THIS CONCLUDES THE INVESTIGATION of the citta. Upon reaching this level, the citta is cut off forever from birth and existence, severed completely from all manifestations of avijja and craving. The state of “avijja paccaya sankhara”—the state in which “fundamental ignorance conditions the arising of conditioned phenomena”—dissolves completely. It is replaced by avijjaya tveva asesaviraga nirodha sankhara nirodho: the fading away and cessation of conditioned phenomena that ends the entire mass of suffering.
這總結了心的觀察。到達這個層次，心永遠切斷生與有，徹底切斷一切無明和貪愛的顯現。“無明緣行”——根本無知形成有爲的生起——的境界徹底消溶。它被“無明滅則行滅”——緣起的離散熄滅使得苦聚滅——所取代。
When avijja is extinguished, conditioned phenomena—which give rise to dukkha—are also extinguished. They have disappeared from the knowing nature of the citta. Conditioned phenomena, such as thoughts, which are an integral part of the khandhas, continue to function in their own sphere but they no longer cause dukkha. Uncorrupted by kilesas, they simply give form and direction to mental activity. Consciousness arises in the mind, purely and simply without producing suffering. Viññana paccaya namarupam, namarupa paccaya salayatanam, salayatana paccaya phasso: All sense media and the sense contact that they condition are just naturally occurring phenomena that exist according to their own intrinsic characteristics. They have no negative effect whatsoever on the citta that has successfully completed its task to the point of evamme tassa kevalassa dukkhakkhandhassa nirodho hoti. This is the total cessation of the entire mass of dukkha.
無明熄滅後，帶來苦的緣起也熄滅，它們從心知道的特性中消失。作爲五蘊組合的緣起，比如想，繼續在它的領域內運作，可是不再帶來苦，它們不再受煩惱所染汙，只是構成和引導心理活動。識從心中生起，簡單純淨不産生苦。“識緣名色，明色緣六處，六處緣觸”，一切感官媒介和它們所緣的觸只是根據它們內在的特性而自然發生的現象。它們不會對已經完成“純大苦聚滅”工作的心産生負面影響之類。這是整個苦聚的徹底熄滅。
When avijja and all the kilesas are extinguished, they are extinguished inside the citta. The extinction of avijja means the destruction of the cycle of repeated birth and death. Both must be extinguished within the citta, for the avijja-citta is the essence of the world of rebirth, the essence of birth, ageing, sickness and death. Sensual craving, with avijja acting as the prime mover, is the root cause of birth, ageing, sickness and death—and it exists only within the citta. When avijja finally disintegrates, being severed from the citta forever, total cessation is achieved. The citta is then free, vast and supremely empty, without limits, without bounds—totally expansive. Nothing encloses or obstructs it. All contradictions have been eliminated. When the citta knows, it knows only the truth; when it sees, it sees only the truth. This is true emptiness.
無明與所有的煩惱熄滅時，它們是在心裏面熄滅。無明的熄滅意味著生死輪回的毀滅，兩者必然在心裏面熄滅，因爲無明—心是輪回世界的核心，是生、老、病和死的核心。愛欲，以無明作爲主要的推動者，是生、老、病和死的根源——只是存在于心裏面。當無明最終崩潰，永遠從心中切除時，就達到徹底的熄滅。心之後就自由了，廣大無際的空，無界無垠——徹底廣闊，沒有限製或障礙，一切矛盾都已消除。當心知道，它只知道真理；當它看見，它只看見真理，這是真正的空。
Degrees of emptiness are experienced at many levels. Samadhi meditation is one level. In deep samadhi, the body and the thinking mind temporarily vanish from awareness. The citta appears empty, but the duration of this emptiness is limited to the time spent practicing samadhi. At the initial level of the practice of wisdom, the citta can permanently separate itself from the physical body, but it cannot yet disengage from the mental components of personality: vedana, sañña, sankhara, and viññana. It is completely empty of physical forms, so images of the body no longer appear within the citta; but it is not empty of mental concepts. When reaching this level, wisdom is able to distinguish oneself from the physical mass that is the body, and so detach itself forever from the belief that the body is oneself. But it is still unable to separate the mental factors of feeling, memory, thought, and consciousness. …
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