..續本文上一頁counterfeit originate in the citta. This radiance is the most conspicuous among them. It is the ultimate counterfeit. Since you cherish and safeguard it more than anything else, you will hardly want to interfere with it. Within the entire physical body, nothing stands out so prominently as this brilliance. It provokes such a mesmerizing sense of inner amazement—and, consequently, such a protective feeling of attachment—that you want nothing to disturb it. There it is. Look at it: it is none other than the supreme ruler of the universe—avijja. But you don”t recognize it. Never having seen it before, you will naturally be deceived by the radiance you encounter at this stage. Later, when mindfulness and wisdom are fully prepared, you will know the truth without any need of prompting. This is avijja. The true avijja is right here. It is nothing but a mesmerizing point of brilliance. Don”t imagine avijja to be a demon or a beast; for in truth, it is really the most alluring and endearing paragon of beauty in the whole world.
這個階段的觀察，沒有任何東西可以想當然爾，在世間實相的領域內沒有任何東西可以信任。把你的專注深深帶進心內，讓智慧接受挑戰。所有的赝品都源自于心，這當中最顯著的是那光明，它是終極赝品。由于它比其他一切更加值得珍惜保護，你不想去打擾它。整個物質身體內，再沒有任何東西像這光明那麼凸顯出來，它激起這麼一種催眠作用的內在驚歎——還有，接下來有種保護欲的執著——你不希望讓任何東西擾亂它。這就是了，看吧：這就是那宇宙間的終極統治者——無明。可是你認不出它，因爲不曾見過面，在這個階段你自然會被遇上的光明所欺騙。之後，在念住和智慧充分准備時，你會在不需要提示之下知道真相。這就是無明，真正的無明就在此，它是一個迷人的光明。不要把無明想象成一個魔鬼或一只猛獸，事實上，它是全世界最引誘人、最漂亮惹人喜愛的完美模範。
True avijja is very different from what you expect it to be. Therefore, when you encounter avijja you fail to recognize it; and your practice gets caught there. If you have no teacher to advise you and point out a way to investigate, then you will be at an impasse for a long time before you realize its true nature and can go beyond it. When you do have a teacher to advise you on how to proceed, then you can quickly understand the basic principle and strike decisively at that center of radiance without putting any trust in it. You must conduct your investigation here as you have done with other natural phenomena.
真正的無明與我們想象的非常不同。因此，當你遇到無明時會認不出來，然後你的修行就卡在那裏。如果沒有老師教導你，爲你指出觀察的方向，在覺悟它的真正本質並超越它之前，你會有很長一段時間陷入這死胡同內。有老師指導你下一步如何走的話，你可以迅速明白根本的道理，不再信任那光明中心，並給予它致命性的打擊。你一定要像觀察其他自然現象般的觀察這裏。
Having relinquished all attachment to the five khandhas, the citta is exceedingly refined at this stage. Although it has let go of everything else, it has yet to let go of itself. Its own intrinsic knowing nature remains permeated by avijja”s fundamental ignorance about its own true essence, and therefore, remains attached to itself. It is here that avijja converges into a single point of focus. All of its external outlets having been cut off, it converges into the citta without a way to flow out. Avijja”s outlets are the eyes, ears, nose, tongue and body, leading to sights, sounds, smells, tastes and tactile sensations. Once mindfulness and wisdom are skilled enough to cut off these outflows for good, avijja is left without an outlet for its expression. Its external agents have been neutralized; all that remains is a subtle incessant vibration resonating within the citta. Being deprived of an outlet for its activities, it depends solely on the citta as its base of activity. As long as wisdom is unable to thoroughly transcend it, avijja will appear as subtle feelings of sukha, subtle feelings of dukkha, and a radiance that truly overwhelms and amazes. So the citta keeps focusing the investigation on those factors.
心放下對五蘊的所有執著之後，在這個階段非常的精妙。雖然已經放下其他的一切，可是它還未放下自己，它內在知道的特性依然滲透著無明的根本，對自己真正的本性無知，因此，依然執著于自己。就在這裏無明彙集成一個焦點，由于一切外在的出口已被切斷，它無法外流只好彙集到心裏面。無明的出口是眼、耳、鼻、舌和身，帶來色、聲、香、味和觸的感覺。一旦念住和智慧足夠熟練永遠地切斷這些出口，無明就變得沒有出口顯現。它外在的代理已經被解除，剩下的只是在心中微細不斷地震動共鳴。被剝奪了活動的出口，它只好把心作爲活動的根據地。只要智慧沒法全面超越它，無明就現爲微細的樂受、微細的苦受，以及一個真正威懾和震驚的光明。所以心要持續觀察這些因素。
Every conventional reality—no matter how refined it is or how bright and majest…
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