Translated using ChatGPT and printing for my mom.

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

 Ken Wilber (肯·威爾伯)

肯·威爾伯與John Tan（真如）的評論

ChatGPT 翻譯

段落 1

簡體中文翻譯：

一些關于自我探究（Self-Enquiry）與不二（non-duality）的肯·威爾伯 (Ken Wilber) 文章
Soh
同時請查看與自我探究相關的文章：

通往你真實大我的直接之路
拉瑪那·馬哈希（Ramana Maharshi）關于自我探究的開示

如果你喜歡這些文字，不妨看看肯·威爾伯（Ken Wilber）的著作《A Simple Feeling of Being》和《A Brief History of Everything（萬物簡史）》

以下是一些肯·威爾伯的文章，闡明并區分了“見證者（the Witness，也就是如實性的第一階段：我是/本我）”與“不二（non-duality，也就是如實性的第四階段）”：

原文：

"Some Writings on Self-Enquiry and Non-duality by Ken Wilber
Soh
Also check out related articles on self-enquiry:

The Direct Path to Your Real Self
Ramana Maharshi's instructions on Self-Enquiry

If you like these writings, consider checking out Ken Wilber's books "A Simple Feeling of Being" and "A Brief History of Everything"

Here are some articles by Ken Wilber, which differentiates and clarifies the Witness (a.k.a. Thusness's Stage 1, the I AM) with Non-Duality (a.k.a Thusness's Stage 4):

段落 2

簡體中文翻譯：

“有很多事物我可以懷疑，但我無法懷疑此刻自身的意識。我的意識就是，而且即使我試圖懷疑它，也仍然是我的意識在懷疑。我可以想象自己的感官正被呈現出一個虛假的現實——例如，一個完全虛擬或數碼化的世界，看上去像真的，但其實只是一系列極其逼真的圖像。然而，即便如此，我也無法懷疑正在進行觀看的那個意識……

我當下覺知的無可否認性，我的意識之無可否認性，立刻讓我獲得當下存在之確定性，獲得此刻當下“存在”之確定。我無法懷疑這一刻的意識和“存在”，因為它是所有知覺、所有看見、所有存在的基礎……

‘我是誰？’一遍又一遍、深入地問自己：‘我是誰？是什么在我之中，覺知著一切？’

如果你認為自己了解靈性(Spirit)，或者你認為自己不了解，事實上在想這兩個念頭的，都是靈性(Spirit)本身。所以你可以懷疑意識的種種對象，但你永遠無法真正、令人信服地懷疑那個懷疑者，也不可能真正懷疑整個顯現背后的見證者（the Witness）。因此，安住于見證者之中，無論它認為自己是否了知上帝（God）或否，那見證——那無可否認的當下意識臨在（presence）——本身就是上帝（God）、靈性(Spirit)、佛心(Buddha-mind)。確定性不在意識對象之中，而在對那些對象有所感知的純粹自覺意識當中。你永遠無法看見上帝，因為上帝是那位“看見者”，而不是任何有限的、會死的、受局限的可見之物……

這種純粹“我是/本我”（I AM）狀態并不難獲得，而是根本無法逃避，因為它永遠都在，從未真地被懷疑過。你永遠無法逃離靈性(Spirit)，因為靈性(Spirit)就是那個奔跑者。直白地說，靈性(Spirit)不是難找，而是無法避開：它就是這一刻正在看著這一頁的那個覺知者。你能感受到“那個一”嗎？你究竟為什么要到處尋找上帝，而上帝其實正是那個在“看”的主體呢？

只需問：‘我是誰？我是誰？我是誰？’

我能覺知自己的感受，所以我不等同于感受——那我是誰？我能覺知自己的念頭，所以我并不等同于念頭——那我是誰？就像云在天空中飄過，念頭在心中飄過，感受在身體中飄過——而我并不等同于那些，因為我能見證（Witness）這一切。

此外，我可以懷疑云的存在，我可以懷疑感受的存在，我可以懷疑思想對象的存在——但我不可能懷疑此刻見證者的存在，因為即便是懷疑，也仍然由那個見證者來見證。

我不是自然界中的客體，不是身體里的感受，也不是心中的念頭，因為我能見證這一切。我就是那個見證者——一個廣闊、廣大、空靈、清澈、純凈、透明的開闊性，它不偏不倚地覺知所有生起的事物，就像鏡子會自然而然地映照所有對象……

你已經能感受到部分大解脫，因為當你安坐于此刻的觀察中時，你已體會到自己擺脫了僅僅是物體、感覺、思維那窒息般的束縛——它們都來來去去，而你正是那浩瀚、自由、空靈、開放的見證者，不受它們的折磨和痛苦所侵擾。”

原文：

“There are many things that I can doubt, but I cannot doubt my own consciousness in this moment. My consciousness IS, and even if I tried to doubt it, it would be my consciousness doubting. I can imagine that my senses are being presented with a fake reality – say, a completely virtual reality or digital reality, which looks real but is merely a series of extremely realist images. But even then, I cannot doubt the consciousness that is doing the watching…

The very undeniability of my present awareness, the undeniability of my consciousness, immediately delivers to me a certainty of existence in this moment, a certainty of Being in the now-ness of this moment. I cannot doubt consciousness and Being in this moment, for it is the ground of all knowing, all seeing, all existing…

Who am I? Ask that question over and over again, deeply. Who am I? What is it in me that is conscious of everything?

If you think that you know Spirit, or if you think you don’t, Spirit is actually that which is thinking both of those thoughts. So you can doubt the objects of consciousness, but you can never believably doubt the doubter, never really doubt the Witness of the entire display. Therefore, rest in the Witness, whether it is thinking that it knows God or not, and that witnessing, that undeniable immediacy of now-consciousness, is itself God, Spirit, Buddha-mind. The certainty lies in the pure self-felt Consciousness to which objects appear, not in the objects themselves. You will never, never, never see God, because God is the Seer, not any finite, mortal, bounded object that can be seen…

This pure I AM state is not hard to achieve but impossible to escape, because it is ever present and can never really be doubted. You can never run from Spirit, because Spirit is the Runner. To put it very bluntly, Spirit is not hard to find but impossible to avoid: it is that which is looking at this page right now. Can’t you feel That One? Why on earth do you keep looking for God when God is actually the Looker?

Simply ask, Who am I? Who am I? Who am I?

I am aware of my feelings, so I am not my feelings – Who am I? I am aware of my thoughts, so I am not my thoughts – Who am I? Clouds float by in the sky, thoughts float by in the mind, feelings float by in the body – and I am none of those because I can Witness them all.

Moreover, I can doubt that clouds exist, I can doubt that feelings exist, I can doubt that objects of thought exist – but I cannot doubt that the Witness exists in this moment, because the Witness would still be there to witness the doubt.

I am not objects in nature, not feelings in the body, not thoughts in the mind, for I can Witness them all. I am that Witness – a vast, spacious, empty, clear, pure, transparent Openness that impartially notices all that arises, as a mirror spontaneously reflects all its objects…

You can already feel some of this Great Liberation in that, as you rest in the ease of witnessing this moment, you already feel that you are free from the suffocating constriction of mere objects, mere feelings, mere thoughts – they all come and go, but you are that vast, free, empty, open Witness of them all, untouched by their torments and tortures.

段落 3

簡體中文翻譯：

“這實際上是……對純粹神圣大我的（the pure divine Self）重要發現，也就是無形的見證者（the formless Witness）、根源的虛空（causal nothingness）、那廣大之空性（Emptiness），整個世界都在其中生起、片刻停留，然后又消逝。而你就是“那個”。你不是身體，不是小我，不是大自然，不是念頭，不是此、不是彼——你是一片廣闊的空性、自由、解脫與解放。

借由這個發現……你等于是走完了一半的歸途。你不再把自己認同于任何有生滅的客體，而是安住于無量的意識之中。你是自由的、敞開的、空的、清明的、閃耀的、解脫的、獲得自在的、浸潤于超越時空的極樂空明（空樂明）之中，超越痛苦、死亡以及一切障礙。你找到了那偉大的無生（the great Unborn），那無底的深淵（Abyss），那無法被限定的一切萬有之基，涵蓋了萬古、現在以及所有未來。

但是，為什么說這只是走完了一半歸途？因為當你安住于無量的意識，自發地覺察所有正在生起的事物，不久之后就會出現一個極為重大的“自由與圓滿的災變”：連“見證者”本身都會徹底消失——到那時，你就不再是“在見證天空”，而是“成為天空”；你不再是“觸碰大地”，而是“成為大地”；你不再是“聽見雷聲”，而是“成為雷聲”。你與整個宇宙（Kosmos）成為一味（One Taste）——你一口就能喝下整個太平洋，把珠穆朗瑪峰托在你的掌心；超新星在你心中旋轉，太陽系取代了你的頭……

你就是這一味（One Taste），如同一面與任意所現之物合而為一的空明鏡子，一個無思無慮的廣大透明境界：無限、永恒、光耀，超越解脫。而你……就是……那個……

因此，最根本的笛卡爾式二元分裂——也就是主觀與客觀、‘在里面’與‘在外面’、‘空性的見證者’與‘被見證的萬物’——最終在‘不二的一味’中被解構并克服。只有當你真正、充分地觸及那個見證者時，才能超越它進入真正的“不二”，這意味著“走到一半的歸途”才最終抵達全然圓滿之歸家——就在這無時不在的奇妙當下……

那么，如何知道自己有沒有真正克服笛卡爾式二元對立？其實很簡單：如果你確實克服了二元對立，那么你就不會再覺得自己好像在臉的這一側凝視著外面的世界。只剩下世界本身，而你也就是那一切；你會真切地感到自己與所有當下剎那生起的事物合而為一，不再覺得自己是在‘這邊’看著‘那邊’。‘里面’和‘外面’已經以一種激蕩的、毫無疑問的確定性和深刻程度合二為一，好像五噸巨石迎面砸來——要說的話，那種感覺可不容易被忽視。

就在那一刻（其實這就是你無時無刻都具足的本來狀態），沒有任何與此特定有機體的排他性認同，沒有頭腦被束縛在頭部的錯覺，使你誤以為‘你’坐在頭中向外觀世界；也沒有將注意力局限于個體身心的束縛：取而代之的，是與你所見一切現象融為一體的意識——一片廣闊、開闊、透明、璀璨、無限自由又無限圓滿的領域，擁抱整個宇宙（Kosmos），使每一個主觀與每一個客觀在這“一味”的偉大擁抱中交融無間。你不再局限于“在眼睛后面”的位置，而是成為萬物；你能直接而切實地感到，你的根本身份就是那一刻又一刻生起的所有事物（就像先前你覺得自己是這個有局限、分離、生滅的血肉之軀）。內與外已成為一味。我告訴你，它就這樣發生！

（引自：《Boomeritis》，邊欄 E：“天才笛卡爾的后現代痛擊：后現代時代的整體史學”。更多內容詳見《The Simple Feeling of Being》，這是一部選自肯·威爾伯各出版著作中具有啟示性、神秘性和指導性段落的合集，基于他的親身體驗。）

原文：

“This is actually the profound discovery of… the pure divine Self, the formless Witness, causal nothingness, the vast Emptiness in which the entire world arises, stays a bit, and passes. And you are That. You are not the body, not the ego, not nature, not thoughts, not this, not that – you are a vast Emptiness, Freedom, Release, and Liberation.

With this discovery… you are halfway home. You have disidentified from any and all finite objects; you rest as infinite Consciousness. You are free, open, empty, clear, radiant, released, liberated, exalted, drenched in a blissful emptiness that exists prior to space, prior to time, prior to tears and terror, prior to pain and mortality and suffering and death. You have found the great Unborn, the vast Abyss, the unqualifiable Ground of all that is, and all that was, and all that ever shall be.

But why is that only halfway home? Because as you rest in the infinite ease of consciousness, spontaneously aware of all that is arising, there will soon enough come the great catastrophe of Freedom and Fullness: the Witness itself will disappear entirely, and instead of witnessing the sky, you are the sky; instead of touching the earth, you are the earth; instead of hearing the thunder, you are the thunder. You and the entire Kosmos because One Taste – you can drink the Pacific Ocean in a single gulp, hold Mt. Everest in the palm of your hand; supernovas swirl in your heart and the solar system replaces your head…

You are One Taste, the empty mirror that is one with any and all objects that arise in its embrace, a mindlessly vast translucent expanse: infinite, eternal, radiant beyond release. And you… are… That…

So the primary Cartesian dualism – which is simply the dualism between… in here and out there, subject and object, the empty Witness and all things witnessed – is finally undone and overcome in nondual One Taste. Once you actually and fully contact the Witness, then – and only then – can it be transcended into radical Nonduality, and halfway home becomes fully home, here in the ever-present wonder of what is…

And so how do you know that you have finally and really overcome the Cartesian dualism? Very simple: if you really overcome the Cartesian dualism, then you no longer feel that you are on this side of your face looking at the world out there. There is only the world, and you are all of that; you actually feel that you are one with everything that is arising moment to moment. You are not merely on this side of your face looking out there. “In here” and “out there” have become One Taste with a shuddering obviousness and certainty so profound it feels like a five-ton rock just dropped on your head. It is, shall we say, a feeling hard to miss.

At that point, which is actually your ever-present condition, there is no exclusive identity with this particular organism, no constriction of consciousness to the head, a constriction that makes it seem that “you” are in the head looking at the rest of the world out there; there is no binding of attention to the personal bodymind: instead, consciousness is one with all that is arising – a vast, open, transparent, radiant, infinitely Free and infinitely Full expanse that embraces the entire Kosmos, so that every single subject and every single object are erotically united in the Great Embrace of One Taste. You disappear from merely being behind your eyes, and you become the All, you directly and actually feel that your basic identity is everything that is arising moment to moment (just as previously you felt that your identity was with this finite, partial, separate, mortal coil of flesh you call a body). Inside and outside have become One Taste. I tell you, it can happen just like that!

(Source: Boomeritis, Sidebar E: “The Genius Descartes Gets a Postmodern Drubbing: Integral Historiography in a Postmodern Age”. More to be found in The Simple Feeling of Being, a collection of Ken Wilber’s inspirational, mystical and instructional passages drawn from his publications, based on his experiences.)

[在下一條消息中繼續]

段落 4

簡體中文翻譯：

不二層次（The Nondual Level）

“在前一個層次里，你是如此沉浸于無顯（unmanifest）的層面，以至于你也許根本不會注意到顯現界的存在。你正在發現空寂（Emptiness），因此你對形相（Form）不理睬。然而在終極或不二層次，你會把二者整合起來。你會看到空寂顯現（或自我展現）為形相，也看到形相之本質即是空寂。從更具體的角度看，你所稱的一切，都只是當下正在生起的諸顯現，而這一切顯現都在剎那剎那地如戲般從空寂中流現。如果根源的虛空（causal nothingness）就像一輪散發月光的夜晚，那么這個層次就如同一個明媚的秋日。

在外面看似堅硬或固體的“那邊”之物，其實只是你本然的“存在”或“真如”（Being/Isness）之透明、透亮的展現。它們并不是對神（God）的阻礙，而只是神的體現。因此它們是“空”的，意味著它們并不構成任何阻隔或障礙。它們是神性的自由表達。就如大手印（Mahamudra）傳統所言：“一切唯心（All is Mind），心是空（Mind is Empty），空是自然妙用（Empty is freely-manifesting），自然妙用自自行解脫（Freely manifesting is self-liberating）。”

你在根源的空寂之層次找到的自由——即圓滿與空性的雙重自由——在這里會被發現同樣擴展到所有事物，甚至包括這個“墮落”的罪惡或輪回（samsara）之世界。因此，一切事物都得自行解脫。這是一種非同尋常的自由、或無拘無束、或完全的釋放——這清澈明亮的秋日——這就是你在此階段真正經歷到的。不過，“經歷”這個詞其實并不準確。這種覺悟實際上是對靈性（Spirit）之“無經歷本性（the nonexperiential nature）”的認知。經歷有生有滅，都在時間中開始，也在時間中終結；即便是細微的經歷，也會生起、又會消失。它們都奇妙、壯麗、殊勝，卻仍是會來來去去。

而這種不二的“狀態”本身并不是另一種經歷。它只是讓各種經歷生起又落下的開敞或顯露（the opening or clearing），就像明朗的秋日天空，讓云朵來來去去——但它本身并不是另一片云、另一個經歷、另一個客體、或另一次顯現。此處的認知其實在于，去努力“體驗”解脫是完全沒有結果的，想要“經歷”解脫根本是徒勞——一切經歷都會完全失去它們的味道，只不過是浮云而已。

并不是“你”體驗了“解脫”；而是說，你就是那個開敞、那個空性，在其中所有經歷都會生起又消失，就像鏡子里的映像；而你是那面“鏡子”，是明鏡心（mirror mind），而不是任何所覺察到的映像。然而，你并不是與這些映像分開、從一邊看著它們；你就是此刻生起的所有事物。你可以一口吞下整個宇宙，因為它對你來說如此渺小；你可以不費吹灰之力地品嘗天空。

這就是為什么禪宗會說：“你無法進入大三昧（the Great Samadhi）”(Soh:這是指所謂的“大定無出入”)，因為它其實就是始終不動、始終不離的“開敞”或“顯露”，在其中所有的經歷——以及所有的顯現——都在一刻又一刻地生起。似乎你“進入”了此種狀態，但一旦你在其中，你會發現它從來沒有不在，從來也沒有一刻不被充分了悟——這就是“無門之門（the gateless gate）”。因此，你會深切地理解，你不曾進入過這個狀態；過去的或未來的諸佛也未曾“進入”這個狀態。

在大圓滿（Dzogchen）中，這便是對“心性（nature of mind）”的認知。三界中一切事物，都在它們生起的當下便已自行解脫。如水塘中的日光，閃耀不已。一切都是空的，一切都是光，一切都是圓滿，一切都已圓滿。而世界便以它尋常的樣貌運轉，沒有任何人注意到這一切。

腳注/附注（如有）：
無

原文：

The Nondual Level

"In the previous level, you are so absorbed in the unmanifest dimensions that you might not even notice the manifest world. You are discovering Emptiness, and so you ignore Form. But at the ultimate or nondual level, you integrate the two. You see that Emptiness appears or manifests itself as Form, and that Form has as its essence Emptiness. In more concrete terms, what you all is all things that arise. All manifestation arises, moment by moment, as a play of Emptiness. If the causal was like a radiant moonlit night, this is like a radiant autumn day.

What appear as hard or solid objects “out there” are really transparent and translucent manifestations of your own Being or Isness. They are not obstacles to God, only expressions of God. They are therefore empty in the sense of not being an obstruction or impediment. They are a free expression of the Divine. As the Mahamudra tradition succinctly puts it, “ All is Mind. Mind is Empty. Empty is freely-manifesting. Freely manifesting is self-liberating.

The freedom that you found at the causal level- the freedom of Fullness and Emptiness- that freedom is found to extend to all things, even to this “fallen” world of sin or samsara. Therefore, all things become self-liberated. And this is extraordinary freedom, or absence of restriction, or total release- this clear bright autumn day- this is what you actually experience at this point. But then “experience” is the wrong word all together. This realization is actually of the nonexperiential nature of Spirit. Experiences come and go. They all have a beginning in time, and an end in time. Even subtle experiences come and go. They are all wonderful, glorious, extraordinary. And they come and they go.

But this nondual “state” is not itself another experience. It is simply the opening or clearing in which all experiences arise and fall. It is the bright autumn sky through which the clouds come and go- it is not itself another cloud, another experience, another object, another manifestation. This realization is actually of the utter fruitlessness of experiences, the utter futility of trying to experience release or liberation. All experiences lose their taste entirely- these passing clouds.

You are not the one who experiences liberation; you are the clearing, the opening, the emptiness, in which any experience comes and goes, like reflections on the mirror. And you are the mirror, the mirror mind, and not any experienced reflection. But you are not apart from the reflections, standing back and watching. You are everything that is arising moment to moment. You can swallow the whole cosmos in one gulp, it is so small, and you can taste the sky without moving an inch.

That is why in Zen, it is said that you cannot enter the Great Samadhi: it is actually the opening or clearing that is ever present, and in which all experience- and all manifestation- arises moment to moment. It seems like you “enter” this state, except that once there, you realize that there never was a time this state was not fully present and fully recognized- “ the gateless gate.” And so you deeply understand that you never entered this state; nor did the Buddhas, past or future, ever enter this state.

In Dzogchen, this is the recognition of mind’s true nature. All things, in all worlds, are self-liberated as they arise. All things are like sunlight on the water of a pond. It all shimmers. It is all empty. It is all light. It is all full, and it is all fulfilled. And the world goes on it ordinary way, and nobody notices at all.

Wilber, K. (1999). Stages of Spirituality. Collected Works, vol.4, pg.361-362.

[在下一條消息中繼續]

以下譯文將繼續從“From ‘A Brief History of Everything (Second Edition)’, Ken Wilber: The Nondual”段落開始，并采用您提出的“明鏡心（mirror mind）”表述。同時我們會繼續嚴格遵循先提供譯文、再提供原文的雙語對照格式。若因篇幅過長導致無法在單條消息中全部容納，我們將注明“[在下一條消息中繼續]”，并于后續消息從中斷處繼續翻譯。

段落 1

簡體中文翻譯：

選自《萬物簡史（第二版）》（A Brief History of Everything, Second Edition），肯·威爾伯（Ken Wilber）：

不二（The Nondual）

問： “那么，這個‘根源無顯’（causal unmanifest）就是真正的終點嗎？這是否意味著時間的終結、進化的終結、歷史的終結？也就是那個最終的歐米伽點（Omega point）？”

肯·威爾伯（KW）： “嗯，很多傳統確實把這種止息狀態視作最終狀態，即所有發展與進化的終極終點。而這個終點也被視為圓滿開悟、終極解脫、純粹涅槃（nirvana）。

但對不二（Nondual）傳統而言，這并非‘終極故事（final story）’。因為在某個時刻，當你深入探究那個見證者（the Witness），并安住于見證者中時，那個‘在這里的見證者’感——本來仿佛就像一個‘我在里面’的感受——也會完全消失，你會發現見證者原來就是所見萬物本身。根源的虛空讓位于不二（the Nondual），無形（formless）的神秘體驗讓位于不二的神秘體驗。“色即是空，空即是色。”

從技術上講，你已經與見證者本身也‘脫離認同’，接著又把它融入所有顯現之中——換句話說，這就是從第九道次的第二、第三階段一路走向第十道次（fulcrum-10），而后者其實并不是一個獨立的道次或層面，而是超越或涵攝了所有層次、所有狀態、所有境況的真實面貌或“本來如是（Suchness）”。

這就是‘空（Emptiness）’的第二層、也是最深一層的涵義——它不僅僅是一個可辨別的狀態，而是所有狀態的真實性或“本來如是（Suchness）”。它并不是在其他狀態之上的、與其他狀態并立的某個特殊狀態，而是任何狀態（不論高低、神圣或世俗、平凡或非凡）所具有的本來實情。回想我們在圖 9-1 中看到的：靈性（Spirit）既是最高層（“根源的空寂”），也是無處不在、遍及一切層的地基（“不二”）。

問： “空性具有兩層含義嗎？”

肯·威爾伯： “是的，這會讓人十分困惑。一方面，正如我們所見，它指的是一個獨立可辨的覺知狀態——也就是無顯定或止息（nirvikalpa Samadhi, ayn, jnana Samadhi, nirodh，以及傳統意義上的涅槃）。這是根源的虛空，一個可辨的狀態。

另一方面，空性并不僅僅是一種在其他狀態之上的特殊‘狀態’，而是所有狀態的真實、或本來如是、或根本所依。并不是與其他狀態并立的某種‘額外狀態’，而是任何狀態的真實面、或本來條件，高或低、神圣或不圣、平凡或非凡，概莫能外。還記得我們在圖 9-1 中同時將“靈性”視為最高層（‘根源的空寂’）以及一切層面中永遠當下的‘不二’嗎？”

問： “我們已經討論過可辨別的‘根源狀態’；現在來談談不二吧。”

肯·威爾伯： “好啊。這種‘不二本來如是’之‘體驗’，類似于我們先前討論的‘自然合一體驗（nature unity experience）’，只是現在這種合一感并不只針對外在的色身（gross Form），還包括內在的細微色身（subtle Form）。用佛教術語來說，這不只是化身界（Nirmanakaya）——也就是‘對大自然的神秘體驗（nature mysticism）’；也不只是報身界（Sambhogakaya）——也就是‘對本尊的神秘體驗（deity mysticism）’；更不只是法身界（Dharmakaya）——也就是‘無形禪定（formless mysticism）’；而是自性身（Svabhavikakaya）——把這三者融為一體。它超越了自然禪、本尊禪和無形禪，卻也將它們全部擁抱于其中。它擁抱整個意識之光譜——超越一切，又包含一切。

問： “這個說法有點專業化。有沒有一種更直觀的方式來解釋不二神秘體驗？”

肯·威爾伯： “在所有傳統中，‘不二’都有這樣一個特征：對‘作為任何能見者或見證者的自我’之感受完全消失。你不會再‘看著天空’，而是‘成為天空’，你甚至可以‘品味天空’。它不在外頭。用禪宗的表達，你可以一口喝下太平洋，你可以‘吞沒’整個宇宙，因為此刻的意識不再分裂為‘在里頭’的主體和‘在外頭’的客體。這就是純粹的‘看’。覺知與它的呈現不二無別。

萬事萬物仍舊瞬息生起——整個宇宙持續在每一刻生起——但沒有一個‘人在一旁觀望’，只有自發而明亮的展示，一種極度圓滿的展現。純粹的空性（the pure Emptiness）之見證者，原來就是被見證的一切形相，每一個形相都不與它分割。“不二”正是這個核心含義之一。

問： “你能再具體一點嗎？”

肯·威爾伯： “嗯，你可以先‘進入見證狀態（the Witness）’，也就是說，你只需安住于純粹的覺知當中——你不是可見的任何對象：不是大自然、不是身體、不是念頭，而只是純粹的見證覺知。你會對這種見證覺知有一種‘感受’，感到一種自由、松弛、廣大之感。

當你安住于這種狀態，‘感受’到見證者猶如一個巨大寬廣的空間時，如果你轉而看向一座山，也許你就會注意到：‘見證者的感覺’和‘這座山的感覺’是同一個感覺。換言之，真實世界并不會被你分配成兩份——一個在外頭，一個在里頭。那種‘兩次顯現（twiceness）’正是‘二元’的意義。但真實世界只給你一次、當下的一種感覺，它是一個單數，其復數形態從來無人得見。你可以‘嘗到’那座山，它和你的“自性”是同一種味道，你不會認為外頭有一個山，這里頭有一個自我映射它——二者之間并無隔閡。在真實的直接經驗中，在你切分它之前，不曾存在任何二元。真實經驗本身、現實本身就是‘不二的’。你依然是你，山依然是山，但你與山只是同一體驗的兩面，而這是當下唯一的現實。

當你向當下經驗中放松時，‘分離自我’便會松解；你不再從生活中退縮；不是你在‘經歷’，而是你‘成為所有經歷’；你不在‘里頭’看著‘外頭’——因為在里頭與在外頭已成一味，因此你再也不會被困在所謂‘此中’。

這樣一來，你就不會局限于這個身心之中。突然之間，這個身心已不復存在。突然之間，風不再吹向你，而是吹進你、穿透你；你不是在看山，你就是那座山——這座山比你的皮膚還要更親近；你就是那一切，不再有一個‘你’。一切都在每一刻自然地顯現，而你已無處可尋。‘重量’感徹底消失，因為你不再‘置身于’宇宙之中，而是‘宇宙置身于你’之中，而你是最純粹的空性。整個宇宙就是一片透明的神圣閃耀；但這個神圣并不在別處，而正是一切當下所顯的總和——自證自明，獨具一味；唯此一味，沒有別的。

問： “也就是說主客不二嗎？”

肯·威爾伯： “你知道禪宗的公案：‘一只手鼓掌的聲音是什么？’平時我們需要雙手才能拍掌，這就是典型的經驗結構：我們會感到自己是‘在里面’的主體，外界是‘在外面’的客體，兩者相互碰撞發出動靜，也就是種種經歷（experience）。外在之物撞上內部之我，就像兩只手掌擊打在一起，產生一次經歷，而平凡自我就成了‘挨打’的那個自我——總是被外界‘打’得傷痕累累。普通自我由無數挫折、創傷、傷疤組成，也就是這些主體-客體碰撞的結果。佛法稱之為“苦（dukkha）”。就像克里希那穆提（Krishnamurti）說的，在主、客之間的縫隙里，就存在了人類的所有苦難。

可是一旦進入不二狀態，突然之間，你就發現其實只有“一只手”。驟然之間，主與客不復存在，整個外在也不再與你相撞，不會再給你帶來傷痛或苦難。突然之間，你不再‘經歷’什么，你就是所生起的一切，因此你當下就被釋放進了無邊的時空：在那一刻，你與你所見的整個宇宙是一只手、一種經驗、一場絢爛的呈現、一種大圓滿的顯現。外面已無他物可以擊打你、折磨你、奪走你——你的靈魂擴展到宇宙的邊緣，以無限的歡欣擁抱一切。你是徹底的圓滿，徹底的豐盈，邊界都在這無限之中崩解，時間、方位俱已消融，沉浸在無限的關懷里。你以‘整體’的方式被釋放，也就是‘成為’一切——萬物自明地相互印證，你就是那不二的一味；這滋味無限。

所以，一只手鼓掌的聲音是什么？當外面再無他物可以擊打你、折磨你、牽引你、拉扯你——那一只手鼓掌發出的聲音是什么？當下這一味又是什么？當沒什么能阻礙你時，這一只手發出的聲音便是‘大爆炸’（Big Bang）的轟鳴，是超新星在太空中的爆炸聲，是知更鳥的啼鳴，是晶瑩澄澈的晴天里瀑布的轟響，是整個顯現宇宙的聲音——而你就是那個聲音。

這也是為什么你的本來面目（Original Face）不在‘內’。它是這光明清澈、無處不在的呈現之“純粹空性”或“透明性”。如果宇宙此刻在生起，那你就是它；如果什么都不生起，你也是它。無論如何，你就是它。無論如何，你都不在‘里面’。那扇透明的窗子已被擊碎，你的身心落空，你永遠不再被囚禁在‘頭腦后方’去看著宇宙——你就是宇宙。你即是一切。正因為如此，你能一口吞下宇宙，跨越世紀而一動不動。那一只手鼓掌所發出的聲音，是恒星誕生和爆炸的聲音，是知更鳥的啼鳴、清澈日子的瀑布之聲、整個顯現世界之聲——而你就是這個聲音。

也因此，你的本來面目（Original Face）并不在這里面。它是這閃亮無礙的透明之“空”，是這一切當下顯現的“自見”。如果宇宙正在生起，你就是那；如果宇宙不生起，你也是那。無論如何，你都是那。因為你不在“這里面”。那面窗早已破碎，主客之間毫無間隙，不再有二元的痕跡——世界從來只給你“一次”，就是這純粹的當下——而你就是這當下。你就是這一味。

這個狀態并不是通過后天營造就能獲得；不二本來便是所有經驗的本質，在你對它做任何事情之前就已然如此。這個無造作狀態本自先天就有——先于任何抓取、回避乃至任何努力。在你對其施加任何塑造或改造之前，真實世界就已然不二。

因此，你不必做任何特別的事去讓覺知或經驗變得“不二”，它起初就不二，乃是一切狀態的自性——超越一切用力和想象。若在此狀態下有“努力”生起，那也無妨；若沒有努力生起，也同樣無妨；無論如何都只有當下的一味，沒有所謂努力或不努力的分別。

所以，這完全不是一個“難以進入的狀態”，恰恰相反，它是不可能被回避的，因為它一直都在。自無量億萬年起，從未有一刻你不在覺知這一味；從未有一秒鐘它沒有在你本來面目前以極度冰涼透徹的空氣襲來。

當然，我們常常對自己說謊，不愿承認這一點，我們對自己的本來面目（the universe of One Taste、你自己的Original Face）經常不愿面對，不愿說出真相。不二傳統的目標不是讓我們去‘創造’這種狀態（因為這是不可能的），而是要指認它，讓我們沒法再忽視它、對自己繼續撒謊。

（來源：《A Brief History of Everything》。更多內容可見《The Simple Feeling of Being》，一部肯·威爾伯精選自其出版著作、基于其親身體驗的啟示性、神秘性及指導性文段合集。）

原文：

From “A Brief History of Everything (Second Edition)”, Ken Wilber:

The Nondual

Q: So this casual unmanifest – is that the absolute end point? Is this the end of time, the end of evolution, the end of history? The final Omega point?

KW: Well, many traditions take this state of cessation to be the ultimate state, the final end point of all development and evolution, yes. And this end state is equated with full Enlightenment, ultimate release, pure nirvana.

But this is not the “final story,” according to the Nondual traditions. Because at some point, as you inquire into the Witness, and rest in the Witness, the sense of being a Witness “in here” completely vanishes itself, and the Witness turns out to be everything that is witnessed. The causal gives way to the Nondual, and formless mysticism gives way to nondual mysticism. “Form is Emptiness and Emptiness is Form.”

Technically, you have dis-identified with even the Witness, and then integrated it with all manifestation – in other words, the second and third phases of fulcrum-9, which leads to fulcrum-10, which is not really a separate fulcrum or level, but the reality or Suchness of all levels, all states, all conditions.

And this is the second and most profound meaning of Emptiness - it is not a discrete state, but the reality of all states, the Suchness of all states. You have moved from the causal to the Nondual.

Q: Emptiness has two meanings?

KW: Yes, which can be very confusing. On one hand, as we just saw, it is a discrete, identifiable state of awareness – namely, unmanifest absorption or cessation (nirvikalpa Samadhi, ayn, jnana Samadhi, nirodh, classical nirvana). This is the causal state, a discrete state.

The second meaning is that Emptiness is not merely a particular state among other states, but rather the reality or suchness or condition of all states. Not a particular state apart from other states, but the reality or condition of all states, high or low, sacred or profane, ordinary or extraordinary. Recall that on figure 9-1 we had Spirit as both the highest level (“causal”) and the ever-present Ground of all levels (“nondual”).

Q: We already discussed the discrete state; now the Nondual.

KW: Yes, the “experience” of this nondual Suchness is similar to the nature unity experience we earlier discussed, except now this unity is experienced not just with gross Form out there, but also with all of the subtle Form in here. In Buddhist terms, this is not just the Nirmanakaya – gross or nature mysticism and not just the Sambhogakaya – subtle or deity mysticism; and not just the Dharmakaya – causal or formless mysticism. It is the Svabhavikakaya – the integration of all three of them. It is beyond nature mysticism, beyond deity mysticism, and beyond formless mysticism – it is the reality or the Suchness of each, and thus integrates each in its embrace. It embraces the entire spectrum of consciousness – transcends all, includes all.

Q: Again, rather technical. Perhaps there’s a more direct way to talk about Nondual mysticism?

Kw: Across the board, the sense of being any sort of Seer or Witness or Self vanishes altogether. You don’t look at the sky, you are the sky. You can taste the sky. It’s not out there. As Zen would say, you can drink the Pacific Ocean in a single gulp, you can swallow the Kosmos whole – precisely because awareness is no longer split into a seeing subject in here and a seen object out there. There is just pure seeing. Consciousness and its display are not-two.

Everything continues to arise moment to moment – the entire Kosmos continues to arise moment to moment – but there is nobody watching the display, there is just the display, a spontaneous and luminous gesture of great perfection. The pure Emptiness of the Witness turns out to be one with every Form that is witnessed, and that is one of the basic meanings of “nonduality.”

Q: Again, could you be even more specific?

Kw: Well, you might begin by getting into the state of Witness – that is, you simply rest in pure observing awareness – you are not any object that can be seen – not nature, not body, not thoughts – just rest in that pure witnessing awareness. And you can get a certain “sensation” of that witnessing awareness – a sensation of freedom, of release, of great expanse.

While you are resting in that state, and “sensing” this Witness as a great expanse, if you then look at, say, a mountain, you might begin to notice that the sensation of the Witness and the sensation of the mountain are the same sensation. When you “feel” your pure Self and you “feel” the mountain, they are absolutely the same feeling.

In other words, the real world is not given to you twice – one out there, one in here. That "twiceness" is exactly the meaning of "duality." Rather, the real world is given to you once, immediately – it is one feeling, it has one taste, it is utterly full in that one taste, it is not severed into seer and seen, subject and object, fragment and fragment. It is a singular, of which the plural is unknown. You can taste the mountain; it is the same taste as your Self; it is not out there being reflected in here – that duality is not present in the immediateness of real experience. Real experience, before you slice it up, does not contain that duality – real experience, reality itself, is "non-dual." You are still you, and the mountain is still the mountain, but you and the mountain are two sides of one and the same experience, which is the one and only reality at that point. If you relax into present experience in that fashion, the separate-self sense will uncoil; you will stop standing back from life; you will not have experience, you will suddenly become all experience; you will not be “in here” looking “out there” – in here and out there are one, so you are no longer trapped “in here.”

And so suddenly, you are not in the bodymind. Suddenly, the bodymind has dropped. Suddenly, the wind doesn't blow on you, it blows through you, within you. You are not looking at the mountain, you are the mountain–the mountain is closer to you than your own skin. You are that, and there is no you – just this entire luminous display spontaneously arising moment to moment. The separate self is nowhere to be found. The entire sensation of “weight” drops altogether, because you are not in the Kosmos, the Kosmos is in you, and you are purest Emptiness. The entire universe is a transparent shimmering of the Divine, of primordial Purity. But the Divine is not someplace else, it is just all of this shimmering. It is self-seen. It has One Taste. It is nowhere else.

Q: Subject and object are nondual?

KW: You know the Zen koan, "What is the sound of one hand clapping?" Usually, of course, we need two hands to clap – and that is the structure of typical experience. We have a sense of ourselves as a subject in here, and the world as an object out there. We have these "two hands" of experience, the subject and the object. And typical experience is a smashing of these two hands together to make a commotion, a sound. The object out there smashes into me as a subject, and I have an experience – the two hands clap together and experience emerges. And so the typical structure of experience is like a punch in the face. The ordinary self is the battered self – it is utterly battered by the universe "out there." The ordinary self is a series of bruises, of scars, the results of these two hands of experience smashing together. This bruising is called "dukkha," suffering. As Krishnamurti used to say, in that gap between the subject and the object lies the entire misery of humankind. But with the nondual state, suddenly there are not two hands. Suddenly, the subject and the object are one hand. Suddenly, there is nothing outside of you that can hit you, hurt you, push you, pull you – what is the sound of that one hand clapping? Suddenly, you do not have an experience, you are every experience that arises, and so you are instantly released into all space: you and the entire Kosmos are one hand, one experience, one display, one gesture of great perfection. There is nothing outside of you that you can want, or desire, or seek, or grasp – your soul expands to the corners of the universe and embraces all with infinite delight. You are utterly Full, utterly Saturated, so full and saturated that the boundaries to the Kosmos completely explode and leave you without date or duration, time or location, awash in an ocean of infinite care. You are released into the All, as the All – you are the self-seen radiant Kosmos, you are the universe of One Taste, and the taste is utterly infinite. So what is the sound of that one hand clapping? What is the taste of that One Taste? When there is nothing outside of you that can hit you, hurt you, push you, pull you – what is the sound of that one hand clapping? See the sunlight on the mountains? Feel the cool breeze? What is not utterly obvious? Who is not already enlightened? As a Zen Master put it, "When I heard the sound of the bell ringing, there was no I, and no bell, just the ringing." There is no twiceness, no twoness, in immediate experience! No inside and no outside, no subject and no object–just immediate awareness itself, the sound of one hand clapping. So you are not in here, on this side of a transparent window, looking at the Kosmos out there. The transparent window has shattered, your bodymind drops, you are free of that confinement forever, you are no longer 'behind your face' looking at the Kosmos – you simply are the Kosmos. You are all that. Which is precisely why you can swallow the Kosmos and span the centuries, and nothing moves at all. The sound of this one hand clapping is the sound the Big Bang made. It is the sound of supernovas exploding in space. It is the sound of the robin singing. It is the sound of the waterfall on a crystal-clear day. It is the sound of the entire manifest universe – and you are that sound. Which is why your Original Face is not in here. It is the sheerest Emptiness or transparency of this shimmering display. If the Kosmos is arising, you are that. If nothing arises, you are that. In either case, you are that. In either case, you are not in here. The window has shattered. The gap between subject and object is gone. There is no twiceness, no twoness, to be found anywhere – the world is never given to you twice, but always only once – and you are that. You are that One Taste. This state is not something you can bring about. This nondual state, this state of One Taste, is the very nature of every experience before you slice it up. This One Taste is not some experience you bring about through effort; rather it is the actual condition of all experience before you do anything to it. This uncontrived state is prior to effort, prior to grasping, prior to avoiding. It is the real world before you do anything to it, including the effort to 'see it nondually.' So you don't have to do something special to awareness or to experience in order to make it nondual. It starts out nondual, its very nature is nondual – prior to any grasping, any effort, any contrivance. If effort arises, fine; if effort doesn't arise, fine; in either case there is only the immediacy of One Taste, prior to effort and non-effort alike. So this is definitely not a state that is hard to get into, but rather one that is impossible to avoid. It has always been so. There has never been a moment when you did not experience One Taste – it is the only reality in all of reality. In a million billion years, there has never been a single second that you weren't aware of this Taste; there has never been a single second where it wasn't directly in your Original Face like a blast of arctic air. Of course, we have often lied to ourselves about this, we have often been untruthful about this, the universe of One Taste, the primordial sound of one hand clapping, our own Original Face. And the nondual traditions aim, not to bring about this state, because that is impossible, but simply to point it out to you so that you can no longer ignore it, no longer lie to yourself about who you really are. (Source: A Brief History of Everything. More to be found in The Simple Feeling of Being, a collection of Ken Wilber’s inspirational, mystical and instructional passages drawn from his publications, based on his experiences.)

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段落 1

簡體中文翻譯：

在這段節錄自《靈性之眼（The Eye of Spirit）》的文字中，肯·威爾伯帶來他最具力量（并且最優美）的一篇心靈寫作。這是這篇文字首次在網絡上完整呈現，我們歡迎你隨意分享這篇章的內容。

“以下所呈現的是各種‘點悟（pointing out）’的指導（instructions），即對心之本質或內在靈性（Intrinsic Spirit）的直接指引。傳統上，這包含大量有意的重復。如果你以普通閱讀的方式讀下去，你也許會覺得那些重復之處乏味甚至厭煩。如果你希望這一部分內容對你起作用，最好慢慢讀，緩慢從容，讓這些文字以及它們的重復在你心中沉淀。你還可以將其中的段落作為修行材料，每次禪修只取一兩段，甚至只取一兩句話來觀修。”——肯·威爾伯

原文：

In this excerpt from The Eye of Spirit, Ken Wilber offers one of the most powerful (and beautiful) pieces of spiritual writing he has ever produced. This is the very first time these words have been reproduced on the web, and we invite you to share this chapter however you like.

“What follows are various ‘pointing out’ instructions, direct pointers to mind’s essential nature or intrinsic Spirit. Traditionally this involves a great deal of intentional repetition. If you read this material in the normal manner, you might find the repetitions tedious and perhaps irritating. If you would like the rest of this particular section to work for you, please read it in a slow and leisurely manner, letting the words and the repetitions sink in. You can also use these sections as material for meditation, using no more than one or two paragraphs—or even one or two sentences—for each session.” –Ken Wilber

段落 2

簡體中文翻譯：

“我們應當把靈性（Spirit）安放何處？我們到底能將什么視為神圣？我們究竟在哪里找到‘存在之基’？究竟什么才是終極的神圣（the Sacred）？”

大探尋（The Great Search）

“不二傳統給出的洞見毫不妥協：只有靈性（Spirit），只有上帝，只有空寂（Emptiness）處處顯現。所有美善和所有丑惡，最正直與最墮落，善人和卑鄙者——從本質上看，無一不是靈性（Spirit）的徹底完美顯現。世間萬物無不是神，無不是女神（the Goddess），無不是靈性，任何一粒沙塵也無所謂多一點或少一點的神性。

這一見解會顛覆那深藏于分離自我（the separate-self sense）心中的‘大探尋’。分離自我，本質上就是一種尋覓的張力。當你此刻感受自己，你大抵會察覺到內在有一絲細微的緊張或收縮——一種抓取、渴望、期待、想要、排斥、抗拒的感覺，是一個帶著努力的‘尋找’感。

其最極端的形態，是對靈性的‘大探尋’。我們想從‘無明’或‘罪’或‘二元對立’的現狀抵達某個‘開悟或更靈性的境地’，我們想從“沒有靈性之處”到“有靈性之處”。

但事實上，沒有靈性不在之處。宇宙中的每一個點，都是靈性本身，都是上帝或女神本身。任何形式的尋覓、移動、抵達，在這種真理面前都形同枉然。‘大探尋’只會強化那個假設：好像有個地方沒有靈性，而我需要從空缺之處走向圓滿之所。但靈性從未缺席，也不曾更少。當下唯一的事實就是靈性。

追尋靈性，恰恰是阻擋你當下認出靈性的最后一道障礙。而原因很簡單：大探尋基于這樣一個假設：‘此刻我沒有上帝’。大探尋越強烈，就越否定上帝當下的顯現，也就越阻擋你去了悟靈性無處不在、全然敞現的事實。大探尋假裝自己在熱愛上帝，實際上卻在將上帝推遠——它總是指望“明天”才找到上帝，把當下與上帝擦肩而過。大探尋關注未來如此熱切，以至于從未看過當下上帝正對著你微笑。

大探尋就是那潛藏在分離自我中心的缺愛與收縮——它在“承諾”你終有一天會找到救贖，卻讓你依舊保留一個‘自己’。大探尋越強，越能讓你保持對上帝的否定，也越能讓你持續感受那份‘努力尋找的我’。大探尋——真正地成為了當下之神的敵人。

那么我們是不是該簡單地停止這個大探尋？絕對是，如果做得到。然而試圖停止大探尋，本身又是大探尋的延伸。因為那第一個“停止”的動作恰恰默認了“分離我”依然在努力去停下那個搜索。這其實就是同一個自我收縮在運作——自我收縮與大探尋本是同一個東西。

既然不能指望通過大探尋的過程在將來獲得靈性，那就只剩下一種可能：靈性此刻就已全然、徹底地呈現——并且你也此刻就已全然、徹底地認出了它。如果你說“靈性當下存在，可是我還沒有覺知到”，這不又在召喚大探尋嗎？這又要求我在某個未來時刻去得到對靈性的覺知，而這樣的期望必然會錯過此刻，錯過現在。如果繼續搜索，就繼續錯過，不斷錯過。不行，這種覺知本身也只能當下圓滿，不可能等待‘未來’。

因此，一定有關于我們當下覺知的某些奧秘，使我們此刻就能認出完整真理。不論你正處于何種狀態，你都已圓滿具足了明心見性的全部條件。你當下正好面對答案——100%的靈性就在你的感知當中。不是20%，不是50%，也不是99%，而是真真正正100%全然齊備。訣竅（如果可以這么說）就在于認出當下即是，而不是去營造一個“明天才出現的靈性”。

這份對‘已然全然存在’的靈性的認出，就是不二傳統（the great Nondual traditions）的修持核心。

原文：

In this excerpt from The Eye of Spirit, Ken Wilber offers one of the most powerful (and beautiful) pieces of spiritual writing he has ever produced. This is the very first time these words have been reproduced on the web, and we invite you to share this chapter however you like.

“What follows are various ‘pointing out’ instructions, direct pointers to mind’s essential nature or intrinsic Spirit. Traditionally this involves a great deal of intentional repetition. If you read this material in the normal manner, you might find the repetitions tedious and perhaps irritating. If you would like the rest of this particular section to work for you, please read it in a slow and leisurely manner, letting the words and the repetitions sink in. You can also use these sections as material for meditation, using no more than one or two paragraphs—or even one or two sentences—for each session.” –Ken Wilber

Where are we to locate Spirit? What are we actually allowed to acknowledge as Sacred? Where exactly is the Ground of Being? Where is this ultimate Divine?

The Great Search

The Realization of the Nondual traditions is uncompromising: there is only Spirit, there is only God, there is only Emptiness in all its radiant wonder. All the good and all the evil, the very best and the very worst, the upright and the degenerate-each and all are radically perfect manifestations of Spirit precisely as they are. There is nothing but God, nothing but the Goddess, nothing but Spirit in all directions, and not a grain of sand, not a speck of dust, is more or less Spirit than any other.

This realization undoes the Great Search that is the heart of the separate-self sense. The separate-self is, at bottom, simply a sensation of seeking. When you feel yourself right now, you will basically feel a tiny interior tension or contraction—a sensation of grasping, desiring, wishing, wanting, avoiding, resisting-it is a sensation of effort, a sensation of seeking.

In its highest form, this sensation of seeking takes on the form of the Great Search for Spirit. We wish to get from our unenlightened state (of sin or delusion or duality) to an enlightened or more spiritual state. We wish to get from where Spirit is not, to where Spirit is.

But there is no place where Spirit is not. Every single location in the entire Kosmos is equally and fully Spirit. Seeking of any sort, movement of any sort, attainment of any sort: all profoundly useless. The Great Search simply reinforces the mistaken assumption that there is some’ place that Spirit is not, and that I need to get from a space that is lacking to a space that is full. But there is no space lacking, and there is no space more full. There is only Spirit.

The Great Search for Spirit is simply that impulse, the final impulse, which prevents the present realization of Spirit, and it does so for a simple reason: the Great Search presumes the loss of God. The Great Search reinforces the mistaken belief that God is not present, and thus totally obscures the ‘reality of God’s ever-present Presence. The Great Search, which pretends to love God, is in fact the very mechanism of pushing God away; the mechanism of promising to find tomorrow that which exists only in the timeless now; the mechanism of watching the future so fervently that the present always passes it by—very quickly and God’s smiling face with it.

The Great Search is the loveless contraction hidden in the heart of the separate-self sense, a contraction that drives the intense yearning for a tomorrow in which salvation will finally arrive, but during which time, thank God, I can continue to be myself. The greater the Great Search, the more I can deny God. The greater the Great Search, the more I can feel my own sensation of seeking, which defines the contours of my self. The Great Search is the great enemy of what is.

Should we then simply cease the Great Search? Definitely, if we could. But the effort to stop the Great Search is itself more of the Great Search. The very first step presumes and reinforces the seeking sensation. There is actually nothing the self-contraction can do to stop the Great Search, because the self-contraction and the Great Search are two names for the same thing.

If Spirit cannot be found as a future product of the Great Search, then there is only one alternative: Spirit must be fully, totally, completely present right now—AND you must be fully, totally, completely aware of it right now. It will not do to say that Spirit is present but I don’t realize it. That would require the Great Search; that would demand that I seek a tomorrow in which I could realize that Spirit is fully present, but such seeking misses the present in the very first step. To keep seeking would be to keep missing. No, the realization itself, the awareness itself: this, too, must somehow be fully and completely present right now. If it is not, then all we have left is the Great Search, doomed to presume that which it wishes to overcome.

There must be something about our present awareness that contains the entire truth. Somehow, no matter what your state, you are immersed fully in everything you need for perfect enlightenment. You are somehow looking right at the answer. One hundred percent of Spirit is in your perception right now. Not 20 percent, not 50 percent, not 99 percent, but literally 100 percent of Spirit is in your awareness right now—and the trick, as it were, is to recognize this ever-present state of affairs, and not to engineer a future state in which Spirit will announce itself.

And this simple recognition of an already present Spirit is the task, as it were, of the great Nondual traditions.

段落 3

簡體中文翻譯：

走向宇宙（To Meet the Kosmos）

很多人對任何形式的“神秘主義（mysticism）”或“超驗主義（transcendentalism）”都抱有嚴厲的反對意見，因為他們認為這類主張好像否定這個世界、仇恨這片大地、鄙棄身體和感官以及其生命活力等等。雖然在某些割裂（或僅僅強調“上升”）的修行觀中也許確實存在這樣的問題，但這絕不是那些偉大不二（Nondual）神秘傳統的核心洞見。從柏洛提努斯（Plotinus）與艾克哈特（Meister Eckhart）在西方，到龍樹（Nagarjuna）和益西措嘉（Lady Tsogyal）在東方，這些真正的圣者無一不共同堅持：絕對實相和相對世界并不是兩個互相隔離的范疇，而是“不二（nondual）”的。就好像鏡子與其中的映像、或海洋與海面的浪花，它們雖有二相，卻并非真的分離。

也就是說，“靈性世界”和“現象世界”在深層上是相通的。“此岸”與“彼岸”——一個無顯的靈性層面與一個處處充滿顯形事物的層面——其實是完全不二的，這不二并非僅僅是概念，而是可以通過特定的禪修狀態直接并立即證得。換言之，這是一種通過“觀照之眼（the eye of contemplation）”得以親見的境界。

一旦這種不二之見（nondual realization）穩定下來，它就不僅僅在你冥想時顯現，而會變得極其自然、極其平常。你所感知到的每一個事物，全都閃耀著靈性本身，所以你與某樣東西之間，不存在一個彼此分離的“我在這兒，它在那兒”的界限。正如古人所說：聽到鳥鳴之時，就是當下；見到花開之時，就是此處，一切都不離“本然如是（Suchness）”。這當下即是你從“迷失于現實”中蘇醒的終極解脫。

然而，為什么我們平時并沒有這樣的認知？

所有偉大的不二智慧傳統都給出過大同小異的答案：我們并未看到靈性（Spirit）隨時隨處現前，是因為我們的覺知被某種“回避或抗拒”蒙蔽了。我們本可“毫不選擇”地敞開當下，但卻總想要逃離它，或跑向它，或改變它、改造它、厭惡它、愛上它，或以某種方式奮力調動自己，以遠離或者攫取此刻。我們不愿安住在純粹的當下臨在（presence）之中，而“偉大探尋”就是主要的游戲機制。

在不二禪修或內觀里，那分離自我的緊張與執取會深深地放松，于是自我在廣袤的虛空中松弛散開。屆時你會發現，你并不是真的“在這里”看著一個“在那邊”的世界，主客的二分突然坍塌成純然的“臨在”與“自發光明”。

這種見地可以以許多方式出現。舉個簡單的例子：你可能正望著一座山，已經放松到不再用心去構造任何觀念，然后突然之間，整座山都充滿你的視界，而那分離的“我”的感覺徹底消失得無影無蹤。你依然清醒無比，感官也一如既往清晰，只是你找不到任何“自己”了——沒有“里面”那個注視山景的自我，只有山，只有自然，只有一切當下現前的情境。

從前我們也許會給這樣的狀態套用許多名字，比如“與自然合一的經驗（nature unity）”或“sahaj三昧（sahaj samadhi）”。但這其實是最樸素、最自然的狀態。更重要的是，一旦你瞥見了這個狀態（正如佛教所說的“一味”One Taste），你會發現自己并沒有進入某種嶄新的境界，而是認識到這個狀態自始至終都在，當下歷來如此。就像禪宗說的“無門之門”：當你還沒覺悟時，似乎要進入一道門；可當你覺悟之后，轉過頭卻發現根本沒有什么門。你從來沒有離開過這個狀態，所以也并無所謂“進入”。過去、現在、未來的一切佛，都不會“進入”這個狀態，因為誰都不曾離開過它。

原文：

To Meet the Kosmos

Many people have stern objections to “mysticism” or “transcendentalism” of any sort, because they think it somehow denies this world, or hates this earth, or despises the body and the senses and its vital life, and so on. While that may be true of certain dissociated (or merely Ascending) approaches, it is certainly not the core understanding of the great Nondual mystics, from Plotinus and Eckhart in the West to Nagarjuna and Lady Tsogyal in the East.

Rather, these sages universally maintain that absolute reality and the relative world are “not-two” (which is the meaning of “nondual”), much as a mirror and its reflections are not separate, or an ocean is one with its many waves. So the “other world” of Spirit and “this world” of separate phenomena are deeply and profoundly “not-two,” and this nonduality is a direct and immediate realization which occurs in certain meditative states—in other words, seen with the eye of contemplation—although it then becomes a very simple, very ordinary perception, whether you are meditating or not. Every single thing you perceive is the radiance of Spirit itself, so much so that Spirit is not seen apart from that thing: the robin sings, and just that is it, nothing else. This becomes your constant realization, through all changes of state, very naturally, just so. And this releases you from the basic insanity of hiding from the Real.

But why is it, then, that we ordinarily don’t have that perception?

All the great Nondual wisdom traditions have given a fairly similar answer to that question. We don’t see that Spirit is fully and completely present right here, right now, because our awareness is clouded with some form of avoidance. We do not want to be choicelessly aware of the present; rather, we want to run away from it, or run after it, or we want to change it, alter it; hate it, love it, loathe it, or in some way agitate to get ourselves into, or out of, it. We will do anything except come to rest in the pure Presence of the present. We will not rest with pure Presence; we want to be elsewhere, quickly. The Great Search is the game, in its endless forms.

In nondual meditation or contemplation, the agitation of the separate-self sense profoundly relaxes, and the self uncoils in the vast expanse of all space. At that point, it becomes obvious that you are not “in here” looking at the world “out there,” because that duality has simply collapsed into pure Presence and spontaneous luminosity.

This realization may take many forms. A simple one is something like this: You might be looking at a mountain, and you have relaxed into the effortlessness of your own present awareness, and then suddenly the mountain is all, you are nothing. Your separate-self sense is suddenly and totally gone, and there is simply everything that is arising moment to moment. You are perfectly aware, perfectly conscious, everything seems completely normal, except you are nowhere to be found. You are not on this side of your face looking at the mountain out there; you simply are the mountain, you are the sky, you are the clouds, you are everything that is arising moment to moment, very simply, very clearly, just so.

We know all the fancy names for this state, from unity consciousness to sahaj samadhi. But it really is the simplest and most obvious state you will ever realize. Moreover, once you glimpse that state—what the Buddhists call One Taste (because you and the entire universe are one taste or one experience)—it becomes obvious that you are not entering this state, but rather, it is a state that, in some profound and mysterious way, has been your primordial condition from time immemorial. You have, in fact, never left this state for a second.

This is why Zen calls it the Gateless Gate: on this side of that realization, it looks like you have to do something to enter that state—it looks like you need to pass through a gate. But when you do so, and you turn around and look back, there is no gate whatsoever, and never has been. You have never left this state in the first place, so obviously you can’t enter it. The gateless gate! “Every form is Emptiness just as it is,” means that all things, including you and me, are always already on the other side of the gateless gate.

But if that is so, then why even do spiritual practice? Isn’t that just another form of the Great Search? Yes, actually, spiritual practice is a form of the Great Search, and as such, it is destined to fail. But that is exactly the point. You and I are already convinced that there are things that we need to do in order to realize Spirit. We feel that there are places that Spirit is not (namely, in me), and we are going to correct this state of affairs. Thus, we are already committed to the Great Search, and so nondual meditation makes use of that fact and engages us in the Great Search in a particular and somewhat sneaky fashion (which Zen calls “selling water by the river”).

William Blake said that “a fool who persists in his folly will become wise.” So nondual meditation simply speeds up the folly. If you really think you lack Spirit, then try this folly: try to become Spirit, try to discover Spirit, try to contact Spirit, try to reach Spirit: meditate and meditate and meditate in order to get Spirit!

But of course, you see, you cannot really do this. You cannot reach Spirit any more than you can reach your feet. You always already are Spirit, you are not going to reach it in any sort of temporal thrashing around. But if this is not obvious, then try it. Nondual meditation is a serious effort to do the impossible, until you become utterly exhausted of the Great Search, sit down completely worn out, and notice your feet.

It’s not that these nondual traditions deny higher states; they don’t. They have many, many practices that help individuals reach specific states of postformal consciousness. These include states of transcendental bliss, love, and compassion; of heightened cognition and extrasensory perception; of Deity consciousness and contemplative prayer. But they maintain that those altered states—which have a beginning and an end in time—ultimately have nothing to do with the timeless. The real aim is the stateless, not a perpetual fascination with changes of state. And that stateless condition is the true nature of this and every conceivable state of consciousness, so any state you have will do just fine. Change of state is not the ultimate point; recognizing the Changeless is the point, recognizing primordial Emptiness is the point, recognizing unqualifiable Godhead is the point, recognizing pure Spirit is the point, and if you are breathing and vaguely awake, that state of consciousness will do just fine.

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段落 4

簡體中文翻譯：

無時不在的覺知（Ever-Present Awareness）

對“不二”傳統而言，“一味（One Taste）”并非要“創造”某個新的境地，而是認出它自始自終就存在。對這一點的認識，可簡要描述如下：

（下面是若干段“點悟（pointing out）”指導，直接指向心之本質或內在靈性〔intrinsic Spirit〕。傳統上會使用大量有意的重復。如果你以普通的方式閱讀，也許會覺得這些重復有些枯燥或惹人煩躁。若你想讓以下內容真正對自己產生作用，可以用慢節奏來讀，讓這些句子——以及它們的重復——逐漸在你心里沉淀。你也可以把這些文字當作禪修素材，在每次修行中只拿出一兩段，甚至一兩句來參究。）

我們從這樣一個認識開始：純粹的自我或超個人的見證者（the transpersonal Witness），其實是一種“時時刻刻都在”的覺知（ever-present awareness），甚至當我們懷疑它的存在時，它也仍然在。比如，現在你能感知到這房間、看到窗外、天色、云朵……你可以退一步，看到自己對這些所觀之物的覺察，這是一種自然的、自發的見證或觀察。

只要讓自己輕松地感知此刻正在發生的一切：天空、云朵、念頭在腦中飄過。只要你觀察，你就會自然而然地覺知它們。就是這樣，一種純粹、無需費力、自發的見證就在那里。

在這簡單的見證覺知中，你或許會注意到：我能看見我的身體，但我并不等同于我的身體；我能覺知我的思想，但我并不等同于我的思想；我也能覺知此時此刻的自我感，但我也不等同于那個自我感。我似乎比這一切——身體、心智、乃至“此時的自我印象”——都更加本源。相對于念頭、感官、感受來說，我是見證者。

這真是讓人驚奇。我能夠“看見”我的念頭，所以我并不是那些念頭；我能覺知到身體的感覺，所以我并不是那些感覺；我能覺知到我的情緒，所以我不等同于這些情緒——相反，我似乎是見證者！

但是，這個見證者到底是什么？究竟是什么東西在見證天空里飄動的云朵、在見證心中飄過的念頭？究竟是誰，或者什么，在此刻見證這所有的景象？

不二傳統主張：那個純粹的見證覺知，本身就是靈性（Spirit）、是你與生俱來的佛性（Buddha-nature），或者說就是“上帝（God）”的本質顯現。

因此，就這些傳統而言，與靈性或“上帝”接觸并不難，它就是此時你的“見證覺知”，它在這一瞬間就完全發揮著作用：你看到了天空，你聽到了鳥鳴，你感到了微風——這些都已在當下被覺知，你不用去額外“創造”一個見證者；它不離當下。

一部大圓滿或大手印（Dzogchen / Mahamudra）的經典文字里，有這樣一段：

“有時，一些修行者會說，‘我認識本心（mind’s true nature）好難啊！’——在大圓滿里，‘本心的自性’就是那本初清凈（primordial Purity）或根本空性，也就是不二的靈性。有人會哭得稀里嘩啦，悲觀地說‘我實在無法認出心性’。但這是毫無理由的悲傷，這種認出并不困難。當下讓你生起‘似乎無法認出心性’的那顆心，它本身就是心性的直接體現！”

至于為何這無處不在的見證覺知難以觸及：“有些修行者沒有讓心自然地安住于其本性（即那單純的當下覺知），正如本應如此。相反，他們讓心去向外觀察或向內搜尋。你既不能通過向外觀察，也不能通過向內搜尋看見或發現（靈性）。根本沒有必要向外觀察或向內搜尋。直接投入到那正在向外觀察或向內搜尋的心中，而那正是它。”

我們意識到這間房間；僅此而已，正是這種覺知本身就是無處不在的靈。
我們意識到天空中飄過的云；僅此而已，正是這種覺知本身就是無處不在的靈。
我們意識到心中浮現的念頭；僅此而已，正是這種覺知本身就是無處不在的靈。
我們意識到痛苦、動蕩、恐懼與驚懼；僅此而已。

換句話說，終極實相并不是被看見的某種存在，而正是那無處不在的觀察者。
那些被看見的事物來來去去，有喜有悲，有樂有苦——而觀察者既不屬于這些，也不會隨之消逝。
見證者不動搖，不躊躇，也不會融入那流逝的時流。
見證者不是一個客體，不是某個被看見的事物，而是萬物無處不在的觀察者；是那簡單的見證，正是精神中的“我”，是風暴的中心，是那通透之境即神，是那澄凈之地即純空。

無論何時，你都能接觸到這種見證的覺知。在每個當下，總會自發地覺察到眼前的一切——而這種簡單、自發、毫不費力的覺知正是無處不在的精神本質。即便你以為自己未曾察覺，正是這種覺知構成了一切。因而，終極的意識狀態——內在的精神本質——既非難以達到，而是無法避免。

原文：

Ever-Present Awareness

This primordial recognition of One Taste—not the creation but the recognition of the fact that you and the Kosmos are One Spirit, One Taste, One Gesture—is the great gift of the Nondual traditions. And in simplified form, this recognition goes like this:

(What follows are various “pointing out” instructions, direct pointers to mind’s essential nature or intrinsic Spirit. Traditionally this involves a great deal of intentional repetition. If you read this material in the normal manner, you might find the repetitions tedious and perhaps irritating. If you would like the rest of this particular section to work for you, please read it in a slow and leisurely manner, letting the words and the repetitions sink in. You can also use these sections as material for meditation, using no more than one or two paragraphs—or even one or two sentences—for each session.)

We begin with the realization that the pure Self or transpersonal Witness is an ever-present consciousness, even when we doubt its existence. You are right now aware of, say, this book, the room, a window, the sky, the clouds…. You can sit back and simply notice that you are aware of all those objects floating by. Clouds float through the sky, thoughts float through the mind, and when you notice them, you are effortlessly aware of them. There is a simple, effortless, spontaneous witnessing of whatever happens to be present.

In that simple witnessing awareness, you might notice: I am aware of my body, and therefore I am not my body. I am aware of my mind, and therefore I am not my mind. I am aware of my self, and therefore I am not that self. Rather, I seem somehow to be the Witness of my body, my mind, my self.

This is truly fascinating. I can see my thoughts, so I am not those thoughts. I am aware of bodily sensations, so I am not those sensations. I am aware of my emotions, so I am not merely those emotions. I am somehow the Witness of all of that!

But what is this Witness itself? Who or What is it that witnesses all of these objects, that watches the clouds float by, and thoughts float by, and objects float by? Who or What is this true Seer, this pure Witness, which is at the very core of what I am?

That simple witnessing awareness, the traditions maintain, is Spirit itself, is the enlightened mind itself, is Buddha-nature itself, is God itself, in its entirety.

Thus, according to the traditions, getting in touch with Spirit or God or the enlightened mind is not something difficult to achieve. It is your own simple witnessing awareness in exactly this moment. If you see this page, you already have that awareness–all of it—right now.

A very famous text from Dzogchen or Maha-Ati Buddhism (one of the very greatest of the Nondual traditions) puts it like this: “At times it happens that some meditators say that it is difficult to recognize the nature of the mind”—in Dzogchen, “the nature of the mind” means primordial Purity or radical Emptiness—it means nondual Spirit by whatever name. The point is that this “nature of the mind” is ever-present witnessing awareness, and some meditators, the text says, find this hard to believe. They imagine it is difficult or even impossible to recognize this ever-present awareness, and that they have to work very hard and meditate very long in order to attain this enlightened mind—whereas it is simply their own ever-present witnessing awareness, fully functioning right now.

The text continues: “Some male or female practitioners believe it to be impossible to recognize the nature of mind. They become depressed with tears streaming down their cheeks. There is no reason at all to become sad. It is not at all impossible to recognize. Rest directly in that which thinks that it is impossible to recognize the nature of the mind, and that is exactly it.”

As for this ever-present witnessing awareness being hard to contact: “There are some meditators who don’t let their mind rest in itself [simple present awareness], as they should. Instead they let it watch outwardly or search inwardly. You will neither see nor find [Spirit] by watching outwardly or searching inwardly. There is no reason whatsoever to watch outwardly or search inwardly. Let go directly into this mind that is watching outwardly or searching inwardly, and that is exactly it.”

We are aware of this room; just that is it, just that awareness is ever-present Spirit. We are aware of the clouds floating by in the sky; just that is it, just that awareness is ever-present Spirit. We are aware of thoughts floating by in the mind; just that is it, just that awareness is ever-present Spirit. We are aware of pain, turmoil, terror, fear; just that is it.

In other words, the ultimate reality is not something seen, but rather the ever-present Seer. Things that are seen come and go, are happy or sad, pleasant or painful—but the Seer is none of those things, and it does not come and go. The Witness does not waver, does not wobble, does not enter that stream of time. The Witness is not an object, not a thing seen, but the ever-present Seer of all things, the simple Witness that is the I of Spirit, the center of the cyclone, the opening that is God, the clearing that is pure Emptiness.

There is never a time that you do not have access to this Witnessing awareness. At every single moment, there is a spontaneous awareness of whatever happens to be present—and that simple, spontaneous, effortless awareness is ever-present Spirit itself. Even if you think you don’t see it, that very awareness is it. And thus, the ultimate state of consciousness—intrinsic Spirit itself—is not hard to reach but impossible to avoid.

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段落 1

簡體中文翻譯：

“而這正是不二諸學派最偉大且被珍藏的秘密。呈現出什么對象或內容并不重要；無論生起什么都可以。人們有時難以理解靈性（Spirit），因為他們試圖將其視為某種被覺知的客體或被理解的對象。然而，終極實相并不是任何被看見的東西，而是那個看見者（the Seer）。靈性不是一個客體；它是根本的、無處不在的主體，因此它不可能像一塊石頭、一幅圖像、一個概念、一道光、一種感覺、一種洞見、一片光明的云彩、一段強烈的景象或一種巨大歡喜的感受那樣，突然從你面前跳出來。那些都很好，但它們都是客體，而靈性并非如此。

因此，當你安住于“見證者（the Witness）”時，你不會見到任何特定的東西。真正的“看見者”是無法被看見的，所以你只需從對任何及所有客體的認同中脫離出來：

“我覺知到身體中的感官作用；那些是客體，我并不是它們。我覺知到心中的念頭；那些是客體，我并不是它們。我覺知到此刻的自我感，但那也只是另一個客體，我并不是那個。”

景象在大自然中飄過，念頭在心中飄過，感受在身體中飄過，而我并不是這些。我不是一個客體。我是所有那些客體的純粹見證者。我就是“本身即覺知（Consciousness as such）”。

原文：

“And just that is the great and guarded secret of the Nondual schools. It does not matter what objects or contents are present; whatever arises is fine. People sometimes have a hard time understanding Spirit because they try to see it as an object of awareness or an object of comprehension. But the ultimate reality is not anything seen, it is the Seer. Spirit is not an object; it is radical, ever-present Subject, and thus it is not something that is going to jump out in front of you like a rock, an image, an idea, a light, a feeling, an insight, a luminous cloud, an intense vision, or a sensation of great bliss. Those are all nice, but they are all objects, which is what Spirit is not. Thus, as you rest in the Witness, you won’t see anything in particular. The true Seer is nothing that can be seen, so you simply begin by disidentifying with any and all objects: I am aware of sensations in my body; those are objects, I am not those. I am aware of thoughts in my mind; those are objects, I am not those. I am aware of my self in this moment, but that is just another object, and I am not that. Sights float by in nature, thoughts float by in the mind, feelings float by in the body, and I am none of those. I am not an object. I am the pure Witness of all those objects. I am Consciousness as such.”

段落 2

簡體中文翻譯：

“因此，當你安住在純粹的見證者中時，你不會見到任何特別之處——無論看見什么都可以。更確切地說，當你安住于那個根本主體或‘見證者’中時，當你停止把自己認同于那些客體，你就會開始注意到一種極其廣闊的自由感。這種自由并不是你會看見的某種東西；而是你‘所是’。當你是念頭的見證者時，你就不受念頭束縛；當你是感受的見證者時，你就不被感受束縛。取代那種緊縮的自我感的，是廣闊無邊的敞開與解脫。作為一個客體，你是被束縛的；而作為見證者，你是自由的。

我們不會看見這種自由，我們會安住于這種自由中——那就像一個無垠的、無限輕松的海洋。”

原文：

“And so, as you rest in the pure Witness, you won’t see anything particular—whatever you see is fine. Rather, as you rest in the radical subject or Witness, as you stop identifying with objects, you will simply begin to notice a sense of vast Freedom. This Freedom is not something you will see; it is something you are. When you are the Witness of thoughts, you are not bound by thoughts. When you are the Witness of feelings, you are not bound by feelings. In place of your contracted self there is simply a vast sense of Openness and Release. As an object, you are bound; as the Witness, you are Free. We will not see this Freedom, we will rest in it. A vast ocean of infinite ease.”

段落 3

簡體中文翻譯：

“因此，我們安住于這個純粹而簡單的見證者（the true Seer）之狀態中，它是廣大無邊的空寂，也是純粹的自由。我們允許那些被看見的事物隨它們的方式自行生起。靈性（Spirit）在那個自由而空的見證者中，而不在時間世界里不斷涌現、受局限而易逝的客體之中。因此，我們安住于這廣大無垠的空寂與自由之中，一切事物都在其中生起。

我們并不能‘到達’或‘接觸’這種純粹的見證覺知。這并不是可能的，因為我們從未真正失去它。我們只需注意到當下正在發生的事情，就能輕松地安住于這種簡單、清晰、無處不在的覺知之中。我們已經看見天空，我們已經聽到鳥兒在歌唱，我們已經感受到涼爽的微風。這個簡單的見證早已存在、早已運作、早已如是。這就是為什么我們無需‘接觸’或‘帶來’這個見證者，而只需注意到它自始自終都在，以簡單而自發的方式，覺知著當下正在發生的一切。”

原文：

“And so we rest in this state of the pure and simple Witness, the true Seer, which is vast Emptiness and pure Freedom, and we allow whatever is seen to arise as it wishes. Spirit is in the Free and Empty Seer, not in the limited, bound, mortal, and finite objects that parade by in the world of time. And so we rest in this vast Emptiness and Freedom, in which all things arise. We do not reach or contact this pure Witnessing awareness. It is not possible to contact that which we have never lost. Rather, we rest in this easy, clear, ever-present awareness by simply noticing what is already happening. We already see the sky. We already hear the birds singing. We already feel the cool breeze. The simple Witness is already present, already functioning, already the case. That is why we do not contact or bring this Witness into being, but simply notice that it is always already present, as the simple and spontaneous awareness of whatever is happening in this moment.”

段落 4

簡體中文翻譯：

“我們也會注意到，這種簡單、無所不在的見證者完全不需要任何努力。聽到聲音、看到景象、感受到涼風絲毫不費力，這一切都已經在發生，我們輕松地安住在那毫不費力的見證之中。我們既不追逐那些客體，也不逃避它們。正因為靈性（Spirit）是‘無處不在的看見者’，而不是‘作為被看見的受限之物’，我們才能任由一切所見之物來去自由，恰如其分。正如莊子所言：‘至人之用心為鏡。它既不執取，也不拒絕；它接納萬物，卻不留存。’鏡子毫不費力地接收它的映像，就像你此刻毫不費力地看見天空，也如同見證者毫不費力地讓所有客體生起。所有事物在這毫不費力的鏡心中來來去去，那就是簡單見證者的本質。”

原文：

“We also notice that this simple, ever-present Witness is completely effortless. It takes no effort whatsoever to hear sounds, to see sights, to feel the cool breeze: it is already happening, and we easily rest in that effortless witnessing. We do not follow those objects, nor avoid them. Precisely because Spirit is the ever-present Seer, and not any limited thing that is seen, we can allow all seen things to come and go exactly as they please. “The perfect person employs the mind as a mirror,” says Chuang Tzu. “It neither grasps nor rejects; it receives, but does not keep.” The mirror effortlessly receives its reflections, just as you effortlessly see the sky right now, and just as the Witness effortlessly allows all objects whatsoever to arise. All things come and go in the effortless mirror-mind that is the simple Witness.”

段落 5

簡體中文翻譯：

“當我安住為那個純粹而簡單的見證者時，我注意到自己并沒有被卷進時間世界里。見證者只存在于無時性的當下。然而，這個狀態并非難以企及，而是根本無法規避。見證者只看見無時間性的當下，因為唯有這個當下一刻是真實存在的。當我想起過去，這些對過去的念頭此時此刻就存在于當下；當我思考未來，這些對未來的念頭也同樣存在于當下。當下的單純、無處不在的覺知中，過去與未來的念頭都在這一刻生起。

同樣，當過去真的發生，它其實也發生在那時的‘現在’；當未來真的發生時，它也必然處在它的‘當下’。世上只有現在，也只有這永遠當下的‘現在’——那是我能夠直接知曉的一切。因此，無時間性的當下并非難以接觸，而是根本無法回避。當我安住于純粹而簡單的見證者之中，看著過去與未來在這簡單、無所不在的覺知里飄過時，這一點就不言自明。”

原文：

“When I rest as the pure and simple Witness, I notice that I am not caught in the world of time. The Witness exists only in the timeless present. Yet again, this is not a state that is difficult to achieve but impossible to avoid. The Witness sees only the timeless present because only the timeless present is actually real. When I think of the past, those past thoughts exist right now, in this present. When I think of the future, those future thoughts exist right now, in this present. Past and future thoughts both arise right now, in simple ever-present awareness. And when the past actually occurred, it occurred right now. When the future actually occurs, it will occur right now. There is only right now, there is only this ever-present present: that is all I ever directly know. Thus, the timeless present is not hard to contact but impossible to avoid, and this becomes obvious when I rest as the pure and simple Witness, and watch the past and future float by in simple ever-present awareness.”

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段落 6

簡體中文翻譯：

“因此，當我們安住于這個無所不在的見證者時，我們并不在時間之中。安住在那簡單而見證性的覺知中，我注意到時間好像云朵一般從我面前，或者從我之中飄過。這正是我能覺知到時間的原因；在我那簡單的當下臨在（Presentness）里，以我是/本我（I AMness）的純粹且簡單之見證者的方式來見證整個宇宙（Kosmos），我其實是無時間性的。

因此，就在此時此刻，當我安住于這個簡單、無所不在的見證者中，我正與靈性（Spirit）面對面。我在今天、也在所有時刻與上帝同在（和God同在），就在這個簡單、無處不在的見證狀態中。艾克哈特說，“上帝比我自己離我還更近”，因為上帝與我乃同一本體，都在這個無所不在的見證者里，而這個見證者本質就是本具的靈性（intrinsic Spirit）本身，也就是我的我是/本我狀態（the state of my I AMness）。我不是這個、我也不是那個；我安住于純粹而開放的靈性（Spirit）里。當我不再是一個客體時，我就是上帝。（整個宇宙中所有的“我”都能真實地說出這一點。）

我并沒有進入這個無所不在的見證者之狀態，也就是靈性本身。我無法進入這個狀態，恰恰是因為它本來就無所不在。我無法“開始”見證；我只能注意到這個簡單的見證已經在發生。這個狀態從未在時間中開始，因為它確實無所不在。你既無法逃離，也無法奔向它；你一直就是它。這正是為什么諸佛從來沒有‘進入’這個狀態，而眾生也從未‘離開’過它。”

原文：

“That is why when we rest as the ever-present Witness, we are not in time. Resting in simple witnessing awareness, I notice that time floats by in front of me, or through me, like clouds float through the sky. And that is exactly why I can be aware of time; in my simple Presentness, in my I AMness as pure and simple Witness of the Kosmos, I am timeless.

Thus, as I right now rest in this simple, ever-present Witness, I am face to face with Spirit. I am with God today, and always, in this simple, ever-present, witnessing state. Eckhart said that “God is closer to me than I am to myself,” because both God and I are one in the ever-present Witness, which is the nature of intrinsic Spirit itself, which is exactly what I am in the state of my I AMness. I am not this, I am not that; I rest as pure open Spirit. When I am not an object, I am God. (And every I in the entire Kosmos can say that truthfully.)

I am not entering this state of the ever-present Witness, which is Spirit itself. I cannot enter this state, precisely because it is ever-present. I cannot start Witnessing; I can only notice that this simple Witnessing is already occurring. This state never has a beginning in time precisely because it is indeed ever-present. You can neither run from it nor toward it; you are it, always. This is exactly why Buddhas have never entered this state, and sentient beings have never left it.”

段落 7

簡體中文翻譯：

“當我安住于那簡單、清澈、無所不在的見證者時，我安住于那偉大的無生（the great Unborn），我安住于本具的靈性（intrinsic Spirit），我安住于本初清凈（primordial Emptiness），我安住于無限的自由之中。我無法被看見，也沒有任何屬性。我不是這個，我也不是那個。我不是一個客體。我既非光明亦非黑暗，不是大也不是小，不在這里也不在那里；我沒有顏色、沒有位置、沒有空間與時間；我是一個徹底的空寂（Emptiness），也可稱為無限自由（infinite Freedom），無限向外延展。我就是那讓整個有形世界此刻生起的開敞或空場，但我并不生于其中——而是那些現象生于我之中，于我這廣大空寂與自由中。

那些被看見的事物也許愉悅或痛苦、開心或悲傷、喜悅或恐懼、健康或疾病——但那看見它們的主體既不是快樂也不是悲傷，既不是喜悅也不是恐懼，既不是健康也不是疾病，而只是自由。作為純粹而簡單的見證者，我超脫了一切客體，也超脫了一切主體，超脫了一切時間與空間；超脫于出生，也超脫于死亡，也超脫它們之間的種種事物。我只是一種純粹的自由。

當我安住于那個無時間性的見證者時，大探尋（the Great Search）便被瓦解了。大探尋是對無所不在之靈性的大敵，是在溫柔的無限面前的一記殘酷謊言。大探尋去追尋某個終極的體驗、一種奇妙的異象、一座快樂的天堂、一種永遠美好的時光、一次強大的洞見——去追尋上帝、追尋女神、追尋靈性——可靈性并非一個客體。靈性無法被攫取、無法被抵達、無法被尋覓、無法被看見：它就是那無所不在的看見者。若你去尋找“看見者”，必然錯失要點。若你永遠去尋找，就會永遠錯過。你怎能去尋找當下正在覺知這頁面的那個存在？你就是那個！你無法跑到外面去找那個正在“看”的主體。

當我不把自己當作一個客體，我就是上帝。當我追尋一個客體時，我就不再是上帝，而這是無法用更多對客體的搜索來修正的災難。

相反，我只能安住于那見證者，這個見證者原本就不受客體、時間、痛苦、追尋所限制。當我不把自己當作客體，我就是靈性。當我安住于那個自由而無形的見證者中，我此刻就在上帝之中，就在這無始無終的時刻。我品嘗到無限，并被充盈感浸透，正是因為我不再追尋，而只是安住于我之所是。

在亞伯拉罕出生之前，我是（Before Abraham was, I AM）。在大爆炸之前，我就是。當宇宙溶解之后，我依然。我在所有的至大與至小之中，我是。然而，我永遠無法被聽到、被感覺到、被知道、被看見；我是/本我（I AM）就是無所不在的看見者。

正因為終極實相并不是任何被看見的東西，而是那看見者，所以任何時刻的所見內容毫無關系。無論你看見平和或動蕩、看見平靜或焦躁、看見極樂或驚恐、看見快樂或悲傷，都不重要：真正自由的并非這些狀態，而是看見這些狀態的那位看見者。

改變狀態因此變得無關緊要；承認那無所不在的看見者才是重點。即便在大探尋最盛時，乃至在我自我收縮最嚴重時，我也能立刻、直接地接觸到這無所不在的見證者。我無需努力去讓這種簡單的覺知生成，也無需進入這個狀態，這完全不需要任何努力。我只是注意到對于天空、對于白云的覺知已經存在；我只是注意到對那永在的見證者的覺知已經在完全運作：它并不難抵達，而是根本無法避開。我一直都在這個無所不在的覺知里，就像在一個激進的空寂之中，一切顯現此刻正從其中生起。

原文：

“When I rest in the simple, clear, ever-present Witness, I am resting in the great Unborn, I am resting in intrinsic Spirit, I am resting in primordial Emptiness, I am resting in infinite Freedom. I cannot be seen, I have no qualities at all. I am not this, I am not that. I am not an object. I am neither light nor dark; neither large nor small; neither here nor there; I have no color, no location, no space and no time; I am an utter Emptiness, another word for infinite Freedom, unbounded to infinity. I am that opening or clearing in which the entire manifest world arises right now, but I do not arise in it—it arises in me, in this vast Emptiness and Freedom that I am.

Things that are seen are pleasant or painful, happy or sad, joyous or fearful, healthy or sick—but the Seer of those things is neither happy nor sad, neither joyous nor fearful, neither healthy nor sick, but simply Free. As pure and simple Witness I am free of all objects, free of all subjects, free of all time and free of all space; free of birth and free of death, and free of all things in between. I am simply Free.

When I rest as the timeless Witness, the Great Search is undone. The Great Search is the enemy of the ever-present Spirit, a brutal lie in the face of a gentle infinity. The Great Search is the search for an ultimate experience, a fabulous vision, a paradise of pleasure, an unendingly good time, a powerful insight—a search for God, a search for Goddess, a search for Spirit—but Spirit is not an object. Spirit cannot be grasped or reached or sought or seen: it is the ever-present Seer. To search for the Seer is to miss the point. To search forever is to miss the point forever. How could you possibly search for that which is right now aware of this page? YOU ARE THAT! You cannot go out looking for that which is the Looker.

When I am not an object, I am God. When I seek an object, I cease to be God, and that catastrophe can never be corrected by more searching for more objects.

Rather, I can only rest as the Witness, which is already free of objects, free of time, free of suffering, and free of searching. When I am not an object, I am Spirit. When I rest as the free and formless Witness, I am with God right now, in this timeless and endless moment. I taste infinity and am drenched with fullness, precisely because I no longer seek, but simply rest as what I am.

Before Abraham was, I am. Before the Big Bang was, I am. After the universe dissolves, I am. In all things great and small, I am. And yet I can never be heard, felt, known, or seen; I AM is the ever-present Seer.

Precisely because the ultimate reality is not anything seen but rather the Seer, it doesn’t matter in the least what is seen in any moment. Whether you see peace or turmoil, whether you see equanimity or agitation, whether you see bliss or terror, whether you see happiness or sadness, matters not at all: it is not those states but the Seer of those states that is already Free.

Changing states is thus beside the point; acknowledging the ever-present Seer is the point. Even in the midst of the Great Search and even in the worst of my self-contracting ways, I have immediate and direct access to the ever-present Witness. I do not have to try to bring this simple awareness into existence. I do not have to enter this state. It involves no effort at all. I simply notice that there is already an awareness of the sky. I simply notice that there is already an awareness of the clouds. I simply notice that the ever-present Witness is already fully functioning: it is not hard to reach but impossible to avoid. I am always already in the lap of this ever-present awareness, the radical Emptiness in which all manifestation is presently arising.”

[在下一條消息中繼續]

段落 8

簡體中文翻譯：

“當我安住于那個純粹而簡單的見證者時，我注意到這種覺知并不是一個‘經歷’。它覺知各種經歷，但它本身并非某種經歷。經歷會來又去。它們都有在時間中的開端、稍作停留，然后離去。但它們都生起于我所是的那片簡單的開敞或清明之地。在這個廣大空間里，云朵會飄過，念頭會飄過，各種經歷會飄過。它們都會來，也都會去。但那廣大的開敞本身——這個自由而空的‘看見者’，這個容納一切事物生起的空曠場域——它本身并不來去，甚至根本不移動。

因此，當我安住于這個純粹而簡單的見證者時，我不再被肉身、心智或靈性層面的各種經歷所束縛或困擾。無論那些經歷是高尚或低賤、神圣或世俗、愉悅或噩夢，它們都如同無盡浪潮一樣在我的海洋上此起彼伏。當我安住于純粹而簡單的見證者中時，我不會再被那些體驗的喜樂或苦難牽動。這些經歷像浮云般越過我本來面目的天空，而我的內在對此敞開一切。

當我安住于那個純粹而簡單的見證者時，我甚至會開始注意到，見證者本身并不是一個與被見證之物分割開來的獨立實體。所有事物都在見證者之內生起，以至于見證者本身最終消融于一切之中。”

原文：

“When I rest in the pure and simple Witness, I notice that this awareness is not an experience. It is aware of experiences, it is not itself an experience. Experiences come and go. They have a beginning in time, they stay a bit, and they pass. But they all arise in the simple opening or clearing that is the vast expanse of what I am. The clouds float by in this vast expanse, and thoughts float by in this vast expanse, and experiences float by in this vast expanse. They all come, and they all go. But the vast expanse itself, this Free and Empty Seer, this spacious opening or clearing in which all things arise, does not itself come and go, or even move at all.

Thus, when I rest in the pure and simple Witness, I am no longer caught up in the search for experiences, whether of the flesh or of the mind or of the spirit. Experiences—whether high or low, sacred or profane, joyous or nightmarish—simply come and go like endless waves on the ocean of what I am. As I rest in the pure and simple Witness, I am no longer moved to follow the bliss and the torture of experiential displays. Experiences float across my Original Face like clouds floating across the clear autumn sky, and there is room in me for all.

When I rest in the pure and simple Witness, I will even begin to notice that the Witness itself is not a separate thing or entity, set apart from what it witnesses. All things arise within the Witness, so much so that the Witness itself disappears into all things.”

段落 9

簡體中文翻譯：

“因此，當我安住在那簡單、清澈、無所不在的覺知中時，我注意到既沒有‘內在’也沒有‘外在’。沒有主觀，也沒有客觀。事物與事件依然完好地、清晰地在生起——云依然在飄，鳥兒仍在唱，涼風依然拂面——但不再有一個‘分離的自我’對它們作出回避或抗拒。這些事件就那樣自然生起，而不再被那個緊縮的自我或主體不斷參照和指涉。事件如其所是地生起，并在那不被一個小小的“我”來定義的巨大自由中生起。它們與靈性同生，也即是靈性，在我所是的那個‘開敞’或‘清空’之中生起；它們并不是要被一個小我‘看見’而遭到感知上的折磨。

在我收縮的模式中，我是‘在里面’的那個，在我這張臉的這邊，而世界則‘在外面’，處在‘客觀’的一側。我似乎就存在于自己這邊，因而我的整個人生都在試圖‘保全面子’，試圖保住這個自我收縮，保住這種抓取和渴求的感覺。這感覺讓我與外在世界隔離，我會對這個世界或愛或厭、或趨或避、或抓取或抵觸、或愛或恨。內和外永遠在對抗，充滿各種希望或恐懼：這就是‘保全面子’的戲碼。

我們常說‘丟面子如同被社死’，這話真地很深切：我們并不想丟臉！我們不想死！我們不想終結這種‘分離自我’的感受！可失去面子的那種原初恐懼，正是我們最深層痛苦的根源，因為‘保全面子’、保住對身心的認同，正是痛苦的機制造成者，是把宇宙（Kosmos）撕裂成‘內在對外在’的暴烈裂痕，也就是我體驗到的痛苦。

然而，當我安住于那簡單、清晰、無處不在的覺知之中時，我就丟掉了所謂‘面子’。內與外徹底消失。就像這樣發生的：

當我放下所有客體——‘我不是這個，也不是那個’——并安住在那個純粹、簡單的見證者中時，一切客體都輕松地進入我的視覺場，一切客體都生起于那見證者的空間之中。我只是一個開敞或清空，所有事物都在其中生起。我注意到所有事物都在我之中生起，在我這個開敞或清空之中。我就是那片廣闊的開闊，云朵在這個開闊中飄，太陽在這開闊中照耀，天空存在于這開闊之中；天空就在我之內。我能‘品嘗’天空，它比我的皮膚更接近我。云朵就在我之內；我從內部看見它們。當所有事物都在我之中生起時，我就只是所有事物。宇宙是一味，而我就是‘那個’。

因此，當我安住為見證者時，一切都在我之中生起，到了那樣的程度，我就是一切。沒有主與客這種二元，因為我并不是去看云朵，而是我就是云朵。沒有主與客之分，因為我并不是感受到涼風，而是我就是那涼風。沒有主與客之分，因為我并不是聽見雷聲，我就是那雷聲。

我不再站在我這邊的臉上看外面的世界；我就是世界本身。我不在‘這里’，我丟掉了所謂的‘面子’——并發現了我的本來面目（Original Face），也就是整個宇宙本身。鳥兒在唱，而我就是那聲音；太陽升起，而我就是那太陽；月亮發光，而我就是那月亮，就在這簡單、無所不在的覺知當中。

當我安住于那簡單、清晰、無所不在的覺知時，每一個客體都有它自己的主體性。每一個事件都‘自我看見’，因為我現在就是那個事件本身，看見自己。我并沒有在看彩虹；我是那道彩虹，它在看見自己。我沒有盯著那棵樹；我是那棵樹，它在看見自己。整個顯現的世界仍然照常生起，只是所有主、客都消失了。山依舊是那座山，但它已不再是被誰觀看的客體，我也不再是某個分離的主體盯著它。我與那座山同生于那簡單、無所不在的覺知里，在那個清空之中我們同得自在，在那不二的空間里我們皆獲解脫，在那個無所不在的覺知之開敞中我們都開悟。那個開敞不再被稱作一個‘主體’或‘客體’的強加之暴力所分割，不再有‘在里面’對‘在外面’、‘我’對‘外界’之類的對立。我徹底丟掉了所謂面子，并在這簡單、無所不在的覺知之中發現了上帝。

當你是所有客體的見證者，而所有客體都在你之中生起，那么你就處于徹底的自由之中，處于那無邊廣闊的空間。在這個簡單的一味之中，風并非吹向你，而是吹在你之內；太陽并非照耀著你，而是從你本有的存在深處放射出來。下雨時你就是那場雨；它在你心里哭泣。你能一口喝下整個太平洋，你能將整個宇宙一口吞下。超新星在你心中誕生又凋亡，星系在你以為是頭的地方無休止地旋轉，所有這一切都和晴朗黎明時知更鳥的歌唱一樣簡單。”

原文：

“And thus, resting in simple, clear, ever-present awareness, I notice that there is no inside and no outside. There is no subject and no object. Things and events are still fully present and clearly arising—the clouds float by, the birds still sing, the cool breeze still blows—but there is no separate self recoiling from them. Events simply arise as they are, without the constant and agitated reference to a contracted self or subject. Events arise as they are, and they arise in the great freedom of not being defined by a little I looking at them. They arise with Spirit, as Spirit, in the opening or clearing that I am; they do not arise to be seen and perceptually tortured by an ego.

In my contracted mode, I am “in here,” on this side of my face, looking at the world “out there,” on the “objective” side. I exist on this side of my face, and my entire life is an attempt to save face, to save this self-contraction, to save this sensation of grasping and seeking, a sensation that sets me apart from the world out there, a world I will then desire or loathe, move toward or recoil from, grasp or avoid, love or hate. The inside and the outside are in perpetual struggle, all varieties of hope or fear: the drama of saving face.

We say, “To lose face is to die of embarrassment,” and that is deeply true: we do not want to lose face! We do not want to die! We do not want, to cease the sensation of the separate-self! But that primal fear of losing face is actually the root of our deepest agony, because saving face—saving an identity with the bodymind—is the very mechanism of suffering, the very mechanism of tearing the Kosmos into an inside versus an outside, a brutal fracture that I experience as pain.

But when I rest in simple, clear, ever-present awareness, I lose face. Inside and outside completely disappear. It happens just like this:

As I drop all objects–I am not this, not that–and I rest in the pure and simple Witness, all objects arise easily in my visual field, all objects arise in the space of the Witness. I am simply an opening or clearing in which all things arise. I notice that all things arise in me, arise in this opening or clearing that I am. The clouds are floating by in this vast opening that I am. The sun is shining in this vast opening that I am. The sky exists in this vast opening that I am; the sky is in me. I can taste the sky, it’s closer to me than my own skin. The clouds are on the inside of me; I am seeing them from within. When all things arise in me, I am simply all things. The universe is One Taste, and I am That.

And so, when I rest as the Witness, all things arise in me, so much so that I am all things. There is no subject and object because I do not see the clouds, I am the clouds. There is no subject and object because I do not feel the cool breeze, I am the cool breeze. There is no subject and object because I do not hear the thunder clapping, I am the thunder clapping.

I am no longer on this side of my face looking at the world out there; I simply am the world. I am not in here. I have lost face—and discovered my Original Face, the Kosmos itself. The bird sings, and I am that. The sun rises, and I am that. The moon shines, and I am that, in simple, ever-present awareness.

When I rest in simple, clear, ever-present awareness, every object is its own subject. Every event “sees itself,” as it were, because I am now that event seeing itself. I am not looking at the rainbow; I am the rainbow, which sees itself. I am not staring at the tree; I am the tree, which sees itself. The entire manifest world continues to arise, just as it is, except that all subjects and all objects have disappeared. The mountain is still the mountain, but it is not an object being looked at, and I am not a separate subject staring at it. Both I and the mountain arise in simple, ever-present awareness, and we are both set free in that clearing, we are both liberated in that nondual space, we are both enlightened in the opening that is ever-present awareness. That opening is free of the set-apart violence called subject and object, in here versus out there, self against other, me against the world. I have utterly lost face, and discovered God, in simple ever-present awareness.

When you are the Witness of all objects, and all objects arise in you, then you stand in utter Freedom, in the vast expanse of all space. In this simple One Taste, the wind does not blow on you, it blows within you. The sun does not shine on you, it radiates from deep within your very being. When it rains, you are weeping. You can drink the Pacific Ocean in a single gulp, and swallow the universe whole. Supernovas are born and die all within your heart, and galaxies swirl endlessly where you thought your head was, and it is all as simple as the sound of a robin singing on a crystal clear dawn.”

[在下一條消息中繼續]

段落 10

簡體中文翻譯：

“每當我認出或承認這一無所不在的見證者，我就破除了‘大探尋（the Great Search）’，瓦解了‘分離自我’。而這正是終極、秘密、且不二的修行——無修的修行（the practice of no-practice），也就是一種簡單的承認（acknowledgment）、憶念與認知，其基石自無始以來就建立在只有靈性（Spirit）的事實之上，一種并不難發現而是無法回避的靈性。

靈性是唯一從未離開的東西。它是你變動無常的經歷中唯一不變的常量。從字面意義上說，你已認識它億萬年。你也最好能夠認可它。“如果你明白這一點，那就安住于那明白的那(顆心)本身，而那正是靈性。如果你不明白這一點，那就安住于那不明白的那(顆心)本身，而那也正是靈性。”因為無始以來乃至永遠，唯有靈性——它是此刻和每一刻的見證者，一直到世界的盡頭。

原文：

“Every time I recognize or acknowledge the ever-present Witness, I have broken the Great Search and undone the separate self. And that is the ultimate, secret, nondual practice, the practice of no-practice, the practice of simple acknowledgment, the practice of remembrance and recognition, founded timelessly and eternally on the fact that there is only Spirit, a Spirit that is not hard to find but impossible to avoid.

Spirit is the only thing that has never been absent. It is the only constant in your changing experience. You have known this for a billion years, literally. And you might as well acknowledge it. ‘If you understand this, then rest in that which understands, and just that is Spirit. If you do not understand this, then rest in that which does not understand, and just that is Spirit.’ For eternally and eternally and always eternally, there is only Spirit, the Witness of this and every moment, even unto the ends of the world.”

段落 11

簡體中文翻譯：

“靈性之眼（The Eye of Spirit）

當我安住于簡單、清晰、無所不在的覺知時，我安住于本具的靈性（intrinsic Spirit）；實則我并不是在變成靈性，而只是認出我一直都是那個見證的靈性。當我安住于這簡單、清晰、無所不在的覺知時，我就是世界的見證者。我就是靈性之眼（the eye of Spirit）。我看這個世界如同上帝所見。我看這個世界如同女神所見。我看世界如同靈性所見：每一個客體都是美的客體，每一個事物與事件都是“大圓滿（the Great Perfection）”的一個姿態，每個過程都是我自己永恒“存在”之池塘里的一片漣漪；如此之深以至于我不再獨立地站在一旁成為一個分離的見證者，而發現‘見證者’與其中生起的所有事物是一味。整部宇宙都在靈性之眼里生起，在靈性的“I”里生起，在我自己本具的覺知里生起——這個簡單、無所不在的當下狀態，而我正是它。

從那簡單、無所不在的覺知之基出發，一個人的整個身心將得以復活。當你安住于本初覺知（primordial awareness）時，那覺知開始浸透你的存在，并從意識之流中孕育出一個新的使命。當大探尋被解開，自我分離被釘死在十字架上；當持續性的見證在你自身穩固下來；當無所不在的覺知成了你一直的根基——那么你的整個身心就會更新、復活，并圍繞本具靈性重新組織，而你將如同從死中站起那樣，在意識中迎來新的使命與責任。

你將不再作為一個分離自我而存在（所有自我收縮對身心造成的傷害也隨之消解），而是作為靈性的載體而存在（此時身心得以發揮其至高的潛能，不再被自我收縮的殘酷所扭曲與折磨）。從那無所不在的覺知之基，你會展現如諸佛菩薩般的開悟品質——‘其有情（sattva）乃無所不在之覺知（bodhi）’。

用什么佛教名號并不重要；重要的是它們所代表的開悟品質。要點只是：一旦你穩固地認出這簡單、無所不在的覺知——一旦大探尋和自我收縮被剝奪了它們分裂性的生命力并還歸于上帝，還歸于這無所不在的覺知之基——那你就會從這無所不在的覺知之基中涌現，體現出它所擁有的種種至高可能性。你會成為那個靈性的載體。那個無所不在的根基將經由你、以你的方式活現于世，并顯現為多種超凡的形態。

也許你會成為普賢王如來（Samantabhadra），其無所不在的覺知呈現為一種廣大平等的覺知：你將了知那完全顯現在你之中的、無所不在的覺知，也同樣完全顯現在所有有情眾生之中，不論任何例外，都是同一個、單一無二、同心同體、同一之靈——一心、一識、一靈魂，在所有有情之中呼吸、跳動、脈動。你的面容本身也會提醒所有眾生這一簡單事實：唯有靈性，世上再無他物。沒有什么比另一個更貼近上帝，因為只有上帝，只有女神。

也許你將化現為觀世音菩薩（Avalokiteshvara），其無所不在的覺知呈現為溫柔的悲憫。在那明亮清晰的無所不在覺知之中，一切有情都以本具的靈性（或純粹的空性）之形式顯現，因此所有眾生皆被看作靈性之子與之女。你將別無選擇，只能帶著精微的奉獻精神去踐行這一悲憫，使你的微笑溫暖那些受苦者的心靈，讓他們能從你那里得到承諾——他們也同樣能夠在自身本初覺知的廣袤中獲得解脫——而你永不回避。

也許你將化現為般若波羅蜜多（Prajnaparamita），即佛之母，其無所不在的覺知呈現為廣大遼闊的空間，即那無生的子宮（the womb of the great Unborn），整個宇宙都在其中。就最深的真理而言，正是從你這簡單、清晰、無所不在的覺知之基出發，一切眾生皆得以出生；也正是向你之簡單、清晰、無所不在的覺知之基，一切眾生將歸返。安住于那閃耀清明的無所不在覺知之中，你目睹了無數世界的生起，以及一切諸佛、一切有情如是生起。它們也必將回到你這里。而你會微笑著接納，在這恒久智慧的廣大空間里接受一切，然后一切將再次開始，一次又一次地開始，永遠地在你無所不在的狀態之子宮中。

也許你會化現為文殊師利（Manjushri），其無所不在的覺知呈現為光明的智能。雖然所有眾生都平等地是本具靈性，但有些眾生并不容易承認這無所不在的本然如是（Suchness），因此從平等覺知之基，會生起明辨智慧（discriminating wisdom）之光輝。你會本能地看出何為真、何為偽，從而將澄澈帶給你所觸碰的一切。如果自我收縮不肯聽從你柔和的聲音，你那無所不在的覺知將以忿怒形顯現——據說正是那可畏的閻曼德迦（Yamantaka），即能降伏閻魔（死亡之主）者。

也因此，你或許會化現為閻曼德迦（Yamantaka），是對無所不在之覺知的兇猛守護者，也是本具靈性的武士。正是那些假裝阻擋無所不在覺知的事物，必須被迅速斬斷，這就是無所不在覺知以多種忿怒形顯現的原因。你會自然而然地在平等覺知之基上，曝光虛妄與膚淺，及那些不如無所不在的。現在到了使用寶劍（而非微笑）的時候，而那寶劍即是明辨智慧之劍，會毫不留情地斬盡一切障礙，將之歸入至廣無垠。

也許你會化現為藥師佛（Bhaishajyaguru），其無所不在之覺知呈現為療愈的光輝。借由無所不在覺知的明朗清晰，你會自然而然地提醒病患、悲傷者以及那些陷入痛苦的人：痛苦雖然真實，卻并非他們之所是。只需簡單地觸碰或微笑，那緊縮的心靈便會在無限廣闊的本初覺知中松弛，而疾病將在那釋放的光芒中失去意義。你不會疲倦，因為無所不在的覺知在運作時毫不費力，因此你會不斷地提醒所有眾生，他們究竟是誰、究竟為何物，而他們的恐懼之另一端，正是無比的愛與毫不動搖的接納——那就是無所不在覺知的“鏡心”。

也許你會化現為彌勒（Maitreya），其無所不在的覺知呈現為一種承諾：即便直到無盡的未來，無所不在的覺知也依然只是在那里。如同本初覺知的明亮清澈，你會立愿陪伴所有眾生，縱然億萬年后，因為即便那時的未來也會在簡單當下的覺知中生起，正是現在所見的這個覺知。

這些只不過是那無所不在覺知的一些可能性。用什么佛教名號并不重要；任何都可以。它們只是你自我復活的一些形態，是當“大探尋”之死后能激活你的那部分潛能，是當你用靈性之眼（Spirit’s ever-present eye）去看世界時，可能出現的幾幅景象，也是此時此刻，當你以上帝的方式來看世界、從簡單而無根基的無所不在覺知之基出發時可能看到的那一切。

原文：

“The Eye of Spirit

When I rest in simple, clear, ever-present awareness, I am resting in intrinsic Spirit; I am in fact nothing other than witnessing Spirit itself. I do not become Spirit; I simply recognize the Spirit that I always already am. When I rest in simple, clear, ever-present awareness, I am the Witness of the World. I am the eye of Spirit. I see the world as God sees it. I see the world as the Goddess sees it. I see the world as Spirit sees it: every object an object of Beauty, every thing and event a gesture of the Great Perfection, every process a ripple in the pond of my own eternal Being, so much so that I do not stand apart as a separate witness, but find the witness is one taste with all that arises within it. The entire Kosmos arises in the eye of Spirit, in the I of Spirit, in my own intrinsic awareness, this simple ever-present state, and I am simply that.

From the ground of simple, ever-present awareness, one’s entire bodymind will resurrect. When you rest in primordial awareness, that awareness begins to saturate your being, and from the stream of consciousness a new destiny is resurrected. When the Great Search is undone, and the separate-self sense has been crucified; when the continuity of witnessing has stabilized in your own case; when ever-present awareness is your constant ground—then your entire bodymind will regenerate, resurrect, and reorganize itself around intrinsic Spirit, and you will arise, as from the dead, to a new destiny and a new duty in consciousness.

You will cease to exist as separate self (with all the damage that does to the bodymind), and you will exist instead as vehicle of Spirit (with the bodymind now free to function in its highest potential, undistorted and untortured by the brutalities of the self-contraction). From the ground of ever-present awareness, you will arise embodying any of the enlightened qualities of the Buddhas and Bodhisattvas—”one whose being (sattva) is ever-present awareness (bodhi).”

The Buddhist names are not important; the enlightened qualities they represent are. The point is simply that, once you have stably recognized simple, ever-present awareness-once the Great Search and the self-contraction have been robbed of separative life and returned to God, returned to their ground in ever-present awareness-then you will arise, from the ground of ever-present awareness, and you will embody any of the highest possibilities of that ground. You will be vehicle of the Spirit that you are. That ever-present ground will live through you, as you, in a variety of superordinary forms.

Perhaps you will arise as Samantabhadra, whose ever-present awareness takes the form of a vast equality consciousness: you will realize that the ever-present awareness that is fully present in you is the same awareness that is fully present in all sentient beings without exception, one and the same, single and only—one heart, one mind, one soul that breathes and beats and pulses through all sentient beings as such—and your very countenance will remind all beings of that simple fact, remind them that there is only Spirit, remind them that nothing is closer to God than anything else, for there is only God, there is only Goddess.

Perhaps you will arise as Avalokiteshvara, whose ever-present awareness takes the form of gentle compassion. In the brilliant clarity of ever-present awareness, all sentient beings arise as equal forms of intrinsic Spirit or pure Emptiness, and thus all beings are treated as the sons and daughters of the Spirit that they are. You will have no choice but to live this compassion with a delicate dedication, so that your very smile will warm the hearts of those who suffer, and they will look to you for promise that they, too, can be liberated into the vast expanse of their own primordial awareness, and you will never turn away.

Perhaps you will arise as Prajnaparamita, the mother of the Buddha whose ever-present awareness takes the form of a vast spaciousness, the womb of the great Unborn, in which the entire Kosmos exists. For deepest truth, it is exactly from the ground of your own simple, clear, ever-present awareness that all beings are born; and it is to the ground of your simple, clear, ever-present awareness that all beings will return. Resting in the brilliant clarity of ever-present awareness, you watch the worlds arise, and all the Buddhas arise, and all sentient beings as such arise. And to you they will all return. And you will smile, and receive, in this vast expanse of everlasting wisdom, and it will all begin again, and yet again, and always yet again, in the womb of your ever-present state.

Perhaps you will arise as Manjushri, whose ever-present awareness, takes the form of luminous intelligence. Although all beings are equally intrinsic Spirit, some beings do not easily acknowledge this ever-present Suchness, and thus discriminating wisdom will brilliantly arise from the ground of equality consciousness. You will instinctively see what is true and what is false, and thus you will bring clarity to everything you touch. And if the self-contraction does not listen to your gentler voice, your ever-present awareness will manifest in its wrathful form, which is said to be none other than the dreaded Yamantaka, Subduer of the Lord of Death.

And so perhaps you will arise as Yamantaka, fierce protector of ever-present awareness and samurai warrior of intrinsic Spirit. Precisely those items that pretend to block ever-present awareness must be quickly cut through, which is why ever-present awareness arises in its many wrathful forms. You will simply be moved, from the ground of equality consciousness, to expose the false and the shallow and the less-than-ever-present. It is time for the sword, not the smile, but always the sword of discriminating wisdom, which ruthlessly cuts all obstacles in the ground of the all-encompassing.

Perhaps you will arise as Bhaishajyaguru, whose ever-present awareness takes the form of a healing radiance. From the brilliant clarity of ever-present awareness, you will be moved to remind the sick and the sad and those in pain that although the pain is real, it is not what they are. With a simple touch or smile, contracted souls will relax into the infinite vast expanse of intrinsic awareness, and disease will lose all meaning in the radiance of that release. And you will never tire, for ever-present awareness is effortless in its functioning, and so you will constantly remind all beings of who and what they really are, on the other side of fear, in the radical love and unflinching acceptance that is the mirror-mind of ever-present awareness.

Perhaps you will arise as Maitreya, whose ever-present awareness takes the form of a promise that, even into the endless future, ever-present awareness will still be simply present. From the brilliant clarity of primordial awareness, you will vow to be with all beings, even unto an eternity of futures, because even those futures will arise in simple present awareness, the same present awareness that now sees just exactly this.

Those are simply a few of the potentials of ever-present awareness. The Buddhist names don’t matter; any will do. They are simply a few of the forms of your own resurrection. They are a few of the possibilities that might animate you after the death of the Great Search. They are a few of the ways the world looks to the ever-present eye of Spirit, the ever-present I of Spirit. They are what you see, right now, when you see the world as God sees it, from the groundless ground of simple ever-present awareness.

[在下一條消息中繼續]

段落 11（續）

簡體中文翻譯：

“而一切都被解開（And It Is All Undone）

也許你會以這些無所不在覺知的形態之一，或全部形式出現。但這樣也無關緊要。當你安住于那無所不在覺知的璀璨明晰中時，你并不是佛或菩薩，你不是這個或那個，也不存在于這里或那里。當你安住于簡單、無所不在的覺知時，你就是那偉大的無生（the great Unborn），從一切特質中解脫。能覺知色彩，但你本身無色；能覺知時間，但你本身無時間；能覺知形相，但你本身無形。在本初空寂（primordial Emptiness）的廣闊中，你永遠對這個世界保持不可見性。

只是說，作為一個具象化的存有（embodied being），你也會生起于形相的世界之中，這個世界是你的自我顯現。而開悟心（the enlightened mind）所具有的內在潛能（也就是你那無所不在覺知的內在潛能），例如平等性、明辨智慧、如鏡智、地基識以及“成就一切智”等多種特質，會與你這個個體身心的原生秉性和具體稟賦相結合。因此，當那個分離自我在它自身的無所不在覺知之廣袤中死去之后，你就會在所有或部分開悟特質的激勵下出現。其時，你所受驅動的并非大探尋（Great Search），而是這些潛能所體現的大悲心（the Great Compassion），其中有些表現溫和，有些表現猛烈，但都只不過是你那無所不在狀態的一些可能性。

于是，當你安住于簡單、清晰、無所不在的覺知時，你將帶著自己最高潛能的德行與品質而現身——也許是悲憫，也許是明辨智慧，也許是認知洞見，也許是療愈的臨在，也許是忿怒的提醒，也許是藝術的才華，也可能是運動的天賦，也或許是杰出的教育家，或者僅僅是某種極其簡單的樣式，說不定只是在鄰里間做一位最出色的花匠。（換句話說，任何發展之流，都可能在其本初狀態中自然展現。）當身心從自我收縮的殘酷壓迫下釋放出來后，它自然會回歸自己的最高境地，彰顯開悟心之強大潛能，以及那簡單、無所不在的覺知之偉大潛能。

因此，當你安住于那簡單、無所不在的覺知時，你就是那偉大的無生；可當你“出生”——也就是當你從這無所不在覺知中生起時——你就會表現出某些特質，這些特質內蘊于本具的靈性（intrinsic Spirit），并被你自身身心特定稟賦所染。

無論你的“復活”最終體現為何種形態，你都將不再受“大探尋”的驅動，而是由你自身的大責任（the Great Duty）、你無限的正法（Dharma）所驅動，這正是你最高潛能的展露。因你之故，世界會開始改變。而你在那大責任中毫不畏縮，絕不背棄，在靈性的簡單、無所不在的覺知的陪伴下，生生世世都不會離開，因為從現在到永遠、并一直到無盡的永遠，都只有靈性，只有內在覺知，只有對“正是此”的簡單覺知，不再多也無可少。

但整個通往“所是（what is）”的旅途，其實從無始的開始就已展開：我們從簡單地認出那個“永遠都已如此”的事實開始。（“如果你明白了這一點，那么安住于那個了知本身，而那正是靈性。如果你不明白這一點，那么安住于那個不明白本身，而那也正是靈性。”）我們讓對無所不在覺知的認出——在白日與夜晚之間，自然而緩慢、毫不著力地生起。這個簡單、無所不在的覺知并非難以獲取，而是根本無法避免，我們只需注意到它即可。

我們在白天和黑夜中，溫柔地、不定時地、自發地去做這件事。很快，這認出就會以它自身的力量，在清醒、做夢和熟睡三種狀態下同步成長，超越那些假裝掩蓋其本性的障礙，直到這無所不在且簡單的覺知能以無間斷的連續性貫穿所有狀態、所有時空。那一刻，時空將全然喪失其意義，暴露出它們本是何物——你獨自當下所是的明耀空寂之面紗——而你會沉醉于那美，死于那真，化入那善，從此再無人在那里見證恐懼，也無人在乎眼淚，也無人去制造不安，也無人再否認神圣。唯獨只有它自存，也唯獨一直如此，并將唯獨一直如此。

而在某個寒冷清透的夜晚，月光會灑向那沉寂等待的大地，僅僅是為了提醒遺留在人間的眾生，這一切只是一場游戲。月光在他們沉睡的心中點燃了夢境，一種“覺醒”的渴望在那不安的夜色深處升起，你會再次被牽引，去回應那些最深切的祈愿，你會發現自己就在那里，在此刻，疑惑著這一切的真正含義——直到那一絲認出的靈光掃過你的面龐，一切都被化解。然后你就會化為那輪月亮，于自己心中唱出那些夢；你也將化為大地，贊頌所有被祝福的眾生；你將化為太陽，其光芒無限遠大又顯得過于顯而易見；在那本初清凈的一味中，沒有開始沒有結束，沒有入口沒有出口，沒有生也沒有死，一切都以極端的方式顯現；而遙遠處傳來瀑布歌唱的聲音，那是此時深夜里僅余的講述，沐浴在那幽冷的月光之下，正是如此，一次又一次地，如是而已。

當禪宗大師法常（Fa-ch’ang）臨終時，屋頂上一只松鼠發出了尖叫。“就是這樣，”他說，“再無其他。”

原文：

“And It Is All Undone

Perhaps you will arise as any or all of those forms of ever-present awareness. But then, it doesn’t really matter. When you rest in the brilliant clarity of ever-present awareness, you are not Buddha or Bodhisattva, you are not this or that, you are not here or there. When you rest in simple, ever-present awareness, you are the great Unborn, free, of all qualities whatsoever. Aware of color, you are colorless. Aware of time, you are timeless. Aware of form, you are formless. In the vast expanse of primordial Emptiness, you are forever invisible to this world.

It is simply that, as embodied being, you also arise in the world of form that is your own manifestation. And the intrinsic potentials of the enlightened mind (the intrinsic potentials of your ever-present awareness)—such as equanimity, discriminating wisdom, mirrorlike wisdom, ground consciousness, and all-accomplishing awareness—various of these potentials combine with the native dispositions and particular talents of your own individual bodymind. And thus, when the separate self dies into the vast expanse of its own ever-present awareness, you will arise animated by any or all of those various enlightened potentials. You are then motivated, not by the Great Search, but by the Great Compassion of these potentials, some of which are gentle, some of which are truly wrathful, but all of which are simply the possibilities of your own ever-present state.

And thus, resting in simple, clear, ever-present awareness, you will arise with the qualities and’ virtues of your own highest potentials—perhaps compassion, perhaps discriminating wisdom, perhaps cognitive insight, perhaps healing presence, perhaps wrathful reminder, perhaps artistic accomplishment, perhaps athletic skill, perhaps great educator, or perhaps something utterly simple, maybe being the best flower gardener on the block. (In other words, any of the developmental lines released into their own primordial state.) When the bodymind is released from the brutalities inflicted by the self-contraction, it naturally gravitates to its own highest estate, manifested in the great potentials of the enlightened mind, the great potentials of simple, ever-present awareness.

Thus, as you rest in simple, ever-present awareness, you are the great Unborn; but as you are born—as you arise from ever-present awareness—you will manifest certain qualities, qualities inherent in intrinsic Spirit, and qualities colored by the dispositions of your own bodymind and its particular talents.

And whatever the form of your own resurrection, you will arise driven not by the Great Search, but by your own Great Duty, your limitless Dharma, the manifestation of your own highest potentials, and the world will begin to change, because of you. And you will never flinch, and you will never fail in that great Duty, and you will never turn away, because simple, ever-present awareness will be with you now and forever, even unto the ends of the worlds, because now and forever and endlessly forever, there is only Spirit, only intrinsic awareness, only the simple awareness of just this, and nothing more.

But that entire journey to what is begins at the beginningless beginning: we begin by simply recognizing that which is always already the case. (“If you understand this, then rest in that which understands, and just that is exactly Spirit. If you do not understand this, then rest in that which does not understand, and just that is exactly Spirit.”) We allow this recognition of ever-present awareness to arise—gently, randomly, spontaneously, through the day and into the night. This simple, ever-present awareness is not hard to attain but impossible to avoid, and we simply notice that.

We do this gently, randomly, and spontaneously, through the day and into the night. Soon enough, through all three states of waking, dreaming, and sleeping, this recognition will grow of its own accord and by its own intrinsic power, outshining the obstacles that pretend to hide its nature, until this simple, ever-present awareness announces itself in an unbroken continuity through all changes of state, through all changes of space and time, whereupon space and time lose all meaning whatsoever, exposed for what they are, the shining veils of the radiant Emptiness that you alone now are—and you will swoon into that Beauty, and die into that Truth, and dissolve into that Goodness, and there will be no one left to testify to terror, no one left to take tears seriously, no one left to engineer unease, no one left to deny the Divine, which only alone is, and only alone ever was, and only alone will ever be.

And somewhere on a cold crystal night the moon will shine on a silently waiting Earth, just to remind those left behind that it is all a game. The lunar light will set dreams afire in their sleeping hearts, and a yearning to awaken will stir in the depths of that restless night, and you will be pulled, yet again, to respond to those most plaintive prayers, and you will find yourself right here, right now, wondering what it all really means—until that flash of recognition runs across your face and it is all undone. You then will arise as the moon itself, and sing those dreams in your very own heart; and you will arise as the Earth itself, and glorify all of its blessed inhabitants; and you will arise as the Sun itself, radiant to infinity and much too obvious to see; and in that One Taste of primordial purity, with no beginning and no end, with no entrance and no exit, with no birth and no death, it all comes radically to be; and the sound of a singing waterfall, somewhere in the distance, is all that is left to tell this tale, late on that crystal cold night, bathed so beautifully in that lunar light, just so, and again, just so.

When the great Zen master Fa-ch’ang was dying, a squirrel screeched out on the roof. “It’s just this,” he said, “and nothing more.”

(本段 Ken Wilber 原文譯畢，緊接著是后文中關于 “Labels: Advaita, I AMness, Ken Wilber…” 一系列內容。)

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段落 13

簡體中文翻譯：

“差別：如實見（Thusness）第四階段與第五階段（實質性的不二對與無我；Substantial Non-duality vs Anatta）”
Soh

也可參見：

• 如實見第一階段與第二階段及其他階段的區別
• 區分“我是/本我（I AM）”、“一心（One Mind）”、“無心（No Mind）”與“無我（Anatta）”
• “無心與無我：專注于洞見”

原文：

Difference Between Thusness Stage 4 and 5 (Substantial Non-duality vs Anatta)
Soh
Also see: Difference Between Thusness Stage 1 and 2 and other Stages

Differentiating I AM, One Mind, No Mind and Anatta

No Mind and Anatta, Focusing on Insight

段落 14

簡體中文翻譯：

會話開始時間：2009年3月14日，星期六

(11:50 PM) AEN: “‘Nevertheless it is a very key phase’
你的意思是非常重要的關鍵階段嗎？”
(11:51 PM) Thusness: “是的。”
(11:52 PM) AEN: “明白……不過除了穩定不二外，第四階段與第五階段還有什么區別嗎？”
(11:54 PM) Thusness: “你需要自己面對這個問題才知道，光靠言語是不行的。
因為你還沒有真正體驗過‘無分’（non-division），因此你不知道那種‘無分’是什么，也不知道‘無造作者性（non-doership）’以及‘在體驗中沒有施為者/主體（no agent）’是什么，這就很難知道究竟是什么在阻礙你體驗自發性。”
(11:56 PM) AEN: “哦，我明白了……”
(11:58 PM) Thusness: “‘思考者/思想’合一，或‘聽者/聲音’合一，然后：聲音即覺知，沒有個聽者——這之間是有區別的。第四階段更像是‘聽者/聲音合一’。（Soh: 聲音即覺知，沒有個聽者才是第五階段）

這也是為什么我說，‘一個念頭接著另一個念頭’，就像你，你說你感受到自己像一個開放的虛空，然后你聽到聲音，聲音和覺知似乎是一體的；二者不可分辨，但你還無法有那種‘只有聲音’的體驗——在邏輯上你知道，可是在經驗中還沒有。只有當有一天那個體驗成熟時……”

原文：Session Start: Saturday, March 14, 2009

(11:50 PM) AEN: 'Nevertheless it is a very key phase'
u mean very important key phase?
(11:51 PM) Thusness: yeah
(11:52 PM) AEN: icic..
btw wats the difference between stage 4 and 5 other than stabilizing non dual
(11:54 PM) Thusness: u need to face the problem to know。 it is not in words
(11:55 PM) Thusness: because u have not experienced non-division
(11:55 PM) Thusness: so u do not know what is non divison
(11:55 PM) Thusness: what is no-doership and what is no agent in experience
(11:56 PM) Thusness: and it is difficult to know what is that 'marks' that prevent the experience of spontaneity

(11:58 PM) Thusness: there is a difference seeing thinker/thoughts as one
(11:58 PM) Thusness: and hearer/sound as one
then sound is awareness, no hearer
(11:58 PM) Thusness: stage 4 is more like hearer/sound as one
(11:59 PM) Thusness: that is why i said one thought, then another thought
just like u, u said u feel like an open space
(11:59 PM) Thusness: then u hear sound
sound and awareness seem to be one
(12:00 AM) Thusness: indistinguishable but u cannot have that experience that there is only sound
only in logic u have but not in experience
(12:00 AM) Thusness: until one day u mature that experience

簡體中文翻譯：

（第1段）
（12:01 AM) AEN: icic..
剛才我看了 truthz 的博客列表里出現的一個網站
我的意思是，不是 truthz 的博客，而是他博客里出現的鏈接

原文：
(12:01 AM) AEN: icic..
just now i saw a website from truthz's blog lists
i mean not truthz's blog but the blog link appeared in his

簡體中文翻譯：

（第2段）
（12:02 AM) AEN: http://buddhaspace.blogspot.com/
“正確的知見——八正道中第一支——源于覺察色、聲、香、味、觸境之無常、苦、與無我之本質。當所有這些現象都被了知為非我時，心會轉向內，尋找它可能會執取為‘我’的東西。但如果它以絕對清晰的方式看，就會發現空性。在感官、感受、念頭和意識的背后，是清晰、無盡的空間。我有時稱之為‘Buddha Space（佛虛空）’。”

原文：
(12:02 AM) AEN: http://buddhaspace.blogspot.com/
Correct Understanding - the first of the eight aspects of the Noble Eightfold Path - arises out of noticing the impermanent, unsatisfactory, and impersonal nature of sights, sounds, smells, tastes, and tactile objects. When all these phenomena are realized to be not self, the mind will turn inwards, seeking out what it might cling to as ‘me’. But if it looks with absolute clarity it will find emptiness. Behind sensations, feelings, thoughts, and consciousness, there lies clear, endless space. I sometimes call it ‘Buddha Space’.

簡體中文翻譯：

（第3段）
（12:05 AM) Thusness: 是啊
那是錯誤的知見。

原文：
(12:05 AM) Thusness: yeah
that is wrong view.

簡體中文翻譯：

（第4段）
（12:05 AM) AEN: oic..

原文：
(12:05 AM) AEN: oic..

簡體中文翻譯：

（第5段）
（12:06 AM) Thusness: 在我們的洞見成熟之前，這一點是很難真正看清的。
即使在第四階段，這也會很困難，但它已經是邁向無我（anatta）的第一步了。

原文：
(12:06 AM) Thusness: it is very difficult to see the truth of this until our insight matures
even at stage 4, it can be difficult but it is already the first steps towards anatta

簡體中文翻譯：

（第6段）
（12:06 AM) AEN: 難以做什么？
看見無我？

原文：
(12:06 AM) AEN: difficult to what
see anatta?

簡體中文翻譯：

（第7段）
（12:06 AM) Thusness: 是的。

原文：
(12:06 AM) Thusness: yeah

簡體中文翻譯：

（第8段）
（12:06 AM) AEN: 明白。

原文：
(12:06 AM) AEN: oic

簡體中文翻譯：

（第9段）
（12:07 AM) Thusness: 你必須看見“無 施為者/主體（agent）”，不只是沒有分裂而已。

原文：
(12:07 AM) Thusness: u must see the no agent
not only no division

簡體中文翻譯：

（第10段）
（12:07 AM) Thusness: 就像我之前跟你說的，有 3 個階段。

原文：
(12:07 AM) Thusness: like i told u there are 3 stages
（指：對非二元三個層次的“理解”

本文： http://awakeningtoreality.blogspot.com.au/2009/01/three-levels-of-understanding-of-non.html

26-01-2009

真如/過路人對我的答復：

“我所說的不太正確。思想在，但沒有思考者。聲音在，但沒有聽者。覺性不離念頭和現象。”

真如：是的，但所說的仍然可以有以下的情況：

1。有個覺體在反射念頭和現象。（“我是”）

體驗到明亮如鏡的清晰,但被曲解了。有二元對立和自性（“固有的存在”/“實體”）的知見。

2。鏡子需要念頭和現象來見到自己。

非二元但有自性（“固有的存在”/“實體”）的知見。非二元之洞見的開始。

3。念頭和現象本來就是鏡子（這里的鏡子被視為一個整體）。

非二元和非自性（“固有的存在”/“實體”）的洞見。

在第3根本不可能在任何的生起中畫出任何細微的“線條”；無論任何似乎在來去(之物）都是覺性的本身。除此之外沒有任何其他的覺性。我們應該用無我的教義、緣起和性空來看待覺性的“色/妙有”。

The Three Levels of "Understanding" of Non-dual Awareness

Soh

Thusness/Passerby's reply to me (slightly edited based on references to another post):

Originally posted by An Eternal Now:

What I said here, is not really correct. Thought is, but no thinker. Sound is, but no hearer. Awareness cannot be separated from thoughts and manifestation.

Yes but what said can still have the following scenario:

1. There is an Awareness reflecting thoughts and manifestation. ("I AM")

Mirror bright is experienced but distorted. Dualistic and Inherent seeing.

2. Thoughts and manifestation are required for the mirror to see itself.

Non-Dualistic but Inherent seeing. Beginning of non-dual insight.

3. Thoughts and manifestation have always been the mirror (The mirror here is seen as a whole)

Non-Dualistic and non-inherent insight.

In 3 not even a quantum line can be drawn from whatever arises; whatever that appears to come and goes is the Awareness itself. There is no Awareness other than that. We should use the teachings of Anatta (no-self), DO (dependent origination) and Emptiness to see the 'forms' of awareness.

Labels: Non Dual, Stages of Enlightenment | 

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簡體中文翻譯：

（第11段）
（12:08 AM) Thusness: 后面會進入純粹的無二光明（non-dual luminosity）。

原文：
(12:08 AM) Thusness: later into just this non-dual luminosity

簡體中文翻譯：

（第12段）
（12:09 AM) Thusness: 如果你去問那些主張無二的人，他們不會意識到自己其實就是那個生起的念頭，
（12:09 AM) Thusness: 就像 Jeff Foster 所說的那樣。

原文：
(12:09 AM) Thusness: if u ask non-dualists, they will not realise that they are an arising thought
(12:09 AM) Thusness: like what jeff foster said

簡體中文翻譯：

（第13段）
（12:09 AM) AEN: 噢，明白……

原文：
(12:09 AM) AEN: oic..

簡體中文翻譯：

（第14段）
（12:10 AM) Thusness: 他們會感覺非常“終極（ultimate）”。

原文：
(12:10 AM) Thusness: they will feel damn ultimate

簡體中文翻譯：

（第15段）
（12:10 AM) AEN: 我知道……比如梵（Brahman）那樣。

原文：
(12:10 AM) AEN: ic..
like brahman

簡體中文翻譯：

（第16段）
（12:11 AM) Thusness: 是啊，所以他們看見的是“(大)我（self）”，而不是真正的“事件、過程、現象”。

原文：
(12:11 AM) Thusness: yes so they see self
not events, process phenomena

簡體中文翻譯：

（第17段）
（12:12 AM) AEN: 明白……

原文：
(12:12 AM) AEN: oic..

簡體中文翻譯：

（第18段）
（12:12 AM) Thusness: 他們所見的是“梵”（Brahman），而非“空性”（sunyata）。
（12:12 AM) Thusness: 雖然體驗非常相似，但他們的洞見并沒有成熟到無我。

原文：
(12:12 AM) Thusness: they see brahman, not sunyata
(12:12 AM) Thusness: even the experiences are very similar
the insight has not matured into anatta

簡體中文翻譯：

（第19段）
（12:13 AM) Thusness: 就像真言宗（shingon）那樣的修行，其體驗可以說是“摩訶（maha）”式的，
不過那并不是我所說的真正“摩訶”式體驗；
那是一種“一體”（oneness）的體驗，
但這只是個階段而已。

原文：
(12:13 AM) Thusness: like shingon sort of practice, the experience can be said to be maha like
but it is not the maha sort of experience i am talking about
(12:13 AM) Thusness: it is oneness sort of experience
but it is a stage

簡體中文翻譯：

（第20段）
（12:14 AM) Thusness: 我所說的是，“一體”之境其實一直都在。
（12:14 AM) Thusness: 當一個人證悟到臨在（presence）向來都是緣起互涉（interconnectedness）的顯現與完全體現時，
（12:15 AM) Thusness: 無需任何努力，就能自然顯現那“摩訶”的體驗。

原文：
(12:14 AM) Thusness: what i said is oneness is always there
(12:14 AM) Thusness: when one realises that presence is always a manifestation and full embodiment of interconnectedness
(12:15 AM) Thusness: no effort needs to be done to induce a maha experience

簡體中文翻譯：

（第21段）
（12:23 AM) Thusness: 要以“摩訶”作為根本，還需要一些條件。
（12:23 AM) Thusness: 1）對無二體驗已經成熟；
2）要有對“緣起”（DO, dependent origination）的深入認識；

原文：
(12:23 AM) Thusness: there are few conditions to experience maha as a ground
(12:23 AM) Thusness: 1. mature in non-dual experience
2. DO (dependent origination)

簡體中文翻譯：

（第22段）
（12:24 AM) Thusness: 3）還要親身體驗并理解“相互關聯性”就是整個宇宙本身，
這樣的話，“我”甚至“無二”本身都會變得無關緊要。

原文：
(12:24 AM) Thusness: 3. experience and understand that 'interconnectedness' is the universe itself
then 'self' and even non dual becomes quite irrelevant

簡體中文翻譯：

（第23段）
（12:25 AM) Thusness: 事實上，現在對我而言，“臨在（presence）”并不是被理解成“無二”。
（12:26 AM) Thusness: 而是被視為“緣起”（DO）。
（12:26 AM) Thusness: 在那里，“無二”已經包含進去了。

原文：
(12:25 AM) Thusness: in fact now presence is not understand as non-dual to me.
(12:26 AM) Thusness: but as DO
(12:26 AM) Thusness: where non-dual is already included

簡體中文翻譯：

（省略號處為原文中已有的“.......”）

（接下來是 2008 年的對話內容。）

原文：
.......

2008:

簡體中文翻譯：

（第24段）
（11:46 PM) Thusness: 肯·威爾伯（Ken Wilber）有沒有談到無我（anatta）？

原文：
(11:46 PM) Thusness: Does ken (Ken Wilber) talk about anatta

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簡體中文翻譯：

（第25段）
（11:46 PM) AEN: 沒有。

原文：
(11:46 PM) AEN: no

簡體中文翻譯：

（第26段）
（11:47 PM) Thusness: 那他討論的是“無二論（Advaita）”那一類的理解嗎？

原文：
(11:47 PM) Thusness: Or Advaita sort of understanding

簡體中文翻譯：

（第27段）
（11:47 PM) AEN: 對，屬不二論（advaita）。（肯·威爾伯處在John Tan/真如的見階段四）

原文：
(11:47 PM) AEN: advaita (Ken Wilber is at Thusness Stage 4)

簡體中文翻譯：

（第28段）
（11:47 PM) Thusness: 那你為什么還一直問我？
（11:47 PM) Thusness: 什么是無我？

原文：
(11:47 PM) Thusness: Then y u kept asking me.
(11:47 PM) Thusness: What is anatta?

簡體中文翻譯：

（第29段）
（11:48 PM) AEN: 是啊，可是我的意思是，“無二”體驗并不是像第二階段那種一閃而過的體驗，而是一種無時不在的實相嗎？
（11:48 PM) AEN: 無我指的是無 施為者/主體（agent）以及緣起（dependent origination）嗎？

原文：
(11:48 PM) AEN: ya but wat i mean is nondual experience is not as in stage 2 type of passing experience, but as everpresent reality?
(11:48 PM) AEN: anatta is no agent and dependent origination?

簡體中文翻譯：

（第30段）
（11:48 PM) Thusness: 我不是和你說過，要把無二體驗當作“動詞”來看嗎？（Soh: 參見我的文章《The Wind is Blowing, Blowing is the Wind》）

原文：
(11:48 PM) Thusness: Didn't I tell u understanding non-dual experience as verb. (Soh: refer to my article The Wind is Blowing, Blowing is the Wind)

簡體中文翻譯：

（第31段）
（11:48 PM) AEN: 明白……

原文：
(11:48 PM) AEN: icic

簡體中文翻譯：

（第32段）
（11:49 PM) Thusness: 不是一個獨立、恒常不變的實體，對嗎？

原文：
(11:49 PM) Thusness: Not an entity that is independent and unchanging?

簡體中文翻譯：

（第33段）
（11:49 PM) AEN: 可是肯·威爾伯說，“你就是那個，而沒有‘你’——只有這個自發生起、明亮閃耀的整體顯現，每一刻都自發呈現。那個分離的小我在哪里也找不到。”

原文：
(11:49 PM) AEN: but ken wilber say "You are that, and there is no you – just this entire luminous display spontaneously arising moment to moment. The separate self is nowhere to be found."

簡體中文翻譯：

（第34段）
（11:50 PM) AEN: *哦，我懂了。

原文：
(11:50 PM) AEN: *oic

簡體中文翻譯：

（第35段）
（11:50 PM) Thusness: 無二體驗意味著對“無分離”非常清晰（就像如真如第四階段）。

原文：
(11:50 PM) Thusness: Non-dual experience is there is clarity of no separation (As in Thusness Stage 4)

簡體中文翻譯：

（第36段）
（11:51 PM) Thusness: 第二階段是那種“我溶解了，我與之合一”的感覺，
（11:51 PM) Thusness: 就像我化開、融入。

原文：
(11:51 PM) Thusness: Stage 2 is there is merging
(11:51 PM) Thusness: As if I dissolved and merge..

簡體中文翻譯：

（第37段）
（11:51 PM) AEN: 明白……

原文：
(11:51 PM) AEN: icic..

簡體中文翻譯：

（第38段）
（11:52 PM) Thusness: 那是有二元，有“兩個”。

原文：
(11:52 PM) Thusness: There r two, dual

簡體中文翻譯：

（第39段）
（11:52 PM) AEN: 明白……

原文：
(11:52 PM) AEN: oic..

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簡體中文翻譯：

（第40段）
（11:52 PM) Thusness: 無二指的是從未存在任何分離，沒有裂隙。

原文：
(11:52 PM) Thusness: Non-dual is there never was a separation
(11:52 PM) Thusness: No split

簡體中文翻譯：

（第41段）
（11:53 PM) AEN: 我明白……

原文：
(11:53 PM) AEN: icic..

簡體中文翻譯：

（第42段）
（11:53 PM) Thusness: 并沒有一個單獨的“我”。

原文：
(11:53 PM) Thusness: There is no separate I.

簡體中文翻譯：

（第43段）
（11:53 PM) AEN: 原來如此……

原文：
(11:53 PM) AEN: oic..

簡體中文翻譯：

（第44段）
（11:53 PM) Thusness: 但是，這個“覺知（awareness）”仍非常像是一個恒常、不變的東西。

原文：
(11:53 PM) Thusness: But this awareness is still very much constant, permanent and unchanging

簡體中文翻譯：

（第45段）
（11:54 PM) AEN: 我知道了……

原文：
(11:54 PM) AEN: icic..

簡體中文翻譯：

（第46段）
（11:54 PM) Thusness: “無我”則更進一步，它會徹底理解到底什么是“無二體驗”。
（11:55 PM) Thusness: 這是洞見上的一次飛躍。

原文：
(11:54 PM) Thusness: Anatta goes further and understand exactly what is non-dual experience
(11:55 PM) Thusness: This is a break-through in insight

簡體中文翻譯：

（第47段）
（11:55 PM) AEN: 我懂了……
（11:55 PM) AEN: 它是關于把它辨識為“緣起”嗎？

原文：
(11:55 PM) AEN: oic..
(11:55 PM) AEN: its about discerning it as DO?

簡體中文翻譯：

（第48段）
（11:55 PM) Thusness: “有思維，卻沒有施為者/主體（thinker）。”

原文：
(11:55 PM) Thusness: There is thinking, no thinker

簡體中文翻譯：

（第49段）
（11:55 PM) AEN: 我明白。

原文：
(11:55 PM) AEN: icic

簡體中文翻譯：

（第50段）
（11:55 PM) Thusness: “有所見，卻沒有見者（seer）。”

原文：
(11:55 PM) Thusness: Seen no seer

[在下一條消息中繼續]

簡體中文翻譯：

（第51段）
（11:56 PM) Thusness: “聲音，沒有聽者。”

原文：
(11:56 PM) Thusness: Sound no hearer

簡體中文翻譯：

（第52段）
（11:56 PM) AEN: “明白。”

原文：
(11:56 PM) AEN: oic

簡體中文翻譯：

（第53段）
（11:56 PM) Thusness: “理解‘成為/變化’而沒有‘存在者’。”

原文：
(11:56 PM) Thusness: Understood becoming no being

簡體中文翻譯：

（第54段）
（11:56 PM) AEN: “明白……”

原文：
(11:56 PM) AEN: icic..

簡體中文翻譯：

（第55段）
（11:57 PM) Thusness: “要理解‘對象@’……”

原文：
(11:57 PM) Thusness: Understand that object@

簡體中文翻譯：

（第56段）
（11:57 PM) AEN: “你是什么意思？”

原文：
(11:57 PM) AEN: wat u mean

簡體中文翻譯：

（第57段）
（11:59 PM) Thusness: “客體/主體，其實是把‘動詞’割裂成片段后所形成的結果。”

原文：
(11:59 PM) Thusness: Object/subject is the result of compartmentizing 'verb'

簡體中文翻譯：

（第58段）
（11:59 PM) Thusness: “行動（Action）。”

原文：
(11:59 PM) Thusness: Action

簡體中文翻譯：

（第59段）
（11:59 PM) AEN: “明白明白……”

原文：
(11:59 PM) AEN: icic..

簡體中文翻譯：

（第60段）
（11:59 PM) Thusness: “思考變成了‘施為者/主體（thinker）’與‘念頭’。
這就是無我（anatta）。”

原文：
(11:59 PM) Thusness: Thinking becomes thinker and thoughts
(11:59 PM) Thusness: That is anatta

簡體中文翻譯：

（第61段）
（12:00 AM) Thusness: “它是一種直接的體驗：沒有思考的施為者/主體（thinker），只有念頭。”

原文：
(12:00 AM) Thusness: It is the direct experience that there is no thinker, just thoughts

簡體中文翻譯：

（第62段）
（12:01 AM) Thusness: “在看見時，永遠只有‘所見’。”

原文：
(12:01 AM) Thusness: In seeing, always only the seen.

簡體中文翻譯：

（第63段）
（12:01 AM) AEN: “這就是你所說的肯·威爾伯那種‘無二卻似乎永久不變’的意思嗎？

你說：‘你并不是那個經歷解脫的人；你是那個開闊的空性，在其中任何體驗都來來去去，就像鏡中的映像。而你就是鏡子，那明鏡心（mirror mind），并不是任何被體驗到的映像。但你并不和那些映像分開，退在一旁看。你就是每一刻生起的所有事物。你能一口吞下整個宇宙，它是如此之小，你能在不動分毫之下品味天空。’”

原文：
(12:01 AM) AEN: is this wat u mean by nondual yet permanent (for ken wilber):

You are not the one who experiences liberation; you are the clearing, the opening, the emptiness, in which any experience comes and goes, like reflections on the mirror. And you are the mirror, the mirror mind, and not any experienced reflection. But you are not apart from the reflections, standing back and watching. You are everything that is arising moment to moment. You can swallow the whole cosmos in one gulp, it is so small, and you can taste the sky without moving an inch.

[在下一條消息中繼續]

[續上條消息，繼續完整翻譯，不做刪減]

簡體中文翻譯：

（第64段）
（12:01 AM) AEN: “明白明白……”

原文：
(12:01 AM) AEN: icic..

簡體中文翻譯：

（第65段）
（12:03 AM) Thusness: “是的，這就是我所說的‘知見與無二體驗之間的錯位（desync）’。
當洞見真正生起，就不會有這種錯位。”

原文：
(12:03 AM) Thusness: Yes what I called desync of view and non-dual experience
(12:04 AM) Thusness: When insight arises, there is no desync

簡體中文翻譯：

（第66段）
（12:04 AM) AEN: “明白……”

原文：
(12:04 AM) AEN: oic..

簡體中文翻譯：

（第67段）
（12:05 AM) Thusness: “無二體驗在這種情形下就會被清晰地理解，因為從來就沒有一個‘二’。
一直只有顯現。”

原文：
(12:05 AM) Thusness: Non-dual experience is clearly understood because there never was one.
(12:05 AM) Thusness: It is always only manifestation

簡體中文翻譯：

（第68段）
（12:06 AM) AEN: “從來沒有什么？”

原文：
(12:06 AM) AEN: there never was what?

簡體中文翻譯：

（第69段）
（12:06 AM) Thusness: “緣起（DO）就是這無常流動（the operation mechanism of the Transience）的運作機制；
（12:06 AM) Thusness: ‘我’從未真實存在。”

原文：
(12:06 AM) Thusness: DO is the operation mechanism of the Transience
(12:06 AM) Thusness: A self

簡體中文翻譯：

（第70段）
（12:06 AM) AEN: “我明白……”

原文：
(12:06 AM) AEN: icic..

簡體中文翻譯：

（第71段）
（12:10 AM) Thusness: “要獲得如此清晰其實很難，
（12:11 AM) Thusness: 只有佛陀才能徹底明了。
（12:11 AM) AEN: 噢……
（12:12 AM) Thusness: 即便是修行佛法的人也常有很多誤解，
（12:12 AM) Thusness: 他們看不到這教法有多么一致且精妙。

原文：
(12:10 AM) Thusness: It is very difficult to have such clarity
(12:11 AM) Thusness: Only Buddha has it
(12:11 AM) AEN: oic..
(12:12 AM) Thusness: Even buddhist practitioners have so much mis-conceptions
(12:12 AM) Thusness: They can't see how consistent and precise the teaching is

簡體中文翻譯：

（第72段）
（12:13 AM) AEN: “明白……
對了，這還不算是真正的無二體驗，對吧？比較像‘我是/本我（I AM）’？

‘世界持續前進……我們不去把多樣性看作終極，而是安住在其下的‘一’……就好像海洋或幻相只是流動的意識表面波浪……‘莎克提（shakti）’把潛在的意識海洋顯現成一個有限可見的形態……但圍繞、貫穿并包覆那個形態的，其實是同一個意識，它是整片海洋……只是當你沉靜于深處時，你知道那廣闊，而不只是局限……”

原文：
(12:13 AM) AEN: icic..
btw this is not yet nondual experience rite, more like I AM?:
"the world moves forward as it is..... but instead of seeing the diversity as the ulitmate the One underneath it all is rested in..... Like the ocean reality or maya is simply the surface waves of moving consciousness.... shakti which manifests the underlying Ocean of Consciousness into a limited visible form..... But what is beneath and around and within that form is simply the same consciousness which comprises the Whole of the Ocean.... But in the calm of the depths you know the vastness instead of the limited......"

簡體中文翻譯：

（第73段）
（12:16 AM) Thusness: “對。”

原文：
(12:16 AM) Thusness: Yes

簡體中文翻譯：

（第74段）
（12:16 AM) AEN: “明白了。”

原文：
(12:16 AM) AEN: icic

簡體中文翻譯：

（第75段）
（12:17 AM) Thusness: “那是在‘bond（束縛）’的影響之下，卻毫不自知。”

原文：
(12:17 AM) Thusness: Under the influence of the 'bond' without knowing it

[在下一條消息中繼續]

[續上條消息，繼續完整翻譯，不做刪減]

簡體中文翻譯：

（第76段）
（12:17 AM) Thusness: “第一到第六階段是無法跳過的。”

原文：
(12:17 AM) Thusness: Stage 1 to 6 cannot be skipped

簡體中文翻譯：

（第77段）
（12:17 AM) AEN: “你是什么意思？”

原文：
(12:17 AM) AEN: wat do u mean

簡體中文翻譯：

（第78段）
（12:18 AM) Thusness: “最好是一個個體驗地走完。”

原文：
(12:18 AM) Thusness: Best experienced that way.

簡體中文翻譯：

（第79段）
（12:18 AM) AEN: “明白。”

原文：
(12:18 AM) AEN: oic

簡體中文翻譯：

（第80段）
（12:18 AM) Thusness: “一個修行者無法跳過這些階段。”

原文：
(12:18 AM) Thusness: A practitioner cannot skip stages

簡體中文翻譯：

（第81段）
（12:18 AM) AEN: “但是有的佛教修行似乎會跳過某些階段吧？
比如說 dharma dan 從來沒經歷過‘我是/本我（I AM）’。”

原文：
(12:18 AM) AEN: but buddhist path skips some rite
(12:18 AM) AEN: like dharma dan never go through 'i am'

簡體中文翻譯：

（第82段）
（12:18 AM) Thusness: “是的。
（12:19 AM) Thusness: 這樣會導致深度的澄明度不足。
就像 grimnexus 把階段四和階段五看成一樣。”

原文：
(12:18 AM) Thusness: Yes
(12:19 AM) Thusness: the depth of clarity will not be there
(12:19 AM) Thusness: Like grimnexus see 4 same as 5.

簡體中文翻譯：

（第83段）
（12:20 AM) Thusness: “但一個真正經歷過的人會很清楚它們的區別。”

原文：
(12:20 AM) Thusness: But a person that undergone knows clearly.

簡體中文翻譯：

（第84段）
（12:21 AM) AEN: “原來如此。
是啊，他覺得是一樣的。
對了，grimnexus 是在第四階段對吧？”

原文：
(12:21 AM) AEN: oic
(12:21 AM) AEN: ya he tot its the same
(12:21 AM) AEN: btw grimnexus at stage 4 rite

簡體中文翻譯：

（第85段）
（12:21 AM) Thusness: “就好像肯·威爾伯和 Ajahn Amaro，看起來體驗相同，但即使是 Ajahn Amaro 也覺得兩者是一樣的。”

原文：
(12:21 AM) Thusness: Like ken and Ajahn amaro, seems the same but even Ajahn Amaro thought it is the same.

簡體中文翻譯：

（第86段）
（12:21 AM) AEN: “grimnexus 很久沒上線了，他好像幾個月沒出現了。
原來如此。”

原文：
(12:21 AM) AEN: long time nv see him online liao, he like never came online for many months
(12:21 AM) AEN: oic

簡體中文翻譯：

（第87段）
（12:21 AM) Thusness: “你干嗎老是為別人的階段而操心？”

原文：
(12:21 AM) Thusness: Why u worry so much abt others ppl stage?

簡體中文翻譯：

（第88段）
（12:22 AM) AEN: “哈哈……”

原文：
(12:22 AM) AEN: lol

簡體中文翻譯：

（第89段）
（12:23 AM) Thusness: “你倒不如多祈愿自己不要被誤導，以免再陷無數輪回。
（12:23 AM) AEN: 噢……
（12:23 AM) Thusness: 你必須要能正確辨識才是。
（12:24 AM) AEN: 明白明白……”

原文：
(12:23 AM) Thusness: Rather pray hard that u will not be misled and go through countless lives of rebirth again
(12:23 AM) AEN: oic..
(12:23 AM) Thusness: What u must have is to correctly discern
(12:24 AM) AEN: icic..

[在下一條消息中繼續]

[續上條消息，繼續完整翻譯，不做刪減]

簡體中文翻譯：

（第90段）
（12:25 AM) Thusness: “如果你想對那‘六個階段’的精髓擁有清晰的理解，就要明辨、正確地理解。
（12:25 AM) Thusness: 倘若我不在了呢？”
（12:25 AM) AEN: “明白……”

原文：
(12:25 AM) Thusness: If u want to hv clarity of the essence of the six phases, discern and understand correctly.
(12:25 AM) Thusness: What if I m no more around?
(12:25 AM) AEN: oic..

簡體中文翻譯：

（第91段）
（12:26 AM) Thusness: “如果連 Ajahn Amaro 都分不清，更別說其他人了。”
（12:26 AM) AEN: “明白……”
（12:26 AM) AEN: “那 dharma dan 呢？”

原文：
(12:26 AM) Thusness: If Ajahn Amaro cannot know the diff, much less is others
(12:26 AM) AEN: icic..
(12:26 AM) AEN: dharma dan leh

簡體中文翻譯：

（第92段）
（12:26 AM) Thusness: “你還是先問問自己是否真的正確理解了，然后再問其他人。”

原文：
(12:26 AM) Thusness: Rather ask urself have u correctly understood then abt others

簡體中文翻譯：

（第93段）
（12:27 AM) AEN: “明白……”

原文：
(12:27 AM) AEN: icic..

簡體中文翻譯：

（第94段）
（12:27 AM) Thusness: “我怎么會知道？
（12:27 AM) Thusness: 你總是問我別人的狀況，我更擔心你。”

原文：
(12:27 AM) Thusness: How I know?
(12:27 AM) Thusness: U kept asking abt others, I worry more abt u.

簡體中文翻譯：

（第95段）
（12:27 AM) AEN: “明白……”

原文：
(12:27 AM) AEN: icic..

簡體中文翻譯：

（第96段）
（12:28 AM) Thusness: “如果你真的明白，你就能知道他們是否抵達了那個層次。”

原文：
(12:28 AM) Thusness: If u know, u will be able to know r they there.

簡體中文翻譯：

（第97段）
（12:28 AM) AEN: “明白……”

原文：
(12:28 AM) AEN: oic..

簡體中文翻譯：

（第98段）
（12:29 AM) Thusness: “好比 Ken 和 Ajahn Amaro，他們顯然有同樣的體驗，卻有不同的理解。
（12:29 AM) Thusness: David Loy 也把他們當作一樣的境界，
（12:29 AM) Thusness: 卻沒意識到兩者的差別。”

原文：
(12:29 AM) Thusness: Like ken and Ajahn Amaro clearly have same experience but different understanding
(12:29 AM) Thusness: David loy treat them the same too.
(12:29 AM) Thusness: Not realizing the differences

簡體中文翻譯：

（第99段）
（12:30 AM) AEN: “明白……”

原文：
(12:30 AM) AEN: icic..

簡體中文翻譯：

（第100段）
（12:30 AM) Thusness: “所以，你要擁有正確的理解。
（12:31 AM) Thusness: 一個是依止（abiding），另一個是‘不住（non-abiding）’；
（12:32 AM) AEN: “明白……”

原文：
(12:30 AM) Thusness: So have the right understanding
(12:31 AM) Thusness: One is abiding, the other is non-abiding
(12:32 AM) AEN: icic..

[在下一條消息中繼續]

簡體中文翻譯：

（第101段）
（12:32 AM) Thusness: “一個仍然在用力，另一個則是無功用（effortless）的。”
（12:32 AM) AEN: “明白……”

原文：
(12:32 AM) Thusness: One is still efforting, the other is effortless
(12:32 AM) AEN: oic..

簡體中文翻譯：

（第102段）
（12:33 AM) Thusness: “一個是梵（Brahman），另一個是緣起（DO）。”

原文：
(12:33 AM) Thusness: One is Brahman, the other is DO

簡體中文翻譯：

（第103段）
（12:34 AM) Thusness: “一個是鏡子，另一個則是純然的顯現。”
（12:34 AM) AEN: “明白……”

原文：
(12:34 AM) Thusness: One is mirror, the other is pure manifestation
(12:34 AM) AEN: icic..

簡體中文翻譯：

（第104段）
（12:36 AM) Thusness: “‘本我/大我’在不自覺中被抓住，因為它被設定為獨立且不變的。
（12:36 AM) Thusness: 因而他們無法珍惜那‘無常流變（Transience）’。”

原文：
(12:36 AM) Thusness: 'Self' is grasped unknowingly because it is independent, changeless
(12:36 AM) Thusness: Therefore they can't treasure the Transience

簡體中文翻譯：

（第105段）
（12:37 AM) Thusness: “他們無法看見‘因緣’（conditions）。
（12:37 AM) AEN: ‘明白……’”

原文：
(12:37 AM) Thusness: They can't c conditions
(12:37 AM) AEN: oic..

簡體中文翻譯：

（第106段）
（12:37 AM) Thusness: “‘無常’與‘因緣’才是最神圣的。
（12:38 AM) Thusness: ‘本我/大我’怎么可能看見這一點？”
（12:38 AM) AEN: “明白……”

原文：
(12:37 AM) Thusness: The Transience and conditions are most sacred
(12:38 AM) Thusness: How can Self c this?
(12:38 AM) AEN: icic..

簡體中文翻譯：

（第107段）
（12:39 AM) Thusness: “但我們必須知道‘無常’的空性本質（emptiness nature），它是不可尋、不可執的，
（12:39 AM) Thusness: 而且它是在條件具足時生起。”

原文：
(12:39 AM) Thusness: But one must know the emptiness nature of Transience, unfindable and ungraspable
(12:39 AM) Thusness: And rises when condition is

簡體中文翻譯：

（第108段）
（12:40 AM) AEN: “明白……”

原文：
(12:40 AM) AEN: oic..

簡體中文翻譯：

（第109段）
（12:40 AM) Thusness: “當我們談到屬性（attributes）時，我們指的是覺知（awareness）的空性本質。”

原文：
(12:40 AM) Thusness: When we say attributes, we r referring to the empty nature of awareness

簡體中文翻譯：

（第110段）
（12:41 AM) AEN: “你是什么意思？”

原文：
(12:41 AM) AEN: wat u mean

簡體中文翻譯：

（第111段）
（12:41 AM) Thusness: “然而，‘覺知’卻充滿各種色彩。”

原文：
(12:41 AM) Thusness: But awareness is full of colors

簡體中文翻譯：

（第112段）
（12:41 AM) AEN: “你的意思是‘無屬性（attributelessness）’嗎？”
（12:41 AM) AEN: “明白……”

原文：
(12:41 AM) AEN: u mean attributelessness?
(12:41 AM) AEN: icic

簡體中文翻譯：

（第113段）
（12:41 AM) Thusness: “就像花的‘紅色’那樣。”

原文：
(12:41 AM) Thusness: Like 'redness' of a flower

簡體中文翻譯：

（第114段）
（12:42 AM) AEN: “明白……”

原文：
(12:42 AM) AEN: icic..

簡體中文翻譯：

（第115段）
（12:42 AM) Thusness: “但對不二論（advaitins）來說，那就是一種缺失（absence），
（12:42 AM) Thusness: 他們認為與‘覺知’無關。”

原文：
(12:42 AM) Thusness: But to advaitins, it is absence
(12:42 AM) Thusness: Nothing to do with awareness

[在下一條消息中繼續]

簡體中文翻譯：

（第116段）
（12:43 AM) AEN: “你的意思是他們把‘覺知’看作無形無相嗎？”

原文：
(12:43 AM) AEN: u mean they see awareness as formless?

簡體中文翻譯：

（第117段）
（12:43 AM) Thusness: “是的。”

原文：
(12:43 AM) Thusness: yes

簡體中文翻譯：

（第118段）
（12:43 AM) AEN: “我明白了。”

原文：
(12:43 AM) AEN: icic

簡體中文翻譯：

（第119段）
（12:44 AM) Thusness: “也就是說，他們認為‘無屬性’就是‘無色、無形’。

（12:44 AM) Thusness: 但佛教所說的‘無屬性’，指的是‘它的空性本質’，
而并非真的有某個無形實體。”

原文：
(12:44 AM) Thusness: Means absence of attributes as colorless, formless
(12:44 AM) Thusness: But what buddhism is referring is its emptiness nature
(12:45 AM) Thusness: Not that there is a real formless entity

簡體中文翻譯：

（第120段）
（12:45 AM) AEN: “明白……”

原文：
(12:45 AM) AEN: oic..

簡體中文翻譯：

（第121段）
（12:45 AM) Thusness: “‘覺知’就是在條件具足時顯現的各種表相。

（12:46 AM) Thusness: 所以‘覺知’并不脫離念頭而存在。

（12:46 AM) Thusness: 對不二論者來說，它則是這樣的（‘覺知脫離念頭而存在’）。”

原文：
(12:45 AM) Thusness: Awareness is appearances appearing when condition is
(12:46 AM) Thusness: awareness is not free of thoughts
(12:46 AM) Thusness: To advaitins, it is.