..續本文上一頁ic it seems—invariably manifests some irregular symptoms. These are sufficient to catch the citta”s attention and make it search for a solution. Both the very refined sukha and dukkha that arise exclusively within the citta, and the amazing radiance that emanates from it, have their origin in avijja. But since we have never before encountered them, we are deluded into grasping at them when we first investigate this point. We are lulled into a sound sleep by avijja, believing that the subtle feelings of satisfaction and shining radiance are our true essence beyond name and form. Oblivious to our mistake, we accept this majestic citta, complete with avijja, as our one true self.
一切世間真實——不管看來多麼精致或多麼光明宏偉——不可避免的會顯現出一些不規律的征兆。這些足以讓心注意到，並使它尋找解答。完全從心中生起的這兩個非常精致的樂和苦，以及從那裏流露出來的那驚異的光明，都根源于無明。可是由于我們從來未見過它們，第一次觀察這個點時，我們被愚弄以至緊緊執著于它們，我們被無明哄騙催眠，相信那微細的滿足感和發光的光明超越了名和相，是我們真正的本性。未能覺察到錯誤，我們接受這宏偉但包含了無明的心，以爲是我們真正的自己。
But not for long. At this level, the powerful faculties of supreme-mindfulness and supreme-wisdom are not complacent. They routinely scrutinize, investigate and analyze—back and forth, continually. Eventually they will realize the truth. They will notice that the subtle feelings of sukha and dukkha display slight variations that seem out of keeping with that majestic radiance. Even though the dukkha that manifests itself is ever so slight, it is enough to make us suspicious. Why does the citta have these varying conditions
It”s never constant. These tiny irregularities that are observed within the radiant center of the citta manifest just enough fluctuation to attract the attention of mindfulness and wisdom.
可是在這個層次，過不了多久，大念住和大智慧的強大功能就會感到不滿足，他們例行地不斷前後仔細檢驗、觀察和分析，最後它們會覺悟真相。他們會發現這微細的樂受和苦受顯現輕微的變化，顯得與那宏偉的光明不協調。雖然苦是那麼輕微地顯現自己，但已足以引起懷疑：爲什麼心有這些變化狀態？它不是恒常不變的。這些在心的光明中心發現微細的不規律，雖然只是顯現微細的波動，卻足以吸引念住和智慧的注意。
Once they are detected, mistrust arises, alerting wisdom that they should be investigated. So the quality of the citta”s knowing then becomes the focus of the investigation. Mindfulness and wisdom concentrate on this point, trying to discover what this knowing really consists of. They have already investigated everything else, stage by stage, to the extent that all other factors have been successfully eliminated. But this knowing presence, which is so bright and so amazing: what exactly is it
As mindfulness and wisdom pin their concentration on it, the citta becomes the focal point of a full-scale investigation. It is turned into a battlefield for supreme-mindfulness and supreme-wisdom. Before long, they are able to destroy the avijja-citta that, from avijja”s perspective, appears so magnificent and majestic. They now totally obliterate it; so that not even the smallest trace remains within the citta.
When investigated with sharp, incisive wisdom until its nature is clearly understood, this phenomenon will disintegrate and dissolve away in an entirely unexpected manner. That moment of awakening could be called “Enlightenment under the Bodhi Tree” or “The total destruction of samsara”s cemeteries”. An unimpeachable certainty arises, then. The moment when that radiant center disintegrates, something even more remarkable—something that has been concealed by avijja—will be revealed in all its fullness. Within the citta, it feels as though a powerful tremor shakes the entire universe. This crucial moment, when the citta breaks away from all forms of conventional reality, is one of indescribable wonder and magnificence. It is precisely here—at the moment when avijja is finally extinguished—that Arahattamagga is transformed into Arahattaphala. When the path is fully developed, the fruition of Arahantship is attained. Dhamma and citta have attained complete perfection. From that moment on, all problems cease. This is the nature of Nibbana.
一旦它們被發現，不信任感就…
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