognise it as such or not isn’t something we can directly do a lot about – apart from making ourselves more ‘accident prone’. As I said before, there is nothing small mind can do to make big mind – pure awareness – arise (other than to get out of the way…) But according to Dzogchen and Mahamudra teaching, we can recognise something of the ‘qualities’ of the nature of mind in this mindstream now – because, of course, this mindstream is nothing other than the nature of mind anyway. So these qualities are something which we can ‘watch out for’ in awareness – in the quality of our awareness itself. These qualities are always there to some degree, even when we’re overcome by thoughts and emotions, and – as the text says – we can verify this for ourselves. It’s naturally more straightforward to recognise these qualities when our mind already is fairly clear and bright, when we’re not completely caught up in thoughts and emotions. So especially when this sort of state arises, when your shamatha is bright and clear, let your awareness ‘take in’ the presence of these qualities ‘in itself’.
 
“The first statement is a more conceptual way of putting it. It is possible to notice that awareness is insubstantial in the sense that it’s not a ‘thing’ – it can’t be pinned down or objectified or grasped. So that is its empty, insubstantial, self-less nature. But the Dzogchen tradition also points to this empty quality of awareness in a much more ‘experiential’ way, and this is the sense of ‘spaciousness’ or ‘openness’ or ‘vastness.’ ‘The vast expanse’ as Longchenpa often expresses it. This is exactly the same as the familiar image of the clear, infinite blue sky. So you can look for a sense of this ‘vastness’ or a sense of openness and expansiveness in awareness. It’s there right now. Even when your mind is constricted, or full of thoughts, there’s still a comparative spaciousness. If you can ‘identify’ with that sense of spaciousness – the space in which all the thoughts and emotions are appearing – rather than with the constrictions (i.e. thoughts, emotions themselves), then you may find that the spaciousness comes more to the fore and the constrictions recede. The next quality is put like this in the text: It is certain that self-originated primal awareness has been clear (and luminous) from the very beginning, You should look at your own mind to see whether it is like that or not. So basic awareness is ‘clear and luminous’ – we often speak of ‘clear awareness’ in a colloquial way, so it’s clear that we know to some degree what’s meant here. It’s said in Dzogchen that this clarity or luminosity is the cognizant aspect of mind itself – mind or awareness is ‘empty but cognizant’ – or ‘awareness-emptiness’ – there’s nothing there (it’s not a ‘thing’ or object in any sense at all) but ‘in’ that nothing, everything arises as clarity and is clearly cognised. So in awareness – this awareness right now! – you can get a sense of the clarity of the nature of mind. Again, that clarity is always there – it’s even there somehow despite the fact that the ‘object’ (you!) is feeling unclear or muggy or dull or sleepy. The awareness of that dull object is clear. So, look out for this yourself and see whether it’s the case.
 

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第13段

简体中文翻译：

第三个特质在原文中是这样描述的：

“可以确定的是，这自源的本初觉知（或‘智慧’，gnosis）——也就是人的本有觉知——是不间断的，犹如江河主干水道奔流不息。你应当看一看自己的心是否真的如此。”

在文本的别处，它也有这样的说法：“它的生起从未受到阻碍。”这里的“它”指的就是心之本性、心之本体、纯粹觉知。也就是说，这种纯粹觉知的“能量”从不受阻，一切现象都能够毫无障碍地在其中生起——这在大圆满（Dzogchen）里被称为“自发圆满”（spontaneous perfection）。“没有任何障碍”是指它没有什么可以挡住它；一切现象都自然而然地、圆满无碍地在这空性—明性的觉知中生起、呈现。事实上，这完全超越了什么“完美”或“不完美”的概念——所有的五蕴、十八界，乃至一切所显现的，都是在这“心之本性”中自发生起又自行解脱。

当然，我一直在用“事物”这个词，但其实本质上并没有“事物”——没有真正独立的“东西”存在！我们实际上体验到的是现象的能量——各种各样的“气”或“风（prāṇa）”的流动——它们显现为“我们的”身体和心，以及我们所能看、能听、能闻、能尝、能触、能想、能感受的一切……所有这一切表面上看起来都各不相同，然而从究竟角度看，它们都只是觉知本身。所以在“我们”的觉知当中，我们随时都可以对这种不可思议的能量保持开放——而这一点完全不依赖于我们当前处于什么心理状态。也许此刻我们感觉自己被最深沉、最令人萎靡的惰性所压得喘不过气，但那能量依然在——这“懒惰”本身也是那能量的一部分！

原文：

“The third quality is put like this in our text: It is certain that this primal awareness or gnosis, which is one’s intrinsic awareness, is unceasing, Like the main channel of a river that flows unceasingly. You should look at your own mind to see whether it is like that or not. Elsewhere in the text, it’s put this way: ‘its arising has nowhere been obstructed’ – ‘it’ being the nature of mind, mind itself, pure awareness. So this is the energy of the nature of mind, or the energy of pure awareness. In awareness, everything arises completely without obstruction – nothing obstructs anything else, everything arises in spontaneous complete perfection, just as it is. In fact, it’s totally beyond perfection and imperfection. Everything – the five skandhas, the eighteen sense-spheres and so on – spontaneously selfarises and self-liberates. Of course, I keep using the word ‘thing’ but the whole point is, no-thing exists! What ‘arises’ is the play of emptiness, ‘in’ the clear cognition which is nothing but emptiness itself. What we actually experience is the energy of phenomenal existence – every-‘thing’ is nothing but energy (chi, prana) – we here now are energy, energy is coursing through us, between us, manifesting as ‘our’ bodies and minds – in fact everything that we can see, hear, smell taste, touch, think, feel and imagine. All this apparent manifestation is nothing but awareness itself. So in ‘our’ awareness, we can be open to a sense of this incredible energy – and again, this is totally non-dependent on ‘how we feel’ now – we might have the biggest and hairiest sloth in the world sitting right on top of us, and still that energy is there! The sloth itself is part of the energy!

第14段

简体中文翻译：

在藏文（Dzogchen）中，“能量”（energy）一词与“慈悲”（compassion）这个词其实是同一个词。换言之，这也可以被翻译成“敏感度”（sensitivity）或“感应力”（responsiveness）。换个角度说，这实际就是法性（空性-明性）所展现的“妙用”，能够以“悲”或“爱”的形态自发升起。

可是在我看来，与之相通、也更容易直接进入的方式，是 Rigdzin Shikpo 在他的书《Openness, Clarity, Sensitivity》中所描述的：觉知本身在某种意义上总是让我们感到“良善”或“正面”的。换言之，在无相禅修中（纯粹觉知禅修中），只要去“留意”你当下觉知本身的品质，就可能体会到一种“自然的好”或“健康感”。

原文：

“The Tibetan word which is rendered ‘energy’ is actually the same as the Tibetan word for ‘compassion’ – and another rendering – which gives us another angle on this quality of the vajra heart essence or pure awareness – is ‘sensitivity’ or ‘responsiveness’. Sensitivity arises from the ‘play’ between openness-clarity and it can be experienced as bliss or compassion or love. But the ‘way in’ to it which I find most helpful is described by Rigdzin Shikpo in his book ‘Openness, Clarity, Sensitivity’ (recommended) as simply the direct sense that awareness in itself is somehow good or ‘wholesome’. So ‘be aware’ of your awareness in formless meditation and you may well notice this quality.

脚注/附注（如果有）：

无

第15段

简体中文翻译：
“失去觉知？”
我希望现在已经很清楚了，这种修行就是“围绕”觉知而展开，仅此而已。也就是去识别这个觉知的“临在”。如果我们只是坐在觉知中、只是行走在觉知中、只是工作或只是洗澡都在觉知中，这就是修行。简直不能更简单了！
可在实际体验中，却并不总是那么简单。让它变得“不那么简单”的，是我们的（“小”）心在折腾些什么。在这种修行中，无论六尘境界出现什么，都没有问题——只要继续觉知到当下出现的事物，并且不被它们卷入或排斥它们，让它们自然而然地自行解脱。可我们确实还是会被思绪、感受、情绪牵着走，一时间好像“失去了”觉知；或者觉知似乎变得迟钝了。当觉知（看起来）再次回来时，我们自然而然会想：“我刚才走神了。”有时候我们会彻底失去觉知，有时候我们会自顾自地想个不停，同时也知道自己在不停地想，可就是停不下来。
那怎么办呢？

原文：
“Losing it?
I hope it’s clear by now that this practice is just ‘about’ awareness! And that is all. Just recognising this ‘presence’ of awareness. If we’re just sitting in awareness, just walking in awareness, just working or just having a shower in awareness, that is the practice. It couldn’t be simpler!
But in actual experience it doesn’t always seem so simple. What makes it not so simple is whatever our (‘small’) mind is getting up to. With this practice, whatever is going on with the six senses, that’s absolutely fine. Just stay with it, i.e. remain aware of whatever is arising, without getting caught up in it and perpetuating it, or rejecting or denying it, i.e. without movement towards or away from it. Just acknowledge it has arisen & let it go (i.e. let it go naturally, of it’s own accord, as distinct from volitionally letting go of it.) But we do get caught up in our thoughts, feelings and emotions – and seem to ‘lose’ our awareness, or our awareness seems dulled. And when our awareness (seems to) come back we naturally think ‘I was just distracted’. Sometimes we lose it altogether, and sometimes we’re thinking quite compulsively about something & we know we are but we can’t stop. What to do?

第16段

简体中文翻译：
如果你完全失去了觉知，那你也只能接受没什么能做的——你暂时丧失了觉知，这就是现实！心识本来就容易周期性地陷入强迫思维、或相对清明的状态之中。这本身并不是问题。我们自然而然迟早都会“醒”过来，意识到之前完全陷入了妄想。别去分析发生了什么，或者为什么会分心——也别产生“我在做错事”这样的想法——你现在已经重新觉知了，那么就继续觉知此刻正在发生什么。
如果只是较轻微的散乱（比如持续的强迫思维），我们也许会倾向于觉得必须想办法对付它——得把这种散乱解决掉。我们知道五盖和散乱是“坏东西”！可“盖障”和“散乱”本身并没有独立存在，它们取决于我们在修行中所用的“观点”：如果我们是想让自己变得“一心不乱”进入禅那，那么传统上所说的五盖（贪欲、嗔恚、掉悔、昏沉睡眠、疑）确实是对那目标的干扰。在这种背景下，我们会通过“对治”来克服它。而在我们这种“无相禅修”或“进入纯粹觉知”中，我们只是对当下六根所生起之事物保持觉知。也就是说，所谓的“五盖”就不再是“修行障碍”，因为我们根本不在试图让自己变得“一心不乱”。那些只不过是现在正在发生的事情而已。举例来说，假如生起了烦躁或愤怒，在这个修行里我们只要觉知到了愤怒，而并没有被它裹挟。

原文：
“In the case of losing it altogether, have to accept there is nothing we can do – we’ve lost it for now & that’s it! The mind naturally tends to go through cycles of compulsive thoughts / relative clarity. In itself, ‘losing it’ is not a problem. Naturally, we sooner or later ‘wake up’ to the fact that we’ve been ‘off with the fairies’, or whatever. Don’t try to analyse what happened or why you got distracted – and don’t engender the unhelpful thought that ‘I was doing something wrong’ – you’re aware now so just continue in awareness of THIS – what’s now. In the case of lesser distraction (e.g. persistent compulsive thoughts) there may be a tendency to feel that we have to do something about it – we have to get rid of the distraction. We know very well that hindrances and distractions are BAD! But hindrances and distractions don’t have any existence in their own right – regarding something as a ‘hindrance’ or a ‘distraction’ depends on our underlying ‘view’ of what we are doing, what we’re about. E.g. if you’re trying to become one-pointedly concentrated, to enter dhyana, then the traditional 5 hindrances are distractions from that objective. So in that context it makes sense to use ‘antidotes’ to remove the obstacle. In formless meditation / entering pure awareness practice, we’re just being aware of what is arising to the six senses from moment to moment. Which means what we call ‘the 5 hindrances’ in another context, here simply become things we’re aware of. Ie they aren’t ‘hindrances’, because we’re not trying to become one-pointed. They are just what’s happening. E.g. say irritation or anger is arising. In this practice we are aware of the anger but we don’t get caught up in it.

第17段

简体中文翻译：
迷失了吗？
我想此时应该很清楚，这个修行只关乎“觉知”本身，仅此而已。只要我们认出觉知的“临在”，无论是坐着时、行走时、工作时、或者洗澡时都保持在觉知中，那就是修行了。它再简单不过！

可是在实际体验中，这往往并不显得那么简单。让它变得“不简单”的，是我们的“（小）心”正在折腾些什么。在这个修行中，不管六根所面对的境遇是什么，都完全没问题。我们只要和它待在一起，也就是保持对当下生起之事的觉知，不被卷入或延续它，也不抗拒或否认它，不向它靠拢，也不与它对立。只需认知到它已经生起，然后让它去（也就是让它自然而然地消散，而不是我们通过意志去赶它走）。

但是我们确实会被自己的想法、感受和情绪带跑，似乎“失去了”觉知，或者觉知好像变得迟钝。当觉知（看上去）回来了以后，我们很自然会想：“我刚才分心了。”有时我们完全处于迷失状态；有时我们在强迫性地想一些事情，也知道自己在想，但就是停不下来。那该怎么办呢？

原文：

Losing it? I hope it’s clear by now that this practice is just ‘about’ awareness! And that is all. Just recognising this ‘presence’ of awareness. If we’re just sitting in awareness, just walking in awareness, just working or just having a shower in awareness, that is the practice. It couldn’t be simpler!

But in actual experience it doesn’t always seem so simple. What makes it not so simple is whatever our (‘small’) mind is getting up to. With this practice, whatever is going on with the six senses, that’s absolutely fine. Just stay with it, i.e. remain aware of whatever is arising, without getting caught up in it and perpetuating it, or rejecting or denying it, i.e. without movement towards or away from it. Just acknowledge it has arisen & let it go (i.e. let it go naturally, of it’s own accord, as distinct from volitionally letting go of it.)

But we do get caught up in our thoughts, feelings and emotions – and seem to ‘lose’ our awareness, or our awareness seems dulled. And when our awareness (seems to) come back we naturally think ‘I was just distracted’. Sometimes we lose it altogether, and sometimes we’re thinking quite compulsively about something & we know we are but we can’t stop. What to do?

第18段

简体中文翻译：
如果你完全“失去了”觉知，那么必须承认当下什么也做不了——你暂时把持不住觉知，这就是事实。我们的心天生容易经历强迫性思维与相对清明这两种不同周期。“失去它”本身并不是什么大问题。自然而然地，我们会迟早“醒悟”到：“啊，我刚才神游天外了。”别试图分析发生了什么或为什么会分心——也别萌生“我哪里做错了”这种无益的念头。你既然现在再次觉知到当下，就继续觉知此时此刻就好。

如果是比较轻微的散乱（比如持续的强迫思维），我们有时会觉得自己得采取点什么措施——觉得必须把这些“分心”赶走。我们都很熟悉“五盖和分心都是坏东西”这种想法！然而，所谓的“盖障”和“分心”并没有独立的自性——它们是不是障碍，取决于我们在修行中所使用的“观点”或“知见”。如果我们的目标是获得一心不乱、进入禅那，那么传统上讲的“五盖”确实是通往那目标的干扰；在那种情境中，使用相应“对治”就有道理。然而在“无相禅修/进入纯粹觉知”的修行里，我们只是对当下六根所生起的一切保持觉知，也就是说，这里所谓的“五盖”不过就是我们觉知到的种种现象；它们并非“障碍”，因为我们并不打算获得“一心不乱”。它们只是当下的发生而已。例如，如果正好生起了烦躁或愤怒，在这种修行中，我们只是觉知到了愤怒，但不会被它卷走，也不会把它延续下去。

原文：

In the case of losing it altogether, have to accept there is nothing we can do – we’ve lost it for now & that’s it! The mind naturally tends to go through cycles of compulsive thoughts / relative clarity. In itself, ‘losing it’ is not a problem. Naturally, we sooner or later ‘wake up’ to the fact that we’ve been ‘off with the fairies’, or whatever. Don’t try to analyse what happened or why you got distracted – and don’t engender the unhelpful thought that ‘I was doing something wrong’ – you’re aware now so just continue in awareness of THIS – what’s now.

In the case of lesser distraction (e.g. persistent compulsive thoughts) there may be a tendency to feel that we have to do something about it – we have to get rid of the distraction. We know very well that hindrances and distractions are BAD! But hindrances and distractions don’t have any existence in their own right – regarding something as a ‘hindrance’ or a ‘distraction’ depends on our underlying ‘view’ of what we are doing, what we’re about. E.g. if you’re trying to become one-pointedly concentrated, to enter dhyana, then the traditional 5 hindrances are distractions from that objective. So in that context it makes sense to use ‘antidotes’ to remove the obstacle. In formless meditation / entering pure awareness practice, we’re just being aware of what is arising to the six senses from moment to moment. Which means what we call ‘the 5 hindrances’ in another context, here simply become things we’re aware of. Ie they aren’t ‘hindrances’, because we’re not trying to become one-pointed. They are just what’s happening. E.g. say irritation or anger is arising. In this practice we are aware of the anger but we don’t get caught up in it.

第19段

简体中文翻译：
那我可能会怎么处理？
情景一：
——我在做“数息禅”（安那般那念），已经快要进入初禅了。
——有人在禅堂里猛地发出一阵响声。
——我被吓了一跳，接着心生烦躁。
——我开始想：“这些家伙怎么就不能更小心一点！”
——然后我一直纠结在这股恼怒里，越想越气，最终一整天都被破坏了——毫无疑问，我也无法入禅定！

情景二：
——我在做“无相禅修/进入纯粹觉知”的禅修。
——有人在禅堂里猛地发出一阵响声。
——我被吓了一跳，接着心生烦躁。
——那个“真是个蠢货……”的想法也许才刚露头，但我当下就保持觉知，知道一切已经转瞬而过——就像“天空般的态度”，也就是继续觉知此刻正在发生的状况。
——此刻所发生的是什么呢？只不过是我身体里残留一点儿因烦躁而生起的不适感，仅此而已。如果我不继续用念头去滋养它，它很快就会消散，所以我也没压抑什么——一切都被如实体验了，而那股烦躁就这样在当下被允许离去、自行解脱了。
——如果念头继续固执地缠绕，你可以考虑用“标记”的方式，比如对自己轻声说：“正在想‘他怎么这么没头没脑’……正在想‘他就不能再有点自觉吗’……等等。”这对我们“照见”自己到底在想什么非常有用，也是一种让觉知放下念头本身的方法，从而让强迫性的想法安静下来，不再那么具有侵扰性。

原文：

So what might I do? Scenario one: – I’m doing mindfulness of breathing and am on the verge of the first dhyana – Someone makes a sudden loud noise in the shrine room – It makes me jump – Irritation arises – Thought arises ‘Idiots, why can’t they be more mindful.’ – I dwell on this, become more and more incensed and it spoils my whole day – and needless to say, I don’t get into dhyana!

Scenario two: – I’m sitting in formless meditation / entering pure awareness – Someone makes a sudden loud noise in the shrine room – It makes me jump – Irritation arises – The thought ‘Idi …’ begins to emerge (perhaps), but I’m aware in the moment and know that things have already moved on – it’s like the sky-like attitude, i.e. just remaining aware of what is NOW. – And what is now? Just a residual slightly unpleasant feeling in my body from the irritation. That’s all – I’m aware of it, but if I don’t feed it with thoughts, it just fades away. So nothing has been repressed – everything has been experienced, but the irritation is in effect let go, or allowed to go, by simply being aware of what is now. If the thought persists, rather compulsively, you might consider using labelling: e.g. ‘thinking they’re an idiot’ … ‘thinking they should be more mindful’ … and so on. This can be very useful – not only to ‘reflect back’ what you’re actually thinking, but also as a way of ‘letting awareness let go’ of the thoughts themselves. Once the thoughts have gone, the emotional residue just dies away (though not necessarily immediately – it may even take quite a long time. A kind of ‘distraction’ which is not a distraction at all in this practice is the kind of thing that we often think of as an ‘external distraction’ – usually noises. The e.g. I’ve just used – someone making a noise in here – is one, but it could be a buzzing fly, a jet plane flying overhead or someone using a chainsaw in the woods.

第20段

简体中文翻译：
**另一种所谓的“分心”其实在这种修行里根本不是什么分心，就是我们常常认为是“外在干扰”的情形——大多是声音。就拿我刚才举的例子（有人在禅堂发出声响）来说，或者飞来一只嗡嗡乱飞的苍蝇、头顶飞过的喷气式飞机，或有人在林子里用电锯伐木。如果我们的目标是保持单一专注、想要入禅定，这类噪音对专注确实会造成很大干扰。而在“进入纯粹觉知”的修行里，这些都只是“声音”而已，也就是我们当下觉知到的对象。
噪音的确会打断专注，甚至让人心生烦躁，但它无法干扰觉知本身——我们只是在“觉知”那噪音罢了。如果噪音让我们恼火，我们就对那份“恼火”保持觉知。

原文：

Another kind of ‘distraction’ which is not a distraction at all in this practice is the kind of thing that we often think of as an ‘external distraction’ – usually noises. The e.g. I’ve just used – someone making a noise in here – is one, but it could be a buzzing fly, a jet plane flying overhead or someone using a chainsaw in the woods. If we’re trying to become one-pointed, these sorts of noises can be very disturbing. In entering pure awareness practice, they’re just noises = just what we’re aware of. Noise can disturb concentration, even provoke irritation, but it can’t disturb awareness – we’re just aware of the noise. If the noise annoys us, we’re just aware of the annoyance.

脚注/附注（如果有）：
无

第21段

简体中文翻译：
进入无相禅修的方法
我之前从那种“纯粹的”纯粹觉知修行讲起，也就是我们只是觉知、只是觉知本身。那觉知就是我们所是。必须承认，“什么都不做”是一项极大的挑战——也非常容易被误解。一方面，它似乎会让人以为自己要去体验“空无一物”。但“什么都不做”并不意味着要你去体验“什么都没有”。它的意思是“在所见中只有所见”，而不是停留在概念化或无休止的思维当中。与此相对应的是，我们往往更容易回到“做点什么”上，比如关注身体、以呼吸为“锚点”、或者采用想象力方法。这些都没问题，但要记得它们只是助我们回到“纯粹的觉知”的方便法门。一旦我们以这些方法稳住了自己，就可以再次把它们放下，重新回到“纯粹的觉知”。在此修行中，“做”通常很少且微妙——一切都只为了让我们不再纠缠于“所生起”之物，而是认出那全遍一切、我们本来便是的觉知。

原文：

Ways in
I started with talking about the ‘pure’ pure awareness practice – i.e. we are just aware, just awareness. That awareness is what we are. It has to be admitted that this is a tall order. It’s a tall order to ‘do nothing’ – and it’s also easily misunderstood. For one thing, it can appear to mean that you’re being asked to experience nothing. But this isn’t what ‘do nothing’ means – it simply means ‘in the seen there is just the seen’, not conceptualising or proliferating about it. Correspondingly, it’s often easier to resort to ‘doing something’, e.g. anchoring ourselves in bodily experience, or on the breath, or using imagination. There’s nothing wrong with that, so long as we remember they are expedients to help us return to this ‘pure’ pure awareness. Once we’ve settled through them, we can let them go and return again to just pure awareness. In this practice, the ‘doing’ is generally minimal and subtle – it’s all oriented to not getting caught up in what arises, and instead recognising the all-pervading awareness that we already are.

第22段

简体中文翻译：
所以，对于许多人来说，在一开始或当你发现自己真的被思绪牵着跑时，借助身体觉知或呼吸是有帮助的。身体是非常具象、完全不带概念的。如果你愿意，你可以用一点时间让自己安住在身体觉知之中——让觉知遍及全身，包括五种“外在”感官所接收的触觉、视觉、听觉等等。当你感觉跟身体的“临在”感已经足够稳固，就可以让第六识（思想层面）平等地与其他五识并列。换句话说，你不再对六根中的任何一根作特殊关注，也不加以区分，让它们如其所是地自发生灭。这样就回到了最全面的“无相”觉知状态。
如果你想的话，你也可以把呼吸——尤其是呼气——当作一个“锚点”，有需要时随时使用，然后当你觉得已经不再需要，就可以再回到真正“无相”的修行。

原文：

For many people, it’s helpful at first – or whenever you find you’re really caught up in thoughts – to use the body or the breath. The body is very tangible and completely non-conceptual. If you like, you can spend some time ‘getting into’ body-awareness – letting your awareness spread through the body, including the five ‘outer’ senses of touch, sight, hearing etc. When you feel established enough in your body’s presence, let the sixth sense (mental consciousness) become ‘equal’ to the five, i.e. not discriminating or privileging any one sense, but letting them all arise and pass as they are. That brings you back to the fully ‘formless’ practice. If you want, you can also use the breath – particularly the out-breath – as an ‘anchor’, returning to it as needed, then letting it go and returning again to the fully formless approach when you don’t need it.

第23段

简体中文翻译：
你也可以通过想象力法门来激发并强化对佛法的信心（shraddha）以及菩提心，把它们当作修行的基础。对于有些人来说，这条路很适合，也容易带来意想不到的灵感；对另一些人则不一定有用。重点在于，这些仅仅是“帮助我们回到那‘当下存在’（只是坐着、只是在觉知中）”的方便之道，而不是让我们在想象方式上多花时间。举例来说，可以先行礼拜或者诵经、忏悔、或者简单地思维并祈请三宝（诸佛菩萨）等，进而让自己对“本来现成的觉知”更加敞开。

原文：

You can also use an imaginative approach to evoke and strengthen shraddha (confidence-trust/faith) and bodhicitta as a basis for practice. Some people find it helpful and inspiring, others may not. The key point is that these are simply means to help us ‘come back’ to just sitting/just being in awareness, not something to dwell on in imagination. For example, you might do a short puja, recitation or a brief reflection and invocation of the Three Jewels and so on, in order to open your heart more fully to this ‘already present awareness’.

第24段

简体中文翻译：
总之，我自己目前几乎不使用任何“做法”。我只是坐在那儿，让一切自然发生。不去把任何念头或情绪视为“该不该出现”，不把它们区分为“好/坏”“该有/不该有”等。我只是在觉知中接纳我身体及心灵正在经历的种种，包括思绪和想象，既不试图停止也不有意鼓励它们，有时候脑子里会自动静下来，有时候也不会，这都没关系。有时我会感觉精神昏沉（比如在早晨刚坐下时），那就带着觉知体验那昏沉的感受。有时会生起愉悦或内心的平静，就这样觉知着它的生灭。大部分时候，我的感受介于两者之间。
重点并不在于我当下的感受是什么；关键是去“看见”觉知-空性的本质，让它显现出来，并知道那就是我的根本“所是”——一切事物的根本本质。

原文：

My own practice is, at present, to rarely use any of these techniques. I basically just sit there and let whatever happens happen. I don’t label anything as ‘appropriate’ or ‘inappropriate’. I just accept what is in my bodymind with awareness, whether it’s thoughts or images or nothing much at all, without trying to stop or encourage them; sometimes my mind stops by itself, sometimes it doesn’t, and that’s fine. Sometimes I feel groggy (e.g. first thing in the morning) and so I’m just aware of that feeling; sometimes I feel pleasant or calm and I’m aware of that. Mostly I’m somewhere in between. The main point isn’t how I happen to feel, but rather seeing the nature of awareness-emptiness and letting that be revealed, realising that that is what I really am – what everything fundamentally is.

第25段

简体中文翻译：
在这种修行中，我不会强调哪些现象才“应该”出现，哪些不应该出现。它可能是愤怒、可能是昏沉、可能是禅那或沉静、可能是欢乐或悲伤。都没关系——因为我不将注意力放在这些东西本身的“好坏”上，而是关注它们如何在“觉知-空性”之中生起并且自行解脱。要点在于持续地“识别”这种觉知-空性，并知道那就是“我”乃至一切万有所真正具足的根本本质。

原文：

In this approach, I don’t consider some things to be ‘supposed to be’ happening and others not. It could be anger, drowsiness, dhyana, tranquillity, joy, sorrow – it doesn’t matter, because I’m not focusing on the ‘goodness’ or ‘badness’ of the event, but rather on how they arise and self-liberate within awareness-emptiness. The point is to keep on ‘recognising’ this awareness-emptiness, knowing that is what I truly am – what everything really is.

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以下为经过重新排版、使段落更清晰后的翻译与原文。我们将文本划分为若干段落，每一段先给出完整的简体中文翻译，然后是英文原文段落的完整、未删减复制。请注意，在翻译中，我们使用「虚空」来对应该段落中的 “space” 并遵循已给定的佛教术语翻译要求。

第一段

简体中文翻译：

寻找心之本性

它无处不在、涵盖一切，但从一开始，“向外”观照却未必能找到它。我们也无法真正把“外部体验”和“内部体验”截然分开。然而，心之本性的广大、明澈与灵敏——那不坏的心要（indestructible heart essence）——就在这里（此处作者指向心脏部位）。

原文：

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"Looking for the nature of mind

Ø It’s everywhere and everything, but you’re unlikely to find it (at first) by ‘looking outside’.

Ø We can’t really make any true separation between ‘outer’ and ‘inner’ experience. However, the spaciousness, clarity and sensitivity of mind’s true nature – the indestructible heart essence – is right here [pointing to heart centre].

第二段

简体中文翻译：

就在此时此刻！（“看”向心处，而非头部/大脑，这样你就能先对它有所领会——尽管最终也无法说它真正“位于”某一个特定位置。）所有感官显现都在这个同时空且明、了知的“虚空”里生起。可以说它是“空却饱满的”，因为一切都在其中生起。

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Ø Right this moment! (‘look’ to the heart, not the head/brain, for your first inkling of it – though ultimately it cannot be said to reside in a particular location).

Ø All sense-appearances arise within this space which is empty but clear and cognizant (knowing). You could say it’s ‘empty but full,’ as everything arises within it.

第三段

简体中文翻译：

尝试一下：与其只是用眼睛（或耳朵）去接受“外面”的事物，不如“回头看看”到底是谁在“看”或“听”。就好像“向后看”那“能见者”或“见证者”。道元（Dogen）将其称之为“向内回光的一步”（参见《普勘坐禅仪》）。

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Ø Try: instead of just taking in what’s ‘out there’ with your eyes (or hearing) ‘look’ at that which is doing the ‘seeing’ (or hearing). Look ‘backwards’ so to speak, at the ‘seer’ or ‘witness’. What Dogen calls ‘taking the backward step’ (See Fukanzazengi)

第四段

简体中文翻译：

此时此地——也就是当下——所展现的是一种开阔的空间，一种开放而空寂的虚空，本身清明透亮，轻松容纳感官所生起的一切（或者说，感官在其中自发生起）。

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Ø What is there/here – right now – is a sense of open space, open empty space which in itself is clear and bright & taking in the sense arisings effortlessly (or: in which the senses arise effortlessly).

第五段

简体中文翻译：

这个“虚空”完全没有“我、我”或“我的”——它既不属于个人，也不会被占有——就像无限的蓝天，谁也无法把它据为己有。它一直都与我们同在；其中不可分割的“敞开”“明澈”和“灵敏”这三大特质正是我们的本性——它们恒常存在，既不生起也不消失（只是在平时常被忽视而已）。

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Ø This ‘space’ is totally devoid of ‘I, I’ and ‘me, me’ – it’s not personal, not possessed – just like the infinite blue sky can’t be possessed.

Ø It has always been with us – its inseparable qualities of openness, clarity and sensitivity are our true nature – they are constant, unarising and unceasing (as well as normally unrecognised).

第六段

简体中文翻译：

与此相对，我之前提到，我们视为“自己”的那些，只是个我们自行编织的故事：“我生于某处，上过哪些学校，从事过什么工作，爱过哪些人……” 以及“我以后要做什么、要去哪里、要获得什么”等等。可这个故事只在我们的念头里。一旦记忆消失了，这个“个人故事”（也就是身份认同）也会跟着消失。我们甚至不知道自己是谁，但那份敞开、明澈和灵敏依然存在。

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Ø By contrast, as I said, what we regard as ‘myself’ is just a story we tell ourselves: ‘I was born here, went to school there, did this work, loved these people…’ And ‘I’m going to do this, go there, get that’ …

Ø This story only exists in our thoughts. If our memory went, our personal story (identity) would go too. We literally wouldn’t know who we were. But: openness, clarity and sensitivity would still be there.

第七段

简体中文翻译：

刚开始想想这个，可能会觉得有点（甚至非常）吓人——仿佛把一切都翻转了。不过，一般来说我们并不会一下子就把一切都揽过来（尽管有时也可能发生）。我们能做的，是在自己的直接体验中，逐步熟悉那“敞开、明澈和灵敏”这些特质。

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Ø Even thinking about this can feel a bit (or very!) scary at first – it kind of turns everything upside down.

Ø However, we’re very unlikely to have to take it all on at once (though this does very occasionally happen to some people). What we can do is familiarise ourselves with the qualities of openness, clarity and sensitivity bit by bit in our own direct experience.

第八段

简体中文翻译：

重点在于，这三种我们真正所是的品质，恰恰是所有人都希望或视为珍贵的（但并不是所有人都意识到自己已经具足！）。我们每个人都想要更多的敞开感与宽广感——人们经常抱怨自己被各种压力或局促感困住，或者觉得“太满”或“没有足够空间”。我们也需要明澈和光亮或智慧/理解——因为昏沉与糊涂会让人沮丧。我们同样想要灵敏，以及川流不息、永不枯竭的能量——这些让我们感觉生机勃勃，也正是慈心（metta）与悲心的精髓。

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Ø The thing is, these three qualities of what we truly are, are qualities that everyone wants or would regard as desirable (but not everyone realises that they have them already)!

Ø We all want a sense of openness and spaciousness in our lives – people often complain of a sense of constriction, or of ‘being too full’ or ‘not having enough space’ in their lives (stress).

Ø We also want clarity and brightness or light – or wisdom/understanding. Dullness and muzziness / mugginess get us down.

Ø We also want sensitivity and flowing, never-ceasing energy – these are the qualities that make us feel most alive. They are also the essence of metta and compassion.

第九段

简体中文翻译：

如果我们在无相（formless）禅修中感到“干涸”，可以试着用慈心（metta）来接纳当前的体验——记住，无论什么生起，都很好。完全的接纳便是真正的爱。因此，我们只需思惟这些特质——在当前状态中与它们相应，并为其欣喜。

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Ø If we feel ‘dry’ in the formless practice, we can practice ‘accepting our experience with metta’ – recalling that whatever arises, that is fine. Full acceptance is true love.

Ø So we only have to consider these qualities – tune into them in our state now, whatever it is – and delight in them.

第十段

简体中文翻译：

通过这样的方法，我们可以逐渐在自己存在的广阔性中放松，拓展到更大的广大之中——引龙钦巴（Longchenpa）的话来说，其中善恶、喜忧，全都成为“正面”。“在这究竟的基本虚空之中，超越时空而自发呈现，轮回全然是正面的，涅槃亦是正面的。在这全然正面的境界里，轮回与涅槃从未存在过。”也就是说（如这段引文所示），心之本性“先于”一切显现而存在。只需安住于此即可。

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Ø In this way, we can gradually relax more and more into the spaciousness – vastness of our being in which (quoting Longchenpa) everything, good and bad, pleasant and unpleasant, is ‘positive’.

Ø ‘Within this ultimate womb of basic space, timelessly and spontaneously present, samsara is wholly positive, nirvana is positive. Within the wholly positive expanse, samsara and nirvana have never existed.’

Ø (As this indicates) the nature of mind is ‘before’ all manifestation. Just rest in that."

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译者附言

  1. 在第七段将“space”翻译为“虚空”，以突出其不含我执、无法被拥有、广阔无边的含义。
  2. 保持文中“formless”译为“无相”或“无相修行”，并按照指示保留“metta”一词不翻，在中文后加以备注说明。
  3. 完整保留引文内容及所有标记符号（如括号中的说明、长破折号等），以符合原文排版结构。

如需继续翻译更多文本或有其他要求，请在后续消息中说明。

第一段

简体中文翻译：

道元（Dogen）写道：
“因此，你应当止息基于知识理解、追逐语言文字的修行，学会那‘向内回光’的一步，使自性得以显现。身心自会脱落，你的本来面目当即呈现。若你想证得如是之境，就该毫不迟疑地修持如是之法。”

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Dogen: You should therefore cease from practice based on intellectual understanding, pursuing words and following after speech, and learn the backward step that turns your light inwardly to illuminate your self. Body and mind of themselves will drop away, and your original face will be manifest. If you want to attain suchness, you should practice suchness without delay.

第二段

简体中文翻译：

Adhisthana——信心（以及疑惑……）
惊奇、欢喜和感恩在此修行或方法中相当有帮助。那种“哇！怎么会如此不可思议！”的感觉——例如：佛法的存在是多么离奇而美妙！从佛陀到历代证悟者，他们所传达的一切是何等深邃！心之本性——遍及一切的本初心（original citta）——从它本性上来说何等清净、自在！事实上它完全超越纯/不纯、束缚/解脱之对立！唉玛（Eh ma）！
正是诸如此类的念头激励我，令我生起信心并遣除疑惑（比如那种“那又怎样”的态度）。无论怀疑是否存在，我们都需要与那启发我们的源头、与那给我们带来欢喜与对法的喜悦之处保持联结。方式多种多样：最有效（虽然无法靠我们主动“做”）的，便是洞见——对我们本来面目和事物本相的直观、即时、无可辩驳的一瞥（或更多），因为洞见能带来无与伦比的信心（也即“信赖”）。另一种做法则是反复思维那些与我们相应、且我们最清楚的法理——比如空性（sunyata）、无常、无我等。如果生起了疑惑，可问问自己“是谁在怀疑？”“怀疑者在何处？”——你会发现怀疑只是一种念头，一种空性的生起；一旦看到了它的空性，疑惑本身也就转成洞见了。我们也可以通过回忆或祈请那些彻底证悟此真理的伟大觉者来增加信心，比如莲花生大士（Padmasambhava）、白隐（Hakuin）、密勒日巴（Milarepa）、道元（Dogen）、益西措嘉（Yeshe Tsogyal）等等，尤其是佛陀——一切诸佛。

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Adhisthana – Faith (and Doubt…)

A sense of wonder / joy / gratitude is very helpful to this practice / approach. That sense of ‘Wow! How incredibly amazing!’ - How extraordinary that the Dharma exists! - How extraordinary that all these realised beings, from the Buddha on, have communicated it! - How extraordinary that the nature of mind, the all-pervading original citta, is by its very nature pure and free – in fact totally beyond purity/impurity, bondage/liberation! Eh ma!

It’s thoughts like this that inspire me, increase faith and dispel doubt (the ‘so what?’ attitude). Whether doubt’s there or not, we all need to contact / be in contact with our sources of inspiration, joy and delight in the Dharma. There are various ways to do this:

- the best way, (which we can’t actually ‘do’ but which may arise) is insight – a direct, immediate, indisputable glimpse (or more) of truth of our own nature, the way things really are. Insight leads to faith (confidence-trust) like nothing else.

- Something you can do – reflect on the essential Dharma-truths/ teachings that you respond to most strongly, can see most clearly – whether sunyata, impermanence, not-self or whatever.

- If doubt arises, ask “who is doubting?” “where is the doubter?” – doubt is just a thought, an empty arising, like everything else. If we see its empty essence, doubt itself becomes insight.

- We can increase faith by reflecting on / invoking the great awakened teachers who have fully realised this truth: Padmasambhava, Hakuin, Milarepa, Dogen, Yeshe Tsogyal, etc. etc. – and above all the Buddha. All the Buddhas.

第三段

简体中文翻译：

对有些人而言，还有另一种方式很奏效（也可能对有些人没用），那就是我所谓的 “Adhisthana 方法”。Adhisthana 翻译成“加持”或“恩典（grace）”。也就是指诸佛、菩萨、上师（以及一切觉者）所散发的“加持力”或启发性能量。这是一种基于“上师瑜伽”（Guru Yoga）而开展的想象方法，用来培养信心与灵感。究竟而言，Adhisthana 无处不在——有句话说“一切生命都是神圣的”（everything that lives is holy），这里便是指一切皆是整体（holy = whole），所有万法本自具备觉醒的本性。因而，一切都“涵藏”着内在的加持——在潜能上，一切都可能成为“无门之门”，通往证悟。对某些人来说，光是思维或感受这一点就已经足够。另一些人则可以运用想象力更具体地贴近它。这是诸佛（也即“觉醒”）的加持之力，因此你可以想象无量无数的佛遍布十方，一切原子也都有佛的光芒注入，包括你自己的内心。这可以通过多种形式来进行，比如：

  • “亿万佛陀”——在虚空的各个方向，都有无量诸佛（更注重“感受”而非逼真的视觉化）。
  • 单一佛陀的形象。
  • 你特别感应的某位本尊形象（如金刚萨埵 Vajrasattva、金刚瑜伽母 Vajrayogini 等）。
  • 你感应的已觉悟凡人（如密勒日巴、道元……）
    任何或以上皆可随你的需要使用（或完全不用也行）！这是一种用想象方式来观照“整个宇宙都在支持我们的觉醒”的体验——也就是“如来藏”教法所传达的意象。很多修观想的人也正是借由这一方式，所以如果你平时做观想禅修，强调这种“Adhisthana”元素也许会有帮助。无论选择哪种方法，都要记住——那只是帮助你进入当下所生之觉知的方便法门。一旦引发了这种感受，就可以放下对它的刻意维系，让它自然而然地继续，若能继续，便于你在此时此地的纯粹觉知中，安住于所生起的境界。

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Another way in which appeals to some people (and not others!) is what I call the Adhisthana method. Adhisthana is ‘blessing’ or even ‘grace’. ‘The blessing power’ or inspirational energy of the Buddhas, Bodhisattvas and Gurus – of all the awakened ones. It’s an imaginative way to cultivate confidence and inspiration (i.e. shraddha), based on the principle of Guru Yoga.

Ultimately Adhisthana is ‘in’ everything – there’s a saying ‘everything that lives is holy’ – well this is just ‘everything is holy’ i.e. ‘whole’ – everything is of the nature of awakening. Hence, everything ‘contains’ implicit blessing – everything is potentially ‘the gateless gate’ that ‘opens’ to awakening. That might be enough for some – just to contemplate this or get a feeling for this. Others might find it useful to use their imagination to get a feel for it.

It’s the blessing power of the Buddhas (i.e. of awakening) so you can actually imagine Buddhas everywhere – in every direction, in every atom of everything, beaming light into every direction including your own heart. This can be done with:

- ‘Billions of Buddhas’ – in all directions of space. ‘Felt’ rather than literally visualised!

- The Buddha

- One archetypal figure that you respond to (such as Vajrasattva, Vajrayogini, etc.)

- An awakened human figure that you respond to (Milarepa, Dogen…)

Any or all of the above! You can do this as often as you find it useful (or not at all!) It’s like an imaginative way of seeing that the universe is ‘supporting’ our awakening – an image of the tathagatagarbha teaching. This is largely what visualisation practices are about too, so if you do one you may find it helpful to emphasise this ‘Adhisthana’ element. Whichever way you approach it, remember it’s just a way in to awareness of what is here/now – so having evoked it, drop the evoking and let it continue (of its own accord, if it will) in your pure awareness of whatever is arising in the here and now.

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[在下一条消息中继续]

第四段（续）

简体中文翻译：

主要要点 —— 2004年7月27日
关键并不在于要去哄骗、强迫、说服、规训或贿赂那个“小心”让它“什么都不做”。小心其实会很乐意“不做任何事情”（暂时）——只要它不觉得自己的存在受到威胁！真正的关键在于：当下就认出我们“真正的本性”——“大心”：它是空的、无我见的、如钻石般明澈、无碍且恒常回应一切。我们所有的“所作所为”都要围绕着这个来进行。一旦我们认出了它（也就是说，它本身辨认了自己），唯一的修行就是不断地认出它——只管“安住”于空性-觉知的无垠境界中。我们所需的只是在见闻觉知中看到（或听到、嗅到、尝到……）我们一直在寻求和渴望的——真理、生命的意义、苦之终结——原来就在这里，而且自始至终从未与我们分离过。如果我们明白了一切所需就是停止追逐——停止寻觅，因为我们从未脱离过实相，那么我们的执取就会自然而然地放下：“就像蛇自己松开盘曲，轮回自行解脱”（那若巴，Naropa）。
不要去“放下”——只要放松！安住其中，做回你所是！

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The main point – 27/7/04

The point is not to cajole, force, convince, persuade, discipline or bribe the ‘small mind’ to ‘do nothing’. Small mind will happily do nothing (for a while) – as long as it doesn’t feel its existence is threatened! The point is simply to recognise our true nature ‘big mind’ right here & now – empty, self-less, bright as a diamond, unobstructed and ever-responsive. All we ‘do’ is orientated to that. Once we’ve recognised it (i.e. it has recognised itself), the only practice is to continue recognising it – just ‘rest’ in the infinite expanse of emptiness-awareness. All that’s needed is to see (hear, smell, taste…) that what we’re looking for and yearning for – the truth, the meaning of life, the end of suffering – is here and always has been; we’ve never been separate from it for one moment. If we could see that all that’s needed is to stop doing – stop seeking, because we’ve never been apart from reality, then our self-grasping would let-go of its own accord: “like a snake uncurling, samsara frees itself” (Naropa)

Don’t let go – just relax! Rest in, be, what you are!

第五段

简体中文翻译：

通过洞见来增强信心 —— 2004年7月29日
我们之所以难以看见、或接纳当下这里的这一事实（也就是它的不二、究竟自性），主要是因为我们的概念（想法、知见、看法）阻碍了我们。例如，那种“确有一个在外部真实存在的世界”（以及相应地，“在内部有一个同样真实存在的‘我’正向外观照”）的想法。其实这二者不可分割，但只是事物表面上看起来如此！谁要是完全否认，可能反倒被视为疯子（真有人会觉得如此吗？！）但这正是我们正在谈论的内容——我们必须像古怪的密勒日巴、疯狂的白隐、彻底疯狂的莲花生大士（当然还有或许已然“到尽头”的释迦牟尼）那样“疯一点”。这就是为什么我们会持诵《心经》——它的内容听起来明显很“疯狂”（如“色即是空”等），所以它其实是对“法之狂”的第一步尝试。
我们可以先用“看似清醒的（二元）心智”去理解一点点——也就是说，先在概念上懂得万物并非表面所见那样，比如对“空性”的概念理解。即便这样的概念理解也会带来一点信心与坚定，从而让我们更能从直接体验上去看它。不过，我也不想让大家陷入无止境的理性思辨——“理智”往往痴迷于空性。让我们先抓住要点：五蕴（即一切）都是空性/sunyata。空性并不是某个实存之物，而是一个概念，指示的是事物本身的状态——万物都没有独立自存的“东西”！任何“事物”都没有自己独立存在的实质可言。比如，我们看见一个“东西”（人、树、房子），那只不过是我们安立给眼前感官所生之现象的概念罢了。既可无限向内分割，又是缘起所生，所以无有自体。既然如此，一切都无有真实不变的自性。
如果你觉得有帮助，可以直接将这些简要的思维运用到眼前所出现的一切上；或者你也可以只管“觉知‘空’、觉知‘空’”。若你已对那空性/开阔/澄明之“心之虚空”有所领悟，一旦心里现起类似的感受，也只管放松/安住在其中。

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Increasing faith through insight – 29/7/04

The main difficulty in seeing/accepting THIS here/now for what it is (i.e. the nondual ultimate nature) is our concepts (ideas, views, opinions) getting in the way. E.g. the notion that there’s a really existing world ‘out there’ (and a corresponding really-existing me ‘in here’ looking out at it). The two are inseparable. But this is just how things appear to be! Surely someone who was totally crazy would think otherwise (?!) So this is what we’re about. We’ve got to get mad just like nutty old Milarepa, bonkers old Hakuin and totally crazy Padmasambhava (not to mention completely round the bend Shakyamuni)! This is why we recite the Heart Sutra – what it says is clearly crazy (“form does not exist”, etc.) so it’s the first step to Dharma-craziness.

We can begin to understand this with our ‘sane’ (dualistic) mind- i.e. we can first get a conceptual understanding that things aren’t what they appear to be – e.g. a conceptual understanding of ‘emptiness’. And even this conceptual understanding can lead to confidence & faith – which opens us up to seeing it a bit more directly & experientially. I don’t want us to get our intellects working in overdrive here – intellects just love emptiness. Let’s just take in the essential point: the five skandhas (= everything) are emptiness / sunyata. Emptiness is not a thing – it’s a concept. It’s pointing to the way things are, i.e. the way things are is that there aren’t any things! No-thing exists independently, in its own right. Seeing a ‘thing’ (person, tree, house) is just an idea we have, that we put onto (impute to) what arises to the senses. There are no things because – for example a) whatever it is, we can always divide it into ever-smaller ‘things’ ad infinitum; b) it arises dependently, therefore nothing exists as a ‘thing’ in its own right. So all ‘things’ are empty of their own essence (svabhava). I’m empty of my own essence, you’re empty of your own essence, ditto that cushion – everything. They have no real / true / inherent existence whatsoever.

So if you find it useful you can just apply these simple reflections directly to what’s arising. Or you could just be aware ‘empty, empty’. If you already have a sense or glimpse of the empty/open – clear/aware ‘space’ of mind itself, just relax into / rest in that.

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第六段

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纯粹觉知与慈悲——2004年8月1日
经常会有人问：“在这种方法里，慈悲体现在哪里？”
第一，它主要是一种智慧修行（类似于念住、安那般那念等等），也就是关于对实相、对事物本相的直接洞见：当下，佛性完整地呈现在心之本性（cittata）里。单从这点就可大概推断出慈悲在其中的位置。
第二，当我们体认到“纯粹觉知”就是我们真正的本性时，这个体认完全超越任何自他二元对立。也就是说，它是无我的——对纯粹觉知的体悟就是体悟到没有一个“自我”，并且清晰洞见所有万法彼此间的完全互相联系、相互渗透。所以，对一个已经“体认（自己即）它”的人来说，他/她总能留意到那些尚未认出其真实本性之众生所经历的无谓痛苦。而因为丝毫不夹杂自我利益，所以自然而然地无尽生发悲心与善行。这就说明了“纯粹觉知”和“无上菩提心”其实是一体无二。
第三，你也可以这么说：在觉悟的心/心性（那不坏的心要）之中，并没有一个称之为“慈悲”的东西，但当因缘成熟时，那种敏锐性/相应力就会自然而然地显现为表面看来是慈悲的行为（也可以呈现出其他无量的佛陀功德）。
至于另一个疑问：“既然这种修行不需要做什么，那么真遇到有人在你面前摔倒，你就干瞪眼不去扶吗？”这是对大手印与大圆满语境下“禅修”和“行动”两者的混淆。很明显，从上文可知，事实正好相反——不会有任何自利或无明来干扰恰当的行动。
不过，我们毕竟还在“训练中”。我们不一定（或者说，也并非必然不）已经认出自己的真实本性。我想我们或许会有些许的“洞见”。此外，无相/只管打坐/纯粹觉知这种做法也从来不是独立进行的；所有强调此法门或此见地的佛教传统，同样都会注重培养菩提心。

  • 我建议在这个修行的脉络下，明确记住要为一切众生的利益而觉悟；诵读相应的祈愿文（如“愿无上珍贵的菩提心，在尚未生起之处生起，已生起之处不退转，已不退转之处日益增长”等）。
  • 如果合宜的话，就修习并运用/实践/表达慈（maitri）以及其他四无量心。
  • 通过礼拜、Adhisthana 方法、持咒、奉献与感恩等方式，培育 shraddha。
  • 发愿（pranidhana），如“众生无边犹如太空……” 加上前面所说的菩提心文，或者其他自发的祈愿。
  • 回向功德给一切众生。
    所有这些都能让我们更加贴近那“觉悟的心要”所固有的灵敏性。

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Pure awareness and compassion – 1/8/04

A question that often comes up: ‘Where does compassion come into this approach?’ First, it’s primarily a wisdom practice (like satipatthana, anapanasati, etc). I.e. it’s ‘about’ direct insight into reality, the way things really are: buddha nature fully present as the nature of mind, cittata. This already gives a strong clue as to where compassion comes in.

Second, the ‘realisation’ of pure awareness as our true nature is completely beyond any self/other duality. That is, it’s ‘self-less’ – to realise pure awareness is to realise there is no self – and ‘sees’ the totally interconnected, interrelated, interpenetrating nature of all things. So in the one who has ‘realised (they are) it’ there’s always an awareness of the unnecessary suffering of those beings who haven’t realised their true nature. And as there’s no self-interest whatsoever, compassionate actions well up spontaneously and endlessly. This reflects the fact that ‘pure awareness’ and ‘absolute bodhicitta’ are one and the same.

Third, you could put it that ‘in’ the awakened heart/mind, the indestructible heart essence, there isn’t a ‘thing’ called ‘compassion’, but that sensitivity/responsiveness naturally manifests as what appears to be compassion whenever the occasion arises. (It also arises as endless other Buddha qualities)

There’s also the question or point: if this practice is about ‘doing nothing’ would we just stand there and watch if someone fell down in front of us right now? This is a serious misunderstanding (a confusion of ‘meditation’ and ‘action’ in Mahamudra and Dzogchen terms). I think it’s clear from the above that this is just the opposite of what would happen – there would be no self-interest or confusion to get in the way of appropriate action.

However, we’re ‘in training’. We aren’t necessarily (or necessarily not) in the position of recognising our own true nature. I hope there are glimpses of this, though. Another thing is that this formless/just sitting/pure awareness approach is never done in isolation. In all the Buddhist traditions that emphasise this approach or view, there is a lot of emphasis on cultivating bodhicitta.

l I would recommend doing this quite specifically in the context of this practice: bearing in mind the intention to awaken for the benefit of all; reciting verses or to this effect (e.g. ‘may the supreme and precious bodhicitta take root where it has not yet done so; where it has been born, may it not decrease; where it has not decreased may it abundantly grow’)

l If it seems appropriate, cultivate and apply / practice / express maitri and the other brahmaviharas.

l Cultivate sraddha: through pujas, the ‘adhisthana’ approach, mantras, devotion and gratitude.

l Make pranidhanas (aspirational wishes) like ‘sentient beings are as limitless as the whole of space…’ + the bodhicitta one above + spontaneous ones.

l Dedicate merits to the benefit of all.

All of these ‘sensitise’ us to the inherent sensitivity of the awakened heart essence.

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“会不会有错误的体验？”—— 2004年8月4日
Shenpen Hookham 在一些笔记中写道：“你不可能有‘错误’的体验。”无论生起什么，就其究竟本性而言，都具足清净；这包括贪、嗔和痴。为何说它们是“完全清净”的？因为它们本来空、并未真实生起。《心经》里说：sarva-dharmah sunyata-laksana——“一切法皆以空为相”（FWBO 版本里将其译为“万法本是原初空性”，可见原典并非如此说）。在经文接着也提到：“无生、无灭、无垢、无净……”也就是说，并没有真正“生起”（作为一个实在之“事物”），所以也就谈不上灭去；既然无法可生，也无所谓灭。同理，没有东西会被“染污”或“清净”（或“纯净”——vimala-avimala）。
但我不是刚才说过事物在究竟意义上是完全清净的吗？是的，这就展现了“纯粹觉知”的一个要点——它超越一切对立（纯/不纯、染/净等都只是相对的概念评判）。即便是贪、嗔、痴也不是真正地“被染”，因为它们本身就是空的；也正由于贪、嗔、痴并无实性、并未真实生起，才有可能说我们能证悟——想想如果刚好相反，会怎样？所以所谓“三毒”之所以“完全清净”，是因为它们并未真实生起；轮回之所以“完全清净”，也是因为它从未真实生起（“当下正是莲华净土”）；涅槃之所以“完全清净”，同理也是因为它无从生起（“在那无量广阔之中——敞开、明澈、灵敏——轮回和涅槃从不曾存在”）。
因此，我们并不是将之称为“纯粹觉知”来对比某种“不纯粹”，而是指它本身就超越一切概念对立，彻底空性、既不生也不灭，无法被二元思维（主客对立）所把握。然而，它又可以被直接证悟——它就是我们的真实所是——我们是浪花，但浪花本身就是大海；我们是云朵，但云朵也正是那无限清澈的蓝天。无论此刻生起什么，都是敞开、明澈和灵敏。所以我们绝不可能“拥有一个错误的体验”。如果它在发生，它就是发生了——“当下即是如此”！从二元的视角看，这意味着我们接纳任何生起之事——内在或外在——如其所是，不附带执取或排斥，也不加判断说“这应该/不应该发生”“这是对/错”，就是“所见中只有所见”。如此的接纳正是智慧与慈悲的种子，因为恰恰在这如实的接纳中，没有额外添加任何东西；它给出的回应永远是适合的——也就是说，它会自然放下。没有所谓“错误的体验”。

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Having a wrong experience? – 4/8/04

Shenpen Hookham says in some notes I’ve got ‘you can’t be having a wrong experience’. Whatever arises, in its ultimate nature, is perfectly pure. This includes craving, hatred and delusion. Why is it perfectly pure? Because it is empty and unarisen. The Heart Sutra says: sarva-dharmah sunyata-laksana - ‘All phenomena (dharmas) are marked/characterised by emptiness’ (this is the line which the ‘FWBO version’ has as ‘all things are the primal void’, which as you can see is not what it says!). It goes on: ‘They are not arisen, not ceased; not stained, not stainless…’. That’s to say, no phenomenon ever arises (as a truly-existing ‘thing’), so there’s nothing to cease. If nothing arises, there is nothing to cease. Likewise, there’s no-thing to be ‘stained’ or ‘stainless’ (or ‘pure’ – vimala-avimala). But didn’t I just say that things in their ultimate nature are perfectly pure? Well, this brings out an important point about ‘pure awareness’: - it’s beyond all dualities – pure/impure, stained/stainless are just relative, conceptual judgments. Nothing can be called ‘truly stained’, even craving, hatred and delusion, BECAUSE they’re empty. And it’s because craving, hatred and delusion are empty & don’t ultimately or truly exist that awakening is possible (think if the opposite were the case). So the poisons are perfectly pure because they are unarisen; samsara is perfectly pure because it’s unarisen (“This very place the Lotus Paradise”); nirvana is perfectly pure because it’s unarisen (“In the vast expanse – openness, clarity, sensitivity – samsara and nirvana have never existed”). So we don’t call it ‘pure awareness’ in the sense of being pure as opposed to impure – it’s ‘pure’ of all dualities, all concepts; it’s absolutely empty, ‘unarisen and unceasing’; it can’t be grasped (conceptually/dualistically) because it’s completely outside & beyond subject & object. And yet, it can be known directly. It is what we are (truly) – we are the waves, but the waves are the ocean; we are the clouds, but the clouds are the infinite clear blue sky. Whatever is arising now is openness, clarity and sensitivity. This is why we can’t be ‘having a wrong experience’. If it’s happening it’s happening – THIS IS IT! In our dualistic terms of reference, this means we accept whatever arises, internally or externally. Accept means we receive it as ‘just what it is’ without grasping or aversion & without judgments such as ‘this is what should/shouldn’t be happening’ or ‘this is right/wrong’ – “in the seen there is just that which is seen”. So this acceptance is the seed of both wisdom and compassion because in accepting things just exactly as they are – and nothing else – its response is always, exactly, the appropriate one: it lets it go (naturally). You can’t be having a wrong experience.

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一些问答——来自于 Vimaladhatu 禅修营

问：这种修行有什么危险吗？

  • 陷入一种迟钝或“放空”的状态，却误以为是纯粹觉知。
  • 同样地，仅仅任由心散漫——永远如此！这就是对“无努力”观念的误解。只有当真正“认出”纯粹觉知时，才会自然地让念头等自行解脱，而敞开、明澈与灵敏就会非常明显可见。在“认出”纯粹觉知之前，仍需一些微妙却实在的努力。
  • 把觉知刻意导向某个特定的体验面向。这并不真的危险，只是偏离——意味着你在修“念住”（satipatthana），它本身也没问题，但要明白这之间的区别。
  • “以为自己已经是佛了，于是放弃在修行上做任何努力。”Sangharakshita 时常提到这种可能性，但我自己还没见过有人因之而出问题。无论如何，这提醒我们为什么通常说有位老师很重要——他/她能澄清各种误解，也能阐明“你本来即是佛”究竟是何意。
  • 另一种误解是认为这个方法带来“静默主义”（quietism），也就是因为心/觉知本来毫不费力，所以你就以为不需要对任何事做什么。这种误解在上文“纯粹觉知与慈悲”部分也已提到。

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Some Questions / Answers – from the retreat at Vimaladhatu

Q: What are the dangers of the practice?

- Getting into a dull or spaced-out state and thinking that this is pure awareness.

- Similarly, just letting the mind drift – forever! This would be a misunderstanding of ‘no effort’. Subtle – but definite – effort is required until pure awareness is ‘recognised’. If pure awareness is recognised, thoughts and so forth will naturally ‘self-liberate’ and openness, clarity and sensitivity will be very self-evident.

- Directing awareness towards a particular aspect of your experience. This is a misdirection rather than a danger. It means that you are doing satipatthana – which is fine in itself, it’s just that the distinction needs to be understood.

- ‘Thinking you are a Buddha already and therefore giving up any effort in the spiritual life’. Sangharakshita has often referred to this possibility. I’ve never come across anyone falling foul of it. However, it suggests a reason why generally it’s regarded as very important to have a teacher – s/he can clarify any misunderstanding and also clarify in what sense it can be said that you are a Buddha already!

- One misunderstanding of the approach is that it involves ‘quietism’ i.e. the notion that because the nature of mind/ awareness is in itself totally effortless, you therefore don’t need to do anything about anything. This misunderstanding is addressed above in the section on pure awareness and compassion.

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问：为什么一定要有个老师？
我并不想说，有老师是绝对必要的——确实有极少数人也许能自发见到真实本性（例如释迦牟尼佛）——但对大多数人而言，若想尽快、尽量直接地理解心之本性并避免可能的错误或误解（如上面那些），就几乎少不了要有一位或数位老师。

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Q: why is it necessary to have a teacher?

I wouldn’t say it’s absolutely necessary to have a teacher – a few do probably manage to awaken to their true nature without (the Buddha for one!) – but to gain a clear understanding of the nature of mind as straightforwardly and expeditiously as possible, and to avoid possible mistakes/ misapprehensions (as above), having a teacher (or teachers) is virtually indispensable for most people.

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问：当我修“安那般那念”时，可以进入一种很强的开阔、宁静，对细微念头和情绪也很明觉的状态，所有这些似乎都是“进入纯粹觉知”的特征。那么，修“安那般那念”岂不是更快捷、更容易通往纯粹觉知吗？

这得看人。有些人也许确实如此。在修奢摩他与毗婆舍那中，也会出现类似的敞开与宁静，不太好分辨：“这是心之本性的敞开、明澈与灵敏吗，还是奢摩他/毗婆舍那所产生的品质？”在某种意义上说，我们所体验的一切本身就体现了敞开、明澈与灵敏，所以当我们修奢摩他-毗婆舍那时生起的特质并不与之分离——事实上它们本质上更接近这无相的觉知，而不再是狭隘或“微小的”心识。如果真正生起了某种毗婆舍那（也就是一次“洞见体验”），那就与纯粹觉知无异——只是安住于当下的本来面目中。
至于如何区分并非真正洞见的敞开与静谧，和那“纯粹觉知”呢？一个方法是留意看，那些特质是作为对象被觉知的吗；还是它们本身不曾生起（自然、本具的），不作为任何客体（也非主观能取），只是原本“在那里/在这里”？

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Q: When I practice the anapanasati meditation, I can come in a very intensive state of openness, stillness, awareness of subtle thoughts and emotions, etc; all qualities of (entering) pure awareness. Isn’t practising anapanasati the quicker and easier way to pure awareness?

It depends… it might be for some. All those qualities can be there in shamatha & vipashyana and it can be difficult to distinguish: ‘are these the qualities of openness, clarity and sensitivity – the nature of mind itself – or qualities of shamatha or vipashyana?’ In one way, everything we experience is an expression of openness, clarity and sensitivity, so the qualities that arise when we cultivate shamatha-vipashyana are not different to this – in fact they are by their very nature going to be closer to it than the more ‘constricted’ states of relative/little mind. An actual arising of vipashyana (an ‘insight experience’) is by its very nature nothing other than pure awareness – a just resting in what is – that’s it! Is there any way to distinguish between non-insightful states of openness, stillness etc and pure awareness? One way would be to note whether these qualities are arising or not – i.e. are they objects that come into awareness; or is it unarising (undeveloped, natural) emptiness-clarity which is not an object (or subject) but which is just ‘there/here’ by its very nature?

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问：当纯粹觉知生起——这是否等同于圆满觉悟或“预流果”之类？或者它会是“短暂状态”吗？会来来去去吗？

去认出纯粹觉知就好比（或相当于）洞见的生起。从这个角度看，它会来会去，或者说对它的“认出”时来时不来。我想有个阶段会变得难以或不可能再“非认出”它，也许那就类似不退转了吧。等到它完全与我们不可分，也许就达到了“觉醒”或成佛。

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Q: when pure awareness arises – is that comparable with full enlightenment or stream entrance? Or can it be a ‘short-time-state’? Can it come and go?

Recognising pure awareness is like / equivalent to an arising of insight. In this sense, it can come and go, or recognition of it comes and goes. I suppose there comes a point where it’s difficult or impossible to ‘un-recognise’ it, and that would be something like irreversibility. When it’s completely inseparable, I guess that would be awakening or buddhahood.

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问：如何在努力与放松之间找到恰当的平衡呢？

首先，如果能的话，放下一切造作，让自己此刻安住在那完全无努力的觉知之中。如果做不到，就使用最少的努力，来不断回到当下此刻的觉知上。过于强硬、意志化的努力无法抵达那个境地。放松身体，让觉知安住此刻——只管接受、容纳。

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Q: How can I find the right balance between effort and relaxation?

First, if possible, give up all effort and rest in the total effortlessness of this awareness now. If not – use the minimum of effort necessary to recollect awareness of what is now. Harsh, willed effort will never ‘get it’. Relax your body, let awareness rest in what is this moment – just accept it.

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第一段

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离开 / 将修行带回家——2004年8月4日
“将禅修营抛在脑后，却把所学到的带回生活里。”
从整体上说，我们其实随时随地都能“与觉知连结”，不论正在做什么。只要觉察到自己正处在觉知里：“这是觉知。” 它不必是一种“特别的”觉知（例如某种特定的正念），只需提醒自己——觉知一直在那里，无需培养，它就是如此。

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Leaving / Taking the practice home – 4/8/04

‘Leave the retreat behind; take what you’ve learned with you’.

Generally, it’s quite possible to ‘connect’ with awareness anywhere and whatever you’re doing. Just be aware that you’re aware: “this is awareness”. It doesn’t have to be any ‘special’ sort of awareness (e.g. some kind of applied mindfulness) – it’s simply a question of recollecting that awareness is ‘here’ all the time, it doesn’t have to be developed, it just is.

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简体中文翻译：

在你的坐禅修行中：

  • 你可以将纯粹觉知带入任何其他修行法中——所有修行都离不开觉知。
  • 在所有禅修中，那份明澈/宽广感都会有助益。
  • 如果你觉察到“敏锐/相应力”这种本来与心之本性不可分的品质，它会极大地增进你的慈心（metta / maitri）——只要“调频”到那已经具足的品质。
  • 同理，奢摩他与毗婆舍那本身就蕴于心之本性/纯粹觉知之中，因此，你可以把它们视为被“揭示”或“发觉”，而不是去“培养”。
  • 或许你对上面提到的内容以半概念化、反思或想象的方式产生感应，但这仍可能对你的修行很有帮助。
  • 纯粹觉知禅修会使你减少“我得去做什么”的感觉，更多地把“我”放下，安住于当下所是……那里已经包含了我们想发展的一切品质。
  • 如果你经常做无相禅修，那么找个能谈论你修行的人（或通过电邮交流）会很有帮助。
  • 总体而言，要在纯粹觉知修行周围多加入菩提心（bodhicitta）与 shraddha（信心）的因素，这非常重要且实用。

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In your sitting meditation practice:

- You can bring pure awareness into any other practices that you do. All involve awareness

- The sense of clarity/spaciousness is helpful in all meditations

- If you have a sense of the sensitivity/responsiveness which is an inseparable quality of the nature of mind, this can greatly enhance your metta/maitri – ‘tune in’ to the sense that that quality is there already.

- Similarly, shamatha-vipashyana are inherently there in the nature of mind itself – in pure awareness – so you can regard them as being ‘uncovered’ or ‘discovered’ rather than ‘developed’

- It may well be that you relate to the above in a semi-conceptualised, reflective or imaginative way, but this can still be helpful to your practice.

- Pure awareness practice should help you have less sense of ‘I have to do this’; more sense of letting go of “I” into just what is … which is already all the qualities we want to develop or have.

- If you do formless meditation a lot, it’s good to have someone to talk to (or e-mail) about your practice.

- It’s very important and helpful generally to have plenty of bodhicitta and sraddha ‘around’ the pure awareness practice.

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简体中文翻译：

进入 / 认出觉知的基本虚空——摘自 Vimaladhatu 团体的一次周末活动
此法门的关键在于“认出”觉知的基本虚空（dharmadhatu、dharmata、cittata）。我们之所以难以认出它，是因为它太显而易见、无处不在、再平常不过了。就像鱼要找水却怎么也找不到一样。概念化的心无法相信会有如此简单之事——它倾向于把目标想象得复杂而高不可攀。而且，我们习惯了忽视它，故容易继续忽视。

所以我们需要做的一件事是，学会放下那种“不相信/怀疑”，不再觉得“仅仅这个闪耀的觉知”怎能就是心之本身、从未生起且无二的本性（也就是佛性）……它只是“平常的觉知”罢了。

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Entering / Recognising the basic space of awareness – from Order weekend at Vimaladhatu

The crucial thing with this approach is to recognise the basic space of awareness (dharmadhatu, dharmata, cittata). The main obstruction to recognising it, is that it’s too obvious, omnipresent and ordinary. As with the analogy of the fish looking for the water. The conceptual mind cannot believe that it could be anything so simple – so it resists ‘looking’ at it. It prefers it to be complicated and unattainable. And it’s easy to ignore as we’ve been used to ignoring it all our lives.

 

So one thing we need to do is to find a way of letting go of disbelief / doubt that ‘just this sparkling awareness’ is the nonarising, nondual nature of mind itself, the buddha nature … that that is just ‘ordinary awareness’.

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简体中文翻译：

我们（也许）会用到的一些“认出”方法：

  • 通过视觉，感受那个“能见者”——也就是“虚空/敞开”。
  • 通过听觉，感受那个“能听者”——也就是“静寂”。
  • 通过触觉，感受那个“能触者”——也就是“寂然”。

“虚空/敞开”“寂静”“寂然”都指向同一个“非体验性”的层面。它从来不是觉知的客体，也不是“主体”（例如那个自以为是“我”的东西）。它是空——广大——清明：敞开、静寂、寂然。

  • 即便任何东西——概念、念头、情绪、感官印象——都在生起，你也可能觉察到一个“观察者”或“见证者”，就像一面镜子，所有的一切都在里面显现，却完全不会影响到镜子本身。
  • 起初，它也许看起来像一个“准客体”，但它并不能被直接感知或抓取。
  • 你可以问问自己：“谁在体验？”“体验者在哪里？”
  • 放下“三世”：
    • 过去或关于过去的念头是空的——过去已逝，只能在概念（记忆）中存在。
    • 未来或关于未来的念头并未生起——未来并不存在，只是一个概念。
    • 当下此刻的念头则是“纯然如是”，也就是任何东西都无法被找到；它刚生起又立时消失。

因此只剩下一个“纯粹的观照”，一种“明澈清晰，却并没有任何‘观察者’在那儿”；正如《通过赤裸观见自行解脱》里所说，“那时刻的觉知本身极其平常无奇”。换言之，这是一个广阔的清晰 / 明朗，或一种“觉知之空间”，万事万物在其中自然而然地生起、消逝（没有任何“谁在做”这回事）。

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Some ways we (may) recognise it:

- with sight, getting a sense of the ‘seer’ – ‘space/openness’

- with hearing, getting a sense of the ‘hearer’ – ‘silence’

- with touch, getting a sense of the ‘sensor’ – ‘stillness’

 

‘space/openness’, ‘silence’ and ‘stillness’ all point towards the same ‘non-experience’. It’s never an object of awareness, but it’s not the ‘subject’ (i.e. supposed self or ‘I’) either. Empty – vast – lucid: openness, silence, stillness.

 

- Although anything – concepts, thoughts, emotions, sense-impressions – may be arising, you may have a sense of this ‘watcher’ or ‘witness’ – like a mirror in which it all arises, without in any way affecting the mirror.

- It may seem at first to be itself a ‘quasi-object’ – but it can’t be directly perceived or grasped.

- It might be useful to ask: ‘Who is the experiencer?’ ‘Where is the experiencer?’

 

- Letting go of the three times:

  o Thoughts in / of the past are empty – the past is gone; it only exists as concept (memory).

  o Thoughts in / of the future are unarisen – the future does not exist, except as a conceptualisation.

  o Thoughts in the present moment are pure suchness – i.e. nothing can be found; the moment’s arising and passing away is simultaneous.

 

So there is just a ‘pure observing,’ a ‘lucid clarity without anyone being there who is the observer.’ And ‘awareness in itself at that moment is quite ordinary’ (Self-Liberation Through Seeing With Naked Awareness) So: a spacious clarity/lucidity or an aware space – in which everything arises and passes naturally / spontaneously (i.e. without ‘someone doing it’).

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简体中文翻译：

附录：纯粹觉知与 FWBO 禅修体系
有在 FWBO（西方佛教徒团体）中学习打坐的人，或许会好奇，“进入纯粹觉知”与 FWBO、WBO（西方僧伽团体）常见的禅修法——如安那般那念、慈心禅、礼拜（puja），以及（对 WBO 成员而言）观想本尊等——之间存在何种关系？
根据 Sangharakshita 的“禅修体系”（system of meditation），我们的精神/禅修之发展通常自然会经过四个阶段：

  • 整合（Integration）：培养正念与专注（absorbed），活在正念之中。
  • 积极情感（Positive emotion）：培养善心/正向的心理状态，情感上处于积极状态。这两者合起来就是奢摩他（shamatha，“安稳”）。
  • 精神上的“死亡”（Spiritual death）：洞见/透视各种错觉和迷惑。
  • 精神上的“再生”（Spiritual rebirth）：培养“觉醒”品质。这两者合起来就是毗婆舍那或洞见（vipashyana）的修行与发展。

我们可透过不同的适切修行方法来修这四个阶段——例如，Sangharakshita 推荐了安那般那念、慈心禅、“六界”观以及观想本尊（对 WBO 会员而言）。当然也可能只用其中任何一个法门就能涵盖这四种过程。

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Appendix: Pure awareness and the FWBO System of Meditation

People who’ve learned to meditate in the FWBO may wonder how entering pure awareness fits in with other meditation practices done in the FWBO and WBO – mindfulness of breathing, metta bhavana, puja and (for members of the WBO) visualisation sadhana.

 

According to Sangharakshita’s ‘system of meditation,’ we have four stages that we naturally go through in our spiritual / meditative development:

l Integration – cultivation of mindfulness & absorption. Being mindful.

l Positive emotion – cultivation of skilful emotions/ positive mental events. Being emotionally positive.

– These together comprise the area of shamatha – ‘calming’.

l Spiritual death – ‘seeing through’ our illusions / delusion

l Spiritual rebirth – developing ‘awakened’ qualities

– Both of these are aspects of cultivation and development of vipashyana or insight.

 

We can engage in these stages through different appropriate practices – e.g. Sangharakshita recommends mindfulness of breathing, metta bhavana, six element practice and visualisation sadhana. Other practices could potentially be used for each stage. Or we could well go through all of those stages using just one practice – e.g. any of those just mentioned.

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简体中文翻译：

在 FWBO，我们初步传授给人们的禅修方法一般都是安那般那念和慈心禅——它们是发展奢摩他（吸收/整合与积极情感）的手段。接着，基于此之上，可以进一步修持或运用这些或其他法门来培养毗婆舍那——亦即精神上的死亡及再生。（针对“精神死亡”和“精神再生”，有多种说明方式；其中之一是，精神死亡主要在于修“洞见”（洞见/证悟），尤其拆解自我迷妄或我见；而精神再生则是当自我错觉被看破之后，对事物真实状况的证悟所生起的真实品质。由此观之，精神死亡大体即“毗婆舍那-修”，而精神再生指真实洞见的生起。顺带一提，纯粹觉知在此意义上可被视为“精神再生”的范畴。）
在 Sangharakshita 关于此体系的讲座中，他也提到“只是坐着”同样内含于每个阶段。安那般那念——只是坐着、慈心禅——只是坐着……努力——放松；修持——放下。“只是坐着”（just sitting）在 Sangharakshita 的体系里，指的是继续处在你所发展出的专注/积极/洞见之中，而无需再用力——它是一种修行的“果”。换言之，若你在奢摩他阶段“只是坐着”，那就是无相的奢摩他；若在毗婆舍那阶段“只是坐着”，则是无相的毗婆舍那。而“进入纯粹觉知”，也可以说在这样的“只是坐着”中自然地延伸、发展而来。

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So the practices which we currently initially introduce people to in the FWBO – i.e. mindfulness of breathing and metta bhavana – are means of cultivating shamatha, which has the characteristics of absorption/integration, and positive emotion. Then on this basis, these or other practices can be used to cultivate vipashyana, which has the aspects of spiritual death and spiritual rebirth. (There are various ways of talking about ‘spiritual death’ and ‘spiritual rebirth’ – one way of thinking of them is that spiritual death is cultivation aimed at ‘seeing through’ delusions, especially the egodelusion or self-view, while ‘spiritual rebirth’ is the realisation of how things actually are, after the ego-delusion has been seen through. Hence, spiritual death is mainly about what we call vipashyana-bhavana, the cultivation aspect, while spiritual rebirth is about the actual arising of genuine insight. Incidentally, pure awareness essentially comes into the category of ‘spiritual rebirth’ in this sense.)

 

In Sangharakshita’s lecture on this system, he also mentions ‘just sitting’ as integral to every stage. Mindfulness of breathing – just sitting, metta bhavana – just sitting, and so on. Effort – relax; cultivate, let go. ‘Just sitting’ in Sangharakshita’s system is simply a matter of continuing in the state of absorption / positivity / insight that you’ve developed without the need for effort (or noneffort). It’s a kind of ‘fruit’ of the practice. You could say that if you just sit on in a shamatha state, it’s a formless shamatha. If you just sit on in a vipashyana state, it’s a formless vipashyana. However, this kind of just sitting is also the basis of ‘entering pure awareness’ as a practice, which naturally develops from it, so to speak.

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简体中文翻译：

关于“进入纯粹觉知”与 FWBO/WBO 体系中其他面向之关联，还有一个角度是 Subhuti 在 2003 年 WBO 大会上提到的。在那场演讲里，他区分了三种“知见”或模式的禅修，展示了纯粹觉知如何与其他禅修法联动。
正如我们所见，每一种禅修其实都包含了某种隐含的“知见”。

  1. 第一种模式/知见是我们最熟悉的，Subhuti 称之为“自我修行（self-development）”模式。我比较喜欢称之为“发展”或“修（bhavana）模式”。它的观念是：我们在培养/发展当下并未具足、或我们想更广泛体现的某些品质，通过设定恰当条件并应用“四正勤”。例如，若我们“拥有”烦躁，就需要努力培养耐心（ksanti）；若我们“拥有”烦恼或无明，就需要发展慈心（metta）或者智慧（prajña）等。这个模式是我们努力培育所需的品质。
  2. 第二种模式与它几乎相反。它包括了对“我们（那个迷妄的自我）实际上做不了什么”的了悟——如果自我想强行攻克“无我”这座要塞，那只会失败。所以我们需要承认什么也做不到——只能仰赖（在佛教语境中或许有点奇怪的词）“恩典（grace）”——诸佛菩萨的誓愿或慈悲心，比如阿弥陀佛的愿力。按照 Subhuti 的说法，这种模式叫“自我臣服（self-surrender）”——我们向比自身更崇高、被感知为“外在”的“佛”交付自我。
  3. 第三种模式有时称作“内在显现（immanence）”模式——基本看法是“我们本有心性的本初清净”，只是被贪、嗔、痴这三毒遮蔽，阻断了认识与显现。所以，“任务”在于认出万物（包括贪、嗔、痴）其实皆为空、清净、无限且光明的心之本质——也就是佛性。Subhuti 将此称作“自我发现（self-discovery）”的模式。我们放下迷妄的自我——“发现”心之本性（主要被感知为在“内部”）。
    而这当然也算另一种形式的臣服，只不过此时的观念是“它在内”，而不是“在外”。

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A further perspective on the relationship between entering pure awareness and the other aspects of the FWBO / WBO system of meditation and practice is touched upon in a talk that Subhuti gave on the WBO convention in 2003. He made a useful distinction between three ‘views’ or models of meditation which shows how pure awareness relates to other kinds of meditation practice.

 

As already suggested, every kind of practice we do has an implicit ‘view’ underlying it.

 

1. The first model/ view is the one we’re most familiar with: Subhuti calls it the ‘self-development’ model. I prefer just ‘development’ or ‘bhavana model’. The view here is that we are developing or cultivating a quality or qualities which we don’t already ‘have’ – we bring it into being. So maybe what we ‘have’ is irritation, and we need to work to bring into being ksanti (patience, tolerance); or what we ‘have’ is grumpy ill-will and what we need to develop is metta. Or what we ‘have’ is ignorance, and we need to develop wisdom. So this is the development view or model. We do the developing of whatever quality it is we need to bring into being.

 

2. The second model / view is sort of the opposite of this. It involves realising that actually ‘we’ (the deluded ego) can’t ‘do’ anything – if the ego tries to take the ‘citadel’ of ‘egolessness’ by storm, it can’t but fail. So we have to accept that there is nothing we can do – we have to depend on (to use a word which sounds a bit strange in a Buddhist context) the ‘grace’ of the awakened ones – the Buddhas and Bodhisattvas, e.g. the vow of Amitabha. So the model or view is one of, in Subhuti’s terms, ‘self-surrender’ – we surrender, give up our ego, to ‘the Buddha’ which/who is greater than ourselves and (perceived as) ‘external’ to ourselves.

 

3. The third model or view is sometimes referred to as an ‘immanence’ model – the basic view is that the nature of our mind is really of the nature of awakening, but the defilements – craving, aversion and delusion – prevent us from realising or knowing our true nature. Hence our ‘task’ is to realise that the nature of everything, including craving, aversion and delusion, is the empty, pure, limitless, luminous essence of mind itself – Buddha nature. Subhuti calls this the model / view of ‘self-discovery’. I’d prefer just ‘discovery’ or else ‘the awareness model’. In this approach the deluded ego ‘lets go’ or otherwise ‘subsides’ and the nature of mind itself is thus ‘discovered’. This is of course the view behind entering pure awareness – that the nature of mind is not something to be developed or cultivated. We are, in fact, never ‘outside’ it (so there is in reality no question of ‘entering’ it) – it is simply to be recognised for what it is.

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Subhuti 要表达的重点是，这三种知见或模式都不可或缺。我们可能在自己精神修行的某些时期偏重其中一种——但三者都是平衡成长所需要的。（不同的佛教传统往往侧重某种模式，如上座部偏重“自我修行”、净土（或称新净土）着重“自我臣服”、大圆满则侧重“自我发现”，但这些传统都多少会包含其他模式。）
所以，采用“进入纯粹觉知”这一禅修时，我们主要强调的是第三个模式。然而，在我们的整体修行情境下，我们也还是会涉及“自我修行”——如培养正念、慈心、shraddha 等品质，做礼拜（puja）或本尊修行（sadhana）时，则至少带有“自我臣服”的部分。
另外，就 Sangharakshita 的禅修体系而言，每种模式都有可能贯通那四个阶段——整合、积极情感、精神死亡与精神再生。相应地，对纯粹觉知而言（也即佛性），奢摩他和毗婆舍那各种品质——如整合与积极心态（对应奢摩他）以及洞见、诸佛功德（对应“精神再生”，即毗婆舍那）都原本具足于心/觉知的本性中。

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Now the point Subhuti makes is that these three views or models are all indispensable. We may emphasise one or other of them (at particular times in our spiritual life) – but all are necessary to a balanced spiritual development. (Also, different traditions of Buddhism tend to emphasise one or other of these different models, e.g. Theravada – ‘self development’; Pure Land/Shin – ‘self-surrender’; Dzogchen – ‘self-discovery’ – but all of them nonetheless necessarily feature the other two models as well)

 

So clearly, with entering pure awareness as a practice, we’re emphasising the third view or model. Nevertheless, we’re also engaging in the ‘self-development’ approach, cultivating qualities (as appropriate and needful, mindfulness, metta, shraddha etc), and (in puja or sadhana) we’re bringing in at least elements of the ‘self-surrender’ approach.

 

Also – in terms of Sangharakshita’s system of meditation, each of those three views/models could be seen to embody the four stages– i.e. all of them could potentially take us through the stages of integration, positive emotion, spiritual death and spiritual rebirth. In the case of pure awareness itself (i.e. Buddha nature), all of the qualities of shamatha and vipashyana – integration, positive mental states (shamatha), insight and all the Buddha-qualities, corresponding to ‘spiritual rebirth,’ (vipashyana) are naturally present in the nature of mind / awareness itself.

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进入纯粹觉知——金刚林（Vajraloka） 2003
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“进入纯粹觉知”禅修营开示——Tejananda，金刚林（Vajraloka） 2003

什么是纯粹觉知？
我们可以这样说：纯粹觉知，乃是当我们平常那种觉知不在时，所“在那里”的。那平常的觉知又是何特征？从某种角度看，它是一种二元式的觉知——也就是，我们总在“此处的我”与“彼处/那边的你（以及其他所有）”之间作区分。意思是：“我的自我”在这里（我们认为是“我”/“我的”等），而其余一切都在对面——换言之，我们不停维护并执取的“自我核心”。
我们借由（自以为很聪明的）两种策略来把持它：渴爱（craving）与厌恶（aversion）。我们坚信，只要贪求那些我们喜欢或想要的东西，我们就能真正得以拥有或保留；同理，如果我们厌恶、仇恨那些我们不想要的东西，它们就碰不到我们，它们会自动离开。
当然（这很明显），能这样看待一切的心，实在只能被称作“迷妄”——这个二元的心识正是迷妄之心，而这迷妄正是我们一切苦（duhkha）——痛苦、压力、不满——的根本原因。但这个迷妄的心并不是我们的全部。远远不是！

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Entering Pure Awareness – Vajraloka 2003

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ENTERING PURE AWARENESS RETREAT TALKS – Tejananda, Vajraloka 2003

 

What is pure awareness?

Pure awareness could be said to be what is ‘there’ when our usual kind of awareness is not. So what characterises our usual

kind of awareness? One way of looking at it is that it’s dualistic awareness – i.e. we see things in terms of ‘me here’ over against

‘you’ (and everything else) ‘out there’/’over there’. That means ‘my self’ here (what we regard as ‘me’/’mine’ etc) over against

everything else – or in other words our ‘ego core’ which we constantly uphold and cling onto.

 

And we hold onto it by (what we believe to be) these two very clever stratagems: craving and aversion. We know that if we crave

things that we want and like, we’ll actually get them or be able to keep them. And we also know as a fact that if we hate things

we don’t want, they can’t touch us, they’ll just go away.

 

Of course (as is obvious) the mind that sees things in this way could only be described as deluded – the dualistic mind is the

deluded mind, and this delusion is the underlying cause of all our duhkha – suffering, stress, unsatisfactoriness. But this deluded

mind is not all we are. Not by a very long way!

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以下是一些相当具有分量的来源，对我们“心之本性”所作的说明：

  • 佛陀：
    “比丘们，这心是光明的，却被外来烦恼所染。如果是未受教诲的凡夫，他们并不如实了解……比丘们，这心是光明的，一旦远离外在烦恼，则得清净。受教诲的圣弟子能如实了知……”（见《增支部》（Anguttara Nikaya））
  • 慧能：
    “吾人心性本自清净，只因遭遇外境而飘荡不定。”（见《六祖坛经》（Platform Sutra））
  • 莲花生大士（Padmasambhava）：
    “唯此一心，遍摄轮回与涅槃。虽其自性自有于始初，你却不曾认出。”（见《通过赤裸观见自行解脱》，Self-Liberation Through Seeing With Naked Awareness）

留意，这些教法都有同样的基本结构：首先陈述我们心之究竟或真实本质——
“比丘们，这心是光明的”/“吾人心性本自清净”/“此唯一心包罗一切轮回与涅槃”
……然后解释为何我们当下并未了知它：
“却被外来烦恼所染”/“我们让自己随境而转”/“纵使其自性已然存在于始初，你却未曾认出”
所以，我们的心其实本自光明与清净——就在此刻。它一直都是如此，且只在此刻！这正是我们所说的“纯粹觉知”。

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Here’s some statements about the nature of our mind from some fairly impressive sources:

The Buddha: This mind, monks, is luminous, but is defiled by taints that come from without. But uninstructed worldlings do no understand this as

it really is … This mind, monks, is luminous, and it is cleansed of taints that come from without. The instructed noble disciple understands this as it

really is … (Anguttara Nikaya)

 

Hui-Neng: ‘Our essence of mind is intrinsically pure, and the reason why we are perturbed is because we allow ourselves to be carried away by the

circumstances we are in’. (Platform Sutra)

 

Padmasambhava: ‘It is the single (nature of ) mind which encompasses all of Samsara and Nirvana. Even though its inherent nature has existed

from the very beginning, you have not recognized it. (Self-Liberation Through Seeing With Naked Awareness)

 

Note that all these teachings have the same basic form: they first express the ultimate or true nature of our mind

This mind, monks, is luminous, /‘our essence of mind is intrinsically pure’ / ‘It is the single (nature of ) mind which encompasses all of Samsara and

Nirvana’

… and second they express why right now we don’t realise it:

‘but is defiled by taints that come from without’/ ‘we allow ourselves to be carried away by the circumstances we are in’/ ‘Even though its inherent

nature has existed from the very beginning, you have not recognized it’.

So our mind is essentially luminous and pure – right now. It is only ever essentially luminous and pure. And it’s only ever right

now! That is what we mean by ‘pure awareness’.

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那么，这些说法都很好啊，可我们如何在自己身上实现它呢？我们需要“进入”纯粹觉知。
纯粹觉知本身并不是某个修行方法——它是一种自发、不造作的洞见状态，一种对“心之本体”的直接体认。我们无法强迫它“发生”。相对而言，“进入纯粹觉知”才是一种修行方法，它牵涉某种“培养”（bhavana）的过程，用来创设让纯粹觉知得以显现的条件。（类似避雷针的比喻：若我们架起避雷针，闪电就有可能击中它。）
但对于这个修行来说，存在某种“特殊形式的培养”。我们的思路是：与其说要“发展”觉知，不如说要与之更加深度地相触，一直到最后，就只有觉知自知。
为建立所需条件，我们基本上要运用“四念住”（satipatthanas）——也可称为“四种觉知基础”或“四领域”。简而言之，就是“我们的体验”——即身体、情绪、念头中生起的一切内容，加之与之相连的可感受为愉/不愉（或中性）的感受。

  • 只要“收纳”四念住当下所生的一切，不对任何一项作特别强调；
  • 只管如其所是地认知自己的体验——没有什么是“不可接受”的；
  • 如果你觉察到贪爱或排斥生起（执著/纷繁或想把它推开），只要回到此刻——眼前的直接体验即可。

再补充一点：这不只是个“坐着”的禅修。纯粹觉知是一种无时不在的修行——我们在禅修营里做所有事，都带着“进入纯粹觉知”的态度。这是我们这次主要的、普遍的正念修行。

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So, this is all very well and good – but how do we realise it for ourselves? We need to ‘enter’ pure awareness. Pure awareness

itself is not a practice – it’s a spontaneous, uncontrived state of insight, a direct realisation of the nature of mind itself. We can’t

make this ‘happen’. Entering pure awareness, on the other hand, is a practice. It involves a degree of cultivation (bhavana),

which sets up the conditions for pure awareness to arise. (An analogy is a lightning conductor – if we set up a conductor, then

lightening is more likely to strike.)

 

But for this practice, it’s a very particular kind of cultivation. The way we look at it is that we're not so much ‘developing’ our

awareness as just contacting it ever more deeply, until in the end, we could say, there’s just awareness, aware of itself.

 

So to set up the conditions, essentially we ‘work’ with the 4 satipatthanas – 4 foundations or spheres of awareness. Put very

basically, this just means, ‘our experience’ – i.e. whatever arises in our body, emotions and thoughts, together with the

pleasant–unpleasant feeling- (hedonic-) tone which is part of all these experiences.

 

z You just ‘take in’ whatever arises in the four satipatthanas without particularly emphasising any particular thing

z Just acknowledge your experience – nothing is ‘unacceptable’

z If you note craving or aversion arising (clinging/proliferating or pushing away), just let go into what’s here now – your

immediate experience.

 

One more thing: it’s not ‘just’ a ‘sitting’ practice. Pure awareness is all the time practice – whatever we’re doing, this is our

objective on retreat. We do everything with an ‘entering pure awareness’ attitude. That’s our main general mindfulness

practice for the retreat.

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±raddhā（Shraddha）
在纯粹觉知修行的脉络中，最根本的背景是“皈依”三宝——佛、法、僧。我们必须对此保持明确的觉知，否则，（在这种无相修行中）很可能迷失或茫然，甚至变得“神游”。
进一步说，纯粹觉知修行的“关键支柱”是 shraddha（事实上，对任何禅修或法行而言都是如此）。因此，在整个禅修营期间唤起 shraddha 以及激发灵感非常重要，可以个人自行做，也可共同进行。我们会一起从事的礼敬活动包括：

  • 每日早晚的礼拜（puja）——对一些特定觉悟者或本尊所作的特别礼拜；
  • 读诵和持咒——有些晚上我们会这么做，而不是做礼拜；
  • 当你礼敬佛坛或顶礼时，要留心自己在做什么；
  • “Adhisthana”——“诸佛的加持之力”——一种“想象式”的法门，引导我们进入纯粹觉知；
    ——我们观想自己被无量无数佛从各个方向环绕，赐予光明与悲心。有些人会觉得这种想象非常有效地激发 shraddha。

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±raddhÿ

The context of pure awareness practice is our going for refuge to Buddha, Dharma and Sangha – we need to be specifically

conscious of this, otherwise it’s possible (with such formless practice) to become disorientated, lost, or spaced out.

 

The specific context and vital basis of pure awareness practice is shraddha (in fact it’s the basis for all meditation and Dharma

practice). So it is very important to evoke shraddha and inspiration throughout the retreat. Do this individually as much as you

like and can. Also, together, we’ll be doing these kinds of devotional activity:

 

z Morning & evening pujas – special pujas to particular awakened beings.

z Readings and mantra recitations – some evenings we’ll do this rather than puja.

z Be conscious of what you’re doing when saluting and bowing to shrine.

z Adhisthana – ‘the blessing power of the Buddhas’ – an ‘imaginative’ way in to the practice of pure awareness – we imagine

we are surrounded in all directions by countless Buddhas giving us their blessing/compassion in the form of light. Some

find imagining this sort of thing can give rise to shraddha very effectively.

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大心 小心
在大圆满法中，对于“同一个心”有个至关重要的区分：

  • Sems（= citta，“心”）指我们日常、被迷妄所驱动的心智；
  • Sems-nyid（= cittatā，“心性”/“心之本质”）指“心本身”，也就是心之本性（=佛性、已觉悟的心要等）。

在口语里，我们也可将其称作“微小（或琐碎）之心”和“大心”。这当然只是个比喻，不可执著字面，但同时也指向一个至关重要的事实：在这修行中，我们最终要放下的就是那小小的、琐碎的心——即被自我操控的心，那因贪嗔痴而运转的心，它既造作出、也寄居于二元对立的视角中（“我在这里”对立着“外面的一切”）。
这个“小心”带着狭隘的、琐屑的现实感——它看事情只看到“我”“我需要/我不需要”“我想要/我不想要”……这样的心既稚嫩又缺乏安全感，甚至潜在地无所不用其极——若无道德约束，它往往为了满足自己而不择手段。
而我们将要投入的（从终极角度看）却是“大心”——它能看见全貌，最大的图景。也就是说，它看见事物如其所是；或者更准确说，它本身就是事物如其所是。大心就是纯粹觉知。
大心并非“我”或者“你”（被自我定义的那种实体），可它才是我们真正所是，比我们平时自认并活在其中的小心更加根本、更加真实。
我们无法“拥有”大心（也就是把它当成某种“自我财产”或“自我经历”）——它并不是一个可被占有的“东西”。唯有当“我们/我”不存在时，它才“显现”。
大心性现了无我见的品质——一方面，它本质地洞见并明白一切有为法皆无常、苦，并了知一切都无真实的固有自性，不可执取；同时，它也完全体现并实际就是那些“觉悟”品质（正如大圆满所教）——包括广阔、开放、空性，以及光明澄澈（“真见”）、智慧、洞见，还有无限的纯净能量——表现在慈悲、敏锐、温暖与关怀之中。
当那琐碎的心消融时，大心自然生起——就好比浓雾散开后显出灿烂的太阳与无尽的蓝天！

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Big Mind Little Mind

In Dzogchen a vital distinction is made between two aspects of (one) mind:

z Sems (=citta) ‘mind’ suggests our ordinary everyday delusion-driven mind.

z Sems-nyid (=cittatÿ) is ‘mind itself’ ‘mind-ness’, the nature of mind (= buddha nature, the awakened heart essence, etc)

 

These can also be referred to more colloquially as ‘little (or petty or small) mind’ and ‘big mind’. (As with all language) this is a

metaphorical way of speaking – it’s not to be taken literally. At the same time, it points to an important truth: what we’re

letting go of in this practice (ultimately) is our little, petty mind – the ego-controlled mind, that is, the mind of craving, aversion

and delusion, which both creates and exists in terms of the dualistic perception of ‘me here’ over against ‘everything else out

there’.

 

Little mind is a blinkered ‘petty minded’ perception of reality – it ‘sees the small picture,’ i.e. sees things in terms of ‘me’, ‘I

need/don’t need’ ‘I want/don’t want’ etc. This mind is really very immature, insecure and potentially ruthless – uncontrolled

(i.e. without ethical restraint) it will often stop at nothing to get whatever it supposes serves its interests.

 

What we’re letting go into – ultimately – is ‘big mind’ – which sees the big picture – the biggest possible picture. I.e. it sees

things as they are – you could say it simply is things as they are. Big mind is pure awareness.

 

Big mind is not ‘me’ or ‘you’ (as ego-defined entities) – and yet it is what we essentially are – much more essentially than the

petty mind which we usually identify with and live our lives ‘as’.

 

We can’t ‘have’ Big mind (i.e. own it or ‘experience’ it as an ‘ego possession’) – it’s not a ‘thing’ that can be ‘possessed’. It only

‘appears’ when ‘we/I’ ‘go away’

 

Big mind embodies the qualities of egolessness – on the one hand, it sees and knows intrinsically that all conditioned

phenomena are impermanent and unsatisfactory and that all things whatever are insubstantial and empty of intrinsic existence,

ungraspable. At the same time, it fully embodies – is – ‘awakened’ qualities such as these (as expounded in the Dzogchen

teachings):

z spaciousness, openness, emptiness

z clarity (‘true seeing’), wisdom, insight

z pure limitless energy – manifesting as compassion, sensitivity, warmth, concern

 

So, when the petty mind dissolves Big mind naturally arises – it’s like a murky fog clearing to reveal the brilliant sun and

infinite blue sky!

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可是，怎么做得到呢？
莲花生大士在《通过赤裸观见自行解脱》（Self-Liberation Through Seeing With Naked Awareness）里给出了关于进入纯粹觉知（即“本具觉知”intrinsic awareness）的核心指引：

“当你被引介（认出自己本具的觉知）时，进入它的要领包含三点：
过去的念头清净空无、不留痕迹；
未来的念头新鲜且不受任何制约；
在当下这一刻，当（你的心）安住于它自身的状态而不造作时，
觉知在那时本身是完全平常的。
而当你这样赤裸地向内观照自己（没有任何散乱思维），由于是这种纯净的观察，便会发现有一种明澈，而并没有任何一个‘观察者’在那里；只剩下赤裸呈现的觉知。”

这里我不会试图全部展开。“本具觉知”（rigpa）与纯粹觉知等同，也是大圆满里 sems-nyid（或“大心”）的另一种说法，也常被称为“大本初圆满之基”或在禅宗/禅里则被称为“心性”或“佛心”/“佛性”等等。
对修行而言，这段文字的要点在于：

“过去的念头本来空寂，不留痕迹。未来的念头新鲜而不受制约。于当下此刻，当你的心安住本然状态、不加造作，觉知在那一瞬是最平常不过的。”

念头（包括冲动/意志/情绪）不断令我们远离“当下就在这里”的事实。换言之，我们几乎总是沉溺于对过去的回想（伴随贪嗔等），或投向未来（同样地）。
可如果我们能放下那连绵不绝、执著的“头脑化”（mentalising），就会回到当下体验——也就是我们可以称之为“临在”（presence）。
“于当下此刻，当你的心安住本然状态、不加造作”，换言之，不去营造“我在这里，你在那儿”“时间线上的过去、现在、未来”等概念。你的心保持在它的“自性状态”——也就是“心本体”——具足先前所说的诸多内在特质。这并非只是一种理论可能；我们可以在纯粹觉知修行中马上开始训练。

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But how? Padmasambhava gives the root instruction for entering pure awareness (i.e. ‘intrinsic awareness’) in Self-Liberation

Through Seeing With Naked Awareness:

 

Now, when you are introduced (to your own intrinsic awareness), the method of entering into it involves three considerations:

Thoughts in the past are clear and empty and leave no traces behind.

Thoughts in the future are fresh and unconditioned by anything.

And in the present moment, when (your mind) remains in its own condition without constructing anything,

Awareness at that moment in itself is quite ordinary.

 

And when you look into yourself in this way nakedly (without any discursive thoughts), Since there is only this pure observing, there will be found a

lucid clarity without anyone being there who is the observer;

Only a naked manifest awareness is present.

 

I’m not going to attempt to cover all of this right now. ‘Intrinsic awareness’ (rigpa) is equivalent to pure awareness. It’s another Dzogchen equivalent to sems-nyid or ‘big mind’. It’s also referred to in Dzogchen as ‘the ground of primordial perfection’, and others. In Ch'an / Zen it’s often referred to as ‘mind essence’ or ‘Buddha mind’/ Buddha nature.

 

The main point of this passage from the point of view of practice is:

Thoughts in the past are clear and empty and leave no traces behind. Thoughts in the future are fresh and unconditioned by anything. And in the present moment, (your mind) remains in its own condition without constructing anything.

 

Thoughts (including impulses/volitions/emotions) constantly take us away from what’s right here and now.

I.e. we’re nearly always either dwelling on the past with craving / ill-will / aversion etc, or dwelling on the future (with the same).

 

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可是，如果我们能放下那些不断重复的思维——我暂且称之为“头脑化”（mentalising）——我们就能回到当下的体验，其实也就进入了可称之为“临在（presence）”的状态：

“于当下此刻，当你的心安住本然状态、不加造作。”

换言之，不要再造出“我在此、你在彼”或者“过去、现在、未来”等概念。此时，你的心保持在其“自性状态”——即“心性”——具足先前所说的一切内在特质。这不只是种理论的可能性，我们可以立刻在纯粹觉知修行中动手开始练习。

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But if we can just let go of our ceaseless obsessive thinking – ‘mentalising’ (to coin a term!) – we just come to our present

experience – in fact we enter what we could call ‘presence’:

 

In the present moment, (your mind) remains in its own condition without constructing anything.

 

I.e. without constructing ego-forming thoughts. Without constructing notions of ‘me here / you there’ or of ‘present, past and

future’. Your mind remains ‘in its own condition’ – its ‘natural state’ which is ‘mind itself’ – with all the intrinsic qualities that I

just mentioned. This is not just a theoretical possibility. We can start working with this in our pure awareness practice right away.

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进入纯粹觉知的主要原则：

  • 培育 shraddha（例如，你可以用 adhisthana 方法，然后直接进入）；
  • 接着，培养一种开放、可容受的觉知，体验任何当下所生（来自四念住的内容），而不刻意强调任何特定事物；
  • 不管出现什么，都是修行本身——“就是这样”；
  • 如果注意到贪/嗔生起，或者任何其他现象，只要回到此时此刻——我们当下的直接体验。

行禅（Walking meditation）：理想状况下，我们将“纯粹觉知修行”从静坐延续到站起、离座、行走，再回到坐下的全过程。行禅是让我们熟悉“全程保持纯粹觉知”的好方法。
你可以在行走时简单地继续纯粹觉知的修行；如果那有困难，或者想增进更一般性的正念，你就走路时察觉或扫描身体感受。如果想更专注，就只关注脚底板的触觉。

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Main principles of entering pure awareness:

z Cultivate shraddha – (e.g. you could use the adhisthana ‘method’ and then enter directly)

z Then cultivate a receptive awareness that experiences whatever happens to arise (from the four satipatthanas) without

particularly emphasising any particular thing

z Whatever happens is the practice – ‘this is it’!

z If you note craving/aversion arising, or anything else, just let go into what’s here now – our immediate experience.

 

Walking meditation: Ideally carry pure awareness practice from sitting to getting up to leaving the room to walking to

returning to sitting. Walking meditation is a good practice for getting into our all-the-time pure awareness.

 

You can simply continue the pure awareness practice into walking. If that’s difficult, or you want to develop more general

mindfulness, be aware of or scan the sensations in your body generally, as you walk. If you want to develop more focus,

concentrate on the sensations in the soles of the feet.

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提示（Signposts）
如前所述，有多种“前行”方法可帮助我们进入纯粹觉知：

  • 直接对四念住当下的状态保持觉知，并随其在每一刹那中生起，就继续觉知；
  • 用想象法（如之前提到的 adhisthana）来唤起 shraddha，然后“发动”进入纯粹觉知；
  • 先做一段安那般那念（mindfulness of breathing），让自己达成一定程度的“单一专注”，然后放下，进入纯粹觉知的修行。

所有这些都是让我们做好准备，去面对“进入纯粹觉知”的主要挑战：它如此简单，以至于我们没法理解得过来！这是我们能做的最简单的禅修——没什么可“操作”的，真的。
换种说法，正如我先前提到，纯粹觉知只会在“我们”不在的时候出现——也就是，无论我们投下多少自我导向的意志努力（即使再微妙），都无法以那种方式进入纯粹觉知。
纯粹觉知并非某种我们能“发展”或“创造”出来的东西——我们无法对它做“bhavana”，原因很简单：它本来就在，圆满具足——它就是我们心的本性！
唯有停止一切——不再期待什么，不再找寻什么，不再想要什么——我们才能真正进入纯粹觉知。只要“做回你真正的所是——就在此刻”。
或许我们最可能遇到的困难在于，我们总想“做点什么”。——我们心底深处往往有个信念：若不“做”，便什么也不会发生。（日常生活层面——包括大多禅修——这个信念确实通常有效！）
但在“进入纯粹觉知”时，我们必须解除对那个信念的执著。我们需要做许多“事”才能走到这一步，但要想进入纯粹觉知，就要停下。必须放下“做”。
不言而喻，这比说出来难多了。它很微妙——并需要极大的信心，才能从那看似可靠坚实的“做”之地迈步走向崭新未知的“无为”之境——那是无限、且（至少对我们常态视角而言）没有可识别标志或界限的领地！所以，要进入纯粹觉知，就需要很深的 shraddha，也就是大量的信心和信赖。
在修行本身，我们应当以一种方式与体验相处，让它不被固化或贴上“这是某种东西/那是另一种东西”的标签——那其实就是基本的“做”模式——我们不断树立路标，只为让自己觉得似乎清楚“我在哪里”。但是否真的清楚则是另一回事！
正如之前所说，不要对任何生起之事物投入特别注意——别将它们当作焦点。若我们专注于某物，就可能把它固定化，微妙地抓住并延续它，令其成为“可辨识的领地”，并且打上标识。（比如：“噢，这又是老昏沉啦。”）
只管让任何生起之物维持它该有的时长，别干涉，然后注意它自然而然地消失。（当然，说起来容易做起来难，但这正是此修行的挑战。）

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Signposts

As already mentioned, there are various ways of ‘setting up’ for entering pure awareness:

z Becoming aware of the four satipatthanas just as they are now, then continuing aware of them just as they happen to arise,

from moment to moment.

z Using an imaginative method like the adhisthana method (above) to evoke shraddha and then ‘launching’ into pure

awareness.

z Doing a period of mindfulness of breathing as a way of setting up a reasonable degree of one-pointedness, then letting go into pure awareness practice.

 

All of these are ways of making ourselves ready to face the main challenge of entering pure awareness: the challenge being that it’s so simple that we really can’t get our heads round it! It’s the simplest meditation practice that we can possibly do – there’s nothing to it. Really.

 

To put it another way, as I said before, pure awareness can only be there when ‘we’ aren’t – in other words, whatever willed ego-directed effort we put forth (however subtle it is) we’re never going to enter pure awareness that way.

 

Pure awareness is not something that we can possibly bring into being – we can’t ‘bhavana’ or develop it – for the simple reason that it’s there already, fully perfect in itself – it’s the very nature of our minds!

 

The only way to truly enter pure awareness it to stop doing anything – stop expecting anything, stop looking for anything, stop wanting anything! Just be. Be what you really are. Now.

 

So perhaps the main difficulty we’re likely to find with the practice is that we always want to ‘do’ something. – We have a deeply held – implicit, fundamental – belief that nothing will ever happen unless we ‘do’ it (and on the level of everyday life – and most meditation practices – this is completely valid!)

 

But with entering pure awareness we have to un-learn that belief. We have to do a lot of doing to get us to that point – but to enter pure awareness, we have to stop. We have to let go of doing.

 

Needless to say, this is easier said than ‘not-done’. It’s a subtle matter – and it needs great faith to step off the secure, solid ground of doing into this completely new, unexplored territory of non-doing – a territory which is infinite and (at least from our usual perspective) has no recognisable features or signposts! So, to enter pure awareness, we need a lot of shraddha. A lot of faith and confidence.

 

In the practice itself, we need to approach our experiences in a way that doesn’t pin them down or define them as ‘this’ or ‘that’ – that is a basic ‘doing mode’ thing – we’re constantly putting up signposts so that we at least think we know where we are

(whether we actually do is quite another question)!

 

So as I’ve said before, don’t give anything any particular attention – we’re not treating arisings as objects of focus. If we focus on anything, we’re liable to fixate it, i.e. we’re subtly holding on to the arising, prolonging it & perpetuating it – making it into ‘recognisable territory’, complete with signpost. (E.g. “oh, it’s good old sloth and torpor”)

 

Just allow whatever arises to last as long as it lasts without any interference and then note it naturally pass. (This is much easier said than done – but that’s part of the challenge of the practice).

 

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举例说，一道声音生起然后消失——你无法抓住它，我们通常也不回去抓它，不管它是让人愉悦还是不愉悦。但如果生起了某个有趣的念头或影像，我们往往会被它迷住，可以一直沉浸在里面，直到我们厌倦它，或者有其他更有趣的想法/影像出现，然后又去投入新的。于是我们需要微妙地从生起的念头或影像中脱离出来。

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E.g. <a sound> arises and passes – you can’t hold onto it, generally we don’t try. Whether it’s pleasant or unpleasant. But if

<an interesting thought/image> arises: we’re generally hooked. We can keep this going for as long as we want! Or until get

tired of it, or till another more interesting thought/image arises & get into that. So we need to subtly disengage from the

thoughts / images that arise.

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我们是这么做的：只要把觉知“带回”当下，不再纠缠于那个思维（大多和过去或未来相关）。我们完全“处在此时此地”，这样一来，如果我们耐心、一次次地把自己带回，就会发现在念头之间进入了一个“空隙”。
当你直接、非概念地认出自己处在这个“空隙”里，你就能体会到那里有什么。事实上，当概念念头停下来，你立刻会更强烈地觉知到所“在”的东西——那就是事物本身的本来如此，就好比一个面纱被拿走了。
所以——实际上还需要你自己去体会探索。
不过有些提示：我昨天提到过“临在”。从最完整的意义看，临在就是纯粹觉知/本具觉知/“大心”，但也有程度之差，或者说我们逐渐走向更充分、更深广的“临在”之感。当思维停下来时，你会立刻更直接地临在于那里——譬如更能感受到你的身体及身体中的情绪（emotions in your body）。

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We do this by simply bringing our awareness ‘back’ from the thought (about the past or future, usually) to the present moment.

We are fully ‘here’ and ‘now’. In this way, if we just patiently keep bringing ourselves back, we’ll find that we’ve entered a ‘gap’

between thoughts.

 

When you recognise – directly and non-conceptually – that you’re in that ‘gap’ you can sense what is ‘there’. In fact, when

conceptual thoughts stop, you’re immediately much more strongly aware of what’s there, by the very nature of things. It’s like a

veil has been removed from your perception.

 

So – really you’ll need to explore that for yourself.

 

But some pointers: I mentioned ‘presence’ yesterday. In the fullest sense, presence is pure awareness / intrinsic awareness / ‘big

mind’ – but there are degrees of presence, or a sense of moving towards a fuller & fuller presence. When thoughts stop, you’re

immediately more present to what’s there – i.e. your body and emotions (emotions in your body).

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那时候你要做什么？就做你在做的——其实你并没“做”任何事，只是与直接经验同在，不被纠缠其中。
你的（迷妄的）情绪并不会得到念头的滋养/延续，因为此刻你没有任何思维！结果，那些情绪便会自然消退——在大圆满（Dzogchen）里，这被称为它们“自然自行解脱”。实际上，这意味着你并未介入贪嗔痴（“小心”）——此时你几乎“踏进”了临在——也就是大心。

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So what do you do then? Nothing other than what you’re doing – you’re not ‘doing’ anything, you’re just being with your direct

experience (without getting caught up in it).

 

Your (deluded) emotions are not being fuelled / continued by your thoughts – because for the moment you don’t have any! As

a result, those emotions naturally ‘drop away’ – in Dzogchen terms, they ‘naturally self-liberate’. In effect, this means that

you’re not engaging with craving aversion & delusion (‘little mind’) – you’re on the ‘threshold’ of presence – big mind.

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“不纯的觉知”
人们常问，在这个修行中，遇到“五盖”（hindrances）该怎么处理？简短的答案是：并没有任何“五盖”！
所谓“障碍”，是相对于我们想要达成的目标而言的。比如，如果你想开车离开金刚林，可路上倒了一棵树，那就是障碍；但如果你是走路离开，那棵树就不是障碍。同理，欲贪会妨碍你以呼吸为所缘去培养“一心专注”，但对“进入纯粹觉知”却构不成障碍。
原因在于，如同一开始说的，在这个修行里，我们的态度/知见不同。我们并不打算培养或铲除任何东西，只是对当下我们经验到的维度保持觉知，也就是对这里出现的任何内容保持觉知。无论它是什么，我们只需让它呈现自己。如果它是一种“烦恼”（klesha）、一种不善心态、或者一种“烦扰”，我们依旧让它呈现它是的那样——并不意味着我们在放纵烦恼！要点在于，“它本是怎样”也包括了它“无常、空”的特质——如果我们这样带着觉知让它展现自己，它就无法控制我们，会自然消散，我们无需做什么！
因此必须去除这样一种念头：如果有烦恼或“障碍”出现，说明我当前的修行“不够好”或“出了问题”。奇怪的是，很多时候我们反而觉得若知道“自己不行”，就更有安全感——“这可不对劲啊，我不擅长这修行，我不知道在干啥，我想回家了……”
可在“进入纯粹觉知”的修行中，我们可以坦然把这类想法丢到窗外。眼下生起什么，就是什么——无论你是觉得烦躁、想睡、觉得无聊、念头乱飞……都没问题，只要你保持在所是的当下之中——这就是修行。
问题是，我们可能会怀疑自己到底有没有在修行，似乎只是陷在无边无际的分心里；但另外一个问题是，我们也可能压根没有在修行——确实陷在无边的分心中。
那区别在哪？区别在于：我们是否与当前体验保持同在？我们有没有做那微妙的努力去脱离/放下，并回到当下这一刻？就像我们一直练的“天空式态度”。所以在进入纯粹觉知时，我们并不去分别“好/坏”“善/不善”，而是一直对自己的体验保持觉知，也对其中必然含有的变动性保持觉知。
变动性至关重要！若我们真领会了“变”，我们就能对所经历的放松不执——因为我们知道，不管它是好是坏、愉是苦、美是丑，它迟早会转变——事实上此刻它就已经在变。
如果我的念头持续不停，我也明白，只要我一直与当下体验同在，并不断地把前一刻放下——耐心又顽强地——终有一刻它会停。（不过我往往又忘了……）

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‘Impure awareness’

People often ask what they should do about the hindrances in this practice. The short answer is that there are no hindrances!

What is a ‘hindrance’ is relative to what we are trying to achieve. If you’re trying to drive a car out of Vajraloka and a tree has fallen across the track, that is a hindrance – but not if you’re walking out. Similarly, sense desire will be a hindrance to developing one-pointed awareness using the breath, but it’s not a hindrance to entering pure awareness.

 

This is because, as I said right at the beginning, in this practice we have a different attitude – a different View. We’re not concerned with developing anything, or eradicating anything. We’re just aware of what is here in our experience, right now. That means, whatever is here. And whatever it is, we simply let it be itself.

 

If it’s a klesha, an unskilful mental state, a ‘vexation’ we just let it be what it is. So does this mean we’re just indulging kleshas?

No! Because (and note this, because this is the crucial point) ‘what it is’ includes its ‘mark’ (lakshana), i.e. its implicit nature, which is impermanent and empty. If we let it be what it is, with this awareness, it will have no hold on us and will naturally pass – we don’t have to do a thing!

 

So we need to rid ourselves of the idea that, if kleshas or ‘hindrances’ are there, what we’re experiencing now is somehow ‘not good enough’, or ‘not the right thing’.

 

Strangely enough, we often feel on much more solid ground if we simply know we’re not up to the task: ‘this isn’t what it’s supposed to be, I’m no good at this, I don’t know what I’m supposed to be doing, I might as well go home … ’ etc. etc.

 

With entering pure awareness practice, though, we can happily throw all these kinds of views straight out of the window!

Whatever’s happening now – that’s the practice. So, if we’re irritable, that’s ok. If we’re sleepy, that’s ok. If we’re bored, that’s

ok. If all sorts of endless thoughts are going on, or images playing like our own private movie, that’s ok. … Everything’s ok, as long as we are staying with what is now. That is the practice.

 

The trouble is – we can doubt that we are practising. It seems that we’re just lost in endless distractions. An additional problem is that we can be not practising! – We can be lost in endless distractions.

 

So what is the difference?

 

The difference is as to whether or not we are with our present experience and whether or not we are making the subtle effort to disengage / let go into the present moment. In effect, we’re practising the sky-like attitude all the time. So in entering pure awareness we don’t practice discrimination – ‘this is good/bad’, ‘this is skilful/unskilful’. But we do remain aware in our experience and in the change that’s absolutely implicit to our experience.

 

Change is really important! If we really ‘get the point’ about change, it means that we can we can relax into our experience, we can hang loose to it – because we’re aware that whether it’s good or bad, pleasant or unpleasant, nice or nasty, it’s going to change – in fact it’s changing already.

 

If my own mind won’t stop, I know that it will eventually just by staying with my present experience and constantly letting go of the previous moment – patiently, doggedly. (But too often I forget that.)

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因此，如果我们就这样与眼前的直接体验相伴，觉知终会加深，我们会越来越临在——“小心”开始消融，“大心”开始显露，就像在翻腾的浓雾上方，时不时露出些许蓝天。当下我们尚深陷云雾之中，但那蓝天已可以偶尔瞥见。

另一件重要的点——如我之前所言——我们无法“做”任何让此情形发生。若我们试图操控体验，“小心”不会消融，“大心”也无法显现。对体验进行各种操纵，恰恰是问题所在，而非解决之道。我们一直在操纵体验，这正是轮回（samsara）的本质，也是我们不断轮回的原因！我们没法用操纵的方式换来真正的安乐，或者跟“实相”讨价还价。

目标不在别处，它就在这里、此刻；这是唯一可能的“地方”！所以，在这修行中，我们所做的一切就是安住当下——满怀信心地安住，这种信心也会愈来愈强，因为我们确知当下就是我们需要的所在。

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So if we just stay with our immediate experience in this way, our awareness does eventually deepen, we do eventually become

more and more present – ‘little mind’ begins to dissolve ‘big mind’ begins to emerge – like little glimpses of blue sky above a

thick swirling mist within which we’re immersed.

 

And the other major point – as I said before – is that we can’t do anything to make this happen. ‘Little mind’ won’t dissolve and

‘big mind’ won’t emerge if we try to manipulate our experience. This is the problem, not the solution. We try to manipulate our

experience all the time. That’s what samsara is all about - why we’re on the wheel of rebirth! We can’t manipulate our way to

true happiness, or make a deal with reality!

 

The goal is not somewhere else – it’s right here, right now. That’s the only ‘place’ it can ever be! So in this practice, all we’re

‘doing’ is being where we are. Being where we are with faith (which will deepen and strengthen) that to be where we are is –

actually – where we really need to be.

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一个没有迷妄的空间
我想我已多次说过——也就是有关纯粹觉知修行理论的所有要点都在这里。它非常简单。
但再强调一次：正因为它太过简单，所以会让人觉得困难，尤其在我们已习惯于在禅修里“做”和“发展”的情况下。
并不是说“做”和“发展”本身有什么根本问题——如果我们在日常生活里想完成某些事，就肯定得去做、去发展。从法修角度来看，只要我们对“做”和“发展”有正见（Right View）支撑并与其相应，那就没问题；而且我们也要知道在何时该停下来。
但事实上，我们在日常生活中往往做和发展之事与正见毫无关系，甚至相反——这正是“小心”的那些活动。本修行的目的便是完全跳脱那一整套思维框架。
禅宗大师道元（Dogen）谈及此修行（在曹洞宗称为 zazen 或 shikantaza），他写道：

“放下所有关系，搁置一切活动。别去思量善恶，也别裁量是非。别试图掌控你的感知或意识，亦别去推究你的感受、想法或见解。连想成为佛的念头也放下。”
道元在这里隐含地指出“做”——尤其是二元心持续操控以达成想要的安全、爱、长生等种种需求的情况。从禅修的视角看，这也是想求“禅定”或“洞见”，抑或“成为佛”（“我不想呆在当下这个状态，我想马上得禅定/洞见/成佛！”）
当然，一旦我们认同这种二元心，我们就只有它可用——也就是“我”只有这个二元心，那我们如何能从“小心”跳到“大心”呢？
幸好，实际状况并非如此——否则我们不如放弃回家算了！

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A delusion-free space

I think I’ve said it all now (several times!) – that is, all the theory of the pure awareness practice. It’s very simple.

 

But just to make this point once more, it’s the very simplicity of the practice that makes it difficult – especially as we’re so used

to ‘doing’ and ‘developing’ in meditation.

 

It’s not that there is anything inherently wrong with doing and developing – it’s totally necessary if we want to get anything done

in the everyday world, our everyday lives. From the perspective of our Dharma practice, doing and developing is fine as long as

we know what we’re doing and why – i.e. as long as it’s informed by and expressive of Right View.

And as long as we know when it’s time to stop.

 

But of course, what we’re doing and developing in our lives generally isn’t much to do with Right View at all. Rather the

opposite! That’s all the activity of ‘little mind’– the point of this practice is to get completely outside of those terms of reference.

 

Zen Master Dogen said of this practice (known as zazen / shikantaza, in the Soto Zen tradition):

Drop all relationships, set aside all activities. Do not think about what is good or evil, and do not try to judge right from wrong. Do not try to control

perceptions or conscious awareness, nor attempt to figure out your feelings, ideas or viewpoints. Let go of the idea of trying to become a Buddha as well.

 

So what Dogen is pointing to here implicitly – with a view to letting go of it – is the nature of ‘little mind’ – I.e. the dualistic

mind that believes that it can get what it wants (security, love, immortality, whatever) by controlling or manipulating its world.

From the point of view of our meditation practice, it’s also the mind that tries to be in dhyana – or tries to get insight, or tries to

become a Buddha. (‘I don’t want to be here where I am, I want dhyana / insight / Buddhahood right now!’).

 

But of course, if we’re identified with it, we only ‘have’ – or are – the dualistic mind. So we seem to have this very basic

problem – if this grasping, dualistic mind is all we have to work with, how do we ‘get’ from little mind to big mind?

 

Well, fortunately, that isn’t quite the case – if it was then we might as well forget it and all go home!

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在桑赫勒希塔（Sangharakshita）的演讲《正见》（收录于《Vision and Transformation》中），他提到“正见”初次生起就像一次“圆满视野（Perfect Vision）”的瞥见——换句话说，很多人就是因某种对真理的感知或洞见的一瞥而走上了佛法之路。此事例证了我们所说的“微小心”与“大心”并非两个分离的“东西”——实际上，那个充斥着无尽念头、计划和干扰的二元心，并不是与“大心”截然相反；它不过是大心被错误地感知而已。这点对我们来说应当相当鼓舞！
因此，如果我们如道元所言，“止息一切活动，不思善恶，也不评判对错……也不推究我们的感知、意识、感觉、想法和见解”，就能“构造”出一个“无迷妄的空间”，令更宏大的真实得以显现。
在修行中，我们就是这样一步步训练：

  • 放松并放下期望；
  • 任事情自然发生；
  • 不对自己苛刻；
  • 让对这个过程的信心自然生发。
    如果你在修行时发现自己想：“这不是我想要的体验啊，我该去做这个/修那个/达成某种‘灵性’体验”，就请认出这不过是二元心在运作。它想要破坏你的修行，把你拉离当下（事实上它那诡谲面向也被称为“魔罗”，Mara），所以别让它成功！只需回到当前的觉知：“此时此刻是什么？”
    同理——如果你“醒”过来，发现自己已经整段时间神游了，那也不必责备或分析缘由。分心，以及再次觉醒到当下，都是很自然的事。只要继续保持觉知当下是什么即可。

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In Sangharakshita’s talk ‘Perfect Vision’ (In ‘Vision and Transformation’), he talks about the initial arising of Right View as

being a kind of glimpse of ‘Perfect Vision’ – in other words, what gets people started on the Dharma path, very often, is some

kind of intimation of Truth, some glimpse of insight. This illustrates the fact that (what we’re calling) ‘little mind’ and ‘big

mind’ are not two separate ‘things’ – in fact, the dualistic mind, with all it’s endless thoughts and schemes and distractions – is

nothing other than big mind, perceived wrongly. Which should be a very encouraging thought!

 

So if we just ‘set aside all activities, don’t think about what is good or evil, and do not try to judge right from wrong … nor attempt to figure out your

feelings, ideas or viewpoints.’ then we create a ‘delusion-free space’, so to speak, that allows the bigger picture about what we really

are – to ‘emerge’.

 

Through doing the practice we train ourselves in

z Just relaxing and letting go of expectations,

z Just taking things as they come,

z not giving ourselves a hard time, and

z allowing faith and confidence in this process to emerge.

 

If in the course of your practice you find yourself thinking ‘This isn’t what ought to be happening, I ought to be doing this /

cultivating that / having some kind of “spiritual” experience’ – just recognise that it’s just dualistic mind doing its thing. Trying

to upset the apple cart – trick you out of your practice (in fact it’s ‘trickster’ aspect is also known as Mara - so don’t get annoyed

or discouraged, or he’ll have succeeded)! Just ‘come back’ to your present awareness. What is now.

 

And similarly – if you ‘wake up’ to the fact that you’ve been totally distracted for a while, don’t start recriminating or analysing

how it happened. It’s perfectly natural to get distracted – and to become aware again. So just carry on, seamlessly, with your

awareness of what is now.

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别期待“成果”或“大体验”——只要始终留在当下的体验里（无论它是什么），那已足够神奇，事实上，这正是此修行的要点。

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Don’t expect ‘results’, or ‘big experiences’ – if you just remain in your present experience whatever it is, that’s quite sufficiently

amazing – in fact, that’s the whole point.

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进入寂静
禅师道元曾写道：
“道本自具足，圆满周遍，何须要依赖修行与证悟？法车自在无碍，又何需专注努力？的确，整个身体远离世尘，又岂可凭手段加以拂拭？此道从不与你分离，即在当处，你又何必四处奔波修行？”
这段文字令我印象深刻，尤其是“整个身体都已远离世尘”一句。这意味着我们的身体实际上是清净的——或者说，更精准地讲，它既不纯也不不纯，“纯/不纯”这些概念并不适用。再往外推及，整个现象世界都可视为清净。
你也许会觉得这跟很多早期（乃至大乘）佛教所讲的似乎不同，比如善导菩萨（Shantideva）在《入菩萨行论》里花了很多篇幅谈论身体的“不净”，这一点甚至占了“禅修”章节的大部分篇幅。那究竟怎么回事？
其实，早期佛教与善导菩萨的做法更具实用性：若我们执著于身体（而我们确实如此），那就透过“观身不净”的方法去生起离贪、不执著。
但道元的意思是：并非否定身体确有某些不快、令人厌恶的面向，而是说我们的身体“已超出世尘”——换言之，它并未被烦恼（klesas）所污染，烦恼与身体并无真正关系，身体本身也不会产生烦恼。
有时我们会反驳道：“当然是心不净吧——烦恼来自心，而非身体。”
可道元在那段话开头就说“道本自具足，圆满周遍”。他说的“道（Way）”也就是“法”，这里等同于心，也就是心性。
你或许会说，那是“究竟的心”“大心”，并不是我们日常那种实际体验到的“心”啊；就好像在《星际迷航》里“这是心智，Jim，但跟我们所知的心智并不一样”……我们实际常经历的，就是那个装满无尽思绪、欲望、冲动、情绪、爱恨纠缠的心，好像永远停不下来。
嗯，是如此。但我认为我们仍应严肃对待道元的看法，他（也许用一种过于简化的方式，但姑且接受吧）告诉我们，“从根本上讲，我们其实是OK的”。

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Entering silence

Zen master Dogen wrote:

The Way is basically perfect and all-pervading. How could it be contingent upon practice and realisation? The Dharma vehicle is free and

untrammelled. What need is there for concentrated effort? Indeed, the whole body is far beyond the world’s dust. Who could believe a means to brush it

clean? It is never apart from one, right where one is. What is the use of going off here and there to practice.

 

This really struck me – in particular the line Indeed, the whole body is far beyond the world’s dust. What this means is that our body is

pure – or really, neither pure nor impure – the terms ‘pure’ and ‘impure’ don’t really apply. in fact, by extension, the whole

phenomenal universe (whatever exactly that is!) is pure.

 

You might be feeling there’s something a bit puzzling or contradictory here – after all, isn’t this a very different perspective

from what we get from a lot of early (and Mahayana) Buddhism? For instance, Shantideva spends page after page in the

Bodhicaryavatara ranting on about the impurity of the human body. It takes up most of his chapter on meditation!

 

So (you may ask) what on earth’s going on? Well, the early Buddhist and Shantideva approach is pragmatic: if we’re attached to

the body (and of course we are!) then we can develop detachment, non-attachment by contemplating its unpleasant and even

repulsive aspects.

 

But what Dogen is saying is that – without denying that those unpleasant, repulsive aspects are there – the body is ‘far beyond

the world’s dust’ – in other words, it’s unaffected by the defilements, the klesas – the klesas have nothing to do with the body

and the body doesn’t produce them.

 

So you might be tempted to retort to this (and in fact not you wouldn’t be wrong) ‘well, of course, it’s the mind that’s impure –

the klesas come from the mind, not the body’.

 

But Dogen starts the passage I quoted by saying ‘The Way is basically perfect and all-pervading.’ The Way is the Dharma – he’s using

it in a way which is the equivalent of Mind, i.e. the nature of mind itself.

 

Aha! You might say, but that’s the ultimate mind, ‘big mind’ that he’s talking about (to paraphrase Bones in Star Trek ‘It’s

mind, Jim, but not as we know it’!) – our real, de facto mind, the mind we actually experience all the time is this – this endless

fandango of thoughts, desires, impulses, wishes, wants, moods, dreams, loves, hates … and so on, forever (so it seems)!

 

Well – that’s true too. But I think that it can be profoundly helpful to take Dogen’s perspective seriously. What Dogen is saying

(perhaps to over-simplify but let’s just go with it for now) is that ‘fundamentally we’re ok’.

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这是个颇具挑战的观点。它之所以具有挑战性，是因为我们大多数人似乎内心深处总觉得自己不太“OK”——仿佛我们在根本上就存在问题，甚至确信自己“很糟糕”。无论这想法从何而来，毫无疑问，它是许多人在修道与禅修时必须面对的——因为在禅修中，我们会直接遭遇、面对我们认为自己是的样子。或者更准确说，当我们面对我们以为自己是的东西时——正如慧能所言，“吾人心体本自清净”。
让我们再重复一遍：我们的心性本自清净——这意味着，在我们最根本、最真实的层面，并不存在什么烦恼、不净、邪恶、罪性，而是一片彻底超越染污的清净。若我们有较低自尊感，这或许会是个坏消息——对我们可怜的低自尊心来说！也许它不得不改变、并消解。
但——你或许会问——这对我们当下究竟有什么影响呢？除了让我们对自身“终极本性”有更正面的看法？我觉得绝不能低估一个更正向的终极本性观所带来的影响。我们对于根本见地的把握，会决定我们在日常生活中的行动与态度——“原罪”之类的观念之所以具备瓦解力，也正因为如此。
然而，在这修行里，它确实会在每时每刻影响我们的方式。我们开始对当下所是的一切敞开。进入纯粹觉知时，我们只关心此时此地——任何东西出现，都不加分别……
我几天前提到，当我们逐渐在实际体验里与“此刻”同在，会越来越临在。起初可能头脑里有很多概念、影像纷飞——而只要耐心地“呆”着，不被它们带跑，（数日、数周……）它们就会平复——心能停止。那时，我们真正地“在当下临在”。
我们只是安住在身体中——并无“心”与“身”相区分——它就是它，没有什么“纯”或“不纯”；在此层面，这些概念都不适用。我们在实践佛陀对跋耶（Bahiya）的教诲：“于所见仅是所见，于所闻仅是所闻”等。那是佛陀关于（我们所说）纯粹觉知的根本教示。
禅宗里对此常用的术语是“默照”，或“不修不证”。过去几天里，我们一直在做“外在的静默”，但真正的静默只有在心停止时才会出现。
当心停止时，终于现前了真正的寂静——而我们进入这寂静时，立刻会发现自己的心性是光明的（“诸比丘，这心是光明的”）——那光明也具足智慧、慈悲及真实性。它正是我们真实所是。

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This is a challenging statement. It’s challenging because most of us seem to feel that somehow we’re not really ‘ok’ – something’s wrong with us, at root deep down, we know we’re bad. Wherever this comes from, it’s undoubtedly something many of us have to face up to in our Dharma practice and particularly in our meditation practice, where we come face to face with what we are, in that moment. Or rather, when we come face to face with what we think we are – because – as Hui Neng says ‘our essence of mind is intrinsically pure’.

Let’s just run that past again: ‘our essence of mind is intrinsically pure’ – what we fundamentally, really are, is not klesas, impurities, badness, sin – but pure of all defilements. So this is bad news if we have poor self-esteem. Bad news for our poor self esteem, that is! It might just have to change and go away!

But – you might ask – what effect does this actually have on us now (apart from giving us a more positive view of our ultimate nature)? Well, I don’t think we should underestimate having a more positive view of our ultimate nature. Our fundamental view determines our action and attitude to life – which is why holding views such as ‘original sin’ can be so undermining.

But in this practice, it does affect our approach from moment to moment. We’re opening up to what is here. In entering pure awareness we’re concerned only with what’s here and now – whatever that is, without engaging in discriminations … this is what I’ve been banging on about for the last week nearly!

I mentioned a few days ago that as we come more and more into our immediate experience, now, we become more and more present. So at first there are lots of concepts and images flying around in our mind – but after a while, (days, weeks…) just by patiently being there with our experience, they do settle – the mind stops – and we truly are, for a moment, present.

 

We’re just present in our body – there’s no ‘mind’ apart from ‘body’ – it’s just what it is. Neither pure nor impure. Outside those terms of reference altogether. We’re putting into practice the Buddha’s teaching to Bahiya: ‘In the seen, there is just the seen, in the heard, there is just the heard…’ etc. This is the Buddha’s fundamental teaching on (what we call) pure awareness.

 

The Ch’an term for this practice – or non-practice – is ‘Silent Illumination’. We’ve been practising ‘outer’ silence for some days now, but real silence only comes when the mind stops.

When the mind stops, at last there is silence – true silence – and when we enter this silence, we know at once that our mind is illuminated (‘this mind, bhikkhus, is luminous’) – and we know that this illumination is wise, compassionate and true. And it’s what we really are.

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这不是什么大不了的事——并非一个盛大华丽、鼓乐齐鸣的体验——而只是从片刻到片刻平静地做自己。当我们的心沉寂而光照生起——好比太阳从云后升起——我们就知道自己本质上美好、健全、安然无虞。
这才是我们真正的所是，而它就在——此刻，就在这里，当下。

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It’s no big deal – it’s not a ‘big’ all singing, all dancing experience – it’s just a matter of quietly being what we are, from moment to moment. When our mind is silent and illumination arises – like the sun coming out from behind a cloud – we know our essential goodness, our essential wholesomeness and ok-ness.

This is what we really are, and it’s right there – Right here. Right now.

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宛如天空的心
既然心之本性常被称为“广阔”且“澄明”，自然就有“无限纯粹蓝天”这个比喻。我们可以“观想”无限的蓝天——以此方式和“大心”作感应。传统比喻更深入地说：天上变幻不已的云朵，就像我们的念头、思绪和情绪一般——那些云朵不受无限、空寂的天空阻碍，而天空也不会阻碍它们。心之本性便是如此。
这也让我们联想起“天空般的态度”。或者说，纯粹觉知正是“天空般的态度”的延伸——由一个对治手段发展成整个修行乃至觉醒之道。举个例子，你可以在修行中观想“身如山、心如天”。先体会身体的稳定如山，然后将心（大心）想象成“无限、无碍的光明蓝天”。接着，对所有的念头、心理活动、情绪加以觉知，它们如云朵一般在天际自然生灭，却丝毫不妨碍天空，也不被天空所阻碍。
只要你想，就持续保持这个比喻，直到你“启动”了修行，然后再让它自然地退去，继续回到最单纯的练习。

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Sky-like mind

Given that the nature of mind is often spoken of as ‘spacious’ and ‘clear’, it’s natural that the infinite pure blue sky has often been used as an image of the nature of mind. So we can contemplate infinite blue sky – imaginatively – as a way of ‘tuning into’ a sense of ‘big mind’. And the traditional image goes further: the ever-changing clouds passing through the sky are just like the thoughts & so on that pass through our mind – the clouds aren’t obstructed by the infinite, empty sky, and the sky doesn’t obstruct them either. The nature of mind is like that.

This also might remind us of the ‘sky-like attitude’ – you might even say that pure awareness is simply the sky-like attitude ‘extended’ from an ‘antidote’ into a whole practice – in fact a whole way to awakening. So – you can use (for example) the image of ‘body like mountain, mind like the sky’ as a way into a practice of pure awareness. Start with a sense of the stability of your body, like a mountain. Then imagine Mind itself (‘big mind’) as like infinite, unobstructed radiant blue sky. Then be aware of your thoughts and mental/emotional events as like clouds that arise and pass away in the sky spontaneously, without obstructing the sky or being obstructed by it.

Keep this going for as long as you like, until you are ‘launched’ into the practice, then let go of the images and just continue with the practice.

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欣赏“心”（Appreciating Mind）¹
我们其实此刻就能够稍微体会到“心之本性”的一些品质，因为它就是心之本性——即使这些品质眼下看似被削弱、或呈现一定程度的扭曲。

  • 比如，我们几乎随时都有点“宽阔”或“敞开”的感觉——内在或外在——即便只是一种自我“被堵住”或“没有空间”的朦胧感。
  • 我们也始终拥有某种基本的明澈觉知（不论生理上是感到精神振奋还是昏沉）。
  • 或许最容易切入第三种品质（传统上说它由前两种相互作用而来），就是感觉到单纯地“保持觉知”在某种意义上“良善”或“健全”。

因此，当你在进行纯粹觉知的修行，正与当下所出现的情境相处时，只要保持对这些品质的开放，容许它们自然浮现，或者留意它们确实存在（也可能只感受到其中之一或之二）。
无需去刻意追逐这些品质，更无需“培养”它们。它们无需培养——因为它们本就内在地属于我们，只是我们所是。
在初期，你也许会更多地以“概念化”的方式感知到它们，或者有点半概念式的体验。别担心！在完全直观体验它们之前，这很正常。它只反映了我们处于“二元心”和“非二元心”之间的过渡。
只要避免陷入纯粹概念化的局面（即仅仅思想上的空转）即可；只要始终回到你对当下经验的直接觉知就行。因此，如果在你修纯粹觉知时，你察觉到当下已有这些品质在，就可以对其保持开放。

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  1. 这些观察基于 Rigdzin Shikpo 的《Openness, Clarity, Sensitivity》。

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Appreciating Mind1

We can get a sense of the qualities of mind itself even right now, because it’s the nature of mind – even if those qualities are at the moment relatively atrophied, or distorted. I.e:

z We always have some sense of spaciousness or openness – inner or outer – (even if it’s just a sense of our space being

‘blocked’).

z There is always a basic clarity to awareness (irrespective of whether we feel physiologically ‘bright’ or ‘dull’)

z Perhaps the easiest way ‘in’ to the third one, which is said to arise from the dynamic between the other two, is to sense how it feels good and somehow wholesome simply to be aware.

 

So as you practice pure awareness, as you’re ‘with’ what is in this moment, just be open to a sense of these qualities. Allow them to emerge, or note that they are there (or you may just note one or other of them).

 

You don’t need to go chasing these qualities – let alone trying to develop them. They don’t need to be developed – they are intrinsic to our very nature, they are what we essentially are.

 

You may find at first that you tend to ‘conceptualise’ them. Don’t worry! It’s natural to have a semi-conceptual experience

before you have a direct experience. This just reflects the fact that you’re ‘between’ the conceptual mind (little mind) and nonconceptual mind (big mind).

 

Just avoid getting into a fully conceptual experience of them! I.e. merely thinking about them. You’ll avoid this if you always keep

with your direct experience, whatever it is. So you can be ‘open’ to these qualities to the extent that they are there in your present

experience, as you practice pure awareness.

 

1 These observations are based on ‘Openness, Clarity, Sensitivity’ by Rigdzin Shikpo

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附录：与“进入纯粹觉知”相关的其他材料
对“心之本性”进行观想
我介绍了几种可以作为进入纯粹觉知之“路子”的方便，包括：对四念住的觉知、以呼吸为锚点、Adhisthana 等等。
上述“Adhisthana 方法”本质上是一种想象力法门。视觉意象能带给我们与修行更多的情感联结，比单纯的“思考它”效果更强。因此，图像的确能帮助我们“进入”或“体验到”心之本性的感觉。就最基本层面而言，“宽阔”、“明澈”、“能量”都只是比喻，不可死执字面；它们指向我们体验之本质，某些无可言说的部分。

至于 Adhisthana，我注意到法义生活（Dharma Life）杂志上，Nagapriya 在评某本与日本真宗（Shin Buddhism）有关的书时也谈到了类似体会。我多次见到一些作者说，禅和真宗似乎是截然相反的两种途径：

  • 禅据说完全是“自力”（self-power），即靠自己努力；
  • 真宗则是“他力”（other-power），亦即完全依靠阿弥陀佛（Amitabha）之悲愿。

然后这些作者便会惊讶，为什么这么多禅修者也在修真宗？他们纳闷这两条看似矛盾的路径怎么能被同一个人同时实践？
然而，在我看来，它们的核心并不冲突——二者本质上做的事相同：一个（禅）走非概念之路（很少用意象），另一个（真宗）同样是非概念性的，但主要通过想象。

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Appendix: other material related to entering pure awareness

Imaging the nature of mind

I’ve introduced various expedients that can be used as ‘ways in’ to pure awareness practice – awareness of the four satipatthanas, using the breath as an anchor, adhisthana.

 

The ‘adhisthana’ method as described is essentially imaginative. Visual imagination can be very helpful, especially in making an emotional connection with the practice – much moreso than just ‘thinking it through’. So images can actually help us get into or get a sense of the nature of mind. At a very basic level, ‘spaciousness’, and ‘clarity’ and even ‘energy’ are images – metaphors. They aren’t to be taken literally. They point us towards something in the nature of our experience that is – in itself – ineffable.

 

Regarding the adhisthana approach – I was struck by something written by Nagapriya in Dharma Life magazine, reviewing a book about Shin Buddhism. A number of times, I’ve come across authors saying that Zen and Shin Buddhism represent quite ‘opposite’ approaches

 

– Zen is supposedly all about ‘self-power’, i.e. one’s own efforts.

– And Shin is all about ‘other-power’, i.e. complete dependence on the compassion of Amida (Amitabha) Buddha.

 

Then writers usually expresses surprise that many practitioners of Zen also practice Shin. How can such contradictory approaches be practiced by the same person, they wonder?

 

Well actually, at heart, they are not different approaches at all – they’re essentially doing the same thing, one in a nonconceptual way that doesn’t (particularly) use images, the other in a non-conceptual way which is essentially imaginative.

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Nagapriya 解释说：“真宗的核心体验是 shinjin，经常被译为‘信心’……这并不是对某个未知、不可见之力的信仰，而是一种内在的精神革命。shinjin 的生起是一次深刻的体验，让我们同时意识到自己既是‘愚拙凡夫’，也与阿弥陀佛（Amitabha Buddha）的心并无差别（即二者无异）。”
听上去是否很耳熟？前几天我们读到一篇名为《信心于心》的文章（Faith in Mind）。它比较长，有些人觉得晦涩难懂，但名字就点出了核心。我们只能在对“Mind”（即“心”本身、心之本性、“大心”）产生了“信心”（faith in Mind）时，才能“做”这个练习——也就是对我们究竟本性（就在当下）是心/大心，而不是这种狭隘、重复、带来苦痛和不满的“小心”，怀有坚定的信赖。
或者几乎用 Nagapriya 的原话说，就是：我们同时是那个“小心”（“愚拙凡夫”），也与“心”本身——或说“阿弥陀佛之心”——无有差别。
所以，这两条路本质上并不对立；我们可以使用二者或兼而有之，去探入真相。
因此，如果你用“adhisthana 方法”进入纯粹觉知，就要知道那些在加持你的某位（或多位）佛，其实与我们自己的真如心性没有任何差别。这便是加持——而它一直都在；我们从未与之分离。

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Nagapriya explains: ‘At the heart of Shin is the experience of shinjin, which is often translated as ‘faith’ … It is certainly not

faith in some unknown or unseen power, but an inner spiritual revolution. The arising of shinjin is a profound experience in

which we realise simultaneously that we are both a foolish being and that our mind is non-different from (i.e. the same as!) the

mind of Amida Buddha.’

 

Does this ring a bell for anyone? The other day we had a reading entitled ‘Faith in Mind’. (It was quite a long reading & I know

some of you found it completely incomprehensible!) But never mind the text – it’s all there in the title, really. We can only

really ‘do’ this practice – pure awareness - to the extent that we develop faith in Mind (mind itself, essence of mind, ‘big’ mind)

– faith that our ultimate nature (right now!) is mind itself, big mind, not this blinkered, repetitive, painful and unsatisfactory

‘little mind’.

 

Or rather – almost using Nagapriya’s words – that we are both the little mind (‘a foolish being’), and that our mind is non-

different from mind itself, the essence of mind (‘Amida Buddha’).

 

So, far from being essentially different, I think that these two approaches are essentially the same. So we can use either or both

of them to ‘get at’ the way things really are.

 

So if you’re using the ‘adhisthana approach’, to entering pure awareness, be aware that the Buddha or Buddhas that are

blessing you are – in reality – nothing but the true nature of your mind. This is the blessing! – and it’s always there; we’re never

separate from it.

第四段

简体中文翻译：

地图（Maps of the territory）
曾在 FWBO 学习禅修的人，可能会好奇“进入纯粹觉知”与 FWBO 和 WBO（西方僧伽团体）现行的禅修方式——如安那般那念、慈心禅、礼拜（puja），以及（针对 WBO 成员）本尊观想等——之间有何关系？
根据桑赫勒希塔（Sangharakshita）所提出的“禅修体系”（system of meditation），我们在精神/禅修之路中通常会自然经历四个阶段：

  1. 整合（Integration）——培养正念及单一专注（one-pointed absorption），也就是活在正念之中；
  2. 正向情感（Positive emotion）——培养善的情绪/正面的心态，也就是情感积极。这两者合起来，就属于“奢摩他”（shamatha，“安定”）；
  3. 精神之死（Spiritual death）——透视、洞见我们的错觉/迷妄；
  4. 精神再生（Spiritual rebirth）——让“觉悟”的品质得以呈现。这两者合并，即是“毗婆舍那”（vipashyana）的修持和发展。

我们可以通过合适的不同禅法——如桑赫勒希塔推荐的：安那般那念、慈心禅、六界观和本尊观想等——来经历或涵盖这四个阶段。当然，也可能仅仅使用其中任何一个，就能全程经历四种历程。

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Maps of the territory

People who’ve learned to meditate in the FWBO may wonder how entering pure awareness fits in with other meditation

practices done in the FWBO and WBO – mindfulness of breathing, metta bhavana, puja and (for members of the WBO)

visualisation sadhana. According to Sangharakshita’s ‘system of meditation,’ we have four stages that we naturally go through

in our spiritual / meditative development:

 

z Integration – cultivation of mindfulness & one-pointed absorption. Being mindful.

z Positive emotion – cultivation of skilful emotions/ positive mental events. Being emotionally positive.

– These together comprise the area of shamatha – ‘calming’.

z Spiritual death – ‘seeing through’ our illusions / delusion

z Spiritual rebirth – developing ‘awakened’ qualities

– Both of these are aspects of cultivation and development of vipashyana or insight.

 

We can engage in these stages through different appropriate practices – e.g. Sangharakshita recommends mindfulness of

breathing, metta bhavana, six element practice and visualisation sadhana. Other practices could potentially be used for each

stage. Or we could well go through all of those stages using just one practice – e.g. any of those just mentioned.

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第一段

简体中文翻译：

在 FWBO，我们最初介绍给人们的禅修——也就是安那般那念（呼吸觉知）与慈心禅——都是培养奢摩他（包括专注/整合与正向情感）的方法。
在这个基础上，可以用同样或其他禅法，去培养毗婆舍那，也就是精神之死与精神再生。（对于“精神之死”和“精神再生”，我们可以用多种方式来描述；一种理解是：精神之死指向“看穿”迷妄、尤其看穿我见；而精神再生则指当我见幻灭后，真实地体悟到事物真相所升起的觉悟品质。顺带一提，就此意义而言，“纯粹觉知”大体属于“精神再生”的范畴。）
桑赫勒希塔在他有关这个修行体系的讲座中还提到，每个阶段都包含“只是坐着”（just sitting）。安那般那念——只是坐着、慈心禅——只是坐着，如此类推：努力——放松；培养——放下。
在桑赫勒希塔的体系里，“只是坐着”仅仅意味着继续停留在你所发展起来的专注/正向/洞见之状态里，不需要再施加努力（或无需“不努力”）。它可以被视为某种修行的“果”。就好比，如果你在奢摩他之境中“只是坐着”，它就变成了无相的奢摩他；若你在毗婆舍那之境里“只是坐着”，它就是无相的毗婆舍那。而这种“只是坐着”，其实也是“进入纯粹觉知”修行的根基——就像它是从那种状态自然而然“发展”而来似的。

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So the practices which we currently initially introduce people to in the FWBO – i.e. mindfulness of breathing and metta bhavana – are means of cultivating shamatha, which has the characteristics of absorption/integration, and positive emotion. Then on this basis, these or other practices can be used to cultivate vipashyana, which has the aspects of spiritual death and spiritual rebirth. (There are various ways of talking about ‘spiritual death’ and ‘spiritual rebirth’ – one way of thinking of them is that spiritual death is cultivation aimed at ‘seeing through’ delusions, especially the egodelusion or self-view, while ‘spiritual rebirth’ is the realisation of how things actually are, after the ego-delusion has been seen through. Hence, spiritual death is mainly about what we call vipashyana-bhavana, the cultivation aspect, while spiritual rebirth is about the actual arising of genuine insight. Incidentally, pure awareness essentially comes into the category of ‘spiritual rebirth’ in this sense.)

 

In Sangharakshita’s lecture on this system, he also mentions ‘just sitting’ as integral to every stage. Mindfulness of breathing – just sitting, metta bhavana – just sitting, and so on. Effort – relax; cultivate, let go. ‘Just sitting’ in Sangharakshita’s system is simply a matter of continuing in the state of absorption / positivity / insight that you’ve developed without the need for effort (or noneffort). It’s a kind of ‘fruit’ of the practice. You could say that if you just sit on in a shamatha state, it’s a formless shamatha. If you just sit on in a vipashyana state, it’s a formless vipashyana. However, this kind of just sitting is also the basis of ‘entering pure awareness’ as a practice, which naturally develops from it, so to speak.

第二段

简体中文翻译：

那么，它和“进入纯粹觉知”有什么关系呢？
正如我先前提到的，“进入纯粹觉知”本身在某种程度上可以说也是一种 bhavana（“培养”）法门——它涉及到某种“修”，但修的不是特定品质（比如专注或慈心），而仅仅是对当下生起任何境的觉知。通过这种方式，我们便为“纯粹觉知”本身的升起设定了所需条件。
当这种纯粹觉知在此过程中出现时，它并不与桑赫勒希塔在“只是坐着”里所指的“既不努力也不不努力”状态不同。区别只是：我们并非透过有意培养某种特定品质才抵达它，而是透过“放下”当下这一刻里任何生起之物的方式来“进入”它。

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So how does this relate to entering pure awareness?

 

As I said in a previous talk, entering pure awareness is itself to some degree a kind of bhavana practice – it involves some cultivation. What we are cultivating is not a particular quality (e.g. one-pointed absorption or metta) but simply awareness of whatever is arising now. In this way, we are cultivating the conditions that can allow pure awareness itself to arise.

Pure awareness that arises in this way is not different from the state of ‘neither effort nor non-effort’ that Sangharakshita’s talking about in ‘just sitting’. The difference is that we’re not developing it on the basis of making the effort to cultivate a particular quality, but on the basis of ‘letting go’ into awareness of this moment.

第三段

简体中文翻译：

但还有更多可以说的。2003 年，Subhuti 在 WBO 会议上做了一个演讲，里面对“进入纯粹觉知”以及 FWBO/WBO 体系里的其他禅修方式或法门作了一个有益的分析。他区分了三种“知见”或禅修模型，阐明了纯粹觉知跟其他修法的关系。
就像我们所看到的，每种修法本身都隐含某种“知见”。

  1. 第一种是我们最熟悉的，Subhuti 称之为“自我修行（self-development）”模式。我更喜欢叫“发展”或“bhavana 模式”。其核心是：我们在培养或发展一些目前尚无或希望更广泛体现的品质，透过设定条件、运用“四正勤”，如若“我有烦躁”，就努力去培养耐心（ksanti）；若“我有烦恼或嗔恨”，就要发展慈心；或者我有无明，就发展智慧——大体是一种努力让所需品质具足的模式。
  2. 第二种则恰恰相反。它包含这样一种认识：其实“我们”（那个迷妄的自我）没法“做”什么——要是自我企图强攻“无我”的要塞，必然失败。因此我们只好承认自己无力可为，只能依靠（在佛教语境下可能听来有些奇怪）“觉者”的“恩典（grace）”——也就是诸佛菩萨的慈悲愿力，比如阿弥陀佛的本愿。按照 Subhuti 的术语，这种模式叫“自我臣服”（self-surrender），我们将自我、我执交给比自己更高、被感知为“外在”的“佛”。
  3. 第三种则有时被称为“内在显现（immanence）”模式——它的基本观念是：“我们的心性本自清净”，只是被贪嗔痴等烦恼蒙蔽。

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But there’s more to it still. In a talk on the WBO convention in 2003, Subhuti made a useful distinction between three ‘views’ or models of meditation which shows how pure awareness relates to other kinds of meditation practice.

 

Every kind of practice we do has an implicit ‘view’ underlying it.

 

1. The first model/ view is the one we’re most familiar with: Subhuti calls it the ‘self-development’ model. I prefer just ‘development’ or ‘bhavana model’. The view here is that we are developing or cultivating a quality or qualities which we don’t already ‘have’ – we bring it into being. So maybe what we ‘have’ is irritation, and we need to work to bring into being ksanti (patience, tolerance); or what we ‘have’ is grumpy ill-will and what we need to develop is metta. Or what we ‘have’ is ignorance, and we need to develop wisdom. So this is the development view or model. We do the developing of whatever quality it is we need to bring into being.

 

2. The second model / view is sort of the opposite of this. It involves realising that actually ‘we’ (the deluded ego) can’t ‘do’ anything – if the ego tries to take the ‘citadel’ of ‘egolessness’ by storm, it can’t but fail. So we have to accept that there is nothing we can do – we have to depend on (to use a word which sounds a bit strange in a Buddhist context) the ‘grace’ of the awakened ones – the Buddhas and Bodhisattvas, e.g. the vow of Amitabha. So the model or view is one of, in Subhuti’s terms, ‘self-surrender’ – we surrender, give up our ego, to ‘the Buddha’ which/who is greater than ourselves and (perceived as) ‘external’ to ourselves.

 

3. The third model or view is sometimes referred to as an ‘immanence’ model – the basic view is ‘our essence of mind is essentially pure’. I.e. the view is that our mind is really of the nature of awakening, but the defilements – craving, aversion and delusion – prevent us from realising this fact.

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简体中文翻译：

（段落1）
因此，我们的“任务”就是放下贪、嗔、痴，让纯粹、无量、光明的心之本性自然显现。Subhuti 称这为“自我发现（self-discovery）”的模式/知见——我们放下自己的迷妄自我，“发现”内在所感知的心之本性。这其实也是另一种“臣服”，只是它将“对象”视为“内在”而非“外在”。

（段落2）
这里的关键在于，这三种知见或模式都不可或缺。我们也许会在不同的修行阶段更强调某一种——但三者对一个平衡的精神成长都非常重要。（而且，不同的佛教传统常常会偏重其中某个模式，例如上座部倾向“自我修行”，净土或真宗倾向“自我臣服”，大圆满则偏重“自我发现”，但它们也同时会包含另外两种模式的元素。）

所以，显而易见，当我们将“进入纯粹觉知”作为一门修行时，我们主要强调的是第三个模式（自我发现）。但是，我们在整个修行脉络中也会运用“自我修行”模式，培养觉知（如对四念住、慈心禅等），并且在礼拜（puja）或本尊修习（sadhana）时，至少也带有“自我臣服”的成分。

（段落3）
此外，就桑赫勒希塔的禅修体系而言，这三种知见/模式也都能体现四个阶段——也就是说，这三种都能带领我们经历“整合（integration）”、“正向情感（positive emotion）”、“精神之死（spiritual death）”以及“精神再生（spiritual rebirth）”。

（段落4）
那么，“纯粹觉知”的修行自然也可以做到：

  1. 只要松开当下之所是，整合的特质就会自然而生——我们会发展出类似“刹那定”（khanika samadhi）或“瞬间专注”，亦即对不断变化的对象有持续的觉知（而不是只专注于单一对象）。
  2. 通过“停留在空隙”——也就是不再从受（vedana）衍生渴爱（trsna）的方式——我们会培养出善的心态，这同样是来自于“放下”的修行本身。
  3. 我们“放下”自我的活动与执著——这就带来了“精神之死”。
  4. 我们继续“放下”而进入心之本性所具备的“敞开、宽广、明澈与无限悲心/能量”——这就带来“精神再生”。

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Hence our ‘task’ is to let go of craving, aversion and delusion, allowing the pure,

limitless, luminous essence of mind to shine through. Subhuti calls this the model / view of ‘self-discovery’ – we let go of our

deluded ego and ‘discover’ the nature of mind (perceived as) ‘within’. It’s really another form of surrender – but the view is of

this as being ‘within’ rather than ‘without’.

 

Now the point is that these three views or models are all indispensable. We may emphasise one or other of them (at particular

times in our spiritual life) – but all are necessary to a balanced spiritual development. (Also, different traditions of Buddhism

emphasise one or other of these different models, e.g. Theravada – ‘self development’; Pure Land/Shin – ‘self-surrender’;

Dzogchen – ‘self-discovery’ – but all of them nonetheless necessarily feature the other two models as well)

 

So clearly, with entering pure awareness as a practice, we’re emphasising the third view or model. Nevertheless, we’re also

engaging in the ‘self-development’ approach, cultivating qualities (awareness of the four satipatthanas, metta bhavana etc), and

(in puja or sadhana) we’re bringing in at least elements of the ‘self-surrender’ approach.

 

Also – in terms of Sangharakshita’s system of meditation, those each of three views/models could be seen to embody the four

stages– i.e. all of them take us through the stages of integration, positive emotion, spiritual death and spiritual rebirth.

 

So naturally, pure awareness practice can do this too:

1. By just letting go into what is now, the qualities of integration will tend to arise – we develop something similar to ‘khanika

samadhi’ or momentary concentration (i.e. concentration on changing objects rather than on a single fixed object).

2. By ‘staying in the gap’ we develop skilful states (in terms of the 12 nidanas, by not ‘reacting’ from vedana to trsna) – these

‘tend’ to arise, again, from the practice of letting go itself.

3. We ‘let go’ of ego-activity and attachment – this gives rise to ‘spiritual death’.

4. We ‘let go’ into the qualities of the nature of mind itself – openness, spaciousness, clarity and limitless energy/compassion

– spiritual rebirth.

第二部分：书目参考（Further Reading）

简体中文翻译：

纯粹觉知——延伸阅读……

大圆满（Dzogchen）视角：

  • John Myrdhin Reynolds：《通过赤裸观见自行解脱（Self-Liberation Through Seeing With Naked Awareness）》
  • Rigdzin Shikpo：《Openness, Clarity, Sensitivity》
  • 宗喀尼仁波切（Tsoknyi Rinpoche）：《Carefree Dignity》
  • 南开诺布（Namkhai Norbu）的各类著作

禅宗/禅（Zen/Ch’an）视角：

  • 铃木俊隆（Shunryu Suzuki）：《禅者的初心（Zen Mind, Beginner’s Mind）》
  • John Daido Loori：《The Art of Just Sitting》
  • Jiyu Kennett 等：《Serene Reflection Meditation》
  • Charlotte Joko Beck：《Everyday Zen》
  • Charlotte Joko Beck：《Nothing Special》
  • 圣严法师（Sheng Yen）的任何著作

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Pure awareness – Further Reading….

Dzogchen Perspective:

John Myrdhin Reynolds – Self-Liberation Through Seeing With Naked Awareness

Rigdzin Shikpo – Openness, Clarity, Sensitivity

Tsoknyi Rinpoche – Carefree Dignity

Just about anything by Namkhai Norbu

 

Zen/Ch’an Perspective:

Shunryu Suzuki – Zen Mind, Beginners’ Mind

John Daido Loori – The Art of Just Sitting

Jiyu Kennett et al – Serene Reflection Meditation

Charlotte Joko Beck – Everyday Zen

Charlotte Joko Beck – Nothing Special

Just about anything by Sheng Yen”

（以上为“纯粹觉知”文章主体的所有段落翻译。以下开始翻译聊天记录。）


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