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　　“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。

　　Now, the nature of addiction is that the addictive substance provides a thrill, a sense of utter well being which is not gained in any other way than through the use of that substance or element. So, in graduation, and the commitment to Knowing, it does indeed feel as though one is giving up that which is utterly meaningful-a sense of worth and meaning which is acquired through personal authorship.

　　人之所以上瘾，因为它能给人某种特殊的刺激，兴奋与幸福感，不是他物所能取代的。所以，在毕业的课程中，对真知的承诺，真会让人觉得自己是在放弃十分有意义的东西，也就是个人创作的成就感所带来的那种价值与意义。

　　The process of thinking, reasoning, and coming to conclusions-which is another way of saying "making judgments"-will be replaced by Knowing. And the actions and words which followed the thinking, reasoning, and judgment will be replaced by expressing the Knowing as you are Knowing it-not as you have heard it and repeated it at a later time.

　　然而思考、推论、总结（就是所谓的判断）的过程，迟早会被真知取代；随着思考、推论，判断而起的言行举动，也会被“你就是纯然知道”所取代，那绝不是你听到一些话而后覆述出来的那一种“知道”。

　　Yes, it may seem as though you are channeling all the time. That is a way of conceptualizing it which is, for all intents and purposes, accurate. But really, what has channeling meant? That you were expressing what you were not personally responsible for. That you were not being a calculated controlled presence. And, indeed, what I have been telling you so far is: That is the real You being you, and the thinking, calculating, judging sense of Paul which you have thought was you has been an imaginary sidekick which, in the final analysis constitutes excess baggage of nonsense. You have had enough experience now, in the last nine years, to be able to hear that and understand that it is completely true and nonthreatening-not dangerous.

　　你看起来，确实好像一直在通灵状态，就它的意图与目的而言，这种说法并没有错。但说真的，通灵究竟是什么？通灵不过是说，你在传达某种不是你个人能够负责的内容，你临在的形式也不是自己能盘算控制的。而这一切正是我我一直想要告诉你的：通灵是“真正的你”在活你，而那忙着思考、算计、判断，你称之为保罗的你，只是你虚构出来的老搭档；若追究到底，它不过是一个无聊透顶的拖油瓶罢了。经过过去九年的历练，你已经累积了足够的经验，听得进我这一番话了，而且知道这些话全都是真，对你已不具任何威胁性了。

　　You see, you are still listening to me, aren't you? You are still conceptualizing what is happening as though you are listening to me, and you are eager. This is wonderful, because it simply means that full permission is being given. But, I will remind you that it is your Self which you are listening to, and it is an experience of Integrity. It is an experience of You, and truly not something separate from you, because I am not a person. I am the Voice for Truth. And there are not many voices for Truth, there is just the Voice for Truth. And you are the Voice for Truth-the utterly same Voice for Truth.

　　你看，你不是还在听我说话吗？你不是还在寻思这究竟是怎么一回事吗？虽然看起来你好像在听我说话，而且热切地想要了解这一切（这实在是太好了，因为这表示你已给了我全面的通行证）。但是，我还是得提醒你，你听到的，是来自于你的自性，那个浑然一体的存在。那是你对自己的真我的体验，真的不是来自身外的另一种存在。因为我并不是一个个体的人，我是真理之声。为真理代言的声音并非五花八门，仅有一个真理之声，而你就是真理之声，是那唯一的真理之声。

　　When you listen to me, you listen to You. And when you listen to You, you listen to me. But what you must come to embrace and embody as your conscious awareness is the fact that it is You; that every word which is being experienced at this moment is You in the act of being Who You truly Are. Where is the imaginary sidekick, Bumbling Paul, at this moment? Nowhere! Never was anywhere.

　　当你听从我，你是在听你的真我，而当你听你的真我时，就是在听我。但是你必须意识出，觉察到而且示现出这一事实：“它就是真的我”。你此刻所体会出的这些话，正是你的真我在活出自己实相的过程。至于你在想象中虚构出来的老搭档“笨拙的保罗”，此刻在哪里？哪儿也不在！它从来就没有真正存在过。

　　So, conceptually speaking, you could say that you will either be talking with me/Yourself or opening your mouth and saying what me/Yourself is being the Knowing of. You are at a point where you truly can release the idea that an experience or sense of authorship will accompany true Being, and just be the experience, the presence of It happening!

　　所以，从理念上来说，你可以说你是在跟我或是你的真我对话，也可以说，你口中这一番话，只是我或你的真我被那真知所悟而已。你现在的程度，已经能够释放掉那种创作主体感了，那么生命本体的经验便会随之而来；你只需进入那一经验，让它自然发生就可以了。

　　人生毕业礼 (02) 皈心状态 摘译 January 5, 1991 Saturday

　　摘要: 安住于真知之境，或由真知之境出发，不论以什么形式出现，都会与生命本体认同，因为自性不会失落自己的真实身份，而掉入“形式”的迷宫里。

　　Paul Norman Tuttle 撰稿，黄光前初译，若水修订

　　January 5, 1991 Saturday

　　瑞吉：现在，让我们进一步讨论下去。

　　Raj: Now, I want to take this a step further.

　　你心中切莫存有某些状态会有碍于你聆听天音的成见，而开始质疑那“指导灵”是可能存在的，也是唾手可得的。其中一个障碍，当然首推你的身体，好像你若要从事某种活动，必先坐下来，并且忘掉你的身体。你确实需要全力保持你心灵的集中，才能进行你种种的工作坊；但你会渐渐明了，即使在你的工作坊中，你身体的动作（不像你此刻只是动一动嘴巴而已），与你的“皈心状态”并不是相互抵制的。

　　It is necessary for you not to argue against the possibility and accessibility of Guidance by assuming that certain conditions are not conducive to Listening and Hearing. One of these, of course, relates to your body, as though if you have been engaged in activity or movement, you will need to necessarily sit down and become unconscious of it. Indeed, you must rely heavily upon your experience of being centered and carrying on the activities of the Workshops. You will realize that movement of the body occurs during a Workshop-not just the movement of your lips, as is occurring at this moment-and that movement of the body is not inconsistent with being centered.

　　身体的活动本身未必会让你偏离“皈心状态”，但有一前提，你必须无条件地接纳身体的活动。即使在慢跑时，你照样能够听到“内在指引”，我甚至可以这样说，身体的活动是可能成为你在“皈心状态”下聆听“指导灵”整个经验的一部份，只要你不再全神贯注于身体，它的活动本身不至于喧宾夺主就行了。身体与其活动只有一个存在目的，就是为了具体表现出你所聆听到的真知。

　　Movement of the body is not, in itself, distracting to centeredness. The necessity is to give permission unconditionally. I will tell you that you can be jogging and still Hear. To be physically active does not constitute a block to Hearing. Physical activity can become part of the whole experience of centeredness and of Guidance, while not giving your focused attention to the movements, because in and of themselves they do not constitute appropriate "subject-matter," if I can put it that way. The body, and the movements of the body, exist for the sole purpose of giving visibility and tangibility-expression-to what you find yourself Knowing as a result of Listening.

　　究竟来说，一切事物，包括所有的形式，都只是真知生生不已的活动而已，也就是自性的生生不已。安住于真知之境，或由真知之境出发，不论以什么形式出现，都会与生命本体认同，因为自性不会失落自己的真实身份，而掉入“形式”的迷宫里。

　　Absolutely everything, all form, is simply the expression of the movement of Knowing, the movement of Self. Abide with the Knowing, and be from the Knowing, and all form will identify Being, because there will be no misidentification of Self to cause a preoccupation with form.

　　我之所以这样讲，是因为你必须非常清楚，当你的意识由思想层面转向真知层面时，你对自己的自性并不会因此而变得毫无意识，对你的身体也不会毫无意识的，只是自性（Self）以及所谓的法身(Body)不会再与你的肉体认同而已。

　　I mention this because you must be very clear that in shifting from thinking to Knowing, you will not become unconscious of Self, and you will not become unconscious of body. It is just that Self and Body will not be identified with body!

　　让我再重复说一次，自性和法身再也不会与身体认同了！

　　Again, it is just that Self and Body will not be identified with body.

　　事实很单纯，自我的意识和身体的意识变成次要的了，真知一出面，它们便销声匿迹了。然而，意识仍会经验到完整的“自我感”（identity）与“自我认同”（identification）。这是另一个重点。

　　The simple fact is that self-consciousness and body-consciousness become secondary, and ultimately nonexistent in the Act of Knowing. And yet, consciousness, with full identity and identification will be experienced-another key point!

　　如今，你与我安排定期的对话，像目前这样，是很重要的。就像冥想能唤醒你的“皈心状态”，我们的对话也能唤醒你对真知的本体经验，这会让你更清晰地看出它的“喜乐”、它的“整合性”，以及它“本来如是”的境界。而且，在真知经验中，你不会丧失你对自性的任何经验，包括了我先前提到的“自我感”与“自我认同”；你也可以称之为“心”与“身”。

　　真知经验所传达的讯息不会为你的“老搭档”撑腰，也不会支持那老搭档的判断和它的分裂意识。我必须不断提醒你这一点，才能巩固你不想活得支离破碎的渴望，想要活得一无所惧的渴望，不再动则生咎的渴望，不再活得如此欲振乏力的渴望，最后，舍弃你的老搭档的渴望，这些都是值得你去追求的。

　　Now, it is important for you and I to speak regularly, as we are doing, because just as meditating reminds you of the experience of centeredness, our conversing reminds you of the nature of the experience of Knowing, which provides you with the clear perspective of the pleasure of It, the Integrity of It, the naturalness of It, and the fact that in the experience of It there is no loss of any experience of Self, including, as I said, identity and identification-what might be called mind and body. The experience of It does not convey or substantiate the sidekick, the sidekick's judgments, or the sidekick's sense of separation. You must be reminded of this because it helps to substantiate to you the desirability of not being fragmented, the desirability of not experiencing fear, the desirability of not being "bumbling," the desirability of not experiencing incompetence, the desirability of releasing the sidekick.

　　当你进入真知之境，所经验到的内在整合，会鼓舞起你的愿心，不再轻易掉回先前的无知及恐惧之中。你要了解，你所熟悉的生活并不代表那是你真正想要的，它对你或许具有某种安心作用，却无法真正满足你，因为它并不包括圆满在内，它不会给你一种一致且一贯的感觉。熟悉的事物未必让人心安，我是指生命本体的那种平安。当你感受到生命本体的平安时，像你此刻这样，你很清楚，上述的熟悉感并不包含这种经验。

　　It is only the experience of Integrity, which you have when you are Knowing, that will promote the willing release of any desire to shift back to ignorance, to shift back to fear. You see, just because something is familiar does not mean it is actually desirable. It may feel comfortable, but it does not feel fulfilling, because it does not embrace fulfillment. It is not an experience of congruence or unity. That which is familiar does not provide peace-the Peace of your Being. And when you are feeling the Peace of your Being, as you are right now, it is obvious to you that the familiar does not include this experience.

　　在我们私下对话之际，我希望你更加专心，因为在这对话之际，你会同时经验到那一体相融的圆满。目前，你尚未由它获得所有的裨益，因为你尚未觉悟出：你一直在扮演“门户”的角色，而且你就是传讯的门户，你已成了真理的代言人，这本身构成了你对生命本体既真实又有意识的经验。你很喜欢我们对话的附加效应，好像有个绝对真实的Raj在跟你互动[2]；你还不了解，那其实是真正的“你”。

　　Now, I encourage you to pay more attention when you are doing the private conversations, because when you are doing them, you are also experiencing this fulfillment, this congruence. But you have not gleaned from it its full benefit because you have not been aware of the fact that it has been you standing as the Door, and as the Door, being the presence of the Voice for Truth which constitutes your real conscious experience of Being. You have seen it as a pleasant side-effect, you might say, of something else2 which is Real that is going on, rather than the realness of You.

　　只要你肯留意一下，并且愿意接受这个事实：你此刻感受到的圆满，其实就是你与自性一致与一贯的感觉，你便不难明白，这种一致与一贯的经验并非源自于我，而是源自于你自己。你一旦由此经验到真正的你，那么，我们结束对话之后，你更没有理由感到落空，好像只剩下你一个人了（我是指你那个老搭档）。

　　If you will pay attention, and if you will accept the fact that the experience of fulfillment you are having is an experience of congruence with your Self, you will realize that the integrity of it hasn't been derived from me and not from you. And because it constitutes a real experience of You, there is even less reason for you to release it at the end of the last conversation [of the day] as though now all there is left is you-meaning the sidekick.