這本書博客來買不到，似乎已經絕版，只好在露天買簡體版。
前陣子讀克里希那穆提的書，有些觀念在《一味》這本書中再度出現，就是真理不在時間的範圍內，那不是會生滅的東西，換句話說，脫離了苦。
下面節錄書中的某幾篇日記，有興趣可以閱讀看看，這本書值得買。
P.S. 我是看過《萬法簡史》電子版才決定買他的書，他的見解非常獨特。
用書中引用的一段話做開頭：
自性是無法被達到的，如果自性是可以被達到的，那麼就意味著自性不在當下這一刻，而在遙遠的未來。如此你就會失去那種煥然一新的感覺，一切都會變得無常。任何一個非永恆的東西，都是不值得爭取的。因此我説自性是無法被達到的，你就是自性，你早就是“他”了。—拉馬那·馬哈希尊者
There is no reaching the Self. If Self were to be reached, it would mean that the Self is not here and now but that it is yet to be obtained. What is got afresh will also be lost. So it will be impermanent. What is not permanent is not worth striving for. So I say that the Self is not reached. You are the Self; you are already That. —SRI RAMANA MAHARSHI
3月23日，星期日
坐在走廊上看太陽西沉，然而觀者並不存在，只有太陽持續地沉沒、沉沒。從全然的空寂中放射出燦爛奪目的澄澈。遠方傳來鳥兒的鳴叫，天上有幾縷雲彩，但是心中沒有“上”“下”或“彼”“此”之分—因為我並不存在，因此方向就失去了意義。存在的只有那單純的、明澈的、毫不費力的永遠都在當下的“如是” 。
我聽到拉馬那·馬哈希尊者所說的一句話之後，便開始非常認真地練習冥想。那句話是這麼說的：“在深睡的夢境中，不存在的東西就不是真的。”
這是一句很驚人的話，因為基本上，無夢的深睡中什麼也不存在。然而拉馬那又曾經說過，終極實相不可能一會兒出現在意識中，一會兒又不見了。它一定是持續不斷，不受時間限制，永遠存在於每個當下的。因此終極實相也必定存在於無夢的深睡中，在無夢的深睡中不存在的東西，一定不是終極實相。
這句話嚴重地干擾了我，因為當時我已體驗過幾次見性的滋味（撇見一味），不過仍局限於白天清醒的狀態。換句話說，能讓我關心的事大部分存在於白天的清醒時段。然而清醒的狀態顯然不是恆常的，它在二十四小時裡時有時無地出現。根據偉大智者們的說法，我們每個人的心中永遠有一個清醒的東西—它在醒時、夢境或深睡中，一直都維持著覺知。那永遠存在於當下的覺知，就是我們的神性，那份潛伏的、持續不斷的覺知（不二的覺知），就是神性的不滅之光，也是我們通往“神”的管道。
想要領悟我們的無上神性，我們必須接通這股持續不斷的覺知電流，使得醒時、入夢與深睡都充滿著電力。它將使我們不再認同肉體、心智、自我或靈魂，並且幫助我們認出那持續不斷的或不受時間限制的“神”。
我聽到拉馬那尊者的那句話時，已經認真坐禪二十年了。我曾今在片桐大忍和前角博雄禪師（Maezumi）的指導下習禪，與卡魯和創巴仁波切學習藏密，與貝諾法王（Pema Norbu）和恰都祖古仁波切（Chagdud Tulku Rinpoche）學習大圓滿；此外我或長或短地研究過吠檀多哲學、超覺靜坐、克什米爾知識派哲學、基督教神祕主義、卡巴拉密教、解脫者約翰的教派、蘇菲派神祕主義，等等。當我讀到拉馬那的那句話時，我正在進行一次大圓滿閉關修煉，指導老師是恰都仁波切。仁波切也強調夢境與深睡狀態中的明鏡之心。我開始具備這份持續不斷的不二覺知，同時也得到了仁波切的認證。一年之後，在一次為期十一天的閉關中，我的自我終於激進地、徹底地死亡—一切似乎都有了結果。那十一天我完全沒有入睡，換句話說，日夜我都是清醒的，即使我的身體和心智經歷了清醒、夢境與深睡的情境。我在這些變化中是如如不動的，並沒有一個“我”可以被挪動，存在的只有不動的、沒有內容的覺知，它如明鏡一般和它所目睹的每樣東西合一了。從那時起，我就這麼直接地恢復了我的自性，一直到現在，我大部分的時間都處於這樣的狀態。
這持續不斷的、不二的覺知一旦成為明顯的事實，你在這個物質世界就會擁有嶄新的命運。你將會發現你本然的佛心或本然的神性，那個無形、無相超越時空而又無限的空寂，你可以稱它為大梵、王冠、基督意識、光明本體，等等—這些名相指的都是“一味”的境界。只有它才是你真正的身分—純粹的空性或無條件的覺知—有了這份體悟，你就可以從主客對立的渺小世界所造成的恐怖和折磨中解脫。
你一旦發現自己無相的佛心、真我、純粹的神性或神的源頭，你就可以帶着這份持續不斷的不二覺知近入次等的境界，包括精微的心智狀態和粗鈍的肉體狀態，並且以光明恢復它們的生機。這時你並不固着於無相和空寂，你會把那空寂也空掉，你將自己投入心智的世界與粗鈍世界，以平等之心進入它們，並且賦予它們創造力。這個獨特的心智和肉體就是所謂的“你”（以我為例，這個“你”就是所謂的肯·威爾伯）。這次等的你，就是你神性的工具。
然後，所有的事物，包括你的小我的心智、肉體、感覺和思想，開始從你那廣闊無邊的空性中升起，因為你不再認同它們，並且有能力任其生滅運化，所以它們在升起的那個當下就自行解脫了。這時你開始察覺那股激進的自由，而唱出解脫之歌，放出醒目的無限之光，飲下至樂之水，月亮是你身體的一部分你如此看着它；太陽也是你自心的一部分，你以這樣的心境向它頂禮。一切都如實存在着。恒久而永遠地，恒久而永遠地，存在的只有“這個”。
然而，你並不是找到了或達到了這自由的境界，自由從一開始就居住在純然的目睹中，你只不過是發現了一開始便具足的自然覺知，純然而又空寂的自性或激進的“我即自性”。長久以來你並沒有發現它的存在，因為你在人生的這場如夢似幻的戲劇中迷失了。
Sunday, March 23
Sitting here on the porch, watching the sun go down. Except there is no watcher, just the sun, setting, setting. From purest Emptiness, brilliant clarity shines forth. The sound of the birds, over there. Clouds, a few, right up there. But there is no “up,” no “down,” no “over,” and no “there”—because there is no “me” or “I” for which these directions make sense. There is just this. Simple, clear, easy, effortless, ever-present this.
I became extremely serious about meditation practice when I read the following line from the illustrious Sri Ramana Maharshi: “That which is not present in deep dreamless sleep is not real.”
That is a shocking statement, because basically, there is nothing— literally nothing—in the deep dreamless state. That was his point. Ultimate reality (or Spirit), Ramana said, cannot be something that pops into consciousness and then pops out. It must be something that is constant, permanent, or, more technically, something that, being timeless, is fully present at every point in time. Therefore, ultimate reality must also be fully present in deep dreamless sleep, and anything that is not present in deep dreamless sleep is NOT ultimate reality.
This profoundly disturbed me, because I had had several kensho or satori-like experiences (glimpses of One Taste), but they were all generally confined to the waking state. Moreover, most of the things I cared for existed in the waking state. And yet clearly the waking state is not permanent. It comes and goes every twenty-four hours. And yet, according to the great sages, there is something in us that is always conscious— that is literally conscious or aware at all times and through all states, waking, dreaming, sleeping. And that ever-present awareness is Spirit in us. That underlying current of constant consciousness (or nondual awareness) is a direct and unbroken ray of pure Spirit itself. It is our connection with the Goddess, our pipeline straight to God.
Thus, if we want to realize our supreme identity with Spirit, we will have to plug ourselves into this current of constant consciousness, and follow it through all changes of state—waking, dreaming, sleeping— which will (1) strip us of an exclusive identification with any of those states (such the body, the mind, the ego, or the soul); and (2) allow us to recognize and identify with that which is constant—or timeless— through all of those states, namely, Consciousness as Such, by any other name, timeless Spirit.
I had been meditating fairly intensely for around twenty years when I came across that line from Ramana. I had studied Zen with Katagiri and Maezumi; Vajrayana with Kalu and Trungpa; Dzogchen with Pema Norbu and Chagdud; plus I had studied—sometimes briefly, sometimes for extended periods—Vedanta, TM, Kashmir Shaivism, Christian mysticism, Kabbalah, Daism, Sufism. . . , well, it’s a long list. When I ran across Ramana’s statement, I was on an intensive Dzogchen retreat with my primary Dzogchen teacher, Chagdud Tulku Rinpoche. Rinpoche also stressed the importance of carrying the mirror-mind into the dream and deep sleep states. I began having flashes of this constant nondual awareness, through all states, which Rinpoche confirmed. But it wasn’t until a year later, during a very intense eleven-day period—in which the separate self seemed to radically, deeply, thoroughly die—that it all seemed to come to fruition. I slept not at all during those eleven days; or rather, I was conscious for eleven days and nights, even as the body and mind went through waking, dreaming, and sleeping: I was unmoved in the midst of changes; there was no I to be moved; there was only unwavering empty consciousness, the luminous mirror-mind, the witness that was one with everything witnessed. I simply reverted to what I am, and it has been so, more or less, ever since.
The moment this constant nondual consciousness is obvious in your case, a new destiny will awaken in the midst of the manifest world. You will have discovered your own Buddha Mind, your own Godhead, your own formless, spaceless, timeless, infinite Emptiness, your own Atman that is Brahman, your Keter, Christ consciousness, radiant Shekhinah—in so many words, One Taste. It is unmistakably so. And just that is your true identity—pure Emptiness or pure unqualifiable Consciousness as Such— and thus you are released from the terror and the torment that necessarily arise when you identify with a little subject in a world of little objects.
Once you find your formless identity as Buddha-mind, as Atman, as pure Spirit or Godhead, you will take that constant, nondual, ever present consciousness and reenter the lesser states, subtle mind and gross body, and reanimate them with radiance. You will not remain merely Formless and Empty. You will Empty yourself of Emptiness: you will pour yourself out into the mind and world, and create them in the process, and enter them all equally, but especially and particularly that specific mind and body that is called you (that is called, in my case, Ken Wilber); this lesser self will become the vehicle of the Spirit that you are.
And then all things, including your own little mind and body and feelings and thoughts, will arise in the vast Emptiness that you are, and they will self-liberate into their own true nature just as they arise, precisely because you no longer identify with any one of them, but rather let them play, let them all arise, in the Emptiness and Openness that you now are. You then will awaken as radical Freedom, and sing those songs of radiant release, beam an infinity too obvious to see, and drink an ocean of delight. You will look at the moon as part of your body and bow to the sun as part of your heart, and all of it is just so. For eternally and always, eternally and always, there is only this.
But you have not found this Freedom, or in any way attained it. It is in fact the same Freedom that has lived in the house of the pure Witness from the very start. You are merely recognizing the pure and empty Self, the radical I-I, that has been your natural awareness from the beginning and all along, but that you didn’t notice because you had become lost in the intoxicating movie of life.
12月29日，星期一
一年又接近尾聲了—依照智慧傳承來看，這一年已經瀕臨死亡。死亡，神祕主義者一致同意含藏了生命最大的奧祕。—通往永恆的奧祕。艾克哈特說過一句與所有神祕主義者共鳴的話：“那些徹底死掉的人，才能得到上帝的精髓。” 拉馬那·馬哈希尊者也說過：“你將充分體會你的榮光就藏在自我感的止息之中。”《禪林》中則說：“活著的時候要像個死人，徹底死掉。”
這並不意味著肉體的死亡，而是自我感的熄滅。你可以通過以下幾種想像，來“檢測”自己是否熄滅了自我感。
一、有一個著名的禪宗公案：“什麼是父母未生以前你的本來面目？”並不是一個耍詐的問題或是象徵式的問題，它是很直接了當的，要的是簡單而明白的回答。你的本來面目就是那先於現象世界存在的純然無相的目睹。這超越時間或先於時間的純然目睹，乃是存在於每一個當下的。所以你的真我當然是在父母未生之前就存在的，甚至在宇宙大爆炸之前就存在了。即使你的肉體和整個宇宙都消失了，你的真我還是存在的。
這真我存在於你的父母未生你之前，存在於宇宙大爆炸之前，因為它根本存在於時間之前。你可以在當下直接觸到父母未生之前你的真我，如果你能安住於當下純然的目睹。它就是你那無相的真我。當下、當下、當下。
如果你被迫“想像”父母未生以前你的本來面目式什麼，你就必須將你眼前的肉體和自我感全部放下。你被迫去發現那個在你之中但又超越你的東西—也就是純然無相、超越時間的目睹或真我。當你能安住於超越時間的目睹時（“我不是這個，我不是那個”），你的自我感就止息了，於是你就發現了你的本來面目—那存在於你父母未生之前，存在於宇宙大爆炸之前，存在於時間誕生之前的本來面目。事實上，你已經發現了那偉大的無生，也就是如如。
二、請想像你死後一百年這世界會是什麼模樣，你不必想像特定的細節，你只需要知道你死後一百年這世界還是存在的。想像那個世界少了你，許多事物都改變了—不同的人，不同的科技，不同的汽車與飛機—其中只有一樣東西不會變，只有一樣東西會像原來一樣—空性、神性或一味。其實你當下就可以品嚐到它。同樣的無相目睹正通過所有的眼睛在向外觀看，通過所有的耳朵在向外聆聽，通過所有的手在向外觸摸……那無相的目睹就是你當下的真我，一味光彩耀目的神性就是你當下所擁有的。
你和一千年前的你有所不同嗎？一千年後的你和現在會不一樣嗎？你最深的真我到底是什麼？你必須輕信一味是不存在的嗎？你能不能在當下就獻出這獨一無二的本來面目給我看？
請聽一聽諾貝爾量子力學獎得主埃爾溫·薛丁格（ Erwin Schrödinger ）所說的一段話。然而我如何能說服你這段話並不是一個假設，而是真相呢？
意識只有一個，卻有無數的多元展現。
被你佔為己有的這些知識、感覺和選擇不可能是不久之前某一刻從無中生有的；反之，這些知識、感覺和選擇其實是永恆不變的，它們存在於所有的人和敏感生靈的身上。
你的存在幾乎和那些岩石一樣古老。數千年來，男人一直為生存而奮鬥受苦，最後注定是被人遺忘；女人則為了生產而飽受痛苦。
一百年前曾有另一個男人坐在這相同的位置上，像你一樣滿懷渴望與敬畏之心凝視冰河之上的暮色。像你一樣，他也是男人與女人所生養。他感受的痛苦和短暫的喜悅與你並無二致。難道它是另外一個人嗎？他不就是你自己嗎？
那不就是你本初的真我嗎？你不就是全人類嗎？如果你就是全體人類的唯一見證，難道你不會因此而觸及與全人類有關之事嗎？難道你不會因此而關愛這整個世界，整體人類以及整個法界嗎？因為你就是它唯一的真我。某個人受傷時，難道你不感到哀傷嗎？某個孩子在挨餓，難道你不會落淚嗎？某個靈魂飽受折磨時，難道你不會吶喊嗎？當別人在受苦時，你也在“受苦”，而你早就“知道”了！受苦的難道是另一個人嗎？你不就是那個在受苦的人嗎？
三、想像一千年前或一前年後的你會是什麼樣子。這樣的方法會讓你放下眼前的肉體與自我感，並且發現在你之中有一個超越你的東西—也就是那純然無相、無時間的目睹或真我。其實每二十四小時，你都會放下自我感。這不是想像，這是事實。每天的夜裡，在無夢的深睡中，你都會潛回那無相的次元，那沒有客體的純然覺知，那無形無相超越時間的真我。
這就是為什麼拉馬那·馬哈希尊者會說：“凡是在無夢的深睡中不存在的東西，就不是真實的。” 那“真實”的東西在三種情境中都是存在的，包括無夢的深睡，而那東西就是純粹的覺知或無相的真我。每天晚上你的自我感都會死去，你會重新潛入你的本來面目。
上述的三種情況—父母未生以前的你，一百年後的你，及無夢深睡中的你—指的都是同一個東西：存在於你心中但又超越你的目睹，與萬有合為一體的空性，在一味中擁抱萬有的真我。只有“這個”才是不變的，永遠不變的，因為它從未涉入時間之流及其帶來的淚水與驚恐。
最後的“靈性測試”就是你和死亡的關係（以上三種範例指的都是死亡）。如果你想知道“究竟真理”是什麼，你只需要沉浮於上述的三種靈性測試。從事占星學的研究？如果它無法存在於無夢的深睡中，他就不是真實的。在大自然中與狼群共舞？如果它無法存在於無夢的深睡中，它就不是真實的。憶起了過去的輪迴轉世？如果這件事不存在於無夢的深睡中，它就不是真實的。利用食療來淨化你的心靈？如果一百年後這件事不再存在，它就不是真實的。崇拜蓋婭？如果在無夢的深睡中它不存在，這件事也不可能是真實的。
這些相對次元的修煉合轉譯式的信仰都很好，但請別忘記，它們是次於你的本來面目、次於恒存於當下的神性、次於偉大無生的。
“他難道是另外一個人嗎？他難道不就是你嗎？”
Monday, December 29
The year is coming to a close—is dying, as tradition has it. Death: the mystics are unanimous that death contains the secret to life—to eternal life, in fact. As Eckhart put it, echoing the mystics everywhere: “No one gets as much of God as those who are thoroughly dead.” Or Ramana Maharshi: “You will know in due course that your glory lies where you cease to exist.” Or the Zenrin: “While alive, live as a dead person, thoroughly dead.”
They don’t mean physically dead; they mean dead to the separate-self sense. And you can “test” your own spiritual awareness in relation to death by trying to imagine the following items:
1. A famous Zen koan says, “Show me your Original Face, the Face you had before your parents were born.” This is not a trick question or a symbolic question; it is very straightforward, with a clear and simple answer. Your Original Face is simply the pure formless Witness, prior to the manifest world. The pure Witness, itself being timeless or prior to time, is equally present at all points of time. So of course this is the Self you had before your parents were born; it is the Self you had before the Big Bang, too. And it is the Self you will have after your body—and the entire universe—dissolves.
This Self existed prior to your parents, and prior to the Big Bang, because it exists prior to time, period. And you can directly contact the Self you had before your parents were born by simply resting in the pure Witness right now. They are one and the same formless Self, right now, and right now, and right now. &
By “imagining” what you were like before your parents were born, you are forced to drop all identity with your present body and ego. You are forced to find that in you which actually goes beyond you— namely, the pure, empty, formless, timeless Witness or primordial Self. To the extent you can actually rest as the timeless Witness (“I am not this, not that”), then you have died to the separate self—and discovered your Original Face, the face you had before your parents were born, before the Big Bang was born, before time was born. You have found, in fact, the great Unborn, which is just this.
2. Similarly, imagine what the world will be like a hundred years after you die. You don’t have to imagine specific details, just realize that the world will be going on a century after you are gone. Imagine that world without you. So many things will have changed—different people, different technologies, different cars and planes. . . . But one thing will not have changed; one thing will be the same: Emptiness, One Taste, Spirit. Well, you can taste that right now. One and the same formless Witness will look out from all eyes, hear with all ears, touch with all hands ... the same formless Witness that is your own primordial Self right now, the same One Taste that is yours, right now, the same radiant Spirit that is yours, right now.
Were you somebody different a thousand years ago? Will you be somebod y different a thousand years from now? What is this One Self that is forever your own deepest being? Must you believe the lies of time? Must you swallow the insanity that One Spirit does not exist? Can you right now show me your Original Face, of which there is One and Only One in all the entire World?
Listen to Erwin Schroedinger, the Nobel Prize-winning cofounder of quantum mechanics, and how can I convince you that he means this literally?
Consciousness is a singular of which the plural is unknown.
It is not possible that this unity of knowledge, feeling, and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago; rather, this knowledge, feeling, and choice are essentially eternal and unchangeable and numerically one in all people, nay in all sensitive beings.
The conditions for your existence are almost as old as the rocks. For thousands of years men have striven and suffered and begotten and women have brought forth in pain. A hundred years ago [there’s the test], another man sat on this spot; like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman. He felt pain and brief joy as you do. Was he someone else? Was it not you yourself?
WAS IT NOT YOU, YOUR PRIMORDIAL SELF ? Are you not humanity itself? Do you not touch all things human, because you are its only Witness? Do you not therefore love the world, and love all people, and love the Kosmos, because you are its only Self? Do you not weep when one person is hurt, do you not cry when one child goes hungry, do you not scream when one soul is tortured? You know you suffer when others suffer. You already know this! “Was it someone else? Was it not you yourself?”
3. By thinking of what you were like a thousand years ago or a thousand years hence, you drop your identity with the present body and ego, and find that in you which goes beyond you—namely, the pure, formless, timeless Self or Witness of the entire World. And once every twenty-four hours you completely drop your egoic identity, not as a mere imaginative exercise but as a fact. Every night, in deep dreamless sleep, you are plunged back into the formless realm, into the realm of pure consciousness without an object, into the realm of the formless, timeless Self.
This is why Ramana Maharshi said, “That which is not present in deep dreamless sleep is not real.” The Real must be present in all three states, including deep dreamless sleep, and the only thing that is present in all three states is the formless Self or pure Consciousness. And each night you die to the separate-self sense, die to the ego, and are plunged back into the ocean of infinity that is your Original Face.
All three of those cases—the Self you had before your parents were born, the Self you will have a hundred years from now, and the Self you have in deep dreamless sleep—point to one and the same thing: the timeless Witness in you which goes beyond you, the pure Emptiness that is one with all Form, the primordial Self that embraces the All in radical One Taste. And That, which is just this, has not changed, will not change, will never change, because it never enters the corrupting stream of time with all its tears and terror.
The ultimate “spiritual test,” then, is simply your relation to death (for all three of those cases are examples of death). If you want to know the “ultimate truth” of what you are doing right now, simply submit it to any of those tests. Practicing astrology? If it is not present in deep dreamless sleep, it is not real. Running with wolves? If it is not present a hundred years from now, it is not real. Care of the Soul? If it is not present in deep dreamless sleep, it is not real. Healing your inner child? If it was not present prior to your parents’ birth, it is not real. You remember your reincarnated past lives? If it is not present in deep dreamless sleep, it is not real. Using diet for spiritual cleansing? If it is not present a hundred years from now, it is not real. Worshipping Gaia? If it is not present in deep dreamless sleep, it is not real.
All of those relative practices and translative beliefs are fine, and can be very useful—I truly don’t wish to belittle any of them—but never forget they are secondary to the great Unborn, your Original Face, the Face of Spirit in all its radiant forms, the forms of your very own bein g and becoming, now and again, now and forever, always and already.
“Was it someone else? Was it not you yourself ?”
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