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唯识三十颂

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六百字装下整个意识

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整部唯识学有多复杂

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八识、种子、三能变、四分说、三自性、转识成智

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光这些术语排出来就够写一本词典了

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但你知道吗

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这整套体系的终极源代码

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只有六百个字

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三十首短偈

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六百字出头

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一个人用六百个字写完了你全部意识的运作规则

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哈喽

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大家好

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我是王利杰

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今天我们进入唯识学最核心的一部论著

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唯识三十颂

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这是世亲菩萨写的

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如果你看过我们历史脉络系列里讲世亲那一期

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你知道这个人有多厉害

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号称千部论师

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一辈子写了超过一千部论著

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但在这一千多部作品里

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影响力最大的

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就是这薄薄的三十颂

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为什么

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因为这三十首偈颂做了一件不可思议的事

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它把整个唯识学的核心架构

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从最底层的阿赖耶识到最顶端的转识成智

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全部压缩进了六百个字里

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你可以把它理解为唯识学的宪法

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宪法不是法律的全部

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但宪法是所有法律的根

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后来所有的唯识学论著

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不管是护法的

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安慧的

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还是玄奘法师的成唯识论

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全都是在注释这三十颂

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就像一个国家不管出台多少部法律

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最终都要回到宪法来校准

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但世亲做了一个非常耐人寻味的选择

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他只写了偈颂的正文

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没有写任何注释

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六百个字

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然后停笔了

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一个字的解释都不加

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为什么

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你想想

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这可不是因为他懒

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一个写了一千多部论著的人

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不是因为懒得解释才不解释

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这是一个深思熟虑的设计决策

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他把完整的架构写出来了

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但把理解的空间留给了后来人

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这就好比一个顶级程序员只写了源代码

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不写注释

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不写文档

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为什么

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因为他知道

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真正能读懂源代码的人不需要注释

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而需要注释的人

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看了注释反而可能被注释本身带偏

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结果呢

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世亲走后

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印度佛学界最顶尖的十位学者

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分别给这三十颂写了注解

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这就是著名的十大论师

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十个人读同一份源代码

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给出了十种不同的解读

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有些地方甚至是严重对立的

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护法论师说

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每一个认知瞬间有四层结构

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就是我们之前讲的四分说

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安慧论师说不需要那么多

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两层甚至一层就够了

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种子到底是先天就有的还是后天才形成的

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各家也吵得不可开交

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你看

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这恰恰说明了一件事

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世亲留下的不是一个封闭的答案

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而是一个开放的框架

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一套真正有生命力的理论

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不是告诉你标准答案是什么

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而是给你一个足够精密的坐标系

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让你自己去定位

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好

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闲话不多说

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我们今天就来读一读这份源代码

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三十颂全部拆完需要好几期

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今天我挑其中最关键的几首偈颂来深读

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先看第一颂

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开宗明义

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原文二十个字

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由假说我法

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有种种相转

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彼依识所变

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此能变唯三

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就这二十个字

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是整部唯识学的总纲

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相当于宪法第一条

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世亲说了什么

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他说

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我们平时说的我

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说的法

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也就是世间万事万物

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全都只是假名安立

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什么叫假名安立

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就是贴标签

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你管一团持续变化的因缘数据流叫做我

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你管另一些因缘数据流叫做山、河、大地、其他人

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但这些标签背后

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并没有一个固定不变的实体在那里等着你去发现

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然后他说

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彼依识所变

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你贴的那些标签

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你感受到的那些种种相

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全部是识变现出来的

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不是外面有一个客观世界摆在那里被你看到了

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而是你的识系统把种子渲染成了你以为的客观世界

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最后五个字

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此能变唯三

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能变现这一切的识

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只有三种变现方式

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就是三能变

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这里我想回应一下评论区里反复出现的一个问题

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很多观众问

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如果一切唯识

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那外面的世界到底存不存在

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我碰到桌角会疼

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你告诉我桌子不存在

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世亲在这里用了一个非常精准的词

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假说

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他没有说我和法不存在

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他说的是假说

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你感受到的桌子

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你碰到桌角会疼

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这些体验当然在发生

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但这些体验是识变现出来的

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不是外面有一个独立于你意识之外的桌子在那里

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这就跟我们之前讲预测编码的时候说的完全一致

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你看到的桌子

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是你大脑渲染出来的受控幻觉

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幻觉是真的在发生

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疼也是真的在疼

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但幻觉的内容不是外境的复印件

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是你识系统的输出产品

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接下来看第二到第四颂

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世亲用极其浓缩的语言

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描述了第一能变

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也就是阿赖耶识

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他说

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初阿赖耶识

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异熟一切种

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不可知执受

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处了常与触

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作意受想思

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相应唯舍受

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是无覆无记

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触等亦如是

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这几颂的信息量巨大

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每一个词都是定义级别的精准

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我拆几个关键点

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第一

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异熟一切种

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异熟的意思是不同时间成熟

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你种下的因

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不是立刻就结果

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要等因缘条件具足了才会成熟

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一切种就是说阿赖耶识里储存着一切种子

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这两个词合在一起

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就是说阿赖耶识是一个巨型的种子仓库

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里面的种子按照因果规律在不同时间点成熟

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第二

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不可知

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这三个字特别重要

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世亲明确告诉你

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阿赖耶识的运作是不可知的

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你用第六意识去想

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去分析

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是摸不到它的

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就像你的操作系统在后台运行

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你用前台的应用程序永远看不到

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操作系统本身在干什么

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你只能看到它的输出结果

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也就是你此刻的体验

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这就是为什么打坐修行那么重要

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第六意识是在前台运行的思考引擎

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它永远只能看到阿赖耶识的产出物

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看不到阿赖耶识本身

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要想直接观察到种子层面的运作

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你需要一种比思考更深的观察能力

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禅定就是干这个用的

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它不是让你什么都不想

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它是让你的观察穿透第六意识的屏幕

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直接看到后台在跑什么程序

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第三

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相应唯舍受

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阿赖耶识跟什么样的感受相应呢

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只有舍受

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舍受就是不苦不乐

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不偏不倚

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阿赖耶识本身不做判断

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它不说这个种子好那个种子坏

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它只是如实地储存和变现

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就像一块硬盘

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存了什么就播什么

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它不管内容是悲剧还是喜剧

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第四

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无覆无记

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无覆是不被烦恼遮蔽

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无记是不善不恶

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这个定性非常重要

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阿赖耶识本身是道德中性的

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让你痛苦的种子和让你快乐的种子

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全都存在里面

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但阿赖耶识不站队

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它只是一个载体

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你把这几条放在一起看

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世亲用短短几十个字

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精确定义了阿赖耶识的核心属性：储存一切种子

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在不同时间成熟

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运作不可知

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只对应中性感受

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不被烦恼遮蔽

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道德中性

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每一条都不是废话

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每一条都在排除一种常见的误解

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我们之前唯识论全景那期

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用了大段大段的类比才把阿赖耶识讲清楚

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但世亲用几十个字就把边界全部画死了

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这就是源代码和用户手册的区别

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用户手册要解释为什么

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源代码只管定义是什么

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接下来跳到第五颂

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看第二能变

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末那识

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世亲说

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次第二能变

238
00:08:47,938 --> 00:08:49,440
是识名末那

239
00:08:49,578 --> 00:08:50,899
依彼转缘彼

240
00:08:51,298 --> 00:08:52,759
思量为性相

241
00:08:53,339 --> 00:08:55,000
依彼转缘彼

242
00:08:55,219 --> 00:08:59,080
这六个字是末那识最核心的运作描述

243
00:08:59,538 --> 00:09:00,519
你仔细听

244
00:09:00,979 --> 00:09:01,779
依彼转

245
00:09:02,298 --> 00:09:05,600
末那识依赖阿赖耶识而运转

246
00:09:05,928 --> 00:09:06,729
缘彼

247
00:09:06,899 --> 00:09:12,200
它又反过来把阿赖耶识当作自己的认知对象去执取

248
00:09:12,578 --> 00:09:14,320
末那识干的事就是

249
00:09:14,339 --> 00:09:16,138
从阿赖耶识里取数据

250
00:09:16,139 --> 00:09:17,960
然后宣称这就是我

251
00:09:18,178 --> 00:09:20,120
它从仓库里拿东西出来

252
00:09:20,139 --> 00:09:23,440
然后给这些东西统统打上一个我的标签

253
00:09:23,938 --> 00:09:25,519
依彼转缘彼

254
00:09:25,739 --> 00:09:26,700
我依你而生

255
00:09:27,019 --> 00:09:28,600
然后我抓住你不放

256
00:09:28,899 --> 00:09:31,840
这个循环就是我执的底层代码

257
00:09:32,219 --> 00:09:35,168
世亲接着描述了末那识的四种根本烦恼

258
00:09:35,178 --> 00:09:38,879
我痴、我见、我慢、我爱

259
00:09:39,178 --> 00:09:39,620
我痴

260
00:09:39,979 --> 00:09:42,360
不知道这个我是假名安立的

261
00:09:42,379 --> 00:09:44,159
以为有一个实在的我

262
00:09:44,308 --> 00:09:45,109
我见

263
00:09:45,139 --> 00:09:49,080
把阿赖耶识的功能误认为一个固定的自我实体

264
00:09:49,259 --> 00:09:49,659
我慢

265
00:09:50,058 --> 00:09:50,937
有了这个我

266
00:09:50,938 --> 00:09:53,399
就自然产生比较和骄傲

267
00:09:53,658 --> 00:09:54,059
我爱

268
00:09:54,418 --> 00:09:55,337
有了这个我

269
00:09:55,339 --> 00:09:58,559
就自然产生对自我的贪恋和保护

270
00:09:58,899 --> 00:09:59,500
你注意看

271
00:09:59,938 --> 00:10:02,360
这四种烦恼不是并列关系

272
00:10:02,418 --> 00:10:04,039
是有逻辑顺序的

273
00:10:04,418 --> 00:10:06,519
先是不知道我是假的

274
00:10:06,578 --> 00:10:08,120
然后误认一个我

275
00:10:08,219 --> 00:10:10,258
然后因为有我而骄傲

276
00:10:10,259 --> 00:10:12,200
因为有我而贪恋

277
00:10:12,859 --> 00:10:13,738
这四步

278
00:10:13,739 --> 00:10:17,399
就是人类一切自我中心行为的完整因果链

279
00:10:17,698 --> 00:10:19,320
你跟别人争论一个问题

280
00:10:19,458 --> 00:10:21,138
你以为你在追求真理

281
00:10:21,139 --> 00:10:22,759
其实你在维护我见

282
00:10:23,219 --> 00:10:25,919
你在社交媒体上精心经营人设

283
00:10:25,979 --> 00:10:27,639
你以为你在展示自己

284
00:10:27,698 --> 00:10:29,399
其实你在喂养我爱

285
00:10:29,979 --> 00:10:32,337
你看不起那些你认为不如你的人

286
00:10:32,339 --> 00:10:34,200
你以为你在客观评判

287
00:10:34,219 --> 00:10:35,960
其实你在享受我慢

288
00:10:36,899 --> 00:10:38,618
这四个字一旦看懂了

289
00:10:38,619 --> 00:10:42,360
你会发现日常生活里百分之八十的心理活动

290
00:10:42,379 --> 00:10:44,559
全在为这四种烦恼打工

291
00:10:45,099 --> 00:10:45,820
下一个重点

292
00:10:45,979 --> 00:10:47,480
跳到第二十颂之后

293
00:10:47,578 --> 00:10:48,679
看三自性

294
00:10:49,298 --> 00:10:49,899
世亲说

295
00:10:50,298 --> 00:10:51,460
由彼彼遍计

296
00:10:51,778 --> 00:10:53,120
遍计种种物

297
00:10:53,219 --> 00:10:54,340
此遍计所执

298
00:10:54,739 --> 00:10:56,240
自性无所有

299
00:10:56,619 --> 00:10:58,679
第一句就是一记重锤

300
00:10:59,139 --> 00:11:01,019
你的意识在到处分别

301
00:11:01,379 --> 00:11:02,720
到处贴标签

302
00:11:02,859 --> 00:11:05,360
到处说这是什么那是什么

303
00:11:05,458 --> 00:11:08,039
这个分别过程本身叫遍计

304
00:11:08,538 --> 00:11:10,019
你分别出来的那些东西

305
00:11:10,458 --> 00:11:11,919
叫遍计所执

306
00:11:12,418 --> 00:11:14,059
然后世亲说了一句话

307
00:11:14,499 --> 00:11:16,120
自性无所有

308
00:11:16,698 --> 00:11:18,399
你分别出来的那些东西

309
00:11:18,578 --> 00:11:20,480
它们的自性是空的

310
00:11:20,859 --> 00:11:25,120
标签背后没有一个标签所指向的独立实体

311
00:11:25,418 --> 00:11:29,440
这一颂直接连接到我们两期前讲的解深密经

312
00:11:29,938 --> 00:11:32,559
解深密经里佛陀说的三自性

313
00:11:32,619 --> 00:11:36,679
在这里被世亲用更精炼的语言重新表达了

314
00:11:37,139 --> 00:11:39,519
但世亲做了一件特别重要的事

315
00:11:39,818 --> 00:11:42,279
他紧接着提出了三无性

316
00:11:42,818 --> 00:11:43,139
他说

317
00:11:43,619 --> 00:11:44,940
即依此三性

318
00:11:45,339 --> 00:11:46,759
立彼三无性

319
00:11:46,938 --> 00:11:48,259
故佛密意说

320
00:11:48,619 --> 00:11:50,080
一切法无性

321
00:11:50,629 --> 00:11:51,100
什么意思

322
00:11:51,938 --> 00:11:54,279
三自性的另一面是三无性

323
00:11:54,619 --> 00:11:57,200
遍计所执性对应相无性

324
00:11:57,379 --> 00:12:00,960
因为你执着的那些相压根就没有独立的自性

325
00:12:01,259 --> 00:12:03,600
依他起性对应生无性

326
00:12:03,698 --> 00:12:07,799
因为一切因缘和合的现象都不是自己生出来的

327
00:12:07,818 --> 00:12:10,559
它必须依赖其他条件才能存在

328
00:12:10,938 --> 00:12:13,480
圆成实性对应胜义无性

329
00:12:13,578 --> 00:12:16,159
因为即使是如实了知的状态

330
00:12:16,178 --> 00:12:19,480
它本身也不是一个可以被抓住的实体

331
00:12:19,859 --> 00:12:20,500
你看到了吗

332
00:12:21,019 --> 00:12:23,759
世亲在这里做了一件极其高明的事

333
00:12:24,259 --> 00:12:26,360
他把空性和唯识统一了

334
00:12:26,778 --> 00:12:29,000
空宗说一切法无自性

335
00:12:29,458 --> 00:12:31,360
唯识宗说三自性

336
00:12:31,778 --> 00:12:33,100
看起来矛盾对不对

337
00:12:33,778 --> 00:12:35,320
世亲说不矛盾

338
00:12:35,739 --> 00:12:38,879
因为三自性的另一面就是三无性

339
00:12:39,298 --> 00:12:40,940
你用唯识的语言描述

340
00:12:41,219 --> 00:12:42,480
叫三自性

341
00:12:42,739 --> 00:12:44,340
你用般若的语言描述

342
00:12:44,578 --> 00:12:45,879
叫三无性

343
00:12:46,219 --> 00:12:48,279
说的是同一件事的两面

344
00:12:48,979 --> 00:12:49,659
般若告诉你

345
00:12:49,938 --> 00:12:52,279
你看到的那些不是真的

346
00:12:52,499 --> 00:12:53,697
唯识告诉你

347
00:12:53,698 --> 00:12:57,879
那些不是真的东西是怎么被你的意识制造出来的

348
00:12:58,058 --> 00:12:58,940
一个负责拆

349
00:12:59,339 --> 00:13:01,559
一个负责解释拆的机理

350
00:13:01,859 --> 00:13:04,679
两条路最终走到同一个终点

351
00:13:05,219 --> 00:13:05,580
最后

352
00:13:05,859 --> 00:13:07,937
我们来看三十颂的收尾

353
00:13:07,938 --> 00:13:09,440
也就是最后五颂

354
00:13:09,938 --> 00:13:13,080
这五颂讲的是修行的五个阶位

355
00:13:13,578 --> 00:13:14,539
第二十六颂说

356
00:13:15,019 --> 00:13:16,480
乃至未起识

357
00:13:16,658 --> 00:13:18,120
求住唯识性

358
00:13:18,379 --> 00:13:19,539
于二取随眠

359
00:13:19,859 --> 00:13:21,240
犹未能伏灭

360
00:13:21,938 --> 00:13:23,740
你以为理解了唯识就够了吗

361
00:13:24,208 --> 00:13:25,009
不够

362
00:13:25,458 --> 00:13:28,279
只要你还在用第六意识去理解唯识

363
00:13:28,418 --> 00:13:31,559
只要你还在心里说我要住在唯识性里面

364
00:13:31,578 --> 00:13:32,519
你还没到

365
00:13:33,139 --> 00:13:35,679
因为你这个念头本身就是一种执取

366
00:13:36,298 --> 00:13:38,500
你在用能取和所取的二元模式

367
00:13:38,658 --> 00:13:40,960
去追求一个超越二元的境界

368
00:13:41,298 --> 00:13:43,080
这本身就是一个悖论

369
00:13:43,499 --> 00:13:45,440
然后第二十七颂更狠

370
00:13:45,818 --> 00:13:46,980
现前立少物

371
00:13:47,298 --> 00:13:48,639
谓是唯识性

372
00:13:48,859 --> 00:13:49,899
以有所得故

373
00:13:50,259 --> 00:13:51,759
非实住唯识

374
00:13:52,099 --> 00:13:54,559
如果你心里还有一个东西叫唯识

375
00:13:54,578 --> 00:13:57,658
如果你还觉得我现在已经到达唯识的境界了

376
00:13:57,658 --> 00:13:59,320
那恰恰说明你还没到

377
00:13:59,578 --> 00:14:01,759
有所得就是还有执取

378
00:14:02,139 --> 00:14:04,559
有执取就不是真正的唯识

379
00:14:04,979 --> 00:14:06,419
然后终极一击

380
00:14:06,698 --> 00:14:07,799
第二十八颂

381
00:14:08,298 --> 00:14:09,299
若时于所缘

382
00:14:09,658 --> 00:14:10,919
智都无所得

383
00:14:11,058 --> 00:14:12,139
尔时住唯识

384
00:14:12,499 --> 00:14:13,840
离二取相故

385
00:14:14,139 --> 00:14:16,899
什么时候才是真正住在唯识性里呢

386
00:14:17,339 --> 00:14:21,240
当你的智慧对一切所缘的对象都不再执取了

387
00:14:21,259 --> 00:14:23,559
连唯识本身也不执取了

388
00:14:23,658 --> 00:14:24,139
那个时候

389
00:14:24,538 --> 00:14:26,519
才叫真正住在唯识里

390
00:14:26,609 --> 00:14:27,100
为什么

391
00:14:27,578 --> 00:14:31,519
因为能取和所取这两种相都彻底离开了

392
00:14:31,778 --> 00:14:32,857
你有没有感觉到

393
00:14:32,859 --> 00:14:35,419
这段话和金刚经的节奏完全一样

394
00:14:36,099 --> 00:14:36,820
金刚经说

395
00:14:37,379 --> 00:14:38,879
佛说般若波罗蜜

396
00:14:38,979 --> 00:14:40,139
即非般若波罗蜜

397
00:14:40,499 --> 00:14:42,039
是名般若波罗蜜

398
00:14:42,298 --> 00:14:43,340
唯识三十颂说

399
00:14:43,778 --> 00:14:45,618
你说你住在唯识性里

400
00:14:45,619 --> 00:14:48,080
那就不是真的住在唯识性里

401
00:14:48,259 --> 00:14:49,419
什么时候真的住了

402
00:14:49,899 --> 00:14:52,360
连这个住字也放下的时候

403
00:14:52,938 --> 00:14:54,120
同一个逻辑

404
00:14:54,339 --> 00:14:56,519
般若用否定的方式说

405
00:14:56,658 --> 00:14:59,879
唯识用肯定再否定的方式说

406
00:15:00,339 --> 00:15:01,139
两种语法

407
00:15:01,499 --> 00:15:03,120
指向同一个终点

408
00:15:03,458 --> 00:15:04,820
一切法门的尽头

409
00:15:05,259 --> 00:15:07,279
都是放下法门本身

410
00:15:07,578 --> 00:15:09,539
世亲用三十颂完成了什么

411
00:15:09,979 --> 00:15:12,840
他用前面二十几颂极其精密地搭建了

412
00:15:12,840 --> 00:15:14,559
整个意识的运作模型

413
00:15:14,938 --> 00:15:16,019
八识怎么分工

414
00:15:16,418 --> 00:15:17,840
种子怎么运转

415
00:15:17,899 --> 00:15:19,220
三能变怎么协作

416
00:15:19,619 --> 00:15:21,320
三自性怎么嵌套

417
00:15:21,979 --> 00:15:23,857
然后在最后五颂里

418
00:15:23,859 --> 00:15:25,840
他亲手拆掉了这个模型

419
00:15:26,339 --> 00:15:27,177
他告诉你

420
00:15:27,178 --> 00:15:29,679
这个模型不是让你抱着不放的

421
00:15:29,938 --> 00:15:32,320
这个模型是让你用完就扔的

422
00:15:32,698 --> 00:15:35,378
这就是金刚经说的法尚应舍

423
00:15:35,379 --> 00:15:36,559
何况非法

424
00:15:37,139 --> 00:15:40,120
唯识三十颂自己就是这句话的实践

425
00:15:40,499 --> 00:15:42,240
它先建后拆

426
00:15:43,058 --> 00:15:45,519
先让你看见整个意识的精密结构

427
00:15:45,619 --> 00:15:46,679
再让你看见

428
00:15:46,739 --> 00:15:49,720
看见本身也不能成为新的执着

429
00:15:50,099 --> 00:15:51,080
六百个字

430
00:15:51,259 --> 00:15:53,720
从阿赖耶识到转识成智

431
00:15:53,739 --> 00:15:55,337
从种子到觉悟

432
00:15:55,339 --> 00:15:58,480
从最精密的建构到最彻底的解构

433
00:15:58,739 --> 00:16:02,200
你可以花一辈子去研究每一颂里的每一个字

434
00:16:02,298 --> 00:16:05,039
也可以用一秒钟领悟它的全部

435
00:16:05,339 --> 00:16:08,279
你所体验的一切都是识的变现

436
00:16:08,458 --> 00:16:10,217
而识的变现本身

437
00:16:10,219 --> 00:16:12,480
也不是一个可以被抓住的东西

438
00:16:13,099 --> 00:16:15,860
你问我唯识三十颂到底在讲什么

439
00:16:16,418 --> 00:16:17,480
我的回答是

440
00:16:17,578 --> 00:16:20,679
它在讲一件你此刻正在经历的事情

441
00:16:20,818 --> 00:16:22,440
你正在听我的声音

442
00:16:22,538 --> 00:16:25,120
你脑海里正在形成某种理解

443
00:16:25,219 --> 00:16:27,919
你可能正在评判我讲得好不好

444
00:16:28,058 --> 00:16:29,059
这整套体验

445
00:16:29,298 --> 00:16:30,337
从头到尾

446
00:16:30,339 --> 00:16:32,399
都是你的识在变现

447
00:16:32,619 --> 00:16:35,600
你以为你在听一个叫王利杰的人讲课

448
00:16:35,778 --> 00:16:40,240
其实你在看一场你自己的意识为你上演的实时演出

449
00:16:40,739 --> 00:16:42,259
但这个讲给你听的我

450
00:16:42,538 --> 00:16:43,857
和正在听的你

451
00:16:43,859 --> 00:16:47,440
以及我们之间正在发生的这场所谓的理解

452
00:16:47,499 --> 00:16:48,840
全都是假说

453
00:16:49,219 --> 00:16:50,919
不是说它不在发生

454
00:16:50,979 --> 00:16:54,559
而是说它没有一个可以被固定下来的自性

455
00:16:55,379 --> 00:16:56,259
它正在发生

456
00:16:56,658 --> 00:16:58,559
同时它也正在消散

457
00:16:58,938 --> 00:17:01,960
世亲写完这三十颂之后放下了笔

458
00:17:02,379 --> 00:17:03,259
他没有解释

459
00:17:03,578 --> 00:17:04,259
没有注脚

460
00:17:04,618 --> 00:17:05,599
没有附录

461
00:17:05,979 --> 00:17:07,200
就那么停了

462
00:17:07,618 --> 00:17:09,059
这个停本身

463
00:17:09,419 --> 00:17:11,000
就是第三十一颂

464
00:17:11,618 --> 00:17:14,779
你觉得这些是一千五百年前古人的学问吗

465
00:17:15,459 --> 00:17:16,279
试试看

466
00:17:16,858 --> 00:17:17,880
今天晚上

467
00:17:18,019 --> 00:17:20,200
在你准备发脾气的那个瞬间

468
00:17:20,459 --> 00:17:24,200
或者在你刷到一条让你焦虑的消息的那个瞬间

469
00:17:24,538 --> 00:17:25,359
停一秒

470
00:17:25,699 --> 00:17:28,240
问自己一个问题：这个反应

471
00:17:28,298 --> 00:17:29,460
是从哪里来的

472
00:17:30,219 --> 00:17:31,200
你会发现

473
00:17:31,298 --> 00:17:34,599
世亲在一千五百年前写下的那些字

474
00:17:34,818 --> 00:17:37,599
此刻正在你身上运行着

475
00:17:37,898 --> 00:17:38,579
我是王利杰

476
00:17:38,979 --> 00:17:39,757
我们下期见