..续本文上一页ered why one citta had so many different aspects. I can state unequivocally that every aspect of the citta was known, and each known aspect was subject to change. No sooner was it grasped, than it changed. One aspect was seen as being good, another as being bad. The investigation centered on that point, analyzing everything, trying to understand: “Why does this one single citta have so many different aspects

　　 It”s as though it is not unified.” No matter which aspect of the citta came under investigation, all of its possible permutations were clearly understood according to the profound subtlety of that level of practice where supreme-mindfulness and supreme-wisdom worked together. Combined, the two forces were able to keep up with all the citta”s variations, no matter how subtle. One moment it”s bright, the next moment it”s tarnished. “Why does this citta have so many different aspects

　　 The changes come from within. See! I”m beginning to catch up with them now. One moment there”s sukha, the next moment there”s dukkha.”

　　在这个阶段，大念住与大智慧汇合于心的焦点，把所有的能量都集中在全面观察这个点上，要求它给予解答。我修至这个阶段，惊讶于为什么心会有那么多的状态。我可以毫不含糊的指出心的每一个状态我都已知道，而每一个已知的状态都会变化，它在还未被逮着时就变了：这个状态是善的、下个状态是恶的。观察专注于那点，分析一切，尝试明了：“为什么单单一颗心就有那么多不同的状态？它似乎并不统一。”由于大念住和大智慧在最精细的程度上一起运作，合起来两种力量可以跟上心一切任何微细的变化。不论观察心的哪个状态，都可以清楚明了任何可能出现的变化。这一刻它光明，下一刻它黯淡。“为什么心会有那么多的状态？变化是从里面发生的。看！现在我开始追上它们了，这一刻是乐，下一刻是苦。”

　　In the realm of conventional reality, such conditions are invariably an integral part of the citta. With nothing else to investigate, supreme-mindfulness and supreme-wisdom concentrated directly at the point where the changes occurred. One moment there was sukha, the next moment dukkha; one moment, brightness, the next moment, a slight dullness.

　　在世俗谛的层次里，这个状态必然是心不可或缺的一部分。因为没有其它的需要观察，大念住和大智慧直接专注在这发生变化的点上。这一刻是乐，下一刻是苦；这一刻，光明，下一刻，有点黯淡。

　　But you must understand that the shifts from sukha to dukkha, or from brightness to dullness, were so slight that they were just barely discernible. Nonetheless, supreme-mindfulness was right on top of them the entire time.

　　不过你们要知道，这个从乐到苦，或从光到暗的转移，非常的微细，微细到仅仅可以被觉知的程度。无论如何，大念住正好无时无刻不在它们之上。

　　“Why does the citta have so many variations

　　” At that juncture, mindfulness dropped everything else and turned its full attention to the prime suspect. Every aspect of the investigation came together in the citta, and all of them were interrelated. For at the highest level, supreme-mindfulness and supreme-wisdom are so extremely subtle that they permeate and penetrate everything without exception. Supreme-mindfulness and supreme-wisdom at this paramount level differ from the automatic mindfulness and wisdom that are used to reach that final stage. Automatic mindfulness and wisdom work in unison without prompting. They investigate things in successive stages, chopping them to pieces, section by section. At the paramount level, supreme-mindfulness and supreme-wisdom also work in unison without prompting, but they permeate everything simultaneously.

　　“心为什么会有那么多的变化呢？”在这关键时刻，念住放下其他的一切，把整个注意力放在这最主要的嫌疑，观察的每一面向都集中在心，它们全都相互关系。在这最高的层次，大念住与大智慧同样的极端微细，它们无例外地渗透进入一切。大念住和大智慧在这最高的层次与用来达到这最终阶段的自动念和自动慧不同。自动念与自动慧不必作意地一起运作，它们在连续阶段观察东西，把对象切成一片片；而在最高的层次，大念住与大智慧虽然同样不必作意地一起运作，可是它们却同时渗透一切。

　　At that time, they were examining the citta”s central point of focus. All other matters had been examined and discarded; there remained only that one small point of “knowingness”. It became obvious that both sukha and dukkha issued from that source. Brightness and dullness—the differences arose from the same origin. Why was it that one citta had so many different characteristics

　　当时，他们在检查心的焦点核心，除了那小小的“能知”的点，其他的一切都已检查过并且放下了。现在这里变得很明显的是发出乐与苦的根源，光与暗——这差别在同一个源头生起。为什么一颗心会有那么多的性质呢？

　　Then, in one spontaneous instant, Dhamma answered the question.

　　Instantaneously—just like that! This is called “Dhamma arising in the heart.” K…

《PART 2 - 阿罗汉果：在法的震撼中流泪 Shedding Tears in Amazement With Dhamma》全文未完，请进入下页继续阅读…