..續本文上一頁會生起，警惕智慧去觀察它們。因此心的能知成爲觀察的焦點，念住和智慧專注在這個點，嘗試揭發這能知到底由什麼構成。它們已經一步一步地觀察了其他的一切，到所有的因素都被成功消除的地步。可是這個那麼光明、那麼驚異的能知：到底是什麼？當念住和智慧用注意力盯上它，心成了全面觀察的焦點，成了大念住和大智慧的戰場。不久，他們就可以摧毀——從無明的角度而言，顯得那麼宏偉和壯觀的——無明—心。它們現在徹底地摧毀它，連最微小的痕迹都不讓它在心中遺留下來。當以尖銳、直接的智慧觀察，直到它的本性被清楚明白，這現象會以完全沒有預期到的方式分崩離析。這時刻的開悟可以稱爲“菩提樹下的證悟”或“輪回墳墓的徹底摧毀”。然後，一個無可懷疑的證信生起。光明中心分解的那一刻，某些更非凡的——過去被無明覆蓋——會全面顯現出來。在心裏面，它覺得仿佛是強烈的震動搖晃整個宇宙。當心從一切世間真實的相分離出來的這一重要時刻，有著無法描述的震撼和莊嚴。恰恰在這裏——無明最終熄滅的那一刻——阿羅漢道轉化成阿羅漢果。當道已圓滿完成時，即證阿羅漢的果位。法和心已證得圓滿，從那一刻起，所有的問題熄滅。這是涅槃的本性。
When that nature which we imagine to be so awesome and amazing finally disintegrates, something that is impossible to describe arises in full measure. That nature is Absolute Purity. When compared to that state of purity, the avijja that we once held in such awesome regard resembles cow dung; and the nature that was concealed by avijja appears to be pure gold. Even a baby knows which is the more precious between cow dung and gold; so we needn”t waste time and proclaim our stupidity by making comparisons.
當我們想象中那麼令人敬畏和驚異的本質最後分解時，某些不可思議全面地生起,它的本質徹底清淨。與它相比較，我們曾經那麼敬畏、緊緊執著的無明就好像是堆牛糞，而被無明所覆蓋的本質顯得像純金。即使是幼兒也知道牛糞和黃金哪個比較珍貴，所以我們不必丟人現眼浪費時間來比較這兩者。
The disintegration of avijja marks the moment when Arahatta-magga and Arahattaphala arrive together at their final destination. If we make a comparison with climbing the stairs to a house, one foot is on the last step, the other foot is on the floor of the house. We have not yet reached the house with both feet. Only when both feet are firmly on the floor of the house can we say that we have “reached the house”. The citta “reaches Dhamma” when it has both feet firmly planted in the supreme Dhamma. It has attained the singularity of Nibbana. From that moment of attainment, the citta is completely free. It manifests no further activities for the removal of kilesas. This is Arahattaphala: the fruition of Arahantship. It is experienced exclusively by those who are free of kilesas—those living Arahants who attain sa-upadisesa-nibbana.
無明的分解，標志著阿羅漢道和阿羅漢果同時抵達它們的終點。如果以登樓梯進房子作比較，如果一只腳已在房子內的地上，另一只腳還在最後一級階梯，那我們還未雙腳進入房子。只有當我們雙腳穩穩踏在房子的地上，才可以說我們“到家”了。心雙腳穩固地根植在至高無上的法時，就“證法”。它已證得涅槃的殊勝，從證悟的那刻起，心徹底自由了。它不再進行熄滅煩惱的活動。這是阿羅漢果：阿羅漢的果位。它只被解脫煩惱者——那些證得有余涅槃，活著的阿羅漢——所體驗。
As for rupa, vedana, sañña, sankhara and viññana, they are merely conditions, natural phenomena that spontaneously arise and cease without the ability to impact or contaminate the citta in anyway. The same applies to sights, sounds, smells, tastes and tactile sensations: each has its own separate reality. Their existence no longer poses a problem as the citta is now free of the ignorance that caused it to make false assumptions about them. Now that the citta is fully aware of the truth, it knows the reality of its knowing presence as well as the reality of all natural phenomena within and without. With each having its own separate reality, the conflicts that used to arise between them no longer exist. All are free to go their separate ways. At this stage, the long-standing conflict between the kilesas and the citta is finally over.
至于色、受、想、行和識，它們只是同時生起滅去的狀態、自然的現象，沒有任何方式能夠沖擊或染汙心。對色、聲、香、味和觸也一樣，它們有各自的真實，它們的存在不再給心帶來問題。之前無明使心對它們起錯誤的認知，目前心已解脫于無明了。心現在充分覺知真相，它明白它自己知道的真相，也明白一切內外自然現象的真相。它們每一個都有各自分開的真實，之前彼此間的矛盾已不再存在，一切都自由地各走各路。在這個階段，煩惱與心之間長期的沖突終于過去了。
When the truth is known in this way, the citta feels no anxiety or apprehension concerning the life and death of the khandhas. The citta simply perceives the activities of the khandhas—how they arise, interact and cease; and how they eventually disintegrate at death. But since the essential knowing nature of the citta never dies, fear of death is not a factor. One accepts death—when it comes—as well as life—when it continues. Both are aspects of the same truth.
這樣明白真理時，心對五蘊的生與死不再焦慮憂懼，心只是認知五蘊的活動——它們怎麼生起、互動和滅去，還有最後死亡時它們如何的分離。既然心知道的根本特性永遠不死，就不再怕死。當死亡到來時，他接受死亡；活著時，他接受生命，兩者是同一真理的兩個側面。
《PART 1 - 整體上，念頭和想象的泉源被稱作行蘊 AS A WHOLE, THE WELLSPRING》全文閱讀結束。