Posts
请先看：
Please read this first (English):
Thusness/PasserBy's Seven Stages of Enlightenment
English can be found below.
参我是谁？
元音老人：
从前有一位师父参“如何是父母未生前本来面目？”参了多年，未能开悟。后来碰到一位大德，请他慈悲指示个方便。大德问：“你参什么话头？”他答道：“我参如何是我父母未生前的本来面目？”大德道：“你参得太远了，应向近处看。”他问：“怎么向近处看？”大德道：“不要看父母未生前，须看一念未生以前是什么？”禅者言下大悟。
大家坐在这里，请看这一念未生前是什么？它在各人面门放光，朗照一切而毫无粘着，无知无见而又非同木石，这是什么？就在这里猛着精彩，就是悟道。所以说“至道无难，言端语端”啊！
Soh's translation:
Yuan
Yin Lao Ren:
In
the past there was a Master who contemplated, "what is the original face
before my parents were born?" He contemplated for many years, but did not
awaken. Later on he encountered a great noble person and requested for his
compassionate guidance. The noble one asked: "What koan did you
contemplate?" He replied: "I contemplated what is the original face
before my parents were born?" Noble one replied: "You contemplated
too far away, should look nearby." He asked: "How should I look
nearby?" Noble one replied: "Don't look into what is before your
parents were born, need to look at: before a thought arise, what is it?"
The Zen practitioner immediately attained great awakening.
Everyone
that is sitting here, please look at what is this before a moment of thought's
arising? IT is radiating light in front of everybody's [sense] doors, the
brightness radiates everything yet is without the slightest clinging, nothing
is known and nothing is seen yet it is not similar to wood and stones, what is
This? IT is right here shining in its brilliancy, this is awakening to the Way.
Therefore it is said, "the great way is not difficult, just cease speech
and words"!
Soh：
“参禅是要参究本来面目是什么，自性是什么，不是要达到一种境界。
是要发现，体悟，什么是自性、觉性。要达到完全没有疑惑才是”悟”
要一切念头断后还要回光返照，我是谁？在觉知的是什么？如果有念头回答是这个那个就错，因为答案不在语言文字，所以把念头舍掉再继续参、回光返照。这是明心最直接的法。
要每天打坐，元音老人叫弟子每天打坐两小时。
如果不能把心静下来到无念，很难开悟。你要想想你最容易把心静下的方法是什么？是打坐吗？还是念佛持咒？什么方法如果能安心都可以，可是要每天修，不能断断续续。
可是无念还不是开悟，达到无念时还要回光返照，找出了了分明的是谁，是什么，才能悟到自性，不然你的打坐只是一种静态，还没悟到自性。
悟到自性后只是明心，还不算是悟性（人法二空之理、登地菩萨），还要继续。所以”明心见性”其实是两个：先明心（真心），后见性。
所以要努力修到明心见性。
六祖慧能说过：不识本心学法无益。”
Contemplating
Zen [Koan] is about inquiring what exactly is our original face, what is our
Self-Nature, it is not about achieving a meditative state.
It
is rather to discover, to realize, what exactly is our Self-Nature/Awareness.
One must reach a state of utter doubtlessness/certainty to be considered
'[Self-]Realization'.
After
the utter cessation of all thoughts, one must turn one's light around to find
out, What am I? What is it that is Aware? If there is a thought which answers
'it is this or that' then that's wrong, because the real answer lies not in
words and letters. Therefore cast aside those thoughts and continue inquiring,
turning the light around. This is the most direct method to apprehend one's
Mind.
You
should meditate everyday. Master Yuan Yin asks his student to meditate two
hours a day.
If
you are unable to quiet your mind to a state of no-thought, it will be
difficult to realise. You should think carefully what is the best method for
you to still your mind? Is it meditation? Or is it chanting the Buddha's name
and reciting mantras? Whatever methods which calms the mind will do, but you
have to practice everyday, not only practice intermittently or occasionally.
However,
reaching a state of no-thought is not awakening. Upon reaching a state of
no-thought, continue turning the light around to find out Who is that which is
the Clear Knowingness? What is it? Then you will realise your Self-Nature.
Otherwise your meditation is merely a state of stillness, not yet realising
Self-Nature.
Realizing
Self-Nature is only Apprehending one's Mind, it is not yet realizing Nature
[the nature of mind and phenomena] (the principle of the twofold emptiness of
persons and phenomena as realized by a first bhumi Bodhisattva), therefore one
must continue. Hence, "Apprehending Mind and Realising Nature"
consists of two parts: first apprehend one's Mind (True Mind), later realize
[Empty] Nature.
Therefore
practice hard to Apprehend Mind and Realize Nature.
The
Sixth Ch'an Patriarch said: It is useless to learn the dharma without
recognising original Mind.
还有：
有人问我一个问题，所以我给他发送了以下文本。你应当这样修习，并且每天都有质量的时间来冥想（观照）和修习，这将引领你到达实现的第一阶段。
文本的一部分：
'5. Nāṉ
Ār? 第6段：如果或者一旦我们的意识中出现了除了我们自己之外的任何事物，我们应该简单地将我们的注意力转回到我们自己身上，即所有其他事物（所有思想、形式或现象）出现的那个(
the one to whom all other things (all thoughts, forms or phenomena) appear)
关于您的陈述，“我一直在做‘这些思想是对谁而起？’，‘对我而起’，‘我是谁？’的探询，但我不知道我还应该做什么”，这些话，“这是对谁而显现的？”、“对我而显现”、“我是谁？”是由巴格万给出的一个非常有用的指引，但我们应该清楚地理解他对这个指引的意思。他的意思不是说我们应该在任何事物出现时就重复这些话给自己听，而是说我们应该简单地将我们的注意力转回到我们自己身上，即所有其他事物（所有思想、形式或现象）出现的那个。也就是说，他并没有说‘问对谁而言’或‘问我是谁’，而是‘探究对谁而言’和‘探究我是谁’，正如他在Nāṉ Ār?的第六段以下部分中所写：
如果其他思想升起，不尝试去完成它们，就有必要探究它们发生于谁。无论多少思想升起，又有何妨？警觉地，每当一个思想出现时，如果有人探究它发生于谁，就会清楚：发生于我。如果有人探究‘我是谁’（通过警觉地关注自己，即所有其他事物出现的‘我’），心将返回到它的出生地（即自己，它起源的源头）；（因为这样一来就避免了关注它）起来的思想也会停止。当一个人这样练习并练习时，心在其出生地坚定不移地立足的能力就会增加。
他在这里使用的动词我翻译为‘探究’是விசாரி（vicāri），在某些情境中可能意味着以询问的方式探询，但在这个情境中只意味着以探究的方式探询。提问是一种心理活动，因为它涉及将我们的注意力从自己身上转向一个问题，即一种思想，因此属于除了我们自己之外的事物，所以只要我们在提问，我们仍然只是在心灵表面上漂浮，关注于除了我们自己之外的事物，而探究自己意味着深切地自我关注，这会导致心沉入深处，从而返回到它的‘出生地’，即它起源的源头，也就是我们的本质本我（ātma-svarūpa），这是我们对自己存在的基本且永恒闪耀的觉性，‘本我’。
因此，巴格万在这段话中指出的是我们应该将注意力发送的方向。而不是让我们的注意力随着可能升起的任何思想而外出，我们应该将它转回到我们自己身上，即所有思想出现的那个。‘对谁而言？’并不是我们应该问自己的一个问题，而是一个非常强大的指引，指示我们应该将注意力导向哪里。有时候，如果提问‘对谁而言？’能帮助我们想起将注意力转回到我们自己身上，那么它或许可以作为一种辅助，但自我探究（ātma-vicāra）不仅仅是提出这样的问题，而只是将我们的注意力单纯地固定在我们自己身上。
这里值得注意的另一个点是，巴格万所指的‘思想’是指除了我们的基本觉性‘本我’之外的任何事物，因此它包括所有感知、记忆、情感、想法以及任何其他类型的心理印象。正如他在Nāṉ Ār?的第四段中所说，‘除了思想之外，并没有单独的世界这样的事物’，以及在第十四段中，‘所谓的世界仅仅是思想’，所以当他在这里说‘如果其他思想升起’（piṟa
v-eṇṇaṅgaḷ eṙundāl），‘每当一个思想出现时’（ovvōr
eṇṇamum kiḷambum-pōdē），他的意思是，如果或者一旦我们的意识中出现了除了我们自己之外的任何事物，我们应该将我们的注意力转回到我们自己身上，即所有这些事物出现的那个。
如果我们警觉地自我关注，正如我们应该尝试的那样，我们将因此避免思想和睡眠，但当我们疲倦时我们自然不那么警觉，所以我们可能会因为尝试自我关注而睡着
您问，‘我应该整天坐着持续做自我探询几个小时吗？我应该在睡前床上也继续探询吗？或者我应该不时停止探询以让身体休息？’首先，自我探究与身体无关，所以无论身体是躺着、坐着、站着、行走还是做任何其他事情，我们都可以练习它。出于同样的原因，我们不必为了给身体休息而停止自我关注，因为自我关注以任何方式都不会使身体感到紧张。事实上，当身体和心灵正在休息时，对我们来说是非常有利的条件来自我关注。
关于您在睡前床上继续练习的问题，这也是好的，但由于我们通常在那个时候非常疲倦，我们通常在尝试自我关注后不久就沉入睡眠。这没有害处，因为当我们需要睡眠时我们应该睡觉。没有时间和情况不适合我们自我关注，所以无论时间或情况如何，我们都应该尽可能地尝试自我关注，但我们不应该试图剥夺自己所需的睡眠量。
如果我们警觉地自我关注，正如我们应该尝试的那样，我们将因此避免思想和睡眠，但当我们疲倦时我们自然不那么警觉，所以我们可能会因为尝试自我关注而睡着。正如Sadhu
Om经常说的，当我们困倦时我们应该睡觉，因为当我们再次醒来时我们会感到清新，我们应该利用那种清新尝试警觉地自我关注。
我不知道我在这里写的任何东西是否对您有用，但我希望其中的一些至少可以帮助指引您正确的方向。
‘我’这个词本质上指的只是那个觉性，所以如果我们只是在觉知那在觉知的，我们就在冥想（观照）‘我’作为对我的第一个回复（我将其改编为前六节）的回复，我的朋友再次写信讲述他尝试自我探询的做法和他面临的问题，我回复道：
当您说‘自我探询的实践，特别是坐姿（只是觉知那觉知/觉性，不在任何对象或形式上冥想等，仅仅是存在，甚至没有“我”在“我是”中）提升了我的昆达里尼能量’时，我不清楚您实际上在实践什么，因为您说您‘只是觉知那觉知/觉性’，但似乎又说您甚至没有在‘我’上冥想（观照）。冥想（观照）‘我’意味着只关注自己，换句话说，就是自我关注，所以如果您没有在‘我’上冥想（观照），您所说的‘只是觉知那觉知/觉性’是什么意思？
在这个语境中‘觉性’意味着那个觉性，而那个觉性总是以‘我’自觉于自身，所以‘我’这个词本质上指的只是那个觉性。因此，如果您没有在‘我’上冥想（观照），您所觉性的‘觉性’是什么？不幸的是‘觉性’是一个可能引起歧义的术语，因为它可以被理解为对象或现象的觉知，所以当您‘只是觉知那觉知/觉性’时，您只是在觉知那觉知/觉性，即您自己，还是在觉知您对对象或现象的觉知？
如果您只是在觉知那觉知/觉性，即您自己，那么您就在冥想（观照）‘我’。也就是说，您冥想（观照）的不是‘我’这个词，而是‘我’这个词所指的，即您自己，那个觉性。如果您没有在冥想（观照）‘我’这个词所指的，那么无论您所觉照的‘觉性’是什么，都是除了那个能觉知的觉性之外的东西。
这就是为什么巴格万给了我们强大的指引‘对谁而言’，我在我前一个回复中写过。如果我们正确理解这个指引，它是在指导我们的注意力回到我们自己身上，即所有其他事物出现的那个。换句话说，它是在指引我们的注意力回到那个觉性，远离我们此前所觉知到的任何事物。
如果您觉知到任何现象，例如您的昆达里尼能量的提升，您的注意力就已经从您自己那里转移开了，所以您需要将它转回到您自己身上，即所有现象出现的那个。如果您将注意力转回到自己身上并坚定地持有自己（也就是，如果您只是坚定地保持自我关注），无论出现了什么现象都将因此消失，因为没有任何现象能在您的觉性中出现或保持，除非您至少在一定程度上关注它。
无论什么可能分散我们的注意力或看起来对我们构成问题，让我们不要关心它们，只是耐心地和持续地尝试自我关注，不理会一切其他事物关于您的昆达里尼能量的提升，您说，‘提升的意思是我感觉到脊柱中有一股能量通过脉轮流动’，但能量、脊柱、脉轮以及能量的运动都是对象或现象，所以您应该通过尝试热切地自我关注来忽略所有这些事物。无论这些事物如何出现，它们都不应该是您关心的对象。它们对谁而显现？只对您，所以您应该只是坚持尝试只关注自己。
无论什么出现或消失都是除了我们自己之外的，所以它们不应该引起我们的兴趣或关心。这些事物只有在我们对它们感兴趣或关心它们的程度上才会分散我们的注意力并成为我们的问题。我们为什么要关心它们？我们唯一的关心应该是探究和了解我们自己是什么。如果我们对任何其他事物都不感兴趣或不关心，我们就不会关注它们，因此它们就不会成为问题。
如果我们发现自己因关心这些事物而分心，那是因为我们的viṣaya-vāsanās（外向的欲望）的力量，而减弱我们的viṣaya-vāsanās并从而使我们的心摆脱对所有其他事物的兴趣的最有效手段就是坚持这个简单的实践，即自我关注。因此，无论什么可能分散我们的注意力或看起来对我们构成问题，让我们不要关心它们，只是耐心地和持续地尝试自我关注，不理会一切其他事物。
quote from
https://happinessofbeing.blogspot.com/2021/05/can-self-investigation-boost-mind-or.html
5.
Nāṉ Ār? paragraph 6: if or as
soon as anything other than ourself appears in our awareness, we should simply
turn our attention back towards ourself, the one to whom all other things (all
thoughts, forms or phenomena) appear
Regarding
your statement, ‘I keep doing the enquiry “to whom these thoughts arise?”, “to
me”, “who am I?” but I don’t know what I should do more’, these words, ‘to whom
does this appear?’, ‘to me’, ‘who am I?’, are a very useful pointer given by
Bhagavan, but we should understand clearly what he meant by this pointer. He
did not mean that we should repeat these words to ourself whenever anything
appears, but that we should simply turn our attention back to ourself, the one
to whom all other things (all thoughts, forms or phenomena) appear. That is, he
did not say ‘ask to whom’ or ‘ask who am I’ but ‘investigate to whom’ and
‘investigate who am I’, as he wrote in the following portion of the sixth
paragraph of Nāṉ Ār?:
பிற வெண்ணங்க ளெழுந்தா லவற்றைப் பூர்த்தி பண்ணுவதற்கு எத்தனியாமல் அவை யாருக் குண்டாயின என்று விசாரிக்க வேண்டும். எத்தனை எண்ணங்க ளெழினு மென்ன? ஜாக்கிரதையாய் ஒவ்வோ ரெண்ணமும் கிளம்பும்போதே இது யாருக்குண்டாயிற்று என்று விசாரித்தால் எனக்கென்று தோன்றும். நானார் என்று விசாரித்தால் மனம் தன் பிறப்பிடத்திற்குத் திரும்பிவிடும்; எழுந்த வெண்ணமு மடங்கிவிடும். இப்படிப் பழகப் பழக மனத்திற்குத் தன் பிறப்பிடத்திற் றங்கி நிற்கும் சக்தி யதிகரிக்கின்றது.
piṟa v-eṇṇaṅgaḷ eṙundāl avaṯṟai-p pūrtti paṇṇuvadaṟku ettaṉiyāmal avai yārukku uṇḍāyiṉa eṉḏṟu vicārikka vēṇḍum. ettaṉai eṇṇaṅgaḷ eṙiṉum eṉṉa? jāggirataiyāy ovvōr eṇṇamum kiḷambum-pōdē idu yārukku uṇḍāyiṯṟu eṉḏṟu vicārittāl eṉakkeṉḏṟu tōṉḏṟum. nāṉ-ār eṉḏṟu vicārittāl maṉam taṉ piṟappiḍattiṟku-t tirumbi-viḍum; eṙunda v-eṇṇamum aḍaṅgi-viḍum. ippaḍi-p paṙaga-p paṙaga maṉattiṟku-t taṉ piṟappiḍattil taṅgi niṟgum śakti y-adhikarikkiṉḏṟadu.
If
other thoughts rise, without trying to complete them it is necessary to
investigate to whom they have occurred. However many thoughts rise, what [does
it matter]? Vigilantly, as soon as each thought appears, if one investigates to
whom it has occurred, it will be clear: to me. If one investigates who am I [by
vigilantly attending to oneself, the ‘me’ to whom everything else appears], the
mind will return to its birthplace [namely oneself, the source from which it
arose]; [and since one thereby refrains from attending to it] the thought that
had risen will also cease. When one practises and practises in this manner, for
the mind the power to stand firmly established in its birthplace increases.
The
verb he used here that I have translated as ‘investigate’ is விசாரி (vicāri), which in some contexts
can mean enquire in the sense of ask, but in this context means enquire only in
the sense of investigate. Asking questions is a mental activity, because it
entails directing our attention away from ourself towards a question, which is
a thought and hence other than ourself, so as long as we are asking questions
we are still floating on the surface of the mind by attending to things other
than ourself, whereas investigating ourself means being keenly self-attentive,
which causes the mind to sink deep within and thereby return to its
‘birthplace’, the source from which it had risen, namely our real nature
(ātma-svarūpa), which is our fundamental and ever-shining awareness of our own
existence, ‘I am’.
Therefore
what Bhagavan is pointing out in this passage is the direction in which we
should send our attention. Instead of allowing our attention to go out
following whatever thoughts may arise, we should turn it back towards ourself,
the one to whom all thoughts appear. ‘To whom?’ is not intended to be a
question that we should ask ourself but is a very powerful pointer indicating
where we should direct our attention. Asking the question ‘to whom?’ may
sometimes be an aid if it helps to remind us to turn our attention back towards
ourself, but self-investigation (ātma-vicāra) is not merely asking such
questions but only fixing our attention on ourself alone.
Another
point worth noting here is that what Bhagavan means by ‘thought’ is anything
other than our fundamental awareness ‘I am’, so it includes all perceptions,
memories, feelings, ideas and other mental impressions of any kind whatsoever.
As he says in the fourth paragraph of Nāṉ
Ār?, ‘நினைவுகளைத் தவிர்த்து ஜகமென்றோர் பொருள் அன்னியமா யில்லை’ (niṉaivugaḷai-t tavirttu jagam eṉḏṟu ōr poruḷ aṉṉiyam-āy illai), ‘Excluding thoughts,
there is not separately any such thing as world’, and in the fourteenth
paragraph, ‘ஜக மென்பது நினைவே’ (jagam eṉbadu niṉaivē), ‘What is called the world is
only thought’, so when he says here ‘பிற
வெண்ணங்க ளெழுந்தால்’ (piṟa v-eṇṇaṅgaḷ eṙundāl), ‘If other thoughts rise’, or
‘ஒவ்வோ ரெண்ணமும் கிளம்பும்போதே’ (ovvōr eṇṇamum kiḷambum-pōdē), ‘As soon as each
thought appears’, he means that if or as soon as anything other than ourself
appears in our awareness, we should turn our attention back towards ourself,
the one to whom all such things appear.
6.
If we are vigilantly self-attentive, as we should try to be, we will thereby
ward off both thoughts and sleep, but when we are tired we are naturally less
vigilant, so we may then fall asleep as a result of our trying to be
self-attentive
You
ask, ‘Should I keep doing Self-Enquiry all day for hours in seated position?
Should I continue the enquiry in bed as well before sleep? Or should I stop the
enquiry from time to time to give some rest to the body?’ Firstly,
self-investigation has nothing to do with the body, so we can practise it
whether the body is lying, sitting, standing, walking or doing anything else.
For the same reason, we do not have to stop being self-attentive in order to
give some rest to the body, because being self-attentive cannot strain the body
in any way. In fact, when the body and mind are resting is a very favourable
condition for us to be self-attentive.
Regarding
your question about continuing the practice in bed before sleep, that is also
good, but since we are generally very tired at that time, we usually subside
into sleep soon after trying to be self-attentive. There is no harm in that,
because when we need to sleep we should sleep. There is no time and no
circumstance that is not suitable for us to be self-attentive, so we should try
to be self-attentive as much as possible whatever the time or circumstances may
be, but we should not try to deprive ourself of however much sleep we may need.
If
we are vigilantly self-attentive, as we should try to be, we will thereby ward
off both thoughts and sleep, but when we are tired we are naturally less
vigilant, so we may then fall asleep as a result of our trying to be self-attentive.
As Sadhu Om often used to say, when we are sleepy we should sleep, because when
we wake up again we will be fresh, and we should then make use of that
freshness by trying to be vigilantly self-attentive.
I
do not know whether anything I have written here is of any use to you, but I
hope some of it at least may help to point you in the right direction.
7.
What the word ‘I’ essentially refers to is only what is aware, so if we are
just being aware of what is aware, we are thereby meditating on ‘I’
In
reply to my first reply (which I adapted as the previous six sections) my
friend wrote again about how he was trying to practise self-enquiry and the
problems he was facing, in reply to which I wrote:
When
you say ‘The practice of Self-Enquiry, especially in seated position (just
being aware of awareness itself, not meditating in any object or form etc,
simply just being, not even “I” in the “I am”) boosted my kundalini’, it is not
clear to me what you are actually practising, because you say you are ‘just
being aware of awareness itself’ but then seem to say that you are not
meditating even on ‘I’. Meditating on ‘I’ means attending only to yourself, or
in other words, just being self-attentive, so if you are not meditating on ‘I’,
what do you mean by saying that you are ‘just being aware of awareness itself’?
In
this context ‘awareness’ means what is aware, and what is aware is always aware
of itself as ‘I’, so what the word ‘I’ essentially refers to is only what is
aware. Therefore if you are not meditating on ‘I’, what is the ‘awareness’ that
you are being aware of? Unfortunately ‘awareness’ is a potentially ambiguous
term, because it could be taken to mean awareness in the sense of awareness of
objects or phenomena, so when you are ‘just being aware of awareness itself’,
are you just being aware of what is aware, namely yourself, or are you being
aware of your awareness of objects or phenomena?
If
you are being aware only of what is aware, namely yourself, then you are
meditating on ‘I’. That is, what you are meditating on is not the word ‘I’, but
what the word ‘I’ refers to, namely yourself, who are what is aware. If you are
not meditating on what the word ‘I’ refers to, then whatever ‘awareness’ you
are being aware of is something other than what is aware.
This
is why Bhagavan gave us the powerful pointer ‘to whom’, about which I wrote in
my previous reply. If we understand this pointer correctly, it is directing our
attention back towards ourself, the one to whom all other things appear. In
other words, it is pointing our attention back to what is aware, away from
whatever we were hitherto aware of.
If
you are aware of any phenomenon, such as the boosting of your kuṇḍalinī, your attention has been
diverted away from yourself, so you need to turn it back to yourself, the one
to whom all phenomena appear. If you turn your attention back to yourself and
hold firmly to yourself (that is, if you just remain firmly self-attentive),
whatever phenomena may have appeared will thereby disappear, because no
phenomenon can appear or remain in your awareness unless you attend to it at
least to a certain extent.
8.
No matter what may distract us or seem a problem to us, let us not be concerned
about them but just patiently and persistently continue trying to be
self-attentive, unmindful of everything else
Regarding
the boosting of your kuṇḍalinī you say, ‘By boosting
I mean that I feel an energy in the spine passing through the chakras’, but the
energy, the spine, the cakras and the energy’s movement are all objects or
phenomena, so you should ignore all such things by trying to be keenly self-attentive.
However much such things appear, they need not concern you. To whom do they
appear? Only to you, so you should just persevere in trying to attend only to
yourself.
Whatever
may appear or disappear is other than ourself, so it should not interest or
concern us. Such things distract us and become a problem for us only to the
extent that we take interest in them or are concerned about them. Why should we
be concerned about them? Our only concern should be to investigate and know
what we ourself are. If we are not interested in or concerned about anything
else, we will not attend to them, and hence they will not be a problem.
If
we find ourself being concerned about such things and therefore distracted by
them, that is due to the strength of our viṣaya-vāsanās, and the most effective
means to weaken our viṣaya-vāsanās and thereby wean
our mind off its interest in all other things is just to persevere in this
simple practice of being self-attentive. Therefore, no matter what may distract
us or seem a problem to us, let us not be concerned about them but just
patiently and persistently continue trying to be self-attentive, unmindful of
everything else.
https://happinessofbeing.blogspot.com/2021/05/can-self-investigation-boost-mind-or.html
Angelo Dillulo：
用于第一次覺醒的探究
引導第一次覺醒的探究是一件有趣的事情。我們想知道“如何”精確地進行這種探究，這是完全可以理解的。問題是，通過描述某種技術，它并不能被完全傳達。實際上，這是找到放下和意圖相遇的甜蜜點。我將在這里描述一種方法，但重要的是要記住，最終，你（作為你認為的自己）沒有能力讓自己覺醒。只有生命本身有這種力量。所以，當我們將自己投入某種探究或修行時，必須保持開放。我們必須保持對神秘和可能性的門戶開放。我們必須認識到，不斷地斷定“這不是，這也不是……”只是心智的活動。這些都是思維。如果我們相信任何一個思維，那么我們就會相信下一個，如此下去。然而，如果我們認識到，“哦，那種懷疑只是現在升起的一個思維”，那么我們就有機會認識到那個思維會自行消退……然而，“我”作為那個覺知到那個思維的，仍然在這里！我們現在可以對思維之間的這個間隙感到好奇：當沒有思維存在時，這種純粹的“我”的感覺是什么，這種純粹的覺知的感覺，純粹的存在的感覺？這種能夠照耀并照亮一個思維（就像它每天成千上萬次所做的），而當沒有思維時仍然照耀的光是什么？它是自我照耀的。是什么注意到思維的存在，在思維之前、期間和之后都處于清醒和覺知狀態，并且不被任何思維以任何方式改變？請理解，當你問這些問題時，你并不是在尋找一個思維的答案，答案就是體驗本身。
當我們開始允許注意力放松到這種更廣闊的視角中時，我們開始將自己從思維中解放出來。我們開始憑感覺、本能來認識無拘無束的意識的本質。這就是進入的方式。
起初，我們可能斷定這個間隙、這個無思維的意識是無趣的、不重要的。它感覺相當中性，而繁忙的心智對中性沒有辦法，所以我們可能傾向于再次故意引發思維。如果我們認識到“無趣、不重要、沒有價值”都是思維，并簡單地回到這種流動的意識中，它將開始擴展。但我們不需要去思考擴展或等待它。只要我們與之同在，它會自然而然地這樣做。如果你愿意識別每一個思維和心中的圖像，并將其視為這樣，并讓你的注意力警覺但放松地融入與“我”的感覺連續的思維的“物質”中，一切都會自行解決。只要愿意暫停評判。愿意放棄結論。愿意放下所有對自己進展的監控，因為這些都是思維。對純粹的體驗保持開放。只需一次又一次地回到這個沒有對象的意識之處，或純粹的“我是”之感。如果你愿意這樣做，它將以我見過的任何人都無法解釋的方式向你展示自己，但它比真實更真實。
旅途愉快。”
Inquiry
for First Awakening
Taken from Awakening, Realization and Liberation https://www.facebook.com/groups/546474355949572/
Written by Angelo Gerangelo
Inquiry for First Awakening
The inquiry that leads to first awakening is a
funny thing. We want to know “how” precisely to do that inquiry, which is
completely understandable. The thing is that it’s not wholly conveyable by
describing a certain technique. Really it’s a matter of finding that sweet spot
where surrender and intention meet. I will describe an approach here, but it’s
important to keep in mind that in the end, you don’t have the power (as what
you take yourself to be) to wake yourself up. Only Life has that power. So as
we give ourselves to a certain inquiry or practice it’s imperative that we
remain open. We have to keep the portals open to mystery, and possibility. We
have to recognize that the constant concluding that “no this isn’t it, no this
isn’t it either...” is simply the activity of the mind. Those are thoughts. If
we believe a single thought then we will believe the next one and on and on. If
however we recognize that, “oh that doubt is simply a thought arising now,”
then we have the opportunity to recognize that that thought will subside on its
own... and yet “I” as the knower of that thought am still here! We can now
become fascinated with what is here once that thought (or any thought)
subsides. What is in this gap between thoughts? What is this pure sense of I,
pure sense of knowing, pure sense of Being? What is this light that can shine
on and illuminate a thought (as it does thousands of times per day), and yet
still shines when no thought is present. It is self illuminating. What is the
nature of the one that notices thoughts, is awake and aware before, during, and
after a thought, and is not altered in any way by any thought? Please
understand that when you ask these questions you are not looking for a thought
answer, the answer is the experience itself.
When we start to allow our attention to relax into
this wider perspective we start to unbind ourselves from thought. We begin to
recognize the nature of unbound consciousness by feel, by instinct. This is the
way in.
At first we may conclude that this gap, this
thoughtless consciousness is uninteresting, unimportant. It feels quite
neutral, and the busy mind can’t do anything with neutral so we might be
inclined to purposely engage thoughts again. If we recognize that “not
interesting, not important, not valuable” are all thoughts and simply return to
this fluid consciousness, it will start to expand. But there is no need to
think about expansion or watch for it. It will do this naturally if we stay
with it. If you are willing to recognize every thought and image in the mind as
such, and keep your attention alert but relaxed into the “stuff” of thought
that is continuous with the sense of I, it will all take care of itself. Just
be willing to suspend judgement. Be willing to forego conclusions. Be willing
to let go of all monitoring of your progress, because these are all thoughts.
Be open to the pure experience. Just return again and again to this place of
consciousness with no object or pure sense of I Am. If you are willing to do
this it will teach itself to you in a way that neither I nor anyone I’ve ever
seen can explain, but it is more real than real.
Happy Travels.
请先看：
Please read this first (English):
Thusness/PasserBy's Seven Stages of Enlightenment
