..續本文上一頁。只要心缺乏卓越的念住和智慧來解脫它的力量，這個光明點就會繼續迷惑心。從無始以來它就掌控和支配著心，這微細的煩惱施加壓力于心，強迫它造業，逼迫心不斷投生，經曆無數層次的生命。最後，是這精細、自然放光的心導致生命不斷輪回流轉，經曆生死。
Once the citta clearly understands rupa, vedana, sañña, san-khara and viññana with absolute certainty, all that remains are subtle variations of the ripplings that occur exclusively within the citta. These are a subtle form of sankhara causing movement within the citta: a subtle form of sukha, a subtle form of dukkha, a subtle radiant splendor within the citta. That”s all they are. Supreme-mindfulness and supreme-wisdom will take these internal stirrings as the focus of the investigation, constantly observing and analyzing them.
一旦心徹底肯定它已清楚地明白色、受、想、行和識，剩下的就只是心內部微弱的變化在波動，這是微細的行(sankhãra)形成心內在的波動：一個微細形態的樂，一個微細形態的苦，一個微細光明在心內發光，這就是一切。大念住和大智慧會把這些內在的攪動當作焦點觀察，不斷研究分析它們。
The radiance, produced by the convergence of the various kilesas, will be a clearly-perceived point of brightness, a very refined radiance that is centered at a specific point within the citta. A refined and corresponding dullness will occasionally arise to tarnish that radiant center, which causes an equally subtle form of dukkha to emerge as well. In truth, brightness and dullness are two sides of the same coin: both are conventional realities. At this level, radiance, dullness, and dukkha are companions, appearing together.
這光明，由各種煩惱彙集而成，會是個能被清晰認知的光明點，它一個非常精細的光明，集合在心中一個特定的點。一個相應精細的黯淡會不時生起，使這光明中心變暗，使同樣形式微細的苦浮現。事實上，光明和黯淡是同一枚硬幣的兩面，兩者都是世間真實。在這個層次，光明、黯淡和苦都是同伴，同時浮現。
For this reason, when the citta experiences this wonderful radiance, it is always slightly wary that the experience may be marred by variations at any moment. Mindfulness and wisdom work to protect and maintain the radiance against tarnish. Regardless of its subtlety, the blemish is still a symptom of the kilesas; so meditators must not be complacent. These subtle changes in the citta”s radiance must be examined by wisdom with utmost persistence.
由于這個原因，心體驗這奇妙的光明時，它始終會小心翼翼，怕不知什麼時候這體驗會被變化破壞。念住和智慧努力保護並維持這光明免于黯淡。不管多麼微細，這汙點仍然是煩惱的一個征兆。所以禅修者不應該自滿，一定要以最大的恒心用智慧去觀察心中光明的這些微細變化。
In order to eliminate this burden of anxiety and reach a definitive resolution to this matter, ask yourself: What exactly is this radiance
Focus your attention on it until you know. Why is it so changeable
One moment it”s luminous; the next it”s slightly tarnished. One moment there”s sukha; the next there”s dukkha. One moment there”s total satisfaction, the next moment dissatisfaction creeps in. Notice the subtle sukha that behaves with just the slightest irregularity. Then, with the slightest appearance of dukkha, in line with the refined nature of the citta at this level, it is sufficient to make us suspicious. Why does this subtle and refined state of the citta display such a variety of conditions
It is not always constant and true.
爲了解除這憂慮帶來的負擔，並對這問題獲得圓滿的答案，問你自己：這光明到底是什麼？把你的注意力專注在這之上，直到你明白爲止。爲什麼它那麼多變化？一瞬間它發光，另一瞬間它稍微黯淡；一瞬間它樂，另一瞬間它苦；一瞬間它徹底滿足，另一瞬間不滿潛入。注意這微細的樂表現出最微細的不規律。然後，與心在這個層次的微細程度一致，顯示出最微細的苦。這些足以讓我們懷疑，爲什麼微細精致到這個程度的心，還會顯示出這類不同的狀態？它不是始終穩定和真實。
Relentlessly pursue this line of inquiry. Be fearless. Don”t be afraid that the destruction of that luminosity will be the destruction of your own true essence. Just focus on that central point to see clearly that the radiance has the same characteristics—of anicca, dukkha and anatta—as all the other phenomena that you have already examined. The only difference is that the radiance is far more subtle and refined.
不屈不饒地連續不斷追蹤發問，不要害怕，不要怕說那光明的毀滅會是你自己真正本質的毀滅。只要專注在那中心點，看清那光明，就如所有你觀察過的現象一般，有同樣的相——無常、苦和無我。唯一的不同是，那光明更加微細精致。
At this stage of the investigation, nothing should be taken for granted; nothing in the realm of conventional reality should be trusted. Bring your focus deep into the citta and let wisdom take up the challenge. All things that are …
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