..續本文上一頁ered why one citta had so many different aspects. I can state unequivocally that every aspect of the citta was known, and each known aspect was subject to change. No sooner was it grasped, than it changed. One aspect was seen as being good, another as being bad. The investigation centered on that point, analyzing everything, trying to understand: “Why does this one single citta have so many different aspects
It”s as though it is not unified.” No matter which aspect of the citta came under investigation, all of its possible permutations were clearly understood according to the profound subtlety of that level of practice where supreme-mindfulness and supreme-wisdom worked together. Combined, the two forces were able to keep up with all the citta”s variations, no matter how subtle. One moment it”s bright, the next moment it”s tarnished. “Why does this citta have so many different aspects
The changes come from within. See! I”m beginning to catch up with them now. One moment there”s sukha, the next moment there”s dukkha.”
在這個階段，大念住與大智慧彙合于心的焦點，把所有的能量都集中在全面觀察這個點上，要求它給予解答。我修至這個階段，驚訝于爲什麼心會有那麼多的狀態。我可以毫不含糊的指出心的每一個狀態我都已知道，而每一個已知的狀態都會變化，它在還未被逮著時就變了：這個狀態是善的、下個狀態是惡的。觀察專注于那點，分析一切，嘗試明了：“爲什麼單單一顆心就有那麼多不同的狀態？它似乎並不統一。”由于大念住和大智慧在最精細的程度上一起運作，合起來兩種力量可以跟上心一切任何微細的變化。不論觀察心的哪個狀態，都可以清楚明了任何可能出現的變化。這一刻它光明，下一刻它黯淡。“爲什麼心會有那麼多的狀態？變化是從裏面發生的。看！現在我開始追上它們了，這一刻是樂，下一刻是苦。”
In the realm of conventional reality, such conditions are invariably an integral part of the citta. With nothing else to investigate, supreme-mindfulness and supreme-wisdom concentrated directly at the point where the changes occurred. One moment there was sukha, the next moment dukkha; one moment, brightness, the next moment, a slight dullness.
在世俗谛的層次裏，這個狀態必然是心不可或缺的一部分。因爲沒有其它的需要觀察，大念住和大智慧直接專注在這發生變化的點上。這一刻是樂，下一刻是苦；這一刻，光明，下一刻，有點黯淡。
But you must understand that the shifts from sukha to dukkha, or from brightness to dullness, were so slight that they were just barely discernible. Nonetheless, supreme-mindfulness was right on top of them the entire time.
不過你們要知道，這個從樂到苦，或從光到暗的轉移，非常的微細，微細到僅僅可以被覺知的程度。無論如何，大念住正好無時無刻不在它們之上。
“Why does the citta have so many variations
” At that juncture, mindfulness dropped everything else and turned its full attention to the prime suspect. Every aspect of the investigation came together in the citta, and all of them were interrelated. For at the highest level, supreme-mindfulness and supreme-wisdom are so extremely subtle that they permeate and penetrate everything without exception. Supreme-mindfulness and supreme-wisdom at this paramount level differ from the automatic mindfulness and wisdom that are used to reach that final stage. Automatic mindfulness and wisdom work in unison without prompting. They investigate things in successive stages, chopping them to pieces, section by section. At the paramount level, supreme-mindfulness and supreme-wisdom also work in unison without prompting, but they permeate everything simultaneously.
“心爲什麼會有那麼多的變化呢？”在這關鍵時刻，念住放下其他的一切，把整個注意力放在這最主要的嫌疑，觀察的每一面向都集中在心，它們全都相互關系。在這最高的層次，大念住與大智慧同樣的極端微細，它們無例外地滲透進入一切。大念住和大智慧在這最高的層次與用來達到這最終階段的自動念和自動慧不同。自動念與自動慧不必作意地一起運作，它們在連續階段觀察東西，把對象切成一片片；而在最高的層次，大念住與大智慧雖然同樣不必作意地一起運作，可是它們卻同時滲透一切。
At that time, they were examining the citta”s central point of focus. All other matters had been examined and discarded; there remained only that one small point of “knowingness”. It became obvious that both sukha and dukkha issued from that source. Brightness and dullness—the differences arose from the same origin. Why was it that one citta had so many different characteristics
當時，他們在檢查心的焦點核心，除了那小小的“能知”的點，其他的一切都已檢查過並且放下了。現在這裏變得很明顯的是發出樂與苦的根源，光與暗——這差別在同一個源頭生起。爲什麼一顆心會有那麼多的性質呢？
Then, in one spontaneous instant, Dhamma answered the question.
Instantaneously—just like that! This is called “Dhamma arising in the heart.” K…
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