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　　人生毕业礼

　　Graduation

　　The End of Illusions

　　Paul Norman Tuttle

　　人生毕业礼 前言 June 29, 1991

　　摘要: 我曾经提过，当代有五本重要书籍，谈论人的神性，且帮助人了解自己的真相…第四本书是 "人生毕业礼：幻境的终结"。

　　Paul Norman Tuttle 撰稿，黄光前初译，若水修订

　　这本书或许会成为你读过的书中最困难的一本，因为这本书毫不容情地质疑小我的存在，同时为你指出释放小我的唯一途径，并鼓励你依此而修。它并非故意刁难，事实上，你将发现阅读这本书并不费力的，还相当愉快，书中文句也不困难，只是它在你内激起的反应，会令你难以招架。

　　This book will perhaps be the most difficult book you have ever read because it squarely calls the ego into question and gives you direction and encouragement regarding the only way to release it. It is not designed to be difficult. In fact, you will find the reading easy, palatable. The words will not be difficult to understand, but the movement they will create in you will.

　　这本书要求你超越理性了解的层次，勇敢地活出那种心境。无论你是否为奇迹课程的学员，它都把课程的原则大胆地作一释放；无论你是否为基督科学教派的信徒，它都把基本教义大胆地作一释放；无论你是否有意逃避生命的实相，它都把实相的运作原则大胆地作一释放。它直接针对你的神性说："觉醒吧！"。它用人类的语言向你发言，好让你了解它所说的一切。

　　This book will require you to move beyond understanding and dare to live from there! It brings the principles of A Course In Miracles into bold relief, whether you are a Course student or not. It brings the principles of Christian Science into bold relief, whether you are a student or not. It brings the principles of Life into bold relief, whether you are avoiding It or not. It addresses you in terms of your divinity and says, wake up! And it addresses you in the language of your humanity so that you might comprehend it.

　　我曾经提过，当代有五本重要书籍，谈论人的神性，且帮助人了解自己的真相，即他的觉悟。第一本书是Mary Baker Eddy所写的"科学与健康"，第二本书是"The Urantia Book"，第三本书是 "奇迹课程"，第四本书是 "人生毕业礼：幻境的终结"，第五本书还未出现。

　　I have stated that there are five major books of the modern world which address the divinity of man and facilitate his realization of Reality-his Awakening. The first is Science and Health by Mary Baker Eddy. The second is The Urantia Book. The third is A Course In Miracles. The fourth is Graduation: The End of Illusions, and the fifth is yet to appear.

　　我之所以如此铁口直断，纯粹为了帮你节省时间，无意渲染本书的伟大。这本书全面揭示了觉悟“最后阶段”的本质与特性。无论你现在觉得它对你适用与否，总有一天，这一真理会与你超乎言喻的悟境相呼应的，它单刀直入地将你领回自己与生俱来的“清明神智”，也就是你对真神造化的彻悟之境。这是我送给你的礼物，也是你的真我给你自己的礼物。

　　I make this statement in order to save you time, and not as a claim to greatness. In all ways this book embodies the nature and character of the last stages of Awakening. Whether you find it applicable to you or not, the time will come when its truth will be confirming of your own unexplainable experiences of Awakening, allowing you thereby to move with less distraction into your primitive (original) Sanity-the Conscious experience of Creation as God is being It. It is my gift to you, and Your gift to yourself.Enjoy!

　　Rajpur

　　Princeville, Hawaii

　　June 29, 1991

　　愿你享用

　　瑞吉波

　　夏威夷Princeville,

　　1991年 6月29日

　　人生毕业礼 (01) 无学阶段 摘译 January 4, 1991Friday

　　摘要: 毕业，是由“思考生命”转变为“活出真实的生命”。

　　Paul Norman Tuttle 撰稿，黄光前初译，若水修订

　　瑞吉：我们这一系列的对话可定名 "人生毕业礼"。

　　This series of conversations will be called Graduation.

　　Graduation. What could one possibly graduate into? Well, isn't graduation the process of releasing education-an educational process, a learning process? Indeed, the movement into an ego sense of Self is like starting school, and graduation is what happens when you abandon the ego sense and all of the interesting dynamics of becoming educated. In effect, it is truly a moving back into the elemental and fundamental natural perfection of one's Being, which I will say constitutes a complete invalidation of everything which was ever learned in the educational process. Therefore, necessarily, graduation means forsaking the value which has been placed upon the learning.

　　“毕业”，人会毕业到什么地方去？毕业不就是从学校里的教育过程与学习过程中解脱出来？其实，小我企图迈向大我（自性）的过程，真像是进入学校一样，学得不亦乐乎，“毕业”，表示你终于放弃了小我所热衷的学习过程了。

　　实际上，“毕业”不过是教你回归本来圆满的那最根本且自然的存在真相。我敢说，它会彻底推翻你在教育阶段所学到的一切。因此，毕业，必然意味着你已抛弃自己过去赋予学习的一切价值。

　　One does not, however, graduate by virtue of invalidating the learning, but rather by virtue of having arrived at a point of valuing essential, primitive, or shall I say original Being, and finding It to be more important and meaningful than the educational process and the sense of identity which that educational process has seemed to create. Therefore, one graduates by virtue of caring more about something beyond education, and the invalidating of the learning will occur because there is something more meaningful present, not because a conscientious effort is made to invalidate it.

　　一个人也不可能光凭否定学习的价值，就能毕业的，他必须达到某种程度，经验到那原始而本有的境界，或许我可以称之为原型的存在本质；同时他必须认清，这比学习过程、也比学习过程中所营造出的自我感更重要、更有意义。因此，一个人若想毕业，他必须开始关切超越“学习”层面之上的事情。他之所以能由“有学”到“无学”，是因为他看到了比学习更有意义的东西，而不是一味否定学习的功能。

　　Graduation is the shift from thinking to Being.

　　毕业，是由“思考生命”转变为“活出真实的生命”。

　　Literally, graduation, here, is going to involve forsaking thinking, and Listening always. When you feel inclined to think, stop, and desire to Know.

　　“毕业”，正确地说，必然少不了“停止思想”，不断地倾听。当你一有思想的冲动时，立刻打断它，转为渴望真知。

　　It is also important not to give too much attention to this apparent "questioner." The expression of desire to Know doesn't truly postulate the presence of a questioner, and this is a very important point to understand. The experience of the desire to Know is simply the means of giving permission to Know. That is perhaps the most important statement, the most transformational statement of Truth, the most earth-shaking statement of Truth that could be made.

　　不要投注太多心力在表面的"提问者"身上，这也是很重要的关键。渴望真知的心，未必假定渴望背后一定有个“提问者”的存在，你必须先把这事搞清楚。对真知的渴望不过是你允许自己“真正知道”的一个通行证而已。这可说是对真理最重要的声明，也是最具转化力量的声明，也是最具震撼性的声明了。

　　The whole false fantastic sense of self has arisen out of an attempt to understand who is asking the question. Indeed, through an analysis of the questions, one could come to the conclusion that the questioner is fearful, jealous, confident, expectant. But that is like trying to see something through a mirror around a corner which allows you to see something that you cannot otherwise see directly. The sense of the questioner which is gathered from the nature of the questions is necessarily absolutely illusory. This, now, is a new way to describe what has been called "The Fall"-the means by which one experiences ignorance of Reality.

　　虚幻的自我意识，就是由我们想要了解“是谁在提出问题”这个企图而产生的。虽然我们只要好好地分析那些问题，不难推测出那提问者确实充满了恐惧、嫉妒、自负且满怀着期待。但这种看法，就像是试图藉由公路转角处的一面反射镜来观察公路死角的另一端的来车。若由问题本身间接地断定背后一定有个提问者，那绝对是一种幻相。这是“亚当夏娃沉沦故事”的现代版本，显示出人们对真理实相的无知，即所谓的“无明”。

　　The experience of a question is nothing more and nothing less than the giving permission for Knowing to be experienced. It becomes quite obvious, then, that any attempt to understand the nature of the questioner by virtue of the questions constitutes a complete distraction from the real meaning of the question-which is a giving permission for Knowing-and thus Knowing is never arrived at. The experience of one's Self remains hidden. The Fourth-dimensional Conscious experience of Being is swallowed up in a "mirror image" of something that doesn't even exist.

　　你这样反身质问，不过是允许自己去经验真知罢了，仅此而已。你不难看出，任何想由问题本身去了解提问者本质的企图，会彻底打散你对问题真正含意的注意力（它的原意就是你允许自己去经验真知的那个通行证），使你永远无法悟入真知。使你对自己自性的体验更加隐晦不明，于是，你对生命本体的第四次元意识的经验便被根本不存在的镜中虚幻的倒影所吞噬了。

　　Now, this graduation is constituted of a commitment to Reality and an abandonment of the illusory sense of self; a commitment to Knowing, which it now will be much easier for you to make since I am making it clear to you that you are not listening to something other than your Self, and therefore there is not a listener of dubious integrity. The presence of the experience of Knowing is truly an experience of Self, and not of someone else who is Valuable.

　　毕业的条件，就是根据你对实相的承诺，以及放弃小我的虚幻身份的决心，那就是你对真知的承诺。你现在应该更容易应许这个承诺了，因为我已经清楚的向你指出，你是在聆听自己的自性，而不是别人的声音，其间并没有一个暧昧不明的聆听者。这个真知经验其实就是一种自性的经验，而不是对他方神圣的经验。

　　Why, indeed, would you continue to make an investment of trust and commitment in something that is Real and thus apparently borrow some value which never truly becomes yours, and therefore leaves you in your illusory sense of incompetence and limitation?

　　说真的，为什么你一边把信赖与承诺投注于那绝对真实之物上，一边你好似还想假借他方神圣的价值，恃物自重，让自己陷入那欲振乏力又处处受限的幻境里？

　　In the past, when you have thought, reasoned, come to conclusions and expressed those conclusions, you have felt an authorship, an authority, a sense of integrity. Indeed, that has constituted the addictive element. That sense of authorship has been a source of pride, which has given substance to a feeling of self-confidence. That becomes the bait. Indeed, that is what makes it almost impossible to find any value in the experience of Knowing, because in Knowing there is not that sense of authorship. There is not that sense of being able to take credit for what is Known. And I will tell you, that is because the Knowing is not an experience of something finite-an identifiable object.

　　以前，当你思考、推论、总结，然后大发高论时，你享有身为创作者的成就感与权威感，还觉得实至名归。殊不知，这些感受正是令人上瘾的基本要素。身为创作者的成就感令人自傲，巩固人的自信，这就慢慢变成了一个诱饵。相形之下，悟道经验显得毫无价值，因为没有人敢把悟道当成自己的创作成就。以后我会告诉你，那是因为你所悟的，不是有限之物，更不是一个可指认的对象。

　　Having no confinement, being unconfined, That which is Knowing has no personal sense of the authorship of the Knowing. It takes a finite source of experience to feel an authorship which is different from the authorship of other finite sources. Indeed, that sense of authorship contributes to the density of the sense of objective presence-which means finite presence. So, there is not the addictive element in the experience of Knowing which there is in the experience of thinking, reasoning, coming to conclusions, and then expressing them.

　　那个无量无边的真知境界，从不给悟道者个人的成就感。只有有限生存经验才可能感受到一种个别的主体感，不同于其它有限经验的创作主体。正是这个主体感，相对地促成了客体的实质感，一种有限的存在体。所以，在悟道的经验中，并没有像你思考、推论、总结，然后大发高论时让你觉得很过瘾的元素。