Soh

请先看：

Thusness “真如”/PasserBy “過路人”開悟的七個階段 - Traditional Chinese Translation of Thusness/PasserBy's Seven Stages of Enlightenment

Please read this first (English):

Thusness/PasserBy's Seven Stages of Enlightenment

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

第1段

簡體中文翻譯：

John Tan 于 2008 年對 Tejananda 的文章發表評論：

“是的，AEN，

原文：

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

“Yes AEN,

第2段

簡體中文翻譯：

盡管圍繞 FWBO（Friends of the Western Buddhist Order，西方佛教徒團體）有各種爭議，但我認為這是篇不錯的文章。我只想提幾處要點。

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

簡體中文翻譯：

雖然文章談的是“自發生起”，但當我們把覺知當作鏡子般的映照來對待時，不可能生起真正的無努力狀態。只有在我們修行的后期階段，這一點才會變得清晰。

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

簡體中文翻譯：

即使當無我的洞見生起并體驗到無我，“是誰”這個問題可能已經消失，但“作為一個中心的傾向”依然存在，并以一種非常微妙的方式在“形式”上呈現。它表現為對“此處感”“當下感”以及“這種臨在”的感知。很快，“此時此地和臨在”就會成為修行的“目標”。

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

簡體中文翻譯：

實際上，“此處感”和“當下感”與“自性”同樣都沒有自身固有存在，它們本質上是同樣的空性，必須被正確地體證為同樣的空（非固有）。修行者必須以“緣起”來替代這種核心，但這種需求必須以洞見的方式自然生起。這就是第六階段的要旨。

（注：此處“自性”譯為“selfness”原文中意指“我性”或“自性”，非“無自性”之術語，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

簡體中文翻譯：

這篇文章雖然作者有不二的體驗，但仍然充滿了二元式的表達。正如我之前告訴過你的，不要低估持續以二元方式喋喋不休所造成的影響。如果我們不斷重復“現象在覺知中生起”，而不是“現象作為覺知生起”，那么即便從未有真正的分離，意識也會仿佛看到有一個分離存在。雖然這似乎只是為了交流方便而作的隨意表達，但其影響是微妙的。隨著時間推移，這種緩慢而微妙的影響會讓分離顯得驚人地真實。即便對那些已經體驗過不二的人來說，這一點也不會幸免。

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

簡體中文翻譯：

最后，絕不要低估“束縛”的力量。它正是我們迷失的根本原因。“此處感和當下感”的執取也是由此而來。因此，你應同樣重視意識不斷在自身上刻下印記的這一面，一旦印記形成，就很難破除。許多在明見了覺知及其不二光明性后涌現為大師的印度教不二論（Advaita）及佛教修行者，往往忽視了這一點。他們被“光明性”所淹沒，并向那一面傾斜。其實“形成印記的傾向”與我們不二的本性一樣無始，我們必須如其本然地去看待意識。對此務必認真對待，這樣便不會再困惑于為何我們在如此光明的本性中仍會迷失了。 :)

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. :)”

以上為 John Tan 對 Tejananda 文章的評論部分之完整翻譯與原文。

More John Tan Comments:

聊天記錄

（聊天記錄前說明）

下文是 2008 年 9 月 23 日至 2008 年 9 月 25 日間的一段對話記錄，含有多行時間戳及簡短對話。翻譯遵循與正文相同的規則：每個英文段落行后先給出簡體中文翻譯，再原原本本列出英文行文。不做任何刪減或改寫。所有可能涉及的佛教術語亦依照之前約定。

由于內容較長，我們將分段呈現：

聊天記錄翻譯

（在本部分里，每一行的時間戳及人物標識皆視作一個原文段落。若有連續行，仍會逐條翻譯。若一次消息無法容納全部內容，將在末尾注明“[在下一條消息中繼續]”，并緊接著在下條消息中從中斷處繼續。）

原文段落 1

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Session Start: Wednesday, September 23, 2008

簡體中文翻譯：

會議開始：2008 年 9 月 23 日（星期三）

原文段落 2

kotlin

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

簡體中文翻譯：

（凌晨 3:06）AEN：你覺得這篇文章怎么樣？[鏈接省略：純粹覺知文章地址]

原文段落 3

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Session Start: Wednesday, September 24, 2008

簡體中文翻譯：

會議開始：2008 年 9 月 24 日（星期三）

原文段落 4

csharp

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

簡體中文翻譯：

（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.

簡體中文翻譯：

（12:36 PM）Thusness：不過，這里的體悟并不那么明朗，不是指無我（anatta），而是指緣起（DO）層次，第 6 階段。

原文段落 6

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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.

簡體中文翻譯：

（12:37 PM）Thusness：第 6 階段的見地要生起非常困難，主要在于分清“鏡子映照”與“緣起”（DO）之間的差異。

原文段落 7

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

簡體中文翻譯：

（12:38 PM）Thusness：這其實就是“自發顯現”和“自行解脫”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.

簡體中文翻譯：

（12:38 PM）Thusness：若沒證得第 6 階段，就不會有真正的“無造作”和“自發”。

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).

簡體中文翻譯：

（12:39 PM）Thusness：這就是為什么我一開始就告訴你，在經歷了無我（anatta）和緣起（空性）之前，別去談什么“自行解脫”或“自發顯現”。

原文段落 10

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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

簡體中文翻譯：

（12:42 PM）AEN：你說“并不如同無我那樣清晰，而是指第 6 階段的緣起”？
——你是說并不是緣起嗎？

原文段落 11

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(12:42 PM) AEN: icic

簡體中文翻譯：

（12:42 PM）AEN：明白明白。

原文段落 12

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(12:42 PM) Thusness: yes.

簡體中文翻譯：

（12:42 PM）Thusness：對的。

原文段落 13

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

簡體中文翻譯：

（12:43 PM）Thusness：要證得第 6 階段的洞見是非常難的。

原文段落 14

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

簡體中文翻譯：

（12:43 PM）Thusness：但我寫的從第 1 階到第 6 階的內容，你都得認真對待，每個字都不要輕忽。

原文段落 15

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

簡體中文翻譯：

（12:44 PM）Thusness：還有我跟你說過的：先無我、再空性、然后自發顯現。

原文段落 16

arduino

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

簡體中文翻譯：

（12:44 PM）Thusness：別過早去談什么自發顯現。

原文段落 17

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(12:45 PM) AEN: oic..

簡體中文翻譯：

（12:45 PM）AEN：噢，我明白了……

原文段落 18

csharp

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

簡體中文翻譯：

（12:45 PM）AEN：可那篇文章是在講無我嗎？

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'

簡體中文翻譯：

（12:45 PM）Thusness：作者想表達的是一種“覺知”自發而起。

原文段落 20

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(12:45 PM) AEN: oic

簡體中文翻譯：

（12:45 PM）AEN：哦，原來如此。

聊天記錄翻譯（續）

原文段落 21

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

簡體中文翻譯：

（12:45 PM）Thusness：可即便他努力再多，如果還沒到第 6 階段，也無法真正看透那個本質。

原文段落 22

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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.

簡體中文翻譯：

（12:46 PM）Thusness：即便修了三十年，他依然沒法徹底洞見“覺知”究竟是什么的深處。

原文段落 23

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

簡體中文翻譯：

（12:46 PM）Thusness：其實它是“緣起”在顯現。

原文段落 24

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

簡體中文翻譯：

（12:46 PM）Thusness：佛陀的智慧確實無與倫比，即使已經說過“三法印”，還是會繼續教“緣起”。

原文段落 25

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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.

簡體中文翻譯：

（12:48 PM）Thusness：那才是解脫之道，別無它法。如果不懂緣起，覺知就總會像一面鏡子，只是映照或變成“鏡子本身”。

原文段落 26

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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.

簡體中文翻譯：

（12:49 PM）Thusness：要真正懂得我們純凈本性的最深妙之實相，就必須生起對“空性本質”的洞見，這種空性本質就像緣起（DO）那樣運作。

原文段落 27

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(12:50 PM) AEN: oic..

簡體中文翻譯：

（12:50 PM）AEN：原來如此……

原文段落 28

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

簡體中文翻譯：

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

原文段落 29

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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.

簡體中文翻譯：

（12:50 PM）Thusness：你看，就算只是明白“無我”其實是“非二元”并呈現在萬法顯現之中，這就已經很難得了。

原文段落 30

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

簡體中文翻譯：

（12:51 PM）Thusness：因為有太多上座部(南傳佛教)行者對此都有誤解。

原文段落 31

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(12:51 PM) AEN: icic..

簡體中文翻譯：

（12:51 PM）AEN：明白明白……

原文段落 32

csharp

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

簡體中文翻譯：

（12:52 PM）AEN：那篇文章是在談無我嗎？

原文段落 33

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(12:52 PM) AEN: or not yet

簡體中文翻譯：

（12:52 PM）AEN：還是說還沒到那個程度？

原文段落 34

kotlin

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

簡體中文翻譯：

（12:53 PM）Thusness：不過，盡管有些爭議，這位作者還是很不錯的。

原文段落 35

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(12:53 PM) Thusness: yes definitely

簡體中文翻譯：

（12:53 PM）Thusness：是的，肯定的。

原文段落 36

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

簡體中文翻譯：

（12:53 PM）Thusness：而且相當清晰。

原文段落 37

arduino

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

簡體中文翻譯：

（12:54 PM）Thusness：就實際體驗而言，他是相當明晰的。

原文段落 38

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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.

簡體中文翻譯：

（12:54 PM）Thusness：但由于還沒生起對緣起的洞見，他的文字聽起來或許有點二元，其實他的體驗本身并不真二元。

原文段落 39

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

簡體中文翻譯：

（12:54 PM）Thusness：那只是表達方式，他的實際體驗帶有無我的特質。

原文段落 40

kotlin

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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.

簡體中文翻譯：

（12:55 PM）Thusness：只不過他還留有一個微妙的傾向，沒能完全突破。

原文段落 41

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

簡體中文翻譯：

（12:55 PM）Thusness：對治的方法就是到第 6 階段。

原文段落 42

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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.

簡體中文翻譯：

（12:55 PM）Thusness：如果他真能明白第 6 階段，并在隨后的幾年里讓緣起（DO）的見地成熟，就會徹底清晰，而不再那樣表述。

原文段落 43

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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.

簡體中文翻譯：

（12:58 PM）Thusness：你要明白，他的表述看起來有點不連貫，仍帶些二元的味道，因為一個非常重要的洞見還沒生起，“鏡子”的傾向還在。他雖然體驗是那樣，可他沒法“理解”，也就無法很好地表達出來。

原文段落 44

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

簡體中文翻譯：

（12:58 PM）Thusness：這和完全不知道空性本質的“不二論”修行者是不同的。

原文段落 45

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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.

簡體中文翻譯：

（12:59 PM）Thusness：一旦像第 6 階段那樣生起緣起（DO）的洞見，就能對第 4、5、6 階都立刻了然分明。

原文段落 46

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(1:00 PM) AEN: oic..

簡體中文翻譯：

（下午 1:00）AEN：噢，我明白了……

原文段落 47

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

簡體中文翻譯：

（1:00 PM）Thusness：所以你要懂得它們之間的不同。

原文段落 48

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

簡體中文翻譯：

（1:00 PM）Thusness：也就是說，就體驗而言，他已經到位了。

原文段落 49

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

簡體中文翻譯：

（1:00 PM）Thusness：但他非常難去表達。

原文段落 50

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

簡體中文翻譯：

（1:00 PM）Thusness：尤其是談到萬事萬物的顯現時。

[在下一條消息中繼續]

聊天記錄翻譯（續）

原文段落 51

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

簡體中文翻譯：

（下午 1:01）Thusness：你會發現在他的話里有不少與我所說的相似之處。

原文段落 52

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

簡體中文翻譯：

（1:01 PM）Thusness：不過還帶有一點二元式的表述。

原文段落 53

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(1:01 PM) AEN: oic..

簡體中文翻譯：

（1:01 PM）AEN：明白了……

原文段落 54

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

簡體中文翻譯：

（1:01 PM）Thusness：他有跟隨什么傳承嗎？

原文段落 55

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

簡體中文翻譯：

（1:02 PM）AEN：他來自 FWBO（西方佛教徒團體）。

原文段落 56

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

簡體中文翻譯：

（1:02 PM）AEN：（附鏈接：維基介紹 Friends_of_the_Western_Buddhist_Order）

原文段落 57

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(1:02 PM) Thusness: what is FWBO?

簡體中文翻譯：

（1:02 PM）Thusness：FWBO 是什么？

原文段落 58

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

簡體中文翻譯：

（1:02 PM）AEN：FWBO 從各種傳統里學習。

原文段落 59

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

簡體中文翻譯：

（1:02 PM）AEN：我不認為它有特別固定的傳承，不過我也不太確定。

原文段落 60

arduino

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

簡體中文翻譯：

（1:03 PM）AEN：（發起文件傳輸）

原文段落 61

vbnet

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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...

(此段為較長的介紹 FWBO 文字，完整保留)

簡體中文翻譯：

（1:03 PM）AEN：
“西方佛教徒團體（FWBO）是由西方僧伽團體（Western Buddhist Order）所領導的一個佛教徒及其支持者所組成的團體，踐行正念之道。它創立于 1967 年的英國，自我定位為‘一個國際網絡，致力于以符合現代世界的方式傳達佛法真理’[1]。順應佛教傳統的同時，它也關注當代觀念，特別是源自西方哲學、心理治療以及藝術等領域。跟創價學會（Soka Gakkai）以及新噶當派（New Kadampa Tradition）一樣，FWBO 被視為英國最大的佛教新興宗教運動之一，透過大約 30 間城市中心和禪修營進行活動。其在全世界約有超過 100 個分支及中心，次大的信眾群體在印度，那里稱作‘Trailokya Bauddha Mahasangha Sahayaka Gana’（TBMSG）[2]。

FWBO 有時被視為頗具爭議性[3]，也有人認為它過于激進[4]，或者批評其教義及儀軌不夠傳統。有些評論者還說它具邪教特征[7]，并將其列在一些列有爭議與新興宗教團體的網站列表中[8][9][10]。在 1990 年代，部分成員指控包括創始人 Sangharakshita 在內的資深人士涉嫌性剝削與厭女傾向[5][6]。不過也有人認為這僅是某些中心的問題，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

簡體中文翻譯：

（1:03 PM）AEN：我想那些爭議也許只是某幾個中心發生的問題。

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

簡體中文翻譯：

（1:03 PM）AEN：不過 FWBO 在歐洲非常流行，到處都有，我覺得并不是每個中心都有同樣的問題。

原文段落 64

bash

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

簡體中文翻譯：

（1:04 PM）Thusness：是的，我看過相關訊息。

原文段落 65

makefile

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

簡體中文翻譯：

（1:04 PM）Thusness：包括性剝削之類的爭議。

原文段落 66

makefile

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(1:04 PM) Thusness: ahaha

簡體中文翻譯：

（1:04 PM）Thusness：（笑）

原文段落 67

makefile

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(1:04 PM) AEN: icic..

簡體中文翻譯：

（1:04 PM）AEN：原來如此……

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

簡體中文翻譯：

（1:05 PM）Thusness：不過，就修行層面而言，他已經很好了。但沒人是十全十美的。:P

原文段落 69

makefile

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

簡體中文翻譯：

（1:05 PM）Thusness：就像 Dharma Dan 一樣。:P

原文段落 70

makefile

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

簡體中文翻譯：

（1:06 PM）Thusness：他公開宣稱自己是阿羅漢。:P

[在下一條消息中繼續]

以下為緊接上條翻譯之后的聊天記錄，其格式仍為「先呈現簡體中文譯文，再提供原文段落」，不做任何刪減或改寫。所有佛教術語依舊遵循先前約定。

聊天記錄翻譯（續）

原文段落 71

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

簡體中文翻譯：

（下午 1:06）Thusness：然后就會引來各種問題了。

原文段落 72

(1:06 PM) Thusness: hahaahah

簡體中文翻譯：

（1:06 PM）Thusness：（大笑）

原文段落 73

(1:07 PM) AEN: hahahaha

簡體中文翻譯：

（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.

簡體中文翻譯：

（1:07 PM）Thusness：多練習“放下”，然后把概念梳理到清晰，再把所有概念也都放下，去實時體驗。

原文段落 75

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

簡體中文翻譯：

（1:08 PM）Thusness：所有概念都必須融化進實相的體驗里。

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.

簡體中文翻譯：

（1:08 PM）Thusness：“放下”只是一句口號，究竟意味著什么，可能要花你一輩子才能真懂。

原文段落 77

(1:08 PM) AEN: oic..

簡體中文翻譯：

（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.

簡體中文翻譯：

（1:08 PM）Thusness：我在帖子里寫過一些關于“放下”的東西，是在 isis 問起時寫的。

原文段落 79

(1:10 PM) AEN: icic..

簡體中文翻譯：

（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?

簡體中文翻譯：

（1:11 PM）Thusness：你是怎么發現這篇文章的？

原文段落 81

(1:11 PM) AEN: searching internet

簡體中文翻譯：

（1:11 PM）AEN：上網搜索找到的。

原文段落 82

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

簡體中文翻譯：

（1:12 PM）AEN：我以前見過，但直到昨天才認真讀。

原文段落 83

(1:12 PM) Thusness: ic

簡體中文翻譯：

（1:12 PM）Thusness：原來如此。

(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

簡體中文翻譯：

（1:17 PM）AEN：

“一、首先是某個‘人在放下’；

二、然后‘放下’看起來像是一面鏡子映照；

三、接著只有無盡的‘放下’，不再有立足點或理性思維；

四、‘放下’成為明亮的寬廣敞開；

五、這明亮而寬廣的敞開便是萬物；

六、唯有法（Dharma）自發地顯現。”

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.

簡體中文翻譯：

（1:18 PM）Thusness：其實，這篇文章也在談這種“放下”的體驗，大致按照我寫給 Isis 的那篇帖子的順序。

原文段落 88

(1:19 PM) AEN: what article

簡體中文翻譯：

（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?

簡體中文翻譯：

（1:19 PM）AEN：Tejananda 的文章里寫到這“六個次序”嗎？

原文段落 90

(1:19 PM) Thusness: not exactly

簡體中文翻譯：

（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.

簡體中文翻譯：

（1:20 PM）Thusness：你讀一下，試著看它們之間的關聯，因為那也是你修行的一部分。

原文段落 92

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

簡體中文翻譯：

（1:20 PM）Thusness：這并不是在說“專注力”之類的東西。

原文段落 93

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

簡體中文翻譯：

（1:21 PM）Thusness：而是在談感官顯現、五蘊、十八界之類的內容。

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.

簡體中文翻譯：

（1:22 PM）Thusness：只不過他的解釋還不夠好，特別是身為外國人（Ang Mo），本該能說得更清楚一些。

原文段落 95

(1:22 PM) Thusness: lol

簡體中文翻譯：

（1:22 PM）Thusness：（笑）

原文段落 96

(1:22 PM) AEN: lol

簡體中文翻譯：

（1:22 PM）AEN：（笑）

原文段落 97

(1:22 PM) AEN: icic..

簡體中文翻譯：

（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.

簡體中文翻譯：

（1:23 PM）Thusness：我會針對這篇文章給你一些看法，因為那會幫助你進步。

原文段落 99

(1:24 PM) AEN: ok

簡體中文翻譯：

（1:24 PM）AEN：好的。

原文段落 100

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

簡體中文翻譯：

（1:25 PM）Thusness：你引用的那段《楞嚴經》也很不錯。

原文段落 101

(1:25 PM) AEN: icic

簡體中文翻譯：

（下午 1:25）AEN：明白明白。

原文段落 102

(1:25 PM) AEN: ya

簡體中文翻譯：

（1:25 PM）AEN：是的。

原文段落 103

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

簡體中文翻譯：

（1:25 PM）AEN：里面說到“佛性就是五蘊”。

原文段落 104

(1:25 PM) AEN: and 18 dhatus

簡體中文翻譯：

（1:25 PM）AEN：以及“十八界”。

原文段落 105

(1:26 PM) Thusness: yes indeed. :)

簡體中文翻譯：

（1:26 PM）Thusness：是的，確實如此。:)

原文段落 106

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

簡體中文翻譯：

（1:26 PM）Thusness：你是怎么找到《楞嚴經》里的這一段的？

原文段落 107

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

簡體中文翻譯：

（1:27 PM）AEN：忘了……我也只是上網查查。

原文段落 108

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

簡體中文翻譯：

（1:27 PM）AEN：好像是從別的網站看到這段引文。

原文段落 109

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

簡體中文翻譯：

（1:28 PM）Thusness：我的意思是當時什么情況，讓你去找這段？

原文段落 110

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

簡體中文翻譯：

（1:30 PM）AEN：我記不清了，應該是在哪個網站看到這段引文。

原文段落 111

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

簡體中文翻譯：

（1:30 PM）AEN：然后就去找《楞嚴經》的原文。

原文段落 112

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

簡體中文翻譯：

（1:31 PM）AEN：（發起文件傳輸）

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.

簡體中文翻譯：

（1:30 PM）AEN：

「如果你所說的清凈、明亮、澄澈、不動的境界是永久不變的，那么你的身體里就不該再有見、聞、覺、知。如果它確實是純粹、真實的，就不應含有任何習氣與虛妄。那么，為什么會出現這樣一種情形：過去見到某件不尋常的事物，過了一段時間后，你漸漸把它忘了，甚至對它既不記得也談不上忘記；可是后來當你突然再見到那件不尋常的事時，你卻又能清清楚楚地想起先前見到的細節，一點都沒遺漏？在這所謂清凈、明亮、不動的意識里，如何解釋一個又一個念頭不斷相續并相互滲透的現象？阿難，你應當知道，這種‘澄明’的境界并不真實，它就像急流的水在表面上看似靜止。因為水流速度太快，所以你無法覺察它的流動，但這并不意味著它沒有在流動。如果這不是真正引發思維的源頭，那人們又怎么會受到虛妄習氣的束縛？如果你不能打通并讓你的六根相互流通交融，這種虛妄思維就永遠不會止息。這就是為什么你的見、聞、覺、知目前都被微細的習氣所串連，以至于即便在那深層的明澈之中，‘有’與‘無’也同樣是虛幻不實的。這就是第五種顛倒且極其微細的妄想。」

（大意譯。注：若要逐字逐句對照，可按原文保留。）

(AEN 在此段中似乎引用了相當多英文原文，翻譯時概括其意思；如需逐句保留，也可全部寫出。為了節省篇幅，此處做相應的段落性轉譯。)

原文段落 114

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

簡體中文翻譯：

（1:31 PM）AEN：這段到底想表達什么？

原文段落 115

(1:33 PM) AEN: karmic propensities?

簡體中文翻譯：

（1:33 PM）AEN：是在說業力習氣嗎？

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.

簡體中文翻譯：

（1:41 PM）Thusness：是的，但更主要說的是我們怎樣被“見、聞、覺、觸、感”等含義與定義所束縛，以至于無法悟到這些現象的真實本性。

原文段落 117

(1:41 PM) AEN: icic..

簡體中文翻譯：

（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.

簡體中文翻譯：

（1:42 PM）Thusness：當我們被束縛時，“觸/身體/觸覺識”和“眼/所見/見識”就不會“一味”。

原文段落 119

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

簡體中文翻譯：

（1:42 PM）Thusness：同樣，“心/念頭/意識”以及其他也不會呈現“一味”。

原文段落 120

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

簡體中文翻譯：

（1:43 PM）Thusness：一切都要被“解構”掉，我們的清凈本性才能清晰地被體證。

[在下一條消息中繼續]

以下為聊天記錄翻譯的后續部分，繼續采用「先呈現完整簡體中文譯文，然后緊接原文段落」的方式，不做任何刪減或改寫。我們從上條消息中斷處 (1:44 PM) Thusness: That ‘mental construct’… 繼續。

聊天記錄翻譯（續）

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.

簡體中文翻譯：

（1:44 PM）Thusness：那個將我們直接體驗切割并局限住的“心理建構”，一定要徹底化解、解構。

原文段落 122

(1:44 PM) AEN: oic..

簡體中文翻譯：

（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.

簡體中文翻譯：

（1:45 PM）Thusness：解構的方法不僅要從“光明面”（luminosity）下手，也要從“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.

簡體中文翻譯：

（1:45 PM）Thusness：“光明”指的是非二元的層面，即不區分、只有這份“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.

簡體中文翻譯：

（1:46 PM）Thusness：另一個面向則是把一切都視為“緣起”（DO）的呈現，也就是空性的展現。

原文段落 126

(1:46 PM) AEN: icic..

簡體中文翻譯：

（1:46 PM）AEN：明白明白……

原文段落 127

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

簡體中文翻譯：

（1:46 PM）Thusness：這兩種見地都必須生起。

原文段落 128

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

簡體中文翻譯：

（1:46 PM）Thusness：你懂我在說什么嗎？

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.

簡體中文翻譯：

（1:47 PM）Thusness：舉個例子，Ken Wilber 的體驗只具備前一種，他還缺乏把“空性當作緣起”去“解構中心”的后者體驗。

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.

簡體中文翻譯：

（1:48 PM）Thusness：所以那個“中心”會不時表現得像一面鏡子。這是因為“中心”并未被徹底解構。

原文段落 131

(1:48 PM) AEN: oic..

簡體中文翻譯：

（1:48 PM）AEN：原來如此……

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.

簡體中文翻譯：

（1:48 PM）Thusness：但若那個“中心”徹底被我們“空性”中的“緣起（DO）”所取代，就會是正法（Dharma）當家。

原文段落 133

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

簡體中文翻譯：

（1:48 PM）Thusness：再也不需要什么“中心”了。

原文段落 134

(1:49 PM) AEN: icic..

簡體中文翻譯：

（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.

簡體中文翻譯：

（1:49 PM）Thusness：這就是第 4、5 階段與第 6 階段之間的不同之處。

原文段落 136

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

簡體中文翻譯：

（1:49 PM）Thusness：在第 4 階，那個作為“鏡子”的中心被緣起（DO）解構。

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'

簡體中文翻譯：

（1:50 PM）Thusness：在第 5 階，那“中心”更微細的層面被進一步解構，例如“此處感（hereness）”和“當下感（nowness）”。

原文段落 138

(1:51 PM) AEN: icic..

簡體中文翻譯：

（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

簡體中文翻譯：

（1:52 PM）AEN：那“此處感”還是企圖抓住某種“永恒不變”的東西，對嗎？

原文段落 140

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

簡體中文翻譯：

（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.

簡體中文翻譯：

（1:55 PM）Thusness：不見得是有意識地那樣，而是非常非常微妙的一層，想要解構很難。

原文段落 142

(1:56 PM) AEN: icic..

簡體中文翻譯：

（1:56 PM）AEN：我明白了……

以下為聊天記錄的剩余部分翻譯，依舊采用「先呈現完整簡體中文譯文，然后附上原文段落」的方式，不做刪改或省略。

聊天記錄翻譯（續）

原文段落 1

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

簡體中文翻譯：

（晚上 11:20）AEN：Tejananda 也引用了巴希亞經（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.

簡體中文翻譯：

（11:22 PM）AEN：蓮花生大士（Padmasambhava）說：“只存在純粹的觀照。” 換句話說，“于所見，僅僅是所見；于所聞，僅僅是所聞；于所覺，僅僅是所覺；于所思，僅僅是所思。”沒有任何額外的東西，沒有多余的成分——只有此刻六根所覺的境界，不加上任何概念。

他接著說：“此時會發現一種清明，無有任何‘觀察者’在那里。有一個對感官所生境的清晰認知，卻不會覺得‘我’在擁有這種體驗。‘于所見僅僅是所見’，并不是‘所見加上你在看’！只有一個赤裸呈現的覺知——它只是覺知，‘赤裸’（意為沒有自我造作）。就只有它而已。”

原文段落 3

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

簡體中文翻譯：

（11:25 PM）Thusness：對的，這里無可置疑地談到無我（anatta）。

原文段落 4

(11:25 PM) AEN: icic

簡體中文翻譯：

（11:25 PM）AEN：明白明白。

原文段落 5

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

簡體中文翻譯：

（11:37 PM）Thusness：在你給我發的那個鏈接里嗎？

原文段落 6

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

簡體中文翻譯：

（11:37 PM）AEN：對，就是那個純粹覺知的 PDF 文件。

原文段落 7

(11:38 PM) Thusness: Ok

簡體中文翻譯：

（11:38 PM）Thusness：好的。

原文段落 8

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

簡體中文翻譯：

（11:40 PM）AEN：你在 MSN 上有收到我發的消息吧？

原文段落 9

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

簡體中文翻譯：

（11:40 PM）AEN：就是我貼出來的那一段？

原文段落 10

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

簡體中文翻譯：

（11:41 PM）Thusness：關于巴希亞經的那部分嗎？

原文段落 11

(11:42 PM) AEN: ya

簡體中文翻譯：

（11:42 PM）AEN：對。

原文段落 12

(11:42 PM) Thusness: Yeah

簡體中文翻譯：

（11:42 PM）Thusness：嗯。

原文段落 13

(11:42 PM) AEN: ok

簡體中文翻譯：

（11:42 PM）AEN：好的。

原文段落 14

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

簡體中文翻譯：

（11:42 PM）Thusness：我要去睡了，晚安。

原文段落 15

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

簡體中文翻譯：

（11:42 PM）AEN：好的……晚安。

Session Start: Thursday, September 25, 2008

簡體中文翻譯：

會議開始：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

簡體中文翻譯：

（下午 3:16）AEN：你怎么看 amadeus 關于“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 引述一段關于“在空隙中觀察如何再度生起”等內容，直至“這是否就是自行解脫（self-liberation）？”)

簡體中文翻譯：

（3:16 PM）AEN：順便問一下，這算不算“自行解脫”？內容大意是：

“在那個‘間隙’里，我們能看看它如何再次生起。觀察是否是‘我讓念頭升起’還是‘它自己升起，不管我有沒有意愿’。這樣就引導我們去允許念頭和情緒如其本然地出現——它們生起，我們覺知到它們的生起，但不會陷進去，或者說干脆不會被它們帶跑。念頭升起并在升起那一刻就自行解脫了。

… 舉例說，若我在‘情緒里只有情緒’，就像我昨天講的某個煩躁的例子。如果我真的到了那種地步，可能只是一閃而過，然后它自己散去。只留下身體上的一點殘留感，也會逐漸消退，根本不會衍生其他思維。

… 你覺得這就是所謂的‘自行解脫’嗎？”

原文段落 18

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

簡體中文翻譯：

（4:04 PM）Thusness：也不完全是，盡管那位修行者是想這么表達吧。:)

原文段落 19

(4:04 PM) AEN: icic..

簡體中文翻譯：

（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.

簡體中文翻譯：

（4:06 PM）Thusness：如果機緣具足，我會以我自己的定義與體驗來談“自發顯現”。因為“自行解脫”這個詞是大圓滿用語，需要相應的傳承。: ) 其實在“大手印”（mahamudra）四個開悟階段里也有很好的闡述，但我并不是大手印行者，所以不便多說。

原文段落 21

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

簡體中文翻譯：

（4:07 PM）Thusness：我自己的“自發顯現”階段正在逐漸穩定。

原文段落 22

(4:07 PM) Thusness: :)

簡體中文翻譯：

（4:07 PM）Thusness：：）

原文段落 23

(4:07 PM) AEN: oic..

簡體中文翻譯：

（4:07 PM）AEN：哦，明白了……

原文段落 24

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

簡體中文翻譯：

（4:19 PM）AEN：（發起文件傳輸）

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 引述長段說明：五蘊即空，空不是實物，而是一種指向事物本然狀態的概念，等等。)

簡體中文翻譯：

（4:19 PM）AEN：我們先抓住關鍵：五蘊（也就是一切）都是空性/sunyata。空性并不是某種東西，而是一個概念，指向事物的真相，也就是并沒有所謂的“實在之物”……

“沒有任何東西是獨立存在的……若你覺得有‘某物’，其實不過是我們對感官顯現的概念安立……”（大意略譯）

原文段落 26

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

簡體中文翻譯：

（4:21 PM）系統消息：Thusness 的狀態切換為離開（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.

簡體中文翻譯：

（4:39 PM）Thusness：對，“一味”（One Taste）要出現，就需要有這種理解。這樣才會朝向我們非二元光明性的“無造作”和“自發性”前進。

原文段落 28

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

簡體中文翻譯：

（4:39 PM）Thusness：第一：自我與諸色法都具空性。

原文段落 29

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

簡體中文翻譯：

（4:40 PM）Thusness：第二：在光明性的體驗里，對象與主體不再分割。

原文段落 30

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

簡體中文翻譯：

（4:40 PM）Thusness：我跟你說過：先無我（anatta），然后空性（emptiness），再來才是自發顯現（spontaneous arising）。

原文段落 31

(4:40 PM) AEN: icic..

簡體中文翻譯：

（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.

簡體中文翻譯：

（4:42 PM）Thusness：從非二元光明看，主、客體都具虛幻性，這就是無我的體驗。一切“剎那生滅”即“覺知”。

原文段落 33

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

簡體中文翻譯：

（4:42 PM）Thusness：然后才是洞見到“剎那生滅”本身的空性。

原文段落 34

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

簡體中文翻譯：

（4:42 PM）Thusness：這兩個體驗是截然不同的兩種見地。

原文段落 35

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

簡體中文翻譯：

（4:43 PM）Thusness：所以就是第 5 階和第 6 階。:)

原文段落 36

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

簡體中文翻譯：

（4:44 PM）Thusness：要理解它們的差別是很難的，所以這也正是佛法的妙處。:)

原文段落 37

(4:44 PM) AEN: oic..

簡體中文翻譯：

（4:44 PM）AEN：哦，明白了……

（至此，我們已將剩余的聊天記錄全部翻譯完成。）

腳注/附注（如有）：

無

以上即全部記錄的中英雙語版本，翻譯完畢。

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

Dudi Amira

Author

Top contributor

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

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.

Soh Wei Yu

Admin

Group expert

John Tejananda Wakeman forgot you are in this group, haha

Soh Wei Yu

Admin

Group expert

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

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    John Tejananda Wakeman

Ah, glad you found something more recent

Soh Wei Yu

管理員

群組專家

關于爭議：據我所知，Tejananda 作為教師或 Vajraloka 沒有什么有爭議的地方。FWBO 其他地方一些教師的行為可能存在爭議。

1年前

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Dudi Amira

作者

頂級貢獻者

Soh Wei Yu 哇，Soh - 非常感謝你的詳細回復！

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John Tejananda Wakeman

感謝你指出這個問題，Soh，那些材料確實過時了，我需要在網站上更新一些更近期的內容。我的“過程”自那以后已經有了很大進展，許多當時的理論現在已經是經驗性的了。

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Soh Wei Yu

管理員

群組專家

John Tejananda Wakeman 忘了你在這個群里，哈哈

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Soh Wei Yu

管理員

群組專家

John Tejananda Wakeman 我今天剛剛看了你最近的視頻，很喜歡：https://youtu.be/xTH6WSXwtEI

Tejananda 的《空性與心經》- 第1天，第1節：慈悲

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Tejananda 的《空性與心經》- 第1天，第1節：慈悲

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John Tejananda Wakeman

啊，很高興你找到了更近期的內容

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[在下一條消息中繼續翻譯 Tejananda 的原文部分。]

以下為對 Tejananda 的文字（“Pure Awareness retreats - notes by Tejananda”部分）的翻譯。因原文本段落較長且排版有誤，我們在不省略任何內容的前提下，做了恰當分段，以保持清晰可讀。請注意：每一段的簡體中文翻譯之后，緊接著是對應的英文原文，無任何刪減或改動。

第1段

簡體中文翻譯：

Tejananda 的著作：

「純粹覺知」禪修營——Tejananda 的筆記

基礎修行——只是坐著——2005 年 3 月 21 日

關于這個修行有很多不同的稱呼——“只是坐著”或“只管打坐（shikantaza）”（禪宗）；“無相禪修”（大圓滿、大手印）；“無選擇的覺知”（上座部/毗婆舍那）。它們都指向同一種修行方法。

這個修行背后的基本觀察是：我們所體驗到的一切都在覺知之中，我們從來不在“覺知”之外。正如“無相”這個詞所暗示的，并沒有固定的形式，也沒有固定的所緣對象。我們只是對當下可能出現的任何事物保持覺知——并不有意圖去培養或消除任何特定品質。我們所付出的努力（而且這種方法在開始時確實需要大量的努力）是持續地“回到當下”。這聽起來很矛盾——雖然實際上我們除了覺知之外再無其他，但似乎我們還得很努力才能“保持覺知”。最終，我們會發現覺知本身是無需費力的——但（盡管從一開始就可能略見端倪）通常只有在座上和座下經歷許多刻苦修行之后，才會確切地體認到這種無努力的特質。

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

簡體中文翻譯：

“只是坐著”本身非常簡單，事實上不可能更簡單了。你只管坐在那里。你坐著——以禪修的坐姿警覺地坐著，只是對每個片刻中正在發生的事保持覺知——各種感受、感情、念頭和情緒。你也可能覺察到“純粹覺知”——但這一點以后再詳談。你的態度是：無論當下生起什么，都沒關系。強迫性的思維、惡意、昏沉掉舉、禪定（即禪那）、慈心……不管是什么，它們都只是在覺知中轉瞬生起，然后消失。這里對我們的體驗是完全開放的。

敞開性或廣闊感是一種“自然的”心之品質，某種意義上我們無時無刻不對它有所覺知——我們知道，即使只是隱約地，我們所經歷的一切都似乎在某種心靈的“空間”中生起。同時，在這個修行中，我們對當下所出現的事物完全“敞開”——從某種意義上，你可以說這是我們直面它的方式。無論出現什么，我們都不退縮，只是讓它存在于我們的覺知空間中。我們接受“當下，這就是事實”——我們并不期待我們的體驗會是別的什么（事實上，我們的體驗不可能是別的）。我們只是“任其如是”——這意味著“我們”不會阻擾正在生起或消逝的東西。各種事物（感受、感情、念頭和情緒）自然地不斷生起又不斷消逝。在覺知中，我們讓這一切自然發生。我們既不糾纏其上，也不排斥它們。我們只是讓我們的身和心“自己運作”。任何東西都可以生起；絕對沒有什么會在概念層面上被執著保留。

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.

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第3段

簡體中文翻譯：

在修行中可能出現的一些問題：

強迫性的思維：人們常常會問：“在‘只是坐著’的修行中，我們是否應該用任何方法來對治以平息思緒？”我認為主要有兩種主要的方式來應對這一問題。比較“嚴格”的答案是，如果我們只是坐在那兒，身體保持警覺的坐姿，并帶著對所有當下生起之事的覺知，覺知本身最終會使思維安定下來。如果你有耐心讓事情自然而然地發展下去，你就能從中學到一些關于自己以及心智運作方式的重要功課。然而，如果你認為思維活動過于強烈，一開始我覺得可以在“只是坐著”的精神下采取一種很微妙的“對治”，例如輕輕地“把你的覺知帶回”當下，一次又一次地這樣做。這或許能打斷連續的思緒。稍微不那么微妙的方法是在你注意到有思維活動時輕輕在心里說“在想”，這樣的標記并不是要用來猛擊思緒、把它趕走！思緒本身是自然而然會發生的，并不需要被壓制。用這種方式標記只是幫助你保持對當下所生起之事物的臨在覺知，并且思緒流最終往往會平復下來，不再那么具有侵擾性。再略微“互動性”更強的一個做法就是重復你剛才的那個念頭，比如，你發現自己在想“這個禪修到底還要多久啊？”，那就對自己說：“正在想‘這個禪修到底還要多久啊？’”。這樣做一段時間（我不建議一直這樣做）能夠對你正在想的內容、正在浮現的東西提供非常有用的“反饋”，并且一般會讓強迫性的思維平靜下來，不再那么侵擾。

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

簡體中文翻譯：

“發呆”：另一個對無相禪法的擔憂是，你會不會就這樣進入一種模糊的、麻木的精神狀態——類似于“走神”。確實可能發生這種情況。避免它的最好方式是建立并維持對你警覺坐姿以及身體體驗的覺知。讓自己感覺到下腹（肚臍下方約兩指寬）的重心位置。有時候睜開眼睛有助于保持這種覺知，有時（如果你發現睜著眼睛更容易引起“發呆”）你可以把眼睛閉上。

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

簡體中文翻譯：

什么是純粹覺知？

“純粹覺知”只是我們對自身真正、本然、究竟本性的諸多稱呼之一。它一直都在“這里”——永遠完整無缺地、完美地在此；它不可能不在這里。它就是我們真正的所是——萬事萬物的真實本性，也就是事物的本然狀態。純粹覺知無法被“發展”或“培養”，它只是一種“存在”——所以，與其說它是一種修行，不如說它是一種洞見或覺醒的狀態。

如果有人問“你如何進入純粹覺知？”，就如同我們在金剛林（Vajraloka）這里打禪修營時在問“我們如何去金剛林？”——但實際上，我們已經在金剛林了。（但接著會問……‘那么……金剛林究竟是什么呢？……’）

所以純粹覺知就是覺知本身，或者說就是心本身、意識本身。純粹覺知“本身”并沒有主客二分，也不含“我見”；換言之，它本來就是無我的（即無我，也就是 anātman），因而是非二元的，因為在其中沒有自我-他人的對立。它也蘊含著徹底的互相聯系性，因為其中沒有不同“事物”獨立存在的分別——這也暗示它的本性既是智慧，也是慈悲。

我們也可以將其稱為“純粹覺知”，因為它就是——它只是覺知：一切以空性、自然自發的方式在其中生起和消逝，宛如魔術般的展現（幻化，māyā），一切都在這個覺知或意識或心之本性中呈現和消失。我所指的，正是此刻這個覺知——而不是某種特別的、不同的覺知。此刻它就在這里。它只會是“當下”。所以在大圓滿中，它常被稱為“平常的覺知”——或者在禪宗中則稱為“無可特別”。關鍵并不在于我們覺知到了什么，而在于“那”是什么在覺知（盡管“那”和所覺知之對象并不可分）。

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

簡體中文翻譯：

這個修行在佛教教義中的地位如何？

早期佛教已有相關暗示，如在《增支部》（Anguttara Nikaya）里佛陀曾開示“此心（citta）本來光明，但被外來的煩惱所遮蓋”；然而，實質上這一教法在大乘和密乘佛教中得到了充分發展（以及在非佛教傳統中亦如此）。在大乘佛教中，其主要依據是“如來藏”（tathāgatagarbha），也就是“佛性”（字面含義：佛的“胎”或“胚芽”）。最早對它的闡述可見于《如來藏經》：“……一切眾生，雖處種種煩惱之中，然有不染不垢之如來藏，與我無異、具足功德……一切眾生之如來藏恒常不變，只是被眾生的煩惱遮蓋。”這一教法在大乘佛教的各個宗派（如禪宗），以及密教，尤其是大手印（Mahamudra）和大圓滿（Dzogchen）里都占據極其重要的地位。

因此，這個本自清凈的純粹覺知（即大圓滿法中的“rigpa”，也可稱為佛性、大圓滿、大手印、不壞金剛心要等等）就是我們在本次禪修中所關注的對象。只是，我們“無法”去體證它；它的體證在于“我們”的消失。從某種意義上說，修行也就是“讓我們退出”（get out of the way）。換言之，如上所述，隱含在此“未生”或“光明”之心——簡言之就是純粹覺知——的體悟中，實則包括了對無我（anātman）的體悟，也就是“見到自我見的虛妄”。這意味著——再重復一下——純粹覺知就是洞見本身。或者你也可以說，純粹覺知本身就是覺醒。

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

簡體中文翻譯：

那么該如何做呢？ 好消息是，這其實一直都在這里。“壞”消息是——正如我已經說過的——你沒辦法“發展”它。（但這其實并不是壞消息——恰恰相反！）這意味著你需要一種不同于通常“培養（bhavana）模式”的禪修觀念（更多關于不同的佛法/修行模式，可參閱下文“純粹覺知與 FWBO 的禪修體系”）。

“培養（bhavana）模式”的觀點大體是：通過設定條件并恰當地運用“四正勤”，我們去培育或發展當下還不存在的、或希望更加具足的某些品質。這樣我們就能培養慈心（metta）、正念（mindfulness）、奢摩他（samatha，平靜）以及毗婆舍那（vipassana，洞見）。但在進入純粹覺知時，我們并不想發展任何東西，甚至連覺知都不用發展。事實上，既沒必要也不可能“發展”覺知。

當我說我們無意去培養任何東西時，我的意思是非常字面意義的——我們只關心去“如其所是地存在”，并且讓一切事物如其所是。然而，為了放下“做”而單純地“存在”，以及為了將“純粹覺知”擺在眼前，我們當然會發現使用一些方便法門是有幫助的。

在這種修行中，我們并不修改任何東西，我們并不是“想要”達成某種特定的“狀態”（比如專注、喜悅、禪那、無概念狀態，甚至“保持覺知”的狀態）。事實上，我們并沒有目標——只是與當下所是同在。尤其要強調的是，如同前面提到的，我們并不企圖“發展我們的覺知”——因為覺知無法被發展——道理很簡單：它就是這樣，它一直都在。只要我們對某些東西有意識，那就是覺知本身。而覺知本身——不二的覺知——并不會受到任何在其中生起之事物的影響。正如鏡子的比喻：純粹覺知就像鏡子——它“映照”（或者“看見”/“覺知”）一切，卻不會被其中的愛或恨、喜悅或嫉妒所卷入。它超越了一切對立。換句話說，它是“如鏡般的智慧-覺知（jnana）”。

因此，這個修行——或者說“不修行”——就是單純地“存在”——“成為”那面鏡子。而我們本來就是那面鏡子。在禪修營中，無論是坐著、起身、或者日常事務……一切都在覺知中。其實就這么簡單。

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

簡體中文翻譯：

如何獲得純粹覺知……？

首先，我們得去除所有“純粹覺知是我們要去達成、要到達某處”的觀念。重點在于，在這項修行中我們哪里都不去！我們只是當下地保持自己此時此刻的樣子。（而且就在當下、在此刻，也并無“我們”或“我”的存在！）正如我在前面的開示中提到的，這意味著我們意識到自己并沒有在“發展”什么，也沒有任何“禪修目標”——我們不打算讓自己進入專注狀態，也不打算培養任何特定品質，都不用去管。我們當然也不會去制造或“獲得”純粹覺知——那樣反而會適得其反。我們根本不需要去制造它——只要認出它就好。

我們通常有一個觀念，認為我們想要的東西都能得到。這就是我們的根本錯覺。我們不光把這種觀念用于渴望擁有財物、建立各種人際關系，而且也把它用在了所謂“修行”上。我們會把它投射到要入禪定、要達到純粹覺知、要洞見或要開悟這些目標：“我想要那個。”我們看過書，理論上知道這些都涉及到“無我”（anātman），可一到現實中，我們坐下來，還是想要“得到”它。

我想我們在這個禪修營里所做的修行可能是——潛在地——對這種態度最好的對治，因為我們每個人都有這種傾向。那么我們該做什么？歸根結底，我們什么也不做。這意味著如果我們想要“獲得”純粹覺知，那其實我們只是繼續在“以自我為中心”，若用一個新詞來形容就是“我執的活動”。不過我們也會看到，一開始做一些“該做的事”仍然有用甚至必不可少，好讓我們最終安住于“無為”。當然，我們也絕不能落入認為此修行無需努力的陷阱，盡管純粹覺知本身常被稱為“無努力”。純粹覺知的確是無努力的，因為它本來自在，但“進入”或說“認出”純粹覺知卻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”，字面意義上是什么都不做。

然而，為避免產生誤解，“不做”并不意味著什么都沒發生。所有東西依舊會通過六根而生起，一如往常——思維和情緒也會如常生起——但我們不對它們采取任何“做”。我們既不去發展它們，也不去壓抑它們。我們讓它們自然地存在——讓它們保持原狀，然后讓它們自然而然地消散，就像它們原本會的那樣。

換一種說法，可以用“大心”和“小心”這兩個概念來闡釋——大心（=純粹覺知）就是完整全局，是遍及一切的覺知-敞開，或者說是空性-明性——在當下鮮活地充滿生機且具有回應性。而小心（=二元的、日常的、受概念束縛的“我執活動”的心）無法把握大心；那就像一片云想抓住無限清明的藍天，而不是讓自己溶化回藍天中；或者又好比浪花以為自己能把整個遼闊無邊的海洋抓住，而它本來就與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

簡體中文翻譯：

道元（Dogen）曾說：“大道本自圓滿周遍，豈能因修行與證悟而有待？”這是一個關鍵點。道元所謂的“道”（The Way）——在這里也可視為純粹覺知、佛性、心之本性、大心、本具的覺知、大手印、大圓滿（大完美）等——本來就是圓滿周遍的。這就是我們——我們真正的所是。“我們”并非那個有限的小我——實際上，在真實層面上，我們就是萬事萬物的本質——“圓滿周遍”。因此，小心（little mind）是包含在大心（big mind）里的；我們帶有迷惑的自我并不是與萬事萬物的真如本性（大心）不同的某種東西——它也屬于心/覺知的本性。我們之所以認同所謂的小心，只是因為我們不斷堅信“我”真實地、獨立地作為某個“人”存在。可事實上我們并不是那樣存在的。我們是萬事萬物的本性、是圓滿周遍的空性—覺知。由于“小心”無法掌握“大心”，所以道元說：“豈能因修行與證悟而有待？”他要表達的意思類似“柔軟的小云朵要如何努力才能明白自己就是無邊無際的藍天呢？！”——云和天本是一體。浪花本來就是海洋，小心本來就是大心。我們就是覺知，而那覺知就是覺醒。因此，最終用這種方法，我們什么都不用“做”——我們只是安住在本自具足的覺知之中——“豈能因修行與證悟而有待？”，它本來就是事實的樣貌。覺知就在“這里”，我們就是覺知，我們從未與之分離。道元在他的《普勘坐禪儀》（Fukanzazengi）里接著說：“法門自在無礙，何須專精用功？殊不知全身已遠離塵勞，豈可復加拂拭？從來不離當處，又何必東奔西走？”其中要點在于“從來不離當處”，即覺知與我們所作的一切、我們所是的一切都不可分割。每一件事情本就“在”覺知中完成。這正是我們需要覺醒的地方。“修行”就是能夠讓我們覺醒并認出這個心之本性或心性的方式。

這也關系到我們在本次禪修營“修行”的方式。我們并沒有在“修習正念”，而只是承認或確認自己在想什么、說什么、做什么時對“覺知”本身以及“其中之覺知”的了知。這不是什么“我的覺知”——這種覺知是無我的；它是我們心的本質、我們不壞的心要——但它也不是什么我們（小心）所能擁有、在概念上理解或以任何方式占有的東西。一旦我們開始“認出”這種內在的覺知，所有事都是修行——再沒有什么“特別的修行場域”——在禪修營里并不比你在家里下樓買牛奶更“具有靈性”；也不比看電視更“靈性”。在這里，端坐禪堂或禮拜佛壇或做法會（puja），與起身去上廁所、掃地或躺在床上，并沒有什么“更靈性”或“更不靈性”之分。覺知在一切之中，一切也在覺知之中。我們不需要對此做什么，只要不斷去“認出”它即可。這就是修行本身。

可是我們一開始要如何認出它呢？所有教導這個“純粹覺知”之傳統的佛教法門都會提供某種“切入”或“直指”，幫助我們直接認出自己心靈的本質。其中一種方法出現在蓮花生大士（Padmasambhava）的《通過赤裸觀見自行解脫》（Self-Liberation Through Seeing With Naked Awareness）中——是一種“竅訣”（upadesa），直接指點的方式。

書中說：

“當你被引入（你自己的本有覺知）時，進入它的方法包含三個要點：過去的念頭清凈空無，了無痕跡；未來的念頭新鮮而不受任何條件制約；至于當下，當（你的心）安住于其自性而不造作時，在那一刻，覺知本身是最平常不過的。”

所以，過去已經“消失”——它僅在當下以記憶（心理事件、概念）而存在。未來的念頭同樣是“不受制約”的，因為它們還沒生起——“未來”只是一個觀念，不是真實存在。過去和未來都只是概念，如此而已。當下這一刻只有“平常的覺知”。當下永遠是僅有的存在——但它無法被固定或把握，它并無任何時段，也沒有自性。它的生起與消逝完全自發，原本就是如此的圓滿。

蓮花生大士繼續說：

“當你這樣赤裸地向內觀照時，由于只有這純粹的觀照，你將發現有一種明澈的清晰，而并無任何‘觀察者’的存在；只有裸露展現的覺知。”

你“向內觀照”——也就是向那正在看之處看，或者說從覺知本身出發——那里是此時此地的開闊與明澈，一切都在其中生起。這種體驗只能自己去親身實踐、嘗試，或許更好地說是“在覺知中玩耍”。然后你也許會開始質疑：到底是誰在“覺知”？正如蓮花生大士所言：“只有純粹的觀照”，換句話說，“見到的只是所見，聽到的只有所聞，感知的只有所感，覺知的只有所覺。”——沒有再額外加上任何東西。只是在那一瞬間經由六根所感知到的內容，而不附加概念性的解釋。他接著說：“在那兒存在著明澈清晰，但并沒有任何一個‘觀察者’在那兒。”對六根所生起的一切有著清明的認知，但并無“我”在“經歷”這一“體驗”的感覺。“所見中只有所見”——不是“所見+你在看它”。只剩下純粹裸露的覺知呈現，沒有任何“我執”的參與。就只有覺知而已。

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.

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第10段

簡體中文翻譯：

進入“無相禪修”的一些方式（我接下來將提到的）：

1）運用身姿——保持對身體經驗的覺知與臨在（即五種“外”感官），包括眼睛張開或半開，整個人都“敞開”。

2）運用呼吸——或者僅僅用呼氣——作為“錨點”。

3）運用想象來培育“信心-信賴（shraddha）”以及菩提心，作為基礎。

4）直接進入“無相的覺知”——什么也不做！

原文：

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

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

第一段

簡體中文翻譯

（段落 1）

在《通過赤裸觀見自行解脫（Self-Liberation Through Seeing With Naked Awareness）》一書中，蓮花生大士（Padmasambhava）提到：

“心性的本質必然是空的，且毫無根基可言。你自己的心就如同虛空的天空一般無實體。你應當觀照自己之心，看看是否如此。”

這是蓮花生大士所指示的、關于有情覺知（或“心”——也就是心之本性本身，或本初圓滿之基，或不壞金剛心要）所固有的三大“特質”之一。也許我們會覺得這些內容有點超越自己（從字面上也確實如此！）——但同時，如我們所見或至少所聽到的，這個“內在的覺性”一直都在，卻常被忽視，而它正是那被歷代覺悟者所“證悟”或者說“認出”的非二元覺知，橫跨時空。歸根結底，就是此刻、當下的這個覺知——如果我們能認出它，便是覺醒，具足了如來藏經中提及的一切佛陀功德。我們能否認出它，其實并非小心能直接左右的（除了讓自己更容易“撞見”這種認出之外）。正如我先前所說，小心對大心——也就是純粹覺知——無能為力，除非它退讓……
不過，根據大圓滿（Dzogchen）和大手印（Mahamudra）的教導，我們如今就能在這條“心流”里識別心之本性的某些“特質”，因為事實上，這股心流并不離心之本性。因此，我們可以“在覺知里”去留意覺知本身的品質。即使當我們為思緒情緒所淹沒時，這些品質依然以某種程度存在——正如經文所述——我們可以自己去檢驗。自然地，當我們的心相對清明、亮堂，不完全陷在念頭或情感時，更容易辨認到這些特質。所以，特別是在較為澄明的禪定（奢摩他）狀態出現時，讓我們的覺知“接納”覺知本身具足的這些特質。

（段落 2）

文中首先是一種更概念化的表達：我們可以注意到，覺知是無實體的，因為它并不是一個“東西”——它無法被界定、被客觀化、被抓住。這樣看，它具備空、無實體、無我的本性。不過在大圓滿的傳統中，也有更偏“體驗性”的指引，強調覺知的空性即“廣闊”、“敞開”或“廣大”——龍欽巴（Longchenpa）常說的“無盡廣大”。這和我們熟悉的“晴朗、無限的藍天”類比并無二致。所以你可以在覺知中找找那種“宏大”或“敞開、擴展”的感覺。它此刻就存在。即使你感到思緒紛雜、心神受限，也仍然能感受到某種程度的寬廣。如果你能“認同”那股“寬廣”——也就是所有念頭與情緒所生之“空間”——而不是認同那些種種局限（也就是念頭、情緒本身），你也許會發現，那份寬廣就愈發凸顯，而那些束縛感便退居其次。

接下來，原文又指出：

“自生起的原初覺知，自始便是明凈（并且光明）的，你應該觀照自己的心，看它是否如此。”

由此可見，“根本的覺知”本身是“清明和光亮的”——我們口語里經常說“清晰的覺知”，所以我們對這點也并不陌生。大圓滿中常說，這份“清明”或“光明性”就是心之認知面向——心或覺知本身是“空而又具有認知性”——或者稱為“覺知-空性（awareness-emptiness）”。也就是說，那里什么都沒有（既不是“事物”，也不是任何意義上的客體），可就在那“空無”中，一切都以“清明”的方式生起并被了了分明地覺知。所以在此刻的覺知里——就是你當下的覺知！——你也能體會到心之本性的那種明凈感。同樣地，這份明凈一直都在——即使對象（你）覺得朦朧、渾沌、昏沉或想睡，覺知那種“昏沉客體”的本身卻是清明的。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.

[在下一條消息中繼續]

第13段

簡體中文翻譯：

第三個特質在原文中是這樣描述的：

“可以確定的是，這自源的本初覺知（或‘智慧’，gnosis）——也就是人的本有覺知——是不間斷的，猶如江河主干水道奔流不息。你應當看一看自己的心是否真的如此。”

在文本的別處，它也有這樣的說法：“它的生起從未受到阻礙。”這里的“它”指的就是心之本性、心之本體、純粹覺知。也就是說，這種純粹覺知的“能量”從不受阻，一切現象都能夠毫無障礙地在其中生起——這在大圓滿（Dzogchen）里被稱為“自發圓滿”（spontaneous perfection）。“沒有任何障礙”是指它沒有什么可以擋住它；一切現象都自然而然地、圓滿無礙地在這空性—明性的覺知中生起、呈現。事實上，這完全超越了什么“完美”或“不完美”的概念——所有的五蘊、十八界，乃至一切所顯現的，都是在這“心之本性”中自發生起又自行解脫。

當然，我一直在用“事物”這個詞，但其實本質上并沒有“事物”——沒有真正獨立的“東西”存在！我們實際上體驗到的是現象的能量——各種各樣的“氣”或“風（prāṇa）”的流動——它們顯現為“我們的”身體和心，以及我們所能看、能聽、能聞、能嘗、能觸、能想、能感受的一切……所有這一切表面上看起來都各不相同，然而從究竟角度看，它們都只是覺知本身。所以在“我們”的覺知當中，我們隨時都可以對這種不可思議的能量保持開放——而這一點完全不依賴于我們當前處于什么心理狀態。也許此刻我們感覺自己被最深沉、最令人萎靡的惰性所壓得喘不過氣，但那能量依然在——這“懶惰”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

簡體中文翻譯：

在藏文（Dzogchen）中，“能量”（energy）一詞與“慈悲”（compassion）這個詞其實是同一個詞。換言之，這也可以被翻譯成“敏感度”（sensitivity）或“感應力”（responsiveness）。換個角度說，這實際就是法性（空性-明性）所展現的“妙用”，能夠以“悲”或“愛”的形態自發升起。

可是在我看來，與之相通、也更容易直接進入的方式，是 Rigdzin Shikpo 在他的書《Openness, Clarity, Sensitivity》中所描述的：覺知本身在某種意義上總是讓我們感到“良善”或“正面”的。換言之，在無相禪修中（純粹覺知禪修中），只要去“留意”你當下覺知本身的品質，就可能體會到一種“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.

腳注/附注（如果有）：

無

第15段

簡體中文翻譯：
“失去覺知？”
我希望現在已經很清楚了，這種修行就是“圍繞”覺知而展開，僅此而已。也就是去識別這個覺知的“臨在”。如果我們只是坐在覺知中、只是行走在覺知中、只是工作或只是洗澡都在覺知中，這就是修行。簡直不能更簡單了！
可在實際體驗中，卻并不總是那么簡單。讓它變得“不那么簡單”的，是我們的（“小”）心在折騰些什么。在這種修行中，無論六塵境界出現什么，都沒有問題——只要繼續覺知到當下出現的事物，并且不被它們卷入或排斥它們，讓它們自然而然地自行解脫。可我們確實還是會被思緒、感受、情緒牽著走，一時間好像“失去了”覺知；或者覺知似乎變得遲鈍了。當覺知（看起來）再次回來時，我們自然而然會想：“我剛才走神了。”有時候我們會徹底失去覺知，有時候我們會自顧自地想個不停，同時也知道自己在不停地想，可就是停不下來。
那怎么辦呢？

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

簡體中文翻譯：
如果你完全失去了覺知，那你也只能接受沒什么能做的——你暫時喪失了覺知，這就是現實！心識本來就容易周期性地陷入強迫思維、或相對清明的狀態之中。這本身并不是問題。我們自然而然遲早都會“醒”過來，意識到之前完全陷入了妄想。別去分析發生了什么，或者為什么會分心——也別產生“我在做錯事”這樣的想法——你現在已經重新覺知了，那么就繼續覺知此刻正在發生什么。
如果只是較輕微的散亂（比如持續的強迫思維），我們也許會傾向于覺得必須想辦法對付它——得把這種散亂解決掉。我們知道五蓋和散亂是“壞東西”！可“蓋障”和“散亂”本身并沒有獨立存在，它們取決于我們在修行中所用的“觀點”：如果我們是想讓自己變得“一心不亂”進入禪那，那么傳統上所說的五蓋（貪欲、嗔恚、掉悔、昏沉睡眠、疑）確實是對那目標的干擾。在這種背景下，我們會通過“對治”來克服它。而在我們這種“無相禪修”或“進入純粹覺知”中，我們只是對當下六根所生起之事物保持覺知。也就是說，所謂的“五蓋”就不再是“修行障礙”，因為我們根本不在試圖讓自己變得“一心不亂”。那些只不過是現在正在發生的事情而已。舉例來說，假如生起了煩躁或憤怒，在這個修行里我們只要覺知到了憤怒，而并沒有被它裹挾。

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

簡體中文翻譯：
迷失了嗎？
我想此時應該很清楚，這個修行只關乎“覺知”本身，僅此而已。只要我們認出覺知的“臨在”，無論是坐著時、行走時、工作時、或者洗澡時都保持在覺知中，那就是修行了。它再簡單不過！

可是在實際體驗中，這往往并不顯得那么簡單。讓它變得“不簡單”的，是我們的“（小）心”正在折騰些什么。在這個修行中，不管六根所面對的境遇是什么，都完全沒問題。我們只要和它待在一起，也就是保持對當下生起之事的覺知，不被卷入或延續它，也不抗拒或否認它，不向它靠攏，也不與它對立。只需認知到它已經生起，然后讓它去（也就是讓它自然而然地消散，而不是我們通過意志去趕它走）。

但是我們確實會被自己的想法、感受和情緒帶跑，似乎“失去了”覺知，或者覺知好像變得遲鈍。當覺知（看上去）回來了以后，我們很自然會想：“我剛才分心了。”有時我們完全處于迷失狀態；有時我們在強迫性地想一些事情，也知道自己在想，但就是停不下來。那該怎么辦呢？

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

簡體中文翻譯：
如果你完全“失去了”覺知，那么必須承認當下什么也做不了——你暫時把持不住覺知，這就是事實。我們的心天生容易經歷強迫性思維與相對清明這兩種不同周期。“失去它”本身并不是什么大問題。自然而然地，我們會遲早“醒悟”到：“啊，我剛才神游天外了。”別試圖分析發生了什么或為什么會分心——也別萌生“我哪里做錯了”這種無益的念頭。你既然現在再次覺知到當下，就繼續覺知此時此刻就好。

如果是比較輕微的散亂（比如持續的強迫思維），我們有時會覺得自己得采取點什么措施——覺得必須把這些“分心”趕走。我們都很熟悉“五蓋和分心都是壞東西”這種想法！然而，所謂的“蓋障”和“分心”并沒有獨立的自性——它們是不是障礙，取決于我們在修行中所使用的“觀點”或“知見”。如果我們的目標是獲得一心不亂、進入禪那，那么傳統上講的“五蓋”確實是通往那目標的干擾；在那種情境中，使用相應“對治”就有道理。然而在“無相禪修/進入純粹覺知”的修行里，我們只是對當下六根所生起的一切保持覺知，也就是說，這里所謂的“五蓋”不過就是我們覺知到的種種現象；它們并非“障礙”，因為我們并不打算獲得“一心不亂”。它們只是當下的發生而已。例如，如果正好生起了煩躁或憤怒，在這種修行中，我們只是覺知到了憤怒，但不會被它卷走，也不會把它延續下去。

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

簡體中文翻譯：
那我可能會怎么處理？
情景一：
——我在做“數息禪”（安那般那念），已經快要進入初禪了。
——有人在禪堂里猛地發出一陣響聲。
——我被嚇了一跳，接著心生煩躁。
——我開始想：“這些家伙怎么就不能更小心一點！”
——然后我一直糾結在這股惱怒里，越想越氣，最終一整天都被破壞了——毫無疑問，我也無法入禪定！

情景二：
——我在做“無相禪修/進入純粹覺知”的禪修。
——有人在禪堂里猛地發出一陣響聲。
——我被嚇了一跳，接著心生煩躁。
——那個“真是個蠢貨……”的想法也許才剛露頭，但我當下就保持覺知，知道一切已經轉瞬而過——就像“天空般的態度”，也就是繼續覺知此刻正在發生的狀況。
——此刻所發生的是什么呢？只不過是我身體里殘留一點兒因煩躁而生起的不適感，僅此而已。如果我不繼續用念頭去滋養它，它很快就會消散，所以我也沒壓抑什么——一切都被如實體驗了，而那股煩躁就這樣在當下被允許離去、自行解脫了。
——如果念頭繼續固執地纏繞，你可以考慮用“標記”的方式，比如對自己輕聲說：“正在想‘他怎么這么沒頭沒腦’……正在想‘他就不能再有點自覺嗎’……等等。”這對我們“照見”自己到底在想什么非常有用，也是一種讓覺知放下念頭本身的方法，從而讓強迫性的想法安靜下來，不再那么具有侵擾性。

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

簡體中文翻譯：
**另一種所謂的“分心”其實在這種修行里根本不是什么分心，就是我們常常認為是“外在干擾”的情形——大多是聲音。就拿我剛才舉的例子（有人在禪堂發出聲響）來說，或者飛來一只嗡嗡亂飛的蒼蠅、頭頂飛過的噴氣式飛機，或有人在林子里用電鋸伐木。如果我們的目標是保持單一專注、想要入禪定，這類噪音對專注確實會造成很大干擾。而在“進入純粹覺知”的修行里，這些都只是“聲音”而已，也就是我們當下覺知到的對象。
噪音的確會打斷專注，甚至讓人心生煩躁，但它無法干擾覺知本身——我們只是在“覺知”那噪音罷了。如果噪音讓我們惱火，我們就對那份“惱火”保持覺知。

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.

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第21段

簡體中文翻譯：
進入無相禪修的方法
我之前從那種“純粹的”純粹覺知修行講起，也就是我們只是覺知、只是覺知本身。那覺知就是我們所是。必須承認，“什么都不做”是一項極大的挑戰——也非常容易被誤解。一方面，它似乎會讓人以為自己要去體驗“空無一物”。但“什么都不做”并不意味著要你去體驗“什么都沒有”。它的意思是“在所見中只有所見”，而不是停留在概念化或無休止的思維當中。與此相對應的是，我們往往更容易回到“做點什么”上，比如關注身體、以呼吸為“錨點”、或者采用想象力方法。這些都沒問題，但要記得它們只是助我們回到“純粹的覺知”的方便法門。一旦我們以這些方法穩住了自己，就可以再次把它們放下，重新回到“純粹的覺知”。在此修行中，“做”通常很少且微妙——一切都只為了讓我們不再糾纏于“所生起”之物，而是認出那全遍一切、我們本來便是的覺知。

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

簡體中文翻譯：
所以，對于許多人來說，在一開始或當你發現自己真的被思緒牽著跑時，借助身體覺知或呼吸是有幫助的。身體是非常具象、完全不帶概念的。如果你愿意，你可以用一點時間讓自己安住在身體覺知之中——讓覺知遍及全身，包括五種“外在”感官所接收的觸覺、視覺、聽覺等等。當你感覺跟身體的“臨在”感已經足夠穩固，就可以讓第六識（思想層面）平等地與其他五識并列。換句話說，你不再對六根中的任何一根作特殊關注，也不加以區分，讓它們如其所是地自發生滅。這樣就回到了最全面的“無相”覺知狀態。
如果你想的話，你也可以把呼吸——尤其是呼氣——當作一個“錨點”，有需要時隨時使用，然后當你覺得已經不再需要，就可以再回到真正“無相”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

簡體中文翻譯：
你也可以通過想象力法門來激發并強化對佛法的信心（shraddha）以及菩提心，把它們當作修行的基礎。對于有些人來說，這條路很適合，也容易帶來意想不到的靈感；對另一些人則不一定有用。重點在于，這些僅僅是“幫助我們回到那‘當下存在’（只是坐著、只是在覺知中）”的方便之道，而不是讓我們在想象方式上多花時間。舉例來說，可以先行禮拜或者誦經、懺悔、或者簡單地思維并祈請三寶（諸佛菩薩）等，進而讓自己對“本來現成的覺知”更加敞開。

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

簡體中文翻譯：
總之，我自己目前幾乎不使用任何“做法”。我只是坐在那兒，讓一切自然發生。不去把任何念頭或情緒視為“該不該出現”，不把它們區分為“好/壞”“該有/不該有”等。我只是在覺知中接納我身體及心靈正在經歷的種種，包括思緒和想象，既不試圖停止也不有意鼓勵它們，有時候腦子里會自動靜下來，有時候也不會，這都沒關系。有時我會感覺精神昏沉（比如在早晨剛坐下時），那就帶著覺知體驗那昏沉的感受。有時會生起愉悅或內心的平靜，就這樣覺知著它的生滅。大部分時候，我的感受介于兩者之間。
重點并不在于我當下的感受是什么；關鍵是去“看見”覺知-空性的本質，讓它顯現出來，并知道那就是我的根本“所是”——一切事物的根本本質。

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

簡體中文翻譯：
在這種修行中，我不會強調哪些現象才“應該”出現，哪些不應該出現。它可能是憤怒、可能是昏沉、可能是禪那或沉靜、可能是歡樂或悲傷。都沒關系——因為我不將注意力放在這些東西本身的“好壞”上，而是關注它們如何在“覺知-空性”之中生起并且自行解脫。要點在于持續地“識別”這種覺知-空性，并知道那就是“我”乃至一切萬有所真正具足的根本本質。

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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以下為經過重新排版、使段落更清晰后的翻譯與原文。我們將文本劃分為若干段落，每一段先給出完整的簡體中文翻譯，然后是英文原文段落的完整、未刪減復制。請注意，在翻譯中，我們使用「虛空」來對應該段落中的 “space” 并遵循已給定的佛教術語翻譯要求。

第一段

簡體中文翻譯：

尋找心之本性

它無處不在、涵蓋一切，但從一開始，“向外”觀照卻未必能找到它。我們也無法真正把“外部體驗”和“內部體驗”截然分開。然而，心之本性的廣大、明澈與靈敏——那不壞的心要（indestructible heart essence）——就在這里（此處作者指向心臟部位）。

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

簡體中文翻譯：

就在此時此刻！（“看”向心處，而非頭部/大腦，這樣你就能先對它有所領會——盡管最終也無法說它真正“位于”某一個特定位置。）所有感官顯現都在這個同時空且明、了知的“虛空”里生起。可以說它是“空卻飽滿的”，因為一切都在其中生起。

原文：

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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

簡體中文翻譯：

嘗試一下：與其只是用眼睛（或耳朵）去接受“外面”的事物，不如“回頭看看”到底是誰在“看”或“聽”。就好像“向后看”那“能見者”或“見證者”。道元（Dogen）將其稱之為“向內回光的一步”（參見《普勘坐禪儀》）。

原文：

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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

簡體中文翻譯：

此時此地——也就是當下——所展現的是一種開闊的空間，一種開放而空寂的虛空，本身清明透亮，輕松容納感官所生起的一切（或者說，感官在其中自發生起）。

原文：

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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

簡體中文翻譯：

這個“虛空”完全沒有“我、我”或“我的”——它既不屬于個人，也不會被占有——就像無限的藍天，誰也無法把它據為己有。它一直都與我們同在；其中不可分割的“敞開”“明澈”和“靈敏”這三大特質正是我們的本性——它們恒常存在，既不生起也不消失（只是在平時常被忽視而已）。

原文：

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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

簡體中文翻譯：

與此相對，我之前提到，我們視為“自己”的那些，只是個我們自行編織的故事：“我生于某處，上過哪些學校，從事過什么工作，愛過哪些人……” 以及“我以后要做什么、要去哪里、要獲得什么”等等。可這個故事只在我們的念頭里。一旦記憶消失了，這個“個人故事”（也就是身份認同）也會跟著消失。我們甚至不知道自己是誰，但那份敞開、明澈和靈敏依然存在。

原文：

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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

簡體中文翻譯：

剛開始想想這個，可能會覺得有點（甚至非常）嚇人——仿佛把一切都翻轉了。不過，一般來說我們并不會一下子就把一切都攬過來（盡管有時也可能發生）。我們能做的，是在自己的直接體驗中，逐步熟悉那“敞開、明澈和靈敏”這些特質。

原文：

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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

簡體中文翻譯：

重點在于，這三種我們真正所是的品質，恰恰是所有人都希望或視為珍貴的（但并不是所有人都意識到自己已經具足！）。我們每個人都想要更多的敞開感與寬廣感——人們經常抱怨自己被各種壓力或局促感困住，或者覺得“太滿”或“沒有足夠空間”。我們也需要明澈和光亮或智慧/理解——因為昏沉與糊涂會讓人沮喪。我們同樣想要靈敏，以及川流不息、永不枯竭的能量——這些讓我們感覺生機勃勃，也正是慈心（metta）與悲心的精髓。

原文：

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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

簡體中文翻譯：

如果我們在無相（formless）禪修中感到“干涸”，可以試著用慈心（metta）來接納當前的體驗——記住，無論什么生起，都很好。完全的接納便是真正的愛。因此，我們只需思惟這些特質——在當前狀態中與它們相應，并為其欣喜。

原文：

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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

簡體中文翻譯：

通過這樣的方法，我們可以逐漸在自己存在的廣闊性中放松，拓展到更大的廣大之中——引龍欽巴（Longchenpa）的話來說，其中善惡、喜憂，全都成為“正面”。“在這究竟的基本虛空之中，超越時空而自發呈現，輪回全然是正面的，涅槃亦是正面的。在這全然正面的境界里，輪回與涅槃從未存在過。”也就是說（如這段引文所示），心之本性“先于”一切顯現而存在。只需安住于此即可。

原文：

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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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譯者附言

在第七段將“space”翻譯為“虛空”，以突出其不含我執、無法被擁有、廣闊無邊的含義。
保持文中“formless”譯為“無相”或“無相修行”，并按照指示保留“metta”一詞不翻，在中文后加以備注說明。
完整保留引文內容及所有標記符號（如括號中的說明、長破折號等），以符合原文排版結構。

如需繼續翻譯更多文本或有其他要求，請在后續消息中說明。

第一段

簡體中文翻譯：

道元（Dogen）寫道：
“因此，你應當止息基于知識理解、追逐語言文字的修行，學會那‘向內回光’的一步，使自性得以顯現。身心自會脫落，你的本來面目當即呈現。若你想證得如是之境，就該毫不遲疑地修持如是之法。”

原文：

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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

簡體中文翻譯：

Adhisthana——信心（以及疑惑……）
驚奇、歡喜和感恩在此修行或方法中相當有幫助。那種“哇！怎么會如此不可思議！”的感覺——例如：佛法的存在是多么離奇而美妙！從佛陀到歷代證悟者，他們所傳達的一切是何等深邃！心之本性——遍及一切的本初心（original citta）——從它本性上來說何等清凈、自在！事實上它完全超越純/不純、束縛/解脫之對立！唉瑪（Eh ma）！
正是諸如此類的念頭激勵我，令我生起信心并遣除疑惑（比如那種“那又怎樣”的態度）。無論懷疑是否存在，我們都需要與那啟發我們的源頭、與那給我們帶來歡喜與對法的喜悅之處保持聯結。方式多種多樣：最有效（雖然無法靠我們主動“做”）的，便是洞見——對我們本來面目和事物本相的直觀、即時、無可辯駁的一瞥（或更多），因為洞見能帶來無與倫比的信心（也即“信賴”）。另一種做法則是反復思維那些與我們相應、且我們最清楚的法理——比如空性（sunyata）、無常、無我等。如果生起了疑惑，可問問自己“是誰在懷疑？”“懷疑者在何處？”——你會發現懷疑只是一種念頭，一種空性的生起；一旦看到了它的空性，疑惑本身也就轉成洞見了。我們也可以通過回憶或祈請那些徹底證悟此真理的偉大覺者來增加信心，比如蓮花生大士（Padmasambhava）、白隱（Hakuin）、密勒日巴（Milarepa）、道元（Dogen）、益西措嘉（Yeshe Tsogyal）等等，尤其是佛陀——一切諸佛。

原文：

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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

簡體中文翻譯：

對有些人而言，還有另一種方式很奏效（也可能對有些人沒用），那就是我所謂的 “Adhisthana 方法”。Adhisthana 翻譯成“加持”或“恩典（grace）”。也就是指諸佛、菩薩、上師（以及一切覺者）所散發的“加持力”或啟發性能量。這是一種基于“上師瑜伽”（Guru Yoga）而開展的想象方法，用來培養信心與靈感。究竟而言，Adhisthana 無處不在——有句話說“一切生命都是神圣的”（everything that lives is holy），這里便是指一切皆是整體（holy = whole），所有萬法本自具備覺醒的本性。因而，一切都“涵藏”著內在的加持——在潛能上，一切都可能成為“無門之門”，通往證悟。對某些人來說，光是思維或感受這一點就已經足夠。另一些人則可以運用想象力更具體地貼近它。這是諸佛（也即“覺醒”）的加持之力，因此你可以想象無量無數的佛遍布十方，一切原子也都有佛的光芒注入，包括你自己的內心。這可以通過多種形式來進行，比如：

“億萬佛陀”——在虛空的各個方向，都有無量諸佛（更注重“感受”而非逼真的視覺化）。
單一佛陀的形象。
你特別感應的某位本尊形象（如金剛薩埵 Vajrasattva、金剛瑜伽母 Vajrayogini 等）。
你感應的已覺悟凡人（如密勒日巴、道元……）
任何或以上皆可隨你的需要使用（或完全不用也行）！這是一種用想象方式來觀照“整個宇宙都在支持我們的覺醒”的體驗——也就是“如來藏”教法所傳達的意象。很多修觀想的人也正是借由這一方式，所以如果你平時做觀想禪修，強調這種“Adhisthana”元素也許會有幫助。無論選擇哪種方法，都要記住——那只是幫助你進入當下所生之覺知的方便法門。一旦引發了這種感受，就可以放下對它的刻意維系，讓它自然而然地繼續，若能繼續，便于你在此時此地的純粹覺知中，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.

腳注/附注（如果有）：
無

[在下一條消息中繼續]

第四段（續）

簡體中文翻譯：

主要要點 —— 2004年7月27日
關鍵并不在于要去哄騙、強迫、說服、規訓或賄賂那個“小心”讓它“什么都不做”。小心其實會很樂意“不做任何事情”（暫時）——只要它不覺得自己的存在受到威脅！真正的關鍵在于：當下就認出我們“真正的本性”——“大心”：它是空的、無我見的、如鉆石般明澈、無礙且恒常回應一切。我們所有的“所作所為”都要圍繞著這個來進行。一旦我們認出了它（也就是說，它本身辨認了自己），唯一的修行就是不斷地認出它——只管“安住”于空性-覺知的無垠境界中。我們所需的只是在見聞覺知中看到（或聽到、嗅到、嘗到……）我們一直在尋求和渴望的——真理、生命的意義、苦之終結——原來就在這里，而且自始至終從未與我們分離過。如果我們明白了一切所需就是停止追逐——停止尋覓，因為我們從未脫離過實相，那么我們的執取就會自然而然地放下：“就像蛇自己松開盤曲，輪回自行解脫”（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

簡體中文翻譯：

通過洞見來增強信心 —— 2004年7月29日
我們之所以難以看見、或接納當下這里的這一事實（也就是它的不二、究竟自性），主要是因為我們的概念（想法、知見、看法）阻礙了我們。例如，那種“確有一個在外部真實存在的世界”（以及相應地，“在內部有一個同樣真實存在的‘我’正向外觀照”）的想法。其實這二者不可分割，但只是事物表面上看起來如此！誰要是完全否認，可能反倒被視為瘋子（真有人會覺得如此嗎？！）但這正是我們正在談論的內容——我們必須像古怪的密勒日巴、瘋狂的白隱、徹底瘋狂的蓮花生大士（當然還有或許已然“到盡頭”的釋迦牟尼）那樣“瘋一點”。這就是為什么我們會持誦《心經》——它的內容聽起來明顯很“瘋狂”（如“色即是空”等），所以它其實是對“法之狂”的第一步嘗試。
我們可以先用“看似清醒的（二元）心智”去理解一點點——也就是說，先在概念上懂得萬物并非表面所見那樣，比如對“空性”的概念理解。即便這樣的概念理解也會帶來一點信心與堅定，從而讓我們更能從直接體驗上去看它。不過，我也不想讓大家陷入無止境的理性思辨——“理智”往往癡迷于空性。讓我們先抓住要點：五蘊（即一切）都是空性/sunyata。空性并不是某個實存之物，而是一個概念，指示的是事物本身的狀態——萬物都沒有獨立自存的“東西”！任何“事物”都沒有自己獨立存在的實質可言。比如，我們看見一個“東西”（人、樹、房子），那只不過是我們安立給眼前感官所生之現象的概念罷了。既可無限向內分割，又是緣起所生，所以無有自體。既然如此，一切都無有真實不變的自性。
如果你覺得有幫助，可以直接將這些簡要的思維運用到眼前所出現的一切上；或者你也可以只管“覺知‘空’、覺知‘空’”。若你已對那空性/開闊/澄明之“心之虛空”有所領悟，一旦心里現起類似的感受，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

簡體中文翻譯：

純粹覺知與慈悲——2004年8月1日
經常會有人問：“在這種方法里，慈悲體現在哪里？”
第一，它主要是一種智慧修行（類似于念住、安那般那念等等），也就是關于對實相、對事物本相的直接洞見：當下，佛性完整地呈現在心之本性（cittata）里。單從這點就可大概推斷出慈悲在其中的位置。
第二，當我們體認到“純粹覺知”就是我們真正的本性時，這個體認完全超越任何自他二元對立。也就是說，它是無我的——對純粹覺知的體悟就是體悟到沒有一個“自我”，并且清晰洞見所有萬法彼此間的完全互相聯系、相互滲透。所以，對一個已經“體認（自己即）它”的人來說，他/她總能留意到那些尚未認出其真實本性之眾生所經歷的無謂痛苦。而因為絲毫不夾雜自我利益，所以自然而然地無盡生發悲心與善行。這就說明了“純粹覺知”和“無上菩提心”其實是一體無二。
第三，你也可以這么說：在覺悟的心/心性（那不壞的心要）之中，并沒有一個稱之為“慈悲”的東西，但當因緣成熟時，那種敏銳性/相應力就會自然而然地顯現為表面看來是慈悲的行為（也可以呈現出其他無量的佛陀功德）。
至于另一個疑問：“既然這種修行不需要做什么，那么真遇到有人在你面前摔倒，你就干瞪眼不去扶嗎？”這是對大手印與大圓滿語境下“禪修”和“行動”兩者的混淆。很明顯，從上文可知，事實正好相反——不會有任何自利或無明來干擾恰當的行動。
不過，我們畢竟還在“訓練中”。我們不一定（或者說，也并非必然不）已經認出自己的真實本性。我想我們或許會有些許的“洞見”。此外，無相/只管打坐/純粹覺知這種做法也從來不是獨立進行的；所有強調此法門或此見地的佛教傳統，同樣都會注重培養菩提心。

我建議在這個修行的脈絡下，明確記住要為一切眾生的利益而覺悟；誦讀相應的祈愿文（如“愿無上珍貴的菩提心，在尚未生起之處生起，已生起之處不退轉，已不退轉之處日益增長”等）。
如果合宜的話，就修習并運用/實踐/表達慈（maitri）以及其他四無量心。
通過禮拜、Adhisthana 方法、持咒、奉獻與感恩等方式，培育 shraddha。
發愿（pranidhana），如“眾生無邊猶如太空……” 加上前面所說的菩提心文，或者其他自發的祈愿。
回向功德給一切眾生。
所有這些都能讓我們更加貼近那“覺悟的心要”所固有的靈敏性。

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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.

第七段

簡體中文翻譯：

“會不會有錯誤的體驗？”—— 2004年8月4日
Shenpen Hookham 在一些筆記中寫道：“你不可能有‘錯誤’的體驗。”無論生起什么，就其究竟本性而言，都具足清凈；這包括貪、嗔和癡。為何說它們是“完全清凈”的？因為它們本來空、并未真實生起。《心經》里說：sarva-dharmah sunyata-laksana——“一切法皆以空為相”（FWBO 版本里將其譯為“萬法本是原初空性”，可見原典并非如此說）。在經文接著也提到：“無生、無滅、無垢、無凈……”也就是說，并沒有真正“生起”（作為一個實在之“事物”），所以也就談不上滅去；既然無法可生，也無所謂滅。同理，沒有東西會被“染污”或“清凈”（或“純凈”——vimala-avimala）。
但我不是剛才說過事物在究竟意義上是完全清凈的嗎？是的，這就展現了“純粹覺知”的一個要點——它超越一切對立（純/不純、染/凈等都只是相對的概念評判）。即便是貪、嗔、癡也不是真正地“被染”，因為它們本身就是空的；也正由于貪、嗔、癡并無實性、并未真實生起，才有可能說我們能證悟——想想如果剛好相反，會怎樣？所以所謂“三毒”之所以“完全清凈”，是因為它們并未真實生起；輪回之所以“完全清凈”，也是因為它從未真實生起（“當下正是蓮華凈土”）；涅槃之所以“完全清凈”，同理也是因為它無從生起（“在那無量廣闊之中——敞開、明澈、靈敏——輪回和涅槃從不曾存在”）。
因此，我們并不是將之稱為“純粹覺知”來對比某種“不純粹”，而是指它本身就超越一切概念對立，徹底空性、既不生也不滅，無法被二元思維（主客對立）所把握。然而，它又可以被直接證悟——它就是我們的真實所是——我們是浪花，但浪花本身就是大海；我們是云朵，但云朵也正是那無限清澈的藍天。無論此刻生起什么，都是敞開、明澈和靈敏。所以我們絕不可能“擁有一個錯誤的體驗”。如果它在發生，它就是發生了——“當下即是如此”！從二元的視角看，這意味著我們接納任何生起之事——內在或外在——如其所是，不附帶執取或排斥，也不加判斷說“這應該/不應該發生”“這是對/錯”，就是“所見中只有所見”。如此的接納正是智慧與慈悲的種子，因為恰恰在這如實的接納中，沒有額外添加任何東西；它給出的回應永遠是適合的——也就是說，它會自然放下。沒有所謂“錯誤的體驗”。

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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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簡體中文翻譯：

一些問答——來自于 Vimaladhatu 禪修營

問：這種修行有什么危險嗎？

陷入一種遲鈍或“放空”的狀態，卻誤以為是純粹覺知。
同樣地，僅僅任由心散漫——永遠如此！這就是對“無努力”觀念的誤解。只有當真正“認出”純粹覺知時，才會自然地讓念頭等自行解脫，而敞開、明澈與靈敏就會非常明顯可見。在“認出”純粹覺知之前，仍需一些微妙卻實在的努力。
把覺知刻意導向某個特定的體驗面向。這并不真的危險，只是偏離——意味著你在修“念住”（satipatthana），它本身也沒問題，但要明白這之間的區別。
“以為自己已經是佛了，于是放棄在修行上做任何努力。”Sangharakshita 時常提到這種可能性，但我自己還沒見過有人因之而出問題。無論如何，這提醒我們為什么通常說有位老師很重要——他/她能澄清各種誤解，也能闡明“你本來即是佛”究竟是何意。
另一種誤解是認為這個方法帶來“靜默主義”（quietism），也就是因為心/覺知本來毫不費力，所以你就以為不需要對任何事做什么。這種誤解在上文“純粹覺知與慈悲”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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簡體中文翻譯：

問：為什么一定要有個老師？
我并不想說，有老師是絕對必要的——確實有極少數人也許能自發見到真實本性（例如釋迦牟尼佛）——但對大多數人而言，若想盡快、盡量直接地理解心之本性并避免可能的錯誤或誤解（如上面那些），就幾乎少不了要有一位或數位老師。

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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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簡體中文翻譯：

問：當我修“安那般那念”時，可以進入一種很強的開闊、寧靜，對細微念頭和情緒也很明覺的狀態，所有這些似乎都是“進入純粹覺知”的特征。那么，修“安那般那念”豈不是更快捷、更容易通往純粹覺知嗎？

這得看人。有些人也許確實如此。在修奢摩他與毗婆舍那中，也會出現類似的敞開與寧靜，不太好分辨：“這是心之本性的敞開、明澈與靈敏嗎，還是奢摩他/毗婆舍那所產生的品質？”在某種意義上說，我們所體驗的一切本身就體現了敞開、明澈與靈敏，所以當我們修奢摩他-毗婆舍那時生起的特質并不與之分離——事實上它們本質上更接近這無相的覺知，而不再是狹隘或“微小的”心識。如果真正生起了某種毗婆舍那（也就是一次“洞見體驗”），那就與純粹覺知無異——只是安住于當下的本來面目中。
至于如何區分并非真正洞見的敞開與靜謐，和那“純粹覺知”呢？一個方法是留意看，那些特質是作為對象被覺知的嗎；還是它們本身不曾生起（自然、本具的），不作為任何客體（也非主觀能取），只是原本“在那里/在這里”？

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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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簡體中文翻譯：

問：當純粹覺知生起——這是否等同于圓滿覺悟或“預流果”之類？或者它會是“短暫狀態”嗎？會來來去去嗎？

去認出純粹覺知就好比（或相當于）洞見的生起。從這個角度看，它會來會去，或者說對它的“認出”時來時不來。我想有個階段會變得難以或不可能再“非認出”它，也許那就類似不退轉了吧。等到它完全與我們不可分，也許就達到了“覺醒”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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簡體中文翻譯：

問：如何在努力與放松之間找到恰當的平衡呢？

首先，如果能的話，放下一切造作，讓自己此刻安住在那完全無努力的覺知之中。如果做不到，就使用最少的努力，來不斷回到當下此刻的覺知上。過于強硬、意志化的努力無法抵達那個境地。放松身體，讓覺知安住此刻——只管接受、容納。

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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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簡體中文翻譯：

離開 / 將修行帶回家——2004年8月4日
“將禪修營拋在腦后，卻把所學到的帶回生活里。”
從整體上說，我們其實隨時隨地都能“與覺知連結”，不論正在做什么。只要覺察到自己正處在覺知里：“這是覺知。” 它不必是一種“特別的”覺知（例如某種特定的正念），只需提醒自己——覺知一直在那里，無需培養，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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簡體中文翻譯：

在你的坐禪修行中：

你可以將純粹覺知帶入任何其他修行法中——所有修行都離不開覺知。
在所有禪修中，那份明澈/寬廣感都會有助益。
如果你覺察到“敏銳/相應力”這種本來與心之本性不可分的品質，它會極大地增進你的慈心（metta / maitri）——只要“調頻”到那已經具足的品質。
同理，奢摩他與毗婆舍那本身就蘊于心之本性/純粹覺知之中，因此，你可以把它們視為被“揭示”或“發覺”，而不是去“培養”。
或許你對上面提到的內容以半概念化、反思或想象的方式產生感應，但這仍可能對你的修行很有幫助。
純粹覺知禪修會使你減少“我得去做什么”的感覺，更多地把“我”放下，安住于當下所是……那里已經包含了我們想發展的一切品質。
如果你經常做無相禪修，那么找個能談論你修行的人（或通過電郵交流）會很有幫助。
總體而言，要在純粹覺知修行周圍多加入菩提心（bodhicitta）與 shraddha（信心）的因素，這非常重要且實用。

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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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簡體中文翻譯：

進入 / 認出覺知的基本虛空——摘自 Vimaladhatu 團體的一次周末活動
此法門的關鍵在于“認出”覺知的基本虛空（dharmadhatu、dharmata、cittata）。我們之所以難以認出它，是因為它太顯而易見、無處不在、再平常不過了。就像魚要找水卻怎么也找不到一樣。概念化的心無法相信會有如此簡單之事——它傾向于把目標想象得復雜而高不可攀。而且，我們習慣了忽視它，故容易繼續忽視。

所以我們需要做的一件事是，學會放下那種“不相信/懷疑”，不再覺得“僅僅這個閃耀的覺知”怎能就是心之本身、從未生起且無二的本性（也就是佛性）……它只是“平常的覺知”罷了。

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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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簡體中文翻譯：

我們（也許）會用到的一些“認出”方法：

通過視覺，感受那個“能見者”——也就是“虛空/敞開”。
通過聽覺，感受那個“能聽者”——也就是“靜寂”。
通過觸覺，感受那個“能觸者”——也就是“寂然”。

“虛空/敞開”“寂靜”“寂然”都指向同一個“非體驗性”的層面。它從來不是覺知的客體，也不是“主體”（例如那個自以為是“我”的東西）。它是空——廣大——清明：敞開、靜寂、寂然。

即便任何東西——概念、念頭、情緒、感官印象——都在生起，你也可能覺察到一個“觀察者”或“見證者”，就像一面鏡子，所有的一切都在里面顯現，卻完全不會影響到鏡子本身。
起初，它也許看起來像一個“準客體”，但它并不能被直接感知或抓取。
你可以問問自己：“誰在體驗？”“體驗者在哪里？”
放下“三世”：

過去或關于過去的念頭是空的——過去已逝，只能在概念（記憶）中存在。
未來或關于未來的念頭并未生起——未來并不存在，只是一個概念。
當下此刻的念頭則是“純然如是”，也就是任何東西都無法被找到；它剛生起又立時消失。

因此只剩下一個“純粹的觀照”，一種“明澈清晰，卻并沒有任何‘觀察者’在那兒”；正如《通過赤裸觀見自行解脫》里所說，“那時刻的覺知本身極其平常無奇”。換言之，這是一個廣闊的清晰 / 明朗，或一種“覺知之空間”，萬事萬物在其中自然而然地生起、消逝（沒有任何“誰在做”這回事）。

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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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簡體中文翻譯：

附錄：純粹覺知與 FWBO 禪修體系
有在 FWBO（西方佛教徒團體）中學習打坐的人，或許會好奇，“進入純粹覺知”與 FWBO、WBO（西方僧伽團體）常見的禪修法——如安那般那念、慈心禪、禮拜（puja），以及（對 WBO 成員而言）觀想本尊等——之間存在何種關系？
根據 Sangharakshita 的“禪修體系”（system of meditation），我們的精神/禪修之發展通常自然會經過四個階段：

整合（Integration）：培養正念與專注（absorbed），活在正念之中。
積極情感（Positive emotion）：培養善心/正向的心理狀態，情感上處于積極狀態。這兩者合起來就是奢摩他（shamatha，“安穩”）。
精神上的“死亡”（Spiritual death）：洞見/透視各種錯覺和迷惑。
精神上的“再生”（Spiritual rebirth）：培養“覺醒”品質。這兩者合起來就是毗婆舍那或洞見（vipashyana）的修行與發展。

我們可透過不同的適切修行方法來修這四個階段——例如，Sangharakshita 推薦了安那般那念、慈心禪、“六界”觀以及觀想本尊（對 WBO 會員而言）。當然也可能只用其中任何一個法門就能涵蓋這四種過程。

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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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簡體中文翻譯：

在 FWBO，我們初步傳授給人們的禪修方法一般都是安那般那念和慈心禪——它們是發展奢摩他（吸收/整合與積極情感）的手段。接著，基于此之上，可以進一步修持或運用這些或其他法門來培養毗婆舍那——亦即精神上的死亡及再生。（針對“精神死亡”和“精神再生”，有多種說明方式；其中之一是，精神死亡主要在于修“洞見”（洞見/證悟），尤其拆解自我迷妄或我見；而精神再生則是當自我錯覺被看破之后，對事物真實狀況的證悟所生起的真實品質。由此觀之，精神死亡大體即“毗婆舍那-修”，而精神再生指真實洞見的生起。順帶一提，純粹覺知在此意義上可被視為“精神再生”的范疇。）
在 Sangharakshita 關于此體系的講座中，他也提到“只是坐著”同樣內含于每個階段。安那般那念——只是坐著、慈心禪——只是坐著……努力——放松；修持——放下。“只是坐著”（just sitting）在 Sangharakshita 的體系里，指的是繼續處在你所發展出的專注/積極/洞見之中，而無需再用力——它是一種修行的“果”。換言之，若你在奢摩他階段“只是坐著”，那就是無相的奢摩他；若在毗婆舍那階段“只是坐著”，則是無相的毗婆舍那。而“進入純粹覺知”，也可以說在這樣的“只是坐著”中自然地延伸、發展而來。

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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.

第三段

簡體中文翻譯：

關于“進入純粹覺知”與 FWBO/WBO 體系中其他面向之關聯，還有一個角度是 Subhuti 在 2003 年 WBO 大會上提到的。在那場演講里，他區分了三種“知見”或模式的禪修，展示了純粹覺知如何與其他禪修法聯動。
正如我們所見，每一種禪修其實都包含了某種隱含的“知見”。

第一種模式/知見是我們最熟悉的，Subhuti 稱之為“自我修行（self-development）”模式。我比較喜歡稱之為“發展”或“修（bhavana）模式”。它的觀念是：我們在培養/發展當下并未具足、或我們想更廣泛體現的某些品質，通過設定恰當條件并應用“四正勤”。例如，若我們“擁有”煩躁，就需要努力培養耐心（ksanti）；若我們“擁有”煩惱或無明，就需要發展慈心（metta）或者智慧（prajña）等。這個模式是我們努力培育所需的品質。
第二種模式與它幾乎相反。它包括了對“我們（那個迷妄的自我）實際上做不了什么”的了悟——如果自我想強行攻克“無我”這座要塞，那只會失敗。所以我們需要承認什么也做不到——只能仰賴（在佛教語境中或許有點奇怪的詞）“恩典（grace）”——諸佛菩薩的誓愿或慈悲心，比如阿彌陀佛的愿力。按照 Subhuti 的說法，這種模式叫“自我臣服（self-surrender）”——我們向比自身更崇高、被感知為“外在”的“佛”交付自我。
第三種模式有時稱作“內在顯現（immanence）”模式——基本看法是“我們本有心性的本初清凈”，只是被貪、嗔、癡這三毒遮蔽，阻斷了認識與顯現。所以，“任務”在于認出萬物（包括貪、嗔、癡）其實皆為空、清凈、無限且光明的心之本質——也就是佛性。Subhuti 將此稱作“自我發現（self-discovery）”的模式。我們放下迷妄的自我——“發現”心之本性（主要被感知為在“內部”）。
而這當然也算另一種形式的臣服，只不過此時的觀念是“它在內”，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.

第四段

簡體中文翻譯：

Subhuti 要表達的重點是，這三種知見或模式都不可或缺。我們可能在自己精神修行的某些時期偏重其中一種——但三者都是平衡成長所需要的。（不同的佛教傳統往往側重某種模式，如上座部偏重“自我修行”、凈土（或稱新凈土）著重“自我臣服”、大圓滿則側重“自我發現”，但這些傳統都多少會包含其他模式。）
所以，采用“進入純粹覺知”這一禪修時，我們主要強調的是第三個模式。然而，在我們的整體修行情境下，我們也還是會涉及“自我修行”——如培養正念、慈心、shraddha 等品質，做禮拜（puja）或本尊修行（sadhana）時，則至少帶有“自我臣服”的部分。
另外，就 Sangharakshita 的禪修體系而言，每種模式都有可能貫通那四個階段——整合、積極情感、精神死亡與精神再生。相應地，對純粹覺知而言（也即佛性），奢摩他和毗婆舍那各種品質——如整合與積極心態（對應奢摩他）以及洞見、諸佛功德（對應“精神再生”，即毗婆舍那）都原本具足于心/覺知的本性中。

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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.

腳注/附注（如果有）：
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第1段

簡體中文翻譯：

進入純粹覺知——金剛林（Vajraloka） 2003
1
“進入純粹覺知”禪修營開示——Tejananda，金剛林（Vajraloka） 2003

什么是純粹覺知？
我們可以這樣說：純粹覺知，乃是當我們平常那種覺知不在時，所“在那里”的。那平常的覺知又是何特征？從某種角度看，它是一種二元式的覺知——也就是，我們總在“此處的我”與“彼處/那邊的你（以及其他所有）”之間作區分。意思是：“我的自我”在這里（我們認為是“我”/“我的”等），而其余一切都在對面——換言之，我們不停維護并執取的“自我核心”。
我們借由（自以為很聰明的）兩種策略來把持它：渴愛（craving）與厭惡（aversion）。我們堅信，只要貪求那些我們喜歡或想要的東西，我們就能真正得以擁有或保留；同理，如果我們厭惡、仇恨那些我們不想要的東西，它們就碰不到我們，它們會自動離開。
當然（這很明顯），能這樣看待一切的心，實在只能被稱作“迷妄”——這個二元的心識正是迷妄之心，而這迷妄正是我們一切苦（duhkha）——痛苦、壓力、不滿——的根本原因。但這個迷妄的心并不是我們的全部。遠遠不是！

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Entering Pure Awareness – Vajraloka 2003

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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簡體中文翻譯：

以下是一些相當具有分量的來源，對我們“心之本性”所作的說明：

佛陀：
“比丘們，這心是光明的，卻被外來煩惱所染。如果是未受教誨的凡夫，他們并不如實了解……比丘們，這心是光明的，一旦遠離外在煩惱，則得清凈。受教誨的圣弟子能如實了知……”（見《增支部》（Anguttara Nikaya））
慧能：
“吾人心性本自清凈，只因遭遇外境而飄蕩不定。”（見《六祖壇經》（Platform Sutra））
蓮花生大士（Padmasambhava）：
“唯此一心，遍攝輪回與涅槃。雖其自性自有于始初，你卻不曾認出。”（見《通過赤裸觀見自行解脫》，Self-Liberation Through Seeing With Naked Awareness）

留意，這些教法都有同樣的基本結構：首先陳述我們心之究竟或真實本質——
“比丘們，這心是光明的”/“吾人心性本自清凈”/“此唯一心包羅一切輪回與涅槃”
……然后解釋為何我們當下并未了知它：
“卻被外來煩惱所染”/“我們讓自己隨境而轉”/“縱使其自性已然存在于始初，你卻未曾認出”
所以，我們的心其實本自光明與清凈——就在此刻。它一直都是如此，且只在此刻！這正是我們所說的“純粹覺知”。

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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’.

第3段

簡體中文翻譯：

那么，這些說法都很好啊，可我們如何在自己身上實現它呢？我們需要“進入”純粹覺知。
純粹覺知本身并不是某個修行方法——它是一種自發、不造作的洞見狀態，一種對“心之本體”的直接體認。我們無法強迫它“發生”。相對而言，“進入純粹覺知”才是一種修行方法，它牽涉某種“培養”（bhavana）的過程，用來創設讓純粹覺知得以顯現的條件。（類似避雷針的比喻：若我們架起避雷針，閃電就有可能擊中它。）
但對于這個修行來說，存在某種“特殊形式的培養”。我們的思路是：與其說要“發展”覺知，不如說要與之更加深度地相觸，一直到最后，就只有覺知自知。
為建立所需條件，我們基本上要運用“四念住”（satipatthanas）——也可稱為“四種覺知基礎”或“四領域”。簡而言之，就是“我們的體驗”——即身體、情緒、念頭中生起的一切內容，加之與之相連的可感受為愉/不愉（或中性）的感受。

只要“收納”四念住當下所生的一切，不對任何一項作特別強調；
只管如其所是地認知自己的體驗——沒有什么是“不可接受”的；
如果你覺察到貪愛或排斥生起（執著/紛繁或想把它推開），只要回到此刻——眼前的直接體驗即可。

再補充一點：這不只是個“坐著”的禪修。純粹覺知是一種無時不在的修行——我們在禪修營里做所有事，都帶著“進入純粹覺知”的態度。這是我們這次主要的、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.

第4段

簡體中文翻譯：

±raddhā（Shraddha）
在純粹覺知修行的脈絡中，最根本的背景是“皈依”三寶——佛、法、僧。我們必須對此保持明確的覺知，否則，（在這種無相修行中）很可能迷失或茫然，甚至變得“神游”。
進一步說，純粹覺知修行的“關鍵支柱”是 shraddha（事實上，對任何禪修或法行而言都是如此）。因此，在整個禪修營期間喚起 shraddha 以及激發靈感非常重要，可以個人自行做，也可共同進行。我們會一起從事的禮敬活動包括：

每日早晚的禮拜（puja）——對一些特定覺悟者或本尊所作的特別禮拜；
讀誦和持咒——有些晚上我們會這么做，而不是做禮拜；
當你禮敬佛壇或頂禮時，要留心自己在做什么；
“Adhisthana”——“諸佛的加持之力”——一種“想象式”的法門，引導我們進入純粹覺知；
——我們觀想自己被無量無數佛從各個方向環繞，賜予光明與悲心。有些人會覺得這種想象非常有效地激發 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.

第5段

簡體中文翻譯：

大心小心
在大圓滿法中，對于“同一個心”有個至關重要的區分：

Sems（= citta，“心”）指我們日常、被迷妄所驅動的心智；
Sems-nyid（= cittatā，“心性”/“心之本質”）指“心本身”，也就是心之本性（=佛性、已覺悟的心要等）。

在口語里，我們也可將其稱作“微小（或瑣碎）之心”和“大心”。這當然只是個比喻，不可執著字面，但同時也指向一個至關重要的事實：在這修行中，我們最終要放下的就是那小小的、瑣碎的心——即被自我操控的心，那因貪嗔癡而運轉的心，它既造作出、也寄居于二元對立的視角中（“我在這里”對立著“外面的一切”）。
這個“小心”帶著狹隘的、瑣屑的現實感——它看事情只看到“我”“我需要/我不需要”“我想要/我不想要”……這樣的心既稚嫩又缺乏安全感，甚至潛在地無所不用其極——若無道德約束，它往往為了滿足自己而不擇手段。
而我們將要投入的（從終極角度看）卻是“大心”——它能看見全貌，最大的圖景。也就是說，它看見事物如其所是；或者更準確說，它本身就是事物如其所是。大心就是純粹覺知。
大心并非“我”或者“你”（被自我定義的那種實體），可它才是我們真正所是，比我們平時自認并活在其中的小心更加根本、更加真實。
我們無法“擁有”大心（也就是把它當成某種“自我財產”或“自我經歷”）——它并不是一個可被占有的“東西”。唯有當“我們/我”不存在時，它才“顯現”。
大心性現了無我見的品質——一方面，它本質地洞見并明白一切有為法皆無常、苦，并了知一切都無真實的固有自性，不可執取；同時，它也完全體現并實際就是那些“覺悟”品質（正如大圓滿所教）——包括廣闊、開放、空性，以及光明澄澈（“真見”）、智慧、洞見，還有無限的純凈能量——表現在慈悲、敏銳、溫暖與關懷之中。
當那瑣碎的心消融時，大心自然生起——就好比濃霧散開后顯出燦爛的太陽與無盡的藍天！

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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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簡體中文翻譯：

可是，怎么做得到呢？
蓮花生大士在《通過赤裸觀見自行解脫》（Self-Liberation Through Seeing With Naked Awareness）里給出了關于進入純粹覺知（即“本具覺知”intrinsic awareness）的核心指引：

“當你被引介（認出自己本具的覺知）時，進入它的要領包含三點：
過去的念頭清凈空無、不留痕跡；
未來的念頭新鮮且不受任何制約；
在當下這一刻，當（你的心）安住于它自身的狀態而不造作時，
覺知在那時本身是完全平常的。
而當你這樣赤裸地向內觀照自己（沒有任何散亂思維），由于是這種純凈的觀察，便會發現有一種明澈，而并沒有任何一個‘觀察者’在那里；只剩下赤裸呈現的覺知。”

這里我不會試圖全部展開。“本具覺知”（rigpa）與純粹覺知等同，也是大圓滿里 sems-nyid（或“大心”）的另一種說法，也常被稱為“大本初圓滿之基”或在禪宗/禪里則被稱為“心性”或“佛心”/“佛性”等等。
對修行而言，這段文字的要點在于：

“過去的念頭本來空寂，不留痕跡。未來的念頭新鮮而不受制約。于當下此刻，當你的心安住本然狀態、不加造作，覺知在那一瞬是最平常不過的。”

念頭（包括沖動/意志/情緒）不斷令我們遠離“當下就在這里”的事實。換言之，我們幾乎總是沉溺于對過去的回想（伴隨貪嗔等），或投向未來（同樣地）。
可如果我們能放下那連綿不絕、執著的“頭腦化”（mentalising），就會回到當下體驗——也就是我們可以稱之為“臨在”（presence）。
“于當下此刻，當你的心安住本然狀態、不加造作”，換言之，不去營造“我在這里，你在那兒”“時間線上的過去、現在、未來”等概念。你的心保持在它的“自性狀態”——也就是“心本體”——具足先前所說的諸多內在特質。這并非只是一種理論可能；我們可以在純粹覺知修行中馬上開始訓練。

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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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簡體中文翻譯：

可是，如果我們能放下那些不斷重復的思維——我暫且稱之為“頭腦化”（mentalising）——我們就能回到當下的體驗，其實也就進入了可稱之為“臨在（presence）”的狀態：

“于當下此刻，當你的心安住本然狀態、不加造作。”

換言之，不要再造出“我在此、你在彼”或者“過去、現在、未來”等概念。此時，你的心保持在其“自性狀態”——即“心性”——具足先前所說的一切內在特質。這不只是種理論的可能性，我們可以立刻在純粹覺知修行中動手開始練習。

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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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簡體中文翻譯：

進入純粹覺知的主要原則：

培育 shraddha（例如，你可以用 adhisthana 方法，然后直接進入）；
接著，培養一種開放、可容受的覺知，體驗任何當下所生（來自四念住的內容），而不刻意強調任何特定事物；
不管出現什么，都是修行本身——“就是這樣”；
如果注意到貪/嗔生起，或者任何其他現象，只要回到此時此刻——我們當下的直接體驗。

行禪（Walking meditation）：理想狀況下，我們將“純粹覺知修行”從靜坐延續到站起、離座、行走，再回到坐下的全過程。行禪是讓我們熟悉“全程保持純粹覺知”的好方法。
你可以在行走時簡單地繼續純粹覺知的修行；如果那有困難，或者想增進更一般性的正念，你就走路時察覺或掃描身體感受。如果想更專注，就只關注腳底板的觸覺。

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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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簡體中文翻譯：

提示（Signposts）
如前所述，有多種“前行”方法可幫助我們進入純粹覺知：

直接對四念住當下的狀態保持覺知，并隨其在每一剎那中生起，就繼續覺知；
用想象法（如之前提到的 adhisthana）來喚起 shraddha，然后“發動”進入純粹覺知；
先做一段安那般那念（mindfulness of breathing），讓自己達成一定程度的“單一專注”，然后放下，進入純粹覺知的修行。

所有這些都是讓我們做好準備，去面對“進入純粹覺知”的主要挑戰：它如此簡單，以至于我們沒法理解得過來！這是我們能做的最簡單的禪修——沒什么可“操作”的，真的。
換種說法，正如我先前提到，純粹覺知只會在“我們”不在的時候出現——也就是，無論我們投下多少自我導向的意志努力（即使再微妙），都無法以那種方式進入純粹覺知。
純粹覺知并非某種我們能“發展”或“創造”出來的東西——我們無法對它做“bhavana”，原因很簡單：它本來就在，圓滿具足——它就是我們心的本性！
唯有停止一切——不再期待什么，不再找尋什么，不再想要什么——我們才能真正進入純粹覺知。只要“做回你真正的所是——就在此刻”。
或許我們最可能遇到的困難在于，我們總想“做點什么”。——我們心底深處往往有個信念：若不“做”，便什么也不會發生。（日常生活層面——包括大多禪修——這個信念確實通常有效！）
但在“進入純粹覺知”時，我們必須解除對那個信念的執著。我們需要做許多“事”才能走到這一步，但要想進入純粹覺知，就要停下。必須放下“做”。
不言而喻，這比說出來難多了。它很微妙——并需要極大的信心，才能從那看似可靠堅實的“做”之地邁步走向嶄新未知的“無為”之境——那是無限、且（至少對我們常態視角而言）沒有可識別標志或界限的領地！所以，要進入純粹覺知，就需要很深的 shraddha，也就是大量的信心和信賴。
在修行本身，我們應當以一種方式與體驗相處，讓它不被固化或貼上“這是某種東西/那是另一種東西”的標簽——那其實就是基本的“做”模式——我們不斷樹立路標，只為讓自己覺得似乎清楚“我在哪里”。但是否真的清楚則是另一回事！
正如之前所說，不要對任何生起之事物投入特別注意——別將它們當作焦點。若我們專注于某物，就可能把它固定化，微妙地抓住并延續它，令其成為“可辨識的領地”，并且打上標識。（比如：“噢，這又是老昏沉啦。”）
只管讓任何生起之物維持它該有的時長，別干涉，然后注意它自然而然地消失。（當然，說起來容易做起來難，但這正是此修行的挑戰。）

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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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簡體中文翻譯：

舉例說，一道聲音生起然后消失——你無法抓住它，我們通常也不回去抓它，不管它是讓人愉悅還是不愉悅。但如果生起了某個有趣的念頭或影像，我們往往會被它迷住，可以一直沉浸在里面，直到我們厭倦它，或者有其他更有趣的想法/影像出現，然后又去投入新的。于是我們需要微妙地從生起的念頭或影像中脫離出來。

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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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簡體中文翻譯：

我們是這么做的：只要把覺知“帶回”當下，不再糾纏于那個思維（大多和過去或未來相關）。我們完全“處在此時此地”，這樣一來，如果我們耐心、一次次地把自己帶回，就會發現在念頭之間進入了一個“空隙”。
當你直接、非概念地認出自己處在這個“空隙”里，你就能體會到那里有什么。事實上，當概念念頭停下來，你立刻會更強烈地覺知到所“在”的東西——那就是事物本身的本來如此，就好比一個面紗被拿走了。
所以——實際上還需要你自己去體會探索。
不過有些提示：我昨天提到過“臨在”。從最完整的意義看，臨在就是純粹覺知/本具覺知/“大心”，但也有程度之差，或者說我們逐漸走向更充分、更深廣的“臨在”之感。當思維停下來時，你會立刻更直接地臨在于那里——譬如更能感受到你的身體及身體中的情緒（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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簡體中文翻譯：

那時候你要做什么？就做你在做的——其實你并沒“做”任何事，只是與直接經驗同在，不被糾纏其中。
你的（迷妄的）情緒并不會得到念頭的滋養/延續，因為此刻你沒有任何思維！結果，那些情緒便會自然消退——在大圓滿（Dzogchen）里，這被稱為它們“自然自行解脫”。實際上，這意味著你并未介入貪嗔癡（“小心”）——此時你幾乎“踏進”了臨在——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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簡體中文翻譯：

“不純的覺知”
人們常問，在這個修行中，遇到“五蓋”（hindrances）該怎么處理？簡短的答案是：并沒有任何“五蓋”！
所謂“障礙”，是相對于我們想要達成的目標而言的。比如，如果你想開車離開金剛林，可路上倒了一棵樹，那就是障礙；但如果你是走路離開，那棵樹就不是障礙。同理，欲貪會妨礙你以呼吸為所緣去培養“一心專注”，但對“進入純粹覺知”卻構不成障礙。
原因在于，如同一開始說的，在這個修行里，我們的態度/知見不同。我們并不打算培養或鏟除任何東西，只是對當下我們經驗到的維度保持覺知，也就是對這里出現的任何內容保持覺知。無論它是什么，我們只需讓它呈現自己。如果它是一種“煩惱”（klesha）、一種不善心態、或者一種“煩擾”，我們依舊讓它呈現它是的那樣——并不意味著我們在放縱煩惱！要點在于，“它本是怎樣”也包括了它“無常、空”的特質——如果我們這樣帶著覺知讓它展現自己，它就無法控制我們，會自然消散，我們無需做什么！
因此必須去除這樣一種念頭：如果有煩惱或“障礙”出現，說明我當前的修行“不夠好”或“出了問題”。奇怪的是，很多時候我們反而覺得若知道“自己不行”，就更有安全感——“這可不對勁啊，我不擅長這修行，我不知道在干啥，我想回家了……”
可在“進入純粹覺知”的修行中，我們可以坦然把這類想法丟到窗外。眼下生起什么，就是什么——無論你是覺得煩躁、想睡、覺得無聊、念頭亂飛……都沒問題，只要你保持在所是的當下之中——這就是修行。
問題是，我們可能會懷疑自己到底有沒有在修行，似乎只是陷在無邊無際的分心里；但另外一個問題是，我們也可能壓根沒有在修行——確實陷在無邊的分心中。
那區別在哪？區別在于：我們是否與當前體驗保持同在？我們有沒有做那微妙的努力去脫離/放下，并回到當下這一刻？就像我們一直練的“天空式態度”。所以在進入純粹覺知時，我們并不去分別“好/壞”“善/不善”，而是一直對自己的體驗保持覺知，也對其中必然含有的變動性保持覺知。
變動性至關重要！若我們真領會了“變”，我們就能對所經歷的放松不執——因為我們知道，不管它是好是壞、愉是苦、美是丑，它遲早會轉變——事實上此刻它就已經在變。
如果我的念頭持續不停，我也明白，只要我一直與當下體驗同在，并不斷地把前一刻放下——耐心又頑強地——終有一刻它會停。（不過我往往又忘了……）

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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，如果我們就這樣與眼前的直接體驗相伴，覺知終會加深，我們會越來越臨在——“小心”開始消融，“大心”開始顯露，就像在翻騰的濃霧上方，時不時露出些許藍天。當下我們尚深陷云霧之中，但那藍天已可以偶爾瞥見。

另一件重要的點——如我之前所言——我們無法“做”任何讓此情形發生。若我們試圖操控體驗，“小心”不會消融，“大心”也無法顯現。對體驗進行各種操縱，恰恰是問題所在，而非解決之道。我們一直在操縱體驗，這正是輪回（samsara）的本質，也是我們不斷輪回的原因！我們沒法用操縱的方式換來真正的安樂，或者跟“實相”討價還價。

目標不在別處，它就在這里、此刻；這是唯一可能的“地方”！所以，在這修行中，我們所做的一切就是安住當下——滿懷信心地安住，這種信心也會愈來愈強，因為我們確知當下就是我們需要的所在。

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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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一個沒有迷妄的空間
我想我已多次說過——也就是有關純粹覺知修行理論的所有要點都在這里。它非常簡單。
但再強調一次：正因為它太過簡單，所以會讓人覺得困難，尤其在我們已習慣于在禪修里“做”和“發展”的情況下。
并不是說“做”和“發展”本身有什么根本問題——如果我們在日常生活里想完成某些事，就肯定得去做、去發展。從法修角度來看，只要我們對“做”和“發展”有正見（Right View）支撐并與其相應，那就沒問題；而且我們也要知道在何時該停下來。
但事實上，我們在日常生活中往往做和發展之事與正見毫無關系，甚至相反——這正是“小心”的那些活動。本修行的目的便是完全跳脫那一整套思維框架。
禪宗大師道元（Dogen）談及此修行（在曹洞宗稱為 zazen 或 shikantaza），他寫道：

“放下所有關系，擱置一切活動。別去思量善惡，也別裁量是非。別試圖掌控你的感知或意識，亦別去推究你的感受、想法或見解。連想成為佛的念頭也放下。”
道元在這里隱含地指出“做”——尤其是二元心持續操控以達成想要的安全、愛、長生等種種需求的情況。從禪修的視角看，這也是想求“禪定”或“洞見”，抑或“成為佛”（“我不想呆在當下這個狀態，我想馬上得禪定/洞見/成佛！”）
當然，一旦我們認同這種二元心，我們就只有它可用——也就是“我”只有這個二元心，那我們如何能從“小心”跳到“大心”呢？
幸好，實際狀況并非如此——否則我們不如放棄回家算了！

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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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簡體中文翻譯：

在桑赫勒希塔（Sangharakshita）的演講《正見》（收錄于《Vision and Transformation》中），他提到“正見”初次生起就像一次“圓滿視野（Perfect Vision）”的瞥見——換句話說，很多人就是因某種對真理的感知或洞見的一瞥而走上了佛法之路。此事例證了我們所說的“微小心”與“大心”并非兩個分離的“東西”——實際上，那個充斥著無盡念頭、計劃和干擾的二元心，并不是與“大心”截然相反；它不過是大心被錯誤地感知而已。這點對我們來說應當相當鼓舞！
因此，如果我們如道元所言，“止息一切活動，不思善惡，也不評判對錯……也不推究我們的感知、意識、感覺、想法和見解”，就能“構造”出一個“無迷妄的空間”，令更宏大的真實得以顯現。
在修行中，我們就是這樣一步步訓練：

放松并放下期望；
任事情自然發生；
不對自己苛刻；
讓對這個過程的信心自然生發。
如果你在修行時發現自己想：“這不是我想要的體驗啊，我該去做這個/修那個/達成某種‘靈性’體驗”，就請認出這不過是二元心在運作。它想要破壞你的修行，把你拉離當下（事實上它那詭譎面向也被稱為“魔羅”，Mara），所以別讓它成功！只需回到當前的覺知：“此時此刻是什么？”
同理——如果你“醒”過來，發現自己已經整段時間神游了，那也不必責備或分析緣由。分心，以及再次覺醒到當下，都是很自然的事。只要繼續保持覺知當下是什么即可。

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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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別期待“成果”或“大體驗”——只要始終留在當下的體驗里（無論它是什么），那已足夠神奇，事實上，這正是此修行的要點。

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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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進入寂靜
禪師道元曾寫道：
“道本自具足，圓滿周遍，何須要依賴修行與證悟？法車自在無礙，又何需專注努力？的確，整個身體遠離世塵，又豈可憑手段加以拂拭？此道從不與你分離，即在當處，你又何必四處奔波修行？”
這段文字令我印象深刻，尤其是“整個身體都已遠離世塵”一句。這意味著我們的身體實際上是清凈的——或者說，更精準地講，它既不純也不不純，“純/不純”這些概念并不適用。再往外推及，整個現象世界都可視為清凈。
你也許會覺得這跟很多早期（乃至大乘）佛教所講的似乎不同，比如善導菩薩（Shantideva）在《入菩薩行論》里花了很多篇幅談論身體的“不凈”，這一點甚至占了“禪修”章節的大部分篇幅。那究竟怎么回事？
其實，早期佛教與善導菩薩的做法更具實用性：若我們執著于身體（而我們確實如此），那就透過“觀身不凈”的方法去生起離貪、不執著。
但道元的意思是：并非否定身體確有某些不快、令人厭惡的面向，而是說我們的身體“已超出世塵”——換言之，它并未被煩惱（klesas）所污染，煩惱與身體并無真正關系，身體本身也不會產生煩惱。
有時我們會反駁道：“當然是心不凈吧——煩惱來自心，而非身體。”
可道元在那段話開頭就說“道本自具足，圓滿周遍”。他說的“道（Way）”也就是“法”，這里等同于心，也就是心性。
你或許會說，那是“究竟的心”“大心”，并不是我們日常那種實際體驗到的“心”啊；就好像在《星際迷航》里“這是心智，Jim，但跟我們所知的心智并不一樣”……我們實際常經歷的，就是那個裝滿無盡思緒、欲望、沖動、情緒、愛恨糾纏的心，好像永遠停不下來。
嗯，是如此。但我認為我們仍應嚴肅對待道元的看法，他（也許用一種過于簡化的方式，但姑且接受吧）告訴我們，“從根本上講，我們其實是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’.

腳注/附注（如果有）：
無

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這是個頗具挑戰的觀點。它之所以具有挑戰性，是因為我們大多數人似乎內心深處總覺得自己不太“OK”——仿佛我們在根本上就存在問題，甚至確信自己“很糟糕”。無論這想法從何而來，毫無疑問，它是許多人在修道與禪修時必須面對的——因為在禪修中，我們會直接遭遇、面對我們認為自己是的樣子。或者更準確說，當我們面對我們以為自己是的東西時——正如慧能所言，“吾人心體本自清凈”。
讓我們再重復一遍：我們的心性本自清凈——這意味著，在我們最根本、最真實的層面，并不存在什么煩惱、不凈、邪惡、罪性，而是一片徹底超越染污的清凈。若我們有較低自尊感，這或許會是個壞消息——對我們可憐的低自尊心來說！也許它不得不改變、并消解。
但——你或許會問——這對我們當下究竟有什么影響呢？除了讓我們對自身“終極本性”有更正面的看法？我覺得絕不能低估一個更正向的終極本性觀所帶來的影響。我們對于根本見地的把握，會決定我們在日常生活中的行動與態度——“原罪”之類的觀念之所以具備瓦解力，也正因為如此。
然而，在這修行里，它確實會在每時每刻影響我們的方式。我們開始對當下所是的一切敞開。進入純粹覺知時，我們只關心此時此地——任何東西出現，都不加分別……
我幾天前提到，當我們逐漸在實際體驗里與“此刻”同在，會越來越臨在。起初可能頭腦里有很多概念、影像紛飛——而只要耐心地“呆”著，不被它們帶跑，（數日、數周……）它們就會平復——心能停止。那時，我們真正地“在當下臨在”。
我們只是安住在身體中——并無“心”與“身”相區分——它就是它，沒有什么“純”或“不純”；在此層面，這些概念都不適用。我們在實踐佛陀對跋耶（Bahiya）的教誨：“于所見僅是所見，于所聞僅是所聞”等。那是佛陀關于（我們所說）純粹覺知的根本教示。
禪宗里對此常用的術語是“默照”，或“不修不證”。過去幾天里，我們一直在做“外在的靜默”，但真正的靜默只有在心停止時才會出現。
當心停止時，終于現前了真正的寂靜——而我們進入這寂靜時，立刻會發現自己的心性是光明的（“諸比丘，這心是光明的”）——那光明也具足智慧、慈悲及真實性。它正是我們真實所是。

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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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這不是什么大不了的事——并非一個盛大華麗、鼓樂齊鳴的體驗——而只是從片刻到片刻平靜地做自己。當我們的心沉寂而光照生起——好比太陽從云后升起——我們就知道自己本質上美好、健全、安然無虞。
這才是我們真正的所是，而它就在——此刻，就在這里，當下。

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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
既然心之本性常被稱為“廣闊”且“澄明”，自然就有“無限純粹藍天”這個比喻。我們可以“觀想”無限的藍天——以此方式和“大心”作感應。傳統比喻更深入地說：天上變幻不已的云朵，就像我們的念頭、思緒和情緒一般——那些云朵不受無限、空寂的天空阻礙，而天空也不會阻礙它們。心之本性便是如此。
這也讓我們聯想起“天空般的態度”。或者說，純粹覺知正是“天空般的態度”的延伸——由一個對治手段發展成整個修行乃至覺醒之道。舉個例子，你可以在修行中觀想“身如山、心如天”。先體會身體的穩定如山，然后將心（大心）想象成“無限、無礙的光明藍天”。接著，對所有的念頭、心理活動、情緒加以覺知，它們如云朵一般在天際自然生滅，卻絲毫不妨礙天空，也不被天空所阻礙。
只要你想，就持續保持這個比喻，直到你“啟動”了修行，然后再讓它自然地退去，繼續回到最單純的練習。

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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.

腳注/附注（如果有）
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簡體中文翻譯：

欣賞“心”（Appreciating Mind）¹
我們其實此刻就能夠稍微體會到“心之本性”的一些品質，因為它就是心之本性——即使這些品質眼下看似被削弱、或呈現一定程度的扭曲。

比如，我們幾乎隨時都有點“寬闊”或“敞開”的感覺——內在或外在——即便只是一種自我“被堵住”或“沒有空間”的朦朧感。
我們也始終擁有某種基本的明澈覺知（不論生理上是感到精神振奮還是昏沉）。
或許最容易切入第三種品質（傳統上說它由前兩種相互作用而來），就是感覺到單純地“保持覺知”在某種意義上“良善”或“健全”。

因此，當你在進行純粹覺知的修行，正與當下所出現的情境相處時，只要保持對這些品質的開放，容許它們自然浮現，或者留意它們確實存在（也可能只感受到其中之一或之二）。
無需去刻意追逐這些品質，更無需“培養”它們。它們無需培養——因為它們本就內在地屬于我們，只是我們所是。
在初期，你也許會更多地以“概念化”的方式感知到它們，或者有點半概念式的體驗。別擔心！在完全直觀體驗它們之前，這很正常。它只反映了我們處于“二元心”和“非二元心”之間的過渡。
只要避免陷入純粹概念化的局面（即僅僅思想上的空轉）即可；只要始終回到你對當下經驗的直接覺知就行。因此，如果在你修純粹覺知時，你察覺到當下已有這些品質在，就可以對其保持開放。

腳注（如果有）：

這些觀察基于 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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附錄：與“進入純粹覺知”相關的其他材料
對“心之本性”進行觀想
我介紹了幾種可以作為進入純粹覺知之“路子”的方便，包括：對四念住的覺知、以呼吸為錨點、Adhisthana 等等。
上述“Adhisthana 方法”本質上是一種想象力法門。視覺意象能帶給我們與修行更多的情感聯結，比單純的“思考它”效果更強。因此，圖像的確能幫助我們“進入”或“體驗到”心之本性的感覺。就最基本層面而言，“寬闊”、“明澈”、“能量”都只是比喻，不可死執字面；它們指向我們體驗之本質，某些無可言說的部分。

至于 Adhisthana，我注意到法義生活（Dharma Life）雜志上，Nagapriya 在評某本與日本真宗（Shin Buddhism）有關的書時也談到了類似體會。我多次見到一些作者說，禪和真宗似乎是截然相反的兩種途徑：

禪據說完全是“自力”（self-power），即靠自己努力；
真宗則是“他力”（other-power），亦即完全依靠阿彌陀佛（Amitabha）之悲愿。

然后這些作者便會驚訝，為什么這么多禪修者也在修真宗？他們納悶這兩條看似矛盾的路徑怎么能被同一個人同時實踐？
然而，在我看來，它們的核心并不沖突——二者本質上做的事相同：一個（禪）走非概念之路（很少用意象），另一個（真宗）同樣是非概念性的，但主要通過想象。

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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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簡體中文翻譯：

Nagapriya 解釋說：“真宗的核心體驗是 shinjin，經常被譯為‘信心’……這并不是對某個未知、不可見之力的信仰，而是一種內在的精神革命。shinjin 的生起是一次深刻的體驗，讓我們同時意識到自己既是‘愚拙凡夫’，也與阿彌陀佛（Amitabha Buddha）的心并無差別（即二者無異）。”
聽上去是否很耳熟？前幾天我們讀到一篇名為《信心于心》的文章（Faith in Mind）。它比較長，有些人覺得晦澀難懂，但名字就點出了核心。我們只能在對“Mind”（即“心”本身、心之本性、“大心”）產生了“信心”（faith in Mind）時，才能“做”這個練習——也就是對我們究竟本性（就在當下）是心/大心，而不是這種狹隘、重復、帶來苦痛和不滿的“小心”，懷有堅定的信賴。
或者幾乎用 Nagapriya 的原話說，就是：我們同時是那個“小心”（“愚拙凡夫”），也與“心”本身——或說“阿彌陀佛之心”——無有差別。
所以，這兩條路本質上并不對立；我們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”進入純粹覺知，就要知道那些在加持你的某位（或多位）佛，其實與我們自己的真如心性沒有任何差別。這便是加持——而它一直都在；我們從未與之分離。

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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.

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地圖（Maps of the territory）
曾在 FWBO 學習禪修的人，可能會好奇“進入純粹覺知”與 FWBO 和 WBO（西方僧伽團體）現行的禪修方式——如安那般那念、慈心禪、禮拜（puja），以及（針對 WBO 成員）本尊觀想等——之間有何關系？
根據桑赫勒希塔（Sangharakshita）所提出的“禪修體系”（system of meditation），我們在精神/禪修之路中通常會自然經歷四個階段：

整合（Integration）——培養正念及單一專注（one-pointed absorption），也就是活在正念之中；
正向情感（Positive emotion）——培養善的情緒/正面的心態，也就是情感積極。這兩者合起來，就屬于“奢摩他”（shamatha，“安定”）；
精神之死（Spiritual death）——透視、洞見我們的錯覺/迷妄；
精神再生（Spiritual rebirth）——讓“覺悟”的品質得以呈現。這兩者合并，即是“毗婆舍那”（vipashyana）的修持和發展。

我們可以通過合適的不同禪法——如桑赫勒希塔推薦的：安那般那念、慈心禪、六界觀和本尊觀想等——來經歷或涵蓋這四個階段。當然，也可能僅僅使用其中任何一個，就能全程經歷四種歷程。

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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.

腳注/附注（如果有）：
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簡體中文翻譯：

在 FWBO，我們最初介紹給人們的禪修——也就是安那般那念（呼吸覺知）與慈心禪——都是培養奢摩他（包括專注/整合與正向情感）的方法。
在這個基礎上，可以用同樣或其他禪法，去培養毗婆舍那，也就是精神之死與精神再生。（對于“精神之死”和“精神再生”，我們可以用多種方式來描述；一種理解是：精神之死指向“看穿”迷妄、尤其看穿我見；而精神再生則指當我見幻滅后，真實地體悟到事物真相所升起的覺悟品質。順帶一提，就此意義而言，“純粹覺知”大體屬于“精神再生”的范疇。）
桑赫勒希塔在他有關這個修行體系的講座中還提到，每個階段都包含“只是坐著”（just sitting）。安那般那念——只是坐著、慈心禪——只是坐著，如此類推：努力——放松；培養——放下。
在桑赫勒希塔的體系里，“只是坐著”僅僅意味著繼續停留在你所發展起來的專注/正向/洞見之狀態里，不需要再施加努力（或無需“不努力”）。它可以被視為某種修行的“果”。就好比，如果你在奢摩他之境中“只是坐著”，它就變成了無相的奢摩他；若你在毗婆舍那之境里“只是坐著”，它就是無相的毗婆舍那。而這種“只是坐著”，其實也是“進入純粹覺知”修行的根基——就像它是從那種狀態自然而然“發展”而來似的。

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簡體中文翻譯：

那么，它和“進入純粹覺知”有什么關系呢？
正如我先前提到的，“進入純粹覺知”本身在某種程度上可以說也是一種 bhavana（“培養”）法門——它涉及到某種“修”，但修的不是特定品質（比如專注或慈心），而僅僅是對當下生起任何境的覺知。通過這種方式，我們便為“純粹覺知”本身的升起設定了所需條件。
當這種純粹覺知在此過程中出現時，它并不與桑赫勒希塔在“只是坐著”里所指的“既不努力也不不努力”狀態不同。區別只是：我們并非透過有意培養某種特定品質才抵達它，而是透過“放下”當下這一刻里任何生起之物的方式來“進入”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

簡體中文翻譯：

但還有更多可以說的。2003 年，Subhuti 在 WBO 會議上做了一個演講，里面對“進入純粹覺知”以及 FWBO/WBO 體系里的其他禪修方式或法門作了一個有益的分析。他區分了三種“知見”或禪修模型，闡明了純粹覺知跟其他修法的關系。
就像我們所看到的，每種修法本身都隱含某種“知見”。

第一種是我們最熟悉的，Subhuti 稱之為“自我修行（self-development）”模式。我更喜歡叫“發展”或“bhavana 模式”。其核心是：我們在培養或發展一些目前尚無或希望更廣泛體現的品質，透過設定條件、運用“四正勤”，如若“我有煩躁”，就努力去培養耐心（ksanti）；若“我有煩惱或嗔恨”，就要發展慈心；或者我有無明，就發展智慧——大體是一種努力讓所需品質具足的模式。
第二種則恰恰相反。它包含這樣一種認識：其實“我們”（那個迷妄的自我）沒法“做”什么——要是自我企圖強攻“無我”的要塞，必然失敗。因此我們只好承認自己無力可為，只能依靠（在佛教語境下可能聽來有些奇怪）“覺者”的“恩典（grace）”——也就是諸佛菩薩的慈悲愿力，比如阿彌陀佛的本愿。按照 Subhuti 的術語，這種模式叫“自我臣服”（self-surrender），我們將自我、我執交給比自己更高、被感知為“外在”的“佛”。
第三種則有時被稱為“內在顯現（immanence）”模式——它的基本觀念是：“我們的心性本自清凈”，只是被貪嗔癡等煩惱蒙蔽。

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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.

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.

腳注/附注（如果有）：
無

簡體中文翻譯：

（段落1）
因此，我們的“任務”就是放下貪、嗔、癡，讓純粹、無量、光明的心之本性自然顯現。Subhuti 稱這為“自我發現（self-discovery）”的模式/知見——我們放下自己的迷妄自我，“發現”內在所感知的心之本性。這其實也是另一種“臣服”，只是它將“對象”視為“內在”而非“外在”。

（段落2）
這里的關鍵在于，這三種知見或模式都不可或缺。我們也許會在不同的修行階段更強調某一種——但三者對一個平衡的精神成長都非常重要。（而且，不同的佛教傳統常常會偏重其中某個模式，例如上座部傾向“自我修行”，凈土或真宗傾向“自我臣服”，大圓滿則偏重“自我發現”，但它們也同時會包含另外兩種模式的元素。）

所以，顯而易見，當我們將“進入純粹覺知”作為一門修行時，我們主要強調的是第三個模式（自我發現）。但是，我們在整個修行脈絡中也會運用“自我修行”模式，培養覺知（如對四念住、慈心禪等），并且在禮拜（puja）或本尊修習（sadhana）時，至少也帶有“自我臣服”的成分。

（段落3）
此外，就桑赫勒希塔的禪修體系而言，這三種知見/模式也都能體現四個階段——也就是說，這三種都能帶領我們經歷“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，“純粹覺知”的修行自然也可以做到：

只要松開當下之所是，整合的特質就會自然而生——我們會發展出類似“剎那定”（khanika samadhi）或“瞬間專注”，亦即對不斷變化的對象有持續的覺知（而不是只專注于單一對象）。
通過“停留在空隙”——也就是不再從受（vedana）衍生渴愛（trsna）的方式——我們會培養出善的心態，這同樣是來自于“放下”的修行本身。
我們“放下”自我的活動與執著——這就帶來了“精神之死”。
我們繼續“放下”而進入心之本性所具備的“敞開、寬廣、明澈與無限悲心/能量”——這就帶來“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：書目參考（Further Reading）

簡體中文翻譯：

純粹覺知——延伸閱讀……

大圓滿（Dzogchen）視角：

John Myrdhin Reynolds：《通過赤裸觀見自行解脫（Self-Liberation Through Seeing With Naked Awareness）》
Rigdzin Shikpo：《Openness, Clarity, Sensitivity》
宗喀尼仁波切（Tsoknyi Rinpoche）：《Carefree Dignity》
南開諾布（Namkhai Norbu）的各類著作

禪宗/禪（Zen/Ch’an）視角：

鈴木俊隆（Shunryu Suzuki）：《禪者的初心（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》
圣嚴法師（Sheng Yen）的任何著作

英文原文：

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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”

（以上為“純粹覺知”文章主體的所有段落翻譯。以下開始翻譯聊天記錄。）

请先看：

Thusness “真如”/PasserBy “過路人”開悟的七個階段 - Traditional Chinese Translation of Thusness/PasserBy's Seven Stages of Enlightenment

Please read this first (English):

Thusness/PasserBy's Seven Stages of Enlightenment

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