..續本文上一頁By investigating further, the citta becomes detached from these mental factors as well. Then nothing remains except an extraordinary radiance that infuses the cosmos, a luminous essence of being that seems boundless, and an amazing and profound mental void. This is the awesome power of genuine avijja. By continuing to employ the full might of mindfulness and wisdom, avijja is finally extinguished within the citta. When everything permeating the citta is removed, one attains genuine emptiness. The emptiness experienced at this level is a total and permanent disengagement that requires no further effort to maintain. This means true and absolute freedom for the citta.
空的程度可以有不同層次的體驗，叁摩地是一個層次。在高深的叁摩地中，身體和思維心暫時從覺知中消失。心顯得空，不過這空只維持在這叁摩地的境界內。在修行智慧的初期，心可以永恒地把自己與身體分離，可是還無法脫離個人的心理組合：受、想、行和識。它徹底空于色身，所以身體的影像不再出現在心內，可是它不空于心理概念。修到這個階段，智慧已可以分別自己與身體這物質組合，因此可以永遠不再相信身體是自我。可是它還未能分開受、想、行和識的心理功能。繼續觀察下去，心變得不再執著于這些心理功能。這樣除了那影響整個宇宙的特別光明，一個看似無限光明的存在，還有一個驚人而深刻的心理的空無，就什麼也不剩了。這是真正無明令人敬畏的力量。繼續發揮念住和智慧最大的力量修行，最後無明將在心中被消滅，當滲透入心的一切都被除去，一個真正的空被證得。這個階段體驗到的空是徹底和永遠離系的，不需要任何努力來維持。這意味著心的真實和絕對的解脫。
The difference between the emptiness of the avijja-citta and the emptiness of the pure citta, free of avijja, can be illustrated by imagining a person in an empty room. Standing in the middle of the room, admiring its emptiness, that person forgets about himself. Seeing that there is nothing around him in the room, he reflects only on the emptiness he perceives and not on the fact that he is occupying a central position in that space. As long as someone is in the room, it is not truly empty. When he finally realizes that the room can never be truly empty until he departs, that is the moment when avijja disintegrates and the pure citta arises. Once the citta has let go of phenomena of every sort, the citta appears supremely empty; but the one who admires the emptiness, who is awestruck by the emptiness, that one still survives. The self as reference point, which is the essence of avijja, remains integrated into the citta”s knowing nature. This is the genuine avijja. One”s “self” is the real impediment at that moment. As soon as it disintegrates and disappears, no more impediments remain. Everything is empty: the external world is empty, and the interior of the citta is empty. As in the case of a person in an empty room, we can only truly say that the room is empty when the person leaves the room. The citta that has gained a comprehensive understanding of all external matters, and all matters pertaining to itself, this citta is said to be totally empty. True emptiness occurs when every single trace of conventional reality has disappeared from the citta.
無明—心的空和解脫于無明——清淨心的空，兩者的不同處可以通過想象一個人在一間空屋子裏。那個人站在屋子中央，敬畏于屋子的空，他忘了自己。看到屋子裏面他的周圍沒有任何東西，他只考慮到他所認知到的空，沒有注意到他占據了空間的中央。只要有人在屋子內，它就不是真正的空。當他最終醒悟到只要他不離開，屋子就不可能真正的空，那就是無明分解，清淨心生起的一刻。
一旦心放下一切現象，心就變得極度的空，可是那個敬畏空的，被空所威懾住的那個人仍然存在。那無明的本質，作爲根據點的自我，仍然融合在心知道的特性中，這是真正的無明。在那時刻，個人的“自我”是真正的障礙，只要它崩潰消失，就再也沒有障礙留下。一切皆空：外在世界是空，心的內在也是空。就好像那個在空屋子裏的人，只有當他離開了，我們才可以真正地說屋子是空的。心對一切外在事物，一切滲入它本身的事物獲得徹底的明白，才可以說心變得徹底的空。當一切世間真實的痕迹都從心消失時，真正的空就發生了。
Avijja”s extinction is unlike that of all other things that we have investigated up to this point. Their ending was accompanied by a clear and definite understanding of their true nature. Uniquely, the radiance of avijja is extinguished in an instant, like a flash of lightening. It is a moment of being that happens spontaneously: it just flips over and vanishes completely. Only then, when the radiance disappears, do we know that it was really the genuine avijja. What remains is entirely unique. Its nature is absolutely pure. Although it has never before been experienced, there”s nothing to doubt when it appears at that moment. Anything that might cause doubt has ceased along with it. This is the end of all burdens.
無明的熄…
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