..续本文上一页By investigating further, the citta becomes detached from these mental factors as well. Then nothing remains except an extraordinary radiance that infuses the cosmos, a luminous essence of being that seems boundless, and an amazing and profound mental void. This is the awesome power of genuine avijja. By continuing to employ the full might of mindfulness and wisdom, avijja is finally extinguished within the citta. When everything permeating the citta is removed, one attains genuine emptiness. The emptiness experienced at this level is a total and permanent disengagement that requires no further effort to maintain. This means true and absolute freedom for the citta.
空的程度可以有不同层次的体验，三摩地是一个层次。在高深的三摩地中，身体和思维心暂时从觉知中消失。心显得空，不过这空只维持在这三摩地的境界内。在修行智慧的初期，心可以永恒地把自己与身体分离，可是还无法脱离个人的心理组合：受、想、行和识。它彻底空于色身，所以身体的影像不再出现在心内，可是它不空于心理概念。修到这个阶段，智慧已可以分别自己与身体这物质组合，因此可以永远不再相信身体是自我。可是它还未能分开受、想、行和识的心理功能。继续观察下去，心变得不再执着于这些心理功能。这样除了那影响整个宇宙的特别光明，一个看似无限光明的存在，还有一个惊人而深刻的心理的空无，就什么也不剩了。这是真正无明令人敬畏的力量。继续发挥念住和智慧最大的力量修行，最后无明将在心中被消灭，当渗透入心的一切都被除去，一个真正的空被证得。这个阶段体验到的空是彻底和永远离系的，不需要任何努力来维持。这意味着心的真实和绝对的解脱。
The difference between the emptiness of the avijja-citta and the emptiness of the pure citta, free of avijja, can be illustrated by imagining a person in an empty room. Standing in the middle of the room, admiring its emptiness, that person forgets about himself. Seeing that there is nothing around him in the room, he reflects only on the emptiness he perceives and not on the fact that he is occupying a central position in that space. As long as someone is in the room, it is not truly empty. When he finally realizes that the room can never be truly empty until he departs, that is the moment when avijja disintegrates and the pure citta arises. Once the citta has let go of phenomena of every sort, the citta appears supremely empty; but the one who admires the emptiness, who is awestruck by the emptiness, that one still survives. The self as reference point, which is the essence of avijja, remains integrated into the citta”s knowing nature. This is the genuine avijja. One”s “self” is the real impediment at that moment. As soon as it disintegrates and disappears, no more impediments remain. Everything is empty: the external world is empty, and the interior of the citta is empty. As in the case of a person in an empty room, we can only truly say that the room is empty when the person leaves the room. The citta that has gained a comprehensive understanding of all external matters, and all matters pertaining to itself, this citta is said to be totally empty. True emptiness occurs when every single trace of conventional reality has disappeared from the citta.
无明—心的空和解脱于无明——清净心的空，两者的不同处可以通过想象一个人在一间空屋子里。那个人站在屋子中央，敬畏于屋子的空，他忘了自己。看到屋子里面他的周围没有任何东西，他只考虑到他所认知到的空，没有注意到他占据了空间的中央。只要有人在屋子内，它就不是真正的空。当他最终醒悟到只要他不离开，屋子就不可能真正的空，那就是无明分解，清净心生起的一刻。
一旦心放下一切现象，心就变得极度的空，可是那个敬畏空的，被空所威慑住的那个人仍然存在。那无明的本质，作为根据点的自我，仍然融合在心知道的特性中，这是真正的无明。在那时刻，个人的“自我”是真正的障碍，只要它崩溃消失，就再也没有障碍留下。一切皆空：外在世界是空，心的内在也是空。就好像那个在空屋子里的人，只有当他离开了，我们才可以真正地说屋子是空的。心对一切外在事物，一切渗入它本身的事物获得彻底的明白，才可以说心变得彻底的空。当一切世间真实的痕迹都从心消失时，真正的空就发生了。
Avijja”s extinction is unlike that of all other things that we have investigated up to this point. Their ending was accompanied by a clear and definite understanding of their true nature. Uniquely, the radiance of avijja is extinguished in an instant, like a flash of lightening. It is a moment of being that happens spontaneously: it just flips over and vanishes completely. Only then, when the radiance disappears, do we know that it was really the genuine avijja. What remains is entirely unique. Its nature is absolutely pure. Although it has never before been experienced, there”s nothing to doubt when it appears at that moment. Anything that might cause doubt has ceased along with it. This is the end of all burdens.
无明的熄…
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