APPENDIX

　　Citta—The Mind”s Essential Knowing Nature.

　　附錄：心——意識知道的根本特性

　　The following comments about the nature of the citta have been excerpted from several discourses given by Ãcariya Mahã Boowa.

　　以下關于心的特性之評論摘錄自阿姜摩诃布瓦幾篇不同的開示。

　　OF FOREMOST IMPORTANCE IS THE CITTA, the mind”s essential knowing nature. It consists of pure and simple awareness: the citta simply knows. Awareness of good and evil, and the critical judgements that result, are merely activities of the citta. At times, these activities may manifest as mindfulness; at other times, wisdom. But the true citta does not exhibit any activities or manifest any conditions at all. It only knows. Those activities that arise in the citta, such as awareness of good and evil, or happiness and suffering, or praise and blame, are all conditions of the consciousness that flows out from the citta. Since it represents activities and conditions of the citta that are, by their very nature, constantly arising and ceasing, this sort of consciousness is always unstable and unreliable.

　　最重要的是心——意識知道的根本特性。它由純淨與簡單的覺知構成——心只是知道。覺知善與惡，以及隨之而來的判斷，僅僅是心的活動。有時，這些活動可能顯示成念；另一些時候，是智慧。可是真正的心完全不會顯示活動或任何狀態，它只是知道。所有從心生起的活動，比如覺知善與惡，樂與苦，譽與毀，全都是從心流露出來的意識狀態。既然代表著心的活動和狀態，這類意識的本質不斷生起滅去，始終不穩定、不可靠。

　　The conscious acknowledgement of phenomena as they arise and cease is called viññãna. For instance, viññãna acknowledges and registers the sense impressions that are produced when sights, sounds, smells, tastes, and tactile sensations contact the eyes, ears, nose, tongue, and body respectively. Each such contact between an external sense sphere and its corresponding internal base gives rise to a specific consciousness that registers the moment at which each interaction takes place, and then promptly ceases at the same moment that the contact passes. Viññãna, therefore, is consciousness as a condition of the citta. Sankhãra, or thoughts and imagination, is also a condition of the citta. Once the citta has given expression to these conditions, they tend to proliferate without limit. On the other hand, when no conditions arise at all, only the citta”s inherent quality of knowing is apparent.

　　能認知現象生滅的是識(viññaṇa)，比如，識(viññaṇa)認知，同時記錄下色、聲、香、味、觸，接觸到眼、耳、鼻、舌、身時産生的影像。每一項外塵與相應的內根接觸的同時，都會産生並記錄下與之相應的識，並在接觸結束的同一時間熄滅。識因此是心的一個狀態。行，或思想和想象，是心的另一狀態。一旦心對這些狀態作出反應，它們就會無止盡地增長。另一方面，如果沒有任何狀態生起，心本來的功用——知道——就凸顯出來。

　　Still, the essential knowing of the average person”s mind is very different from the essential knowing of an Arahant. The average person”s knowing nature is contaminated from within. Arahants, being khïõãsava, are free of all contamination. Their knowing is a pure and simple awareness without any adulteration. Pure awareness, devoid of all contaminants, is supreme awareness: a truly amazing quality of knowing that bestows perfect happiness, as befits the Arahant”s state of absolute purity. This Supreme Happiness always remains constant. It never changes or varies like conditioned phenomena of the world, which are always burdened with anicca, dukkha, and anattã. Such mundane characteristics cannot possibly enter into the citta of someone who has cleansed it until it is absolutely pure.

　　無論如何，一般凡夫能知的心與阿羅漢知道的心完全不同。凡夫能知的特性從內部受到了染汙。作爲漏盡者，阿羅漢已從一切染汙中解脫，他們的知道是純淨和簡單的覺知，沒有染汙。純淨的覺知沒有任何染汙，是無上的覺知——帶來圓滿快樂、真正殊勝的知道，與阿羅漢徹底清淨的境界相應。這無上的快樂是恒常不變的，不像世間一直爲無常、苦、無我所累的有爲法那般變化，這類世間法根本不可能進入已經徹底清淨者的心。

　　The citta forms the very foundation of samsãra; it is the essence of being that wanders from birth to birth. It is the instigator of the cycle of existence and the prime mover in the round of repeated birth and death. Samsãra is said to be a cycle because death and rebirth recur regularly according to the…

《APPENDIX - 心——意識知道的根本特性 Citta—The Mind’s Essential Knowing Nature· 》全文未完，請進入下頁繼續閱讀…