..续本文上一页wisdom has penetrated them completely, the citta can relinquish them all, recognizing that they are merely ripplings inside the citta and have no real substance. Whether good or bad, thoughts arise and cease all the same. No matter how they appear in the mind, they are just configurations created by sañña and sankhara and will simply vanish. There are no exceptions. No thought lasts more than an instant. Lacking duration, thoughts lack true substance and meaning; and therefore, they cannot be trusted.
简单来说，当智慧看透自我的心理组合，心就会放下；这之前，它会执着不放。一旦智慧彻底穿透它们，心就可以全部放下它们，认出它们只是心里面的波动罢了，没有实质存在。不管好或者坏，念头一样地生起和灭去。无论它们怎么样在心中呈现，都只是想和行制造的组合，并且会就这样灭去，无一例外，没有一个念头存在超过一瞬间。念头缺乏真正的实质和意义，不能持续存在，因此，它们不可依靠。
So, what keeps providing us with these thoughts
What keeps producing them
One moment it”s churning out one thought; the next moment, another, forever deceiving oneself. They come from sights, sounds, tastes, smells and tactile sensations; they come from feeling, memory, thought and consciousness. We take our assumptions about our perceptions for granted, perpetuating the fraud until it becomes a fire burning our hearts. The citta is contaminated by just these factors, these conventions of the mind.
所以，是什么令我们不断思想？是什么制造它们？一会儿它搅拌出一个念头，下一会儿，另一个，永远在欺骗自己。它们从色、声、香、味和触来，它们从受、想、行和识来。我们对认知的假设理所当然地认同，延续这骗局直到它变成大火燃烧我们的心。心正是被这些因素，这些心的习气所染污。
The purpose of the investigation is the removal of these factors. Their absence reveals the true nature of the citta. We will see that when the citta does not venture out to become involved with an object, it remains naturally calm and radiant; as in the saying: “Monks, the original citta is intrinsically bright and clear, but it becomes defiled by the commingling of kilesas that pass through.” The original citta is the radiant citta. This statement refers to the original nature of the citta that wanders from birth to birth in the cycle of rebirth. It may be compared to the citta of a newborn infant whose mental faculties are not sufficiently developed to fully comprehend sense objects. It does not refer to the original nature of the citta that has transcended the cycle of rebirth and is absolutely pure.
观察的目的是为了清除这些因素，它们被清除了，心真正的本性就显现出来。我们可以看到，心没有冒出去介入对象的话，它保持自然宁静并发光。就如所说的：“比丘们！本来的心内在是光明和清澈的，可是它和穿过的烦恼混合在一起而受染污。”本来的心是光明的心。这句指的是在生死轮回中一生又一生流转的心其原来的本质。它可以比拟刚出生的婴儿，心的官能还未发育健全，无法充分掌握感官对象。它不是指已超越生死轮回，绝对清净的心的本质。
As we investigate the citta thoroughly, stage by stage, the defiling elements that previously roamed about will converge into a single radiant point, merging with the natural radiance inside the citta. This radiance is so majestic and mesmerizing that even exceptional mental faculties like supreme-mindfulness and supreme-wisdom will invariably fall under its spell at first. It”s a completely novel experience, never before encountered. It amazes and appears so extraordinary, so majestic and awe-inspiring, that it seems nothing could possibly compare with it at that moment. And why shouldn”t it be
It has been an absolute monarch, ruling over the three worlds of existence for countless eons. This point of radiance has held the citta under its power and command since time immemorial. And it will continue to mesmerize as long as the citta lacks the superior mindfulness and wisdom necessary to free itself from the power it exerts, forcing the citta to experience birth on countless levels of existence resulting from actions dictated by this subtle kilesa. Ultimately, it is this refined, natural radiance of mind that causes living beings to wander ceaselessly through samsara, experiencing birth and death.
当我们一个阶段接一个阶段全面地观察心，在之前四处漫游的各种杂染元素会汇集成一个光明点，与心里面自然的光明融合。这个光明是那么的宏伟，即使是像大念住(supreme-mindfulness)和大智慧(supreme-wisdom)那样卓越的心理功能，开始时也会被它的魅力所倾倒。这完全是个新奇的经验，从不曾经历过。它展现的惊异和殊胜，那么宏伟令人敬畏，使它当时看似无可比拟。为什么不呢？它是个绝对的统治者，无量劫以来统治三界的存在…
《PART 1 - 整体上，念头和想象的泉源被称作行蕴 AS A WHOLE, THE WELLSPRING》全文未完，请进入下页继续阅读…