APPENDIX

　　Citta—The Mind”s Essential Knowing Nature.

　　附录：心——意识知道的根本特性

　　The following comments about the nature of the citta have been excerpted from several discourses given by Ãcariya Mahã Boowa.

　　以下关于心的特性之评论摘录自阿姜摩诃布瓦几篇不同的开示。

　　OF FOREMOST IMPORTANCE IS THE CITTA, the mind”s essential knowing nature. It consists of pure and simple awareness: the citta simply knows. Awareness of good and evil, and the critical judgements that result, are merely activities of the citta. At times, these activities may manifest as mindfulness; at other times, wisdom. But the true citta does not exhibit any activities or manifest any conditions at all. It only knows. Those activities that arise in the citta, such as awareness of good and evil, or happiness and suffering, or praise and blame, are all conditions of the consciousness that flows out from the citta. Since it represents activities and conditions of the citta that are, by their very nature, constantly arising and ceasing, this sort of consciousness is always unstable and unreliable.

　　最重要的是心——意识知道的根本特性。它由纯净与简单的觉知构成——心只是知道。觉知善与恶，以及随之而来的判断，仅仅是心的活动。有时，这些活动可能显示成念；另一些时候，是智慧。可是真正的心完全不会显示活动或任何状态，它只是知道。所有从心生起的活动，比如觉知善与恶，乐与苦，誉与毁，全都是从心流露出来的意识状态。既然代表着心的活动和状态，这类意识的本质不断生起灭去，始终不稳定、不可靠。

　　The conscious acknowledgement of phenomena as they arise and cease is called viññãna. For instance, viññãna acknowledges and registers the sense impressions that are produced when sights, sounds, smells, tastes, and tactile sensations contact the eyes, ears, nose, tongue, and body respectively. Each such contact between an external sense sphere and its corresponding internal base gives rise to a specific consciousness that registers the moment at which each interaction takes place, and then promptly ceases at the same moment that the contact passes. Viññãna, therefore, is consciousness as a condition of the citta. Sankhãra, or thoughts and imagination, is also a condition of the citta. Once the citta has given expression to these conditions, they tend to proliferate without limit. On the other hand, when no conditions arise at all, only the citta”s inherent quality of knowing is apparent.

　　能认知现象生灭的是识(viññaṇa)，比如，识(viññaṇa)认知，同时记录下色、声、香、味、触，接触到眼、耳、鼻、舌、身时产生的影像。每一项外尘与相应的内根接触的同时，都会产生并记录下与之相应的识，并在接触结束的同一时间熄灭。识因此是心的一个状态。行，或思想和想象，是心的另一状态。一旦心对这些状态作出反应，它们就会无止尽地增长。另一方面，如果没有任何状态生起，心本来的功用——知道——就凸显出来。

　　Still, the essential knowing of the average person”s mind is very different from the essential knowing of an Arahant. The average person”s knowing nature is contaminated from within. Arahants, being khïõãsava, are free of all contamination. Their knowing is a pure and simple awareness without any adulteration. Pure awareness, devoid of all contaminants, is supreme awareness: a truly amazing quality of knowing that bestows perfect happiness, as befits the Arahant”s state of absolute purity. This Supreme Happiness always remains constant. It never changes or varies like conditioned phenomena of the world, which are always burdened with anicca, dukkha, and anattã. Such mundane characteristics cannot possibly enter into the citta of someone who has cleansed it until it is absolutely pure.

　　无论如何，一般凡夫能知的心与阿罗汉知道的心完全不同。凡夫能知的特性从内部受到了染污。作为漏尽者，阿罗汉已从一切染污中解脱，他们的知道是纯净和简单的觉知，没有染污。纯净的觉知没有任何染污，是无上的觉知——带来圆满快乐、真正殊胜的知道，与阿罗汉彻底清净的境界相应。这无上的快乐是恒常不变的，不像世间一直为无常、苦、无我所累的有为法那般变化，这类世间法根本不可能进入已经彻底清净者的心。

　　The citta forms the very foundation of samsãra; it is the essence of being that wanders from birth to birth. It is the instigator of the cycle of existence and the prime mover in the round of repeated birth and death. Samsãra is said to be a cycle because death and rebirth recur regularly according to the…

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