BEING INTRINSICALLY BRIGHT AND CLEAR, the citta is always ready to make contact with everything of every nature. Although all conditioned phenomena without exception are governed by the three universal laws of anicca, dukkha, and anattã, the citta”s true nature is not subject to these laws. The citta is conditioned by anicca, dukkha, and anattã only because things that are subject to these laws come spinning in to become involved with the citta and so cause it to spin along with them. However, though it spins in unison with conditioned phenomena, the citta never disintegrates or falls apart. It spins following the influence of those forces which have the power to make it spin, but the true power of the citta”s own nature is that it knows and does not die. This deathlessness is a quality that lies beyond disintegration. Being beyond disintegration, it also lies beyond the range of anicca, dukkha, and anattã and the universal laws of nature. But we remain unaware of this truth because the conventional realities that involve themselves with the citta have completely surrounded it, making the citta”s nature thoroughly conform to theirs.
心的內在是光明與清淨的，它一直保持與任何東西接觸。雖然一切有爲法無一例外地都受無常、苦、無我的法則所限製，唯心的本性不受此限製。心之會受無常、苦、無我所限製是因爲受這法則限製的法染汙了心，使得心也一起流轉。無論如何，雖然心與有爲法一致，可是它不會分解或崩潰。它隨著那些影響它的力量流轉而流轉，可是心的本性真正的力量，也就是知道，是不會死亡的。這不死的本性超越分解敗壞。由于超越分解敗壞，所以它也超越無常、苦和無我這自然的法則。但我們對這點茫然無知，因爲染汙心的有爲法完全纏住了心，使心的本性被它們所主導。
Birth and death have always been conditions of the citta that is infected by kilesas. But, since kilesas themselves are the cause of our ignorance, we are unaware of this truth. Birth and death are problems arising from the kilesas. Our real problem, our one fundamental problem—which is also the citta”s fundamental problem—is that we lack the power needed to be our own true self. Instead, we have always taken counterfeit things to be the essence of who we really are, so that the citta”s behavior is never in harmony with its true nature. Rather, it expresses itself through the kilesas” cunning deceits, which cause it to feel anxious and frightened of virtually everything. It dreads living, and dreads dying. Whatever happens—slight pain, severe pain—it becomes afraid. It”s perturbed by even the smallest disturbances. As a result, the citta is forever full of worries and fears. And although fear and worry are not intrinsic to the citta, they still manage to produce apprehension there.
生與死一直是心被煩惱染汙的狀態。可是，由于煩惱本身是我們無知的原因，這使得我們無法覺察這事實。生與死是煩惱帶來的問題。然而我們真正的問題，唯一最根本的問題——也是心最根本的問題——是我們缺乏成爲真正自己的力量。相反的，我們一直把假的當成我們真正自己的本性，這使得心從來沒有真正與它的本性一致。更甚的是，心一直受煩惱的欺騙擺布，使它擔憂和恐懼幾乎一切事物。它害怕生存、害怕死亡，不管什麼事——小痛、劇痛——它都恐懼，即使是最微不足道的幹擾都令它不安。結果心長期充滿憂慮和恐懼。雖然恐懼和憂慮不屬于心的一部分，可是它們仍然有能力幹擾心。
When the citta has been cleansed so that it is absolutely pure and free of all involvement, only then will we see a citta devoid of all fear. Then, neither fear nor courage appear, only the citta”s true nature, existing naturally alone on its own, forever independent of time and space. Only that appears—nothing else. This is the genuine citta. The term “genuine citta” refers solely to the absolute purity, or the sa-upãdisesa-nibbãna, of the Arahant. Nothing else can wholeheartedly and without reservations be called the “genuine citta”. I myself would be embarrassed to use the term in any other way.
只有在心已經被淨化，徹底清淨自由于一切幹涉了，我們才能見到一顆免于所有恐懼的心。然後，沒有恐懼與勇氣，只是心真正的本性，自然獨自存在，永遠獨立于時間與空間。只是這個存在，沒有其他的，這是真正的心。“真正的心”僅僅是指阿羅漢的絕對清淨、有余涅槃，沒有其他的可以由衷、毫無保留地稱之爲“真正的心”，把這個詞用在其他方面我自己會感到慚愧。
The term “original citta” means the original nature of the citta that spins endlessly through the cycle of rebirth. The Buddha indicated this when he said: “Monks, the original citta is intrinsically bright and clear, but it becomes defiled by the commingling of the kilesas that come passing through.”
“本來的心”是指無盡流轉生死的心的本性。佛陀說“比丘們！本來的心內在是光明和清澈的，可是它和穿過的煩惱混合在一起而受染汙”時，就指出這點。
In this sense, “original citta” refers to the origin of conventional reality (sammuti), not the origin of Absolute Purity (parisuddhi). When referring to the original citta, the Buddha stated: “Pabhassaramidam cittam bhikkhave.” Pabhassara means radiant, it does not mean pure. His reasoning is absolutely correct; it is impossible to argue against it. Had the Buddha equated the original citta with the pure citta, one could immediately object: “If the citta was originally pure, why then should it be born at all
” The Arahant, who has purified his citta, is one who never comes to birth again. If his citta were originally pure, why then would he need to purify it
This would be the obvious objection: What reason would there be to purify it
The radiant citta, on the other hand, can be purified because its radiance is nothing other than the essential, true nature of avijjã. Meditators will realize this truth clearly for themselves at the moment when the citta transcends this radiance to reach Absolute Freedom (vimutti). Then, the radiance will no longer appear in the citta. At this very point, one realizes the supreme truth about the citta.
從這點而言，“本來的心”是指世俗谛的本來，不是絕對清淨的本來。提到本來的心，佛陀說：“比丘們！本來的心明亮(Pabhassaramidaṁcittaṁbhikkhave)”。Pabhassara意思是明亮，不是清淨。他的理由絕對正確，無法辯駁。如果佛陀把本來的心等同清淨心，人們可以立刻反對：“如果心本來清淨，那它爲什麼還會再生？”阿羅漢已經清淨了心，不會再生了。如果他的心本來清淨，那他還何必去淨化它？這是明顯的異議——有什麼理由要淨化它？相反的，光明的心，可以被淨化，因爲它的光明不過是無明的核心本質。當心超越這光明達到絕對的解脫時，禅者自己會真正明白真相。然後，那光明不再呈現于心。在這一點上，他就真正覺悟心的最終實相。
《APPENDIX - 心的內在是光明與清淨的 BEING INTRINSICALLY BRIGHT AND CLEAR》全文閱讀結束。