..續本文上一頁wisdom has penetrated them completely, the citta can relinquish them all, recognizing that they are merely ripplings inside the citta and have no real substance. Whether good or bad, thoughts arise and cease all the same. No matter how they appear in the mind, they are just configurations created by sañña and sankhara and will simply vanish. There are no exceptions. No thought lasts more than an instant. Lacking duration, thoughts lack true substance and meaning; and therefore, they cannot be trusted.
簡單來說，當智慧看透自我的心理組合，心就會放下；這之前，它會執著不放。一旦智慧徹底穿透它們，心就可以全部放下它們，認出它們只是心裏面的波動罷了，沒有實質存在。不管好或者壞，念頭一樣地生起和滅去。無論它們怎麼樣在心中呈現，都只是想和行製造的組合，並且會就這樣滅去，無一例外，沒有一個念頭存在超過一瞬間。念頭缺乏真正的實質和意義，不能持續存在，因此，它們不可依靠。
So, what keeps providing us with these thoughts
What keeps producing them
One moment it”s churning out one thought; the next moment, another, forever deceiving oneself. They come from sights, sounds, tastes, smells and tactile sensations; they come from feeling, memory, thought and consciousness. We take our assumptions about our perceptions for granted, perpetuating the fraud until it becomes a fire burning our hearts. The citta is contaminated by just these factors, these conventions of the mind.
所以，是什麼令我們不斷思想？是什麼製造它們？一會兒它攪拌出一個念頭，下一會兒，另一個，永遠在欺騙自己。它們從色、聲、香、味和觸來，它們從受、想、行和識來。我們對認知的假設理所當然地認同，延續這騙局直到它變成大火燃燒我們的心。心正是被這些因素，這些心的習氣所染汙。
The purpose of the investigation is the removal of these factors. Their absence reveals the true nature of the citta. We will see that when the citta does not venture out to become involved with an object, it remains naturally calm and radiant; as in the saying: “Monks, the original citta is intrinsically bright and clear, but it becomes defiled by the commingling of kilesas that pass through.” The original citta is the radiant citta. This statement refers to the original nature of the citta that wanders from birth to birth in the cycle of rebirth. It may be compared to the citta of a newborn infant whose mental faculties are not sufficiently developed to fully comprehend sense objects. It does not refer to the original nature of the citta that has transcended the cycle of rebirth and is absolutely pure.
觀察的目的是爲了清除這些因素，它們被清除了，心真正的本性就顯現出來。我們可以看到，心沒有冒出去介入對象的話，它保持自然甯靜並發光。就如所說的：“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。”本來的心是光明的心。這句指的是在生死輪回中一生又一生流轉的心其原來的本質。它可以比擬剛出生的嬰兒，心的官能還未發育健全，無法充分掌握感官對象。它不是指已超越生死輪回，絕對清淨的心的本質。
As we investigate the citta thoroughly, stage by stage, the defiling elements that previously roamed about will converge into a single radiant point, merging with the natural radiance inside the citta. This radiance is so majestic and mesmerizing that even exceptional mental faculties like supreme-mindfulness and supreme-wisdom will invariably fall under its spell at first. It”s a completely novel experience, never before encountered. It amazes and appears so extraordinary, so majestic and awe-inspiring, that it seems nothing could possibly compare with it at that moment. And why shouldn”t it be
It has been an absolute monarch, ruling over the three worlds of existence for countless eons. This point of radiance has held the citta under its power and command since time immemorial. And it will continue to mesmerize as long as the citta lacks the superior mindfulness and wisdom necessary to free itself from the power it exerts, forcing the citta to experience birth on countless levels of existence resulting from actions dictated by this subtle kilesa. Ultimately, it is this refined, natural radiance of mind that causes living beings to wander ceaselessly through samsara, experiencing birth and death.
當我們一個階段接一個階段全面地觀察心，在之前四處漫遊的各種雜染元素會彙集成一個光明點，與心裏面自然的光明融合。這個光明是那麼的宏偉，即使是像大念住(supreme-mindfulness)和大智慧(supreme-wisdom)那樣卓越的心理功能，開始時也會被它的魅力所傾倒。這完全是個新奇的經驗，從不曾經曆過。它展現的驚異和殊勝，那麼宏偉令人敬畏，使它當時看似無可比擬。爲什麼不呢？它是個絕對的統治者，無量劫以來統治叁界的存在…
《PART 1 - 整體上，念頭和想象的泉源被稱作行蘊 AS A WHOLE, THE WELLSPRING》全文未完，請進入下頁繼續閱讀…