..续本文上一页。只要心缺乏卓越的念住和智慧来解脱它的力量，这个光明点就会继续迷惑心。从无始以来它就掌控和支配着心，这微细的烦恼施加压力于心，强迫它造业，逼迫心不断投生，经历无数层次的生命。最后，是这精细、自然放光的心导致生命不断轮回流转，经历生死。
Once the citta clearly understands rupa, vedana, sañña, san-khara and viññana with absolute certainty, all that remains are subtle variations of the ripplings that occur exclusively within the citta. These are a subtle form of sankhara causing movement within the citta: a subtle form of sukha, a subtle form of dukkha, a subtle radiant splendor within the citta. That”s all they are. Supreme-mindfulness and supreme-wisdom will take these internal stirrings as the focus of the investigation, constantly observing and analyzing them.
一旦心彻底肯定它已清楚地明白色、受、想、行和识，剩下的就只是心内部微弱的变化在波动，这是微细的行(sankhãra)形成心内在的波动：一个微细形态的乐，一个微细形态的苦，一个微细光明在心内发光，这就是一切。大念住和大智慧会把这些内在的搅动当作焦点观察，不断研究分析它们。
The radiance, produced by the convergence of the various kilesas, will be a clearly-perceived point of brightness, a very refined radiance that is centered at a specific point within the citta. A refined and corresponding dullness will occasionally arise to tarnish that radiant center, which causes an equally subtle form of dukkha to emerge as well. In truth, brightness and dullness are two sides of the same coin: both are conventional realities. At this level, radiance, dullness, and dukkha are companions, appearing together.
这光明，由各种烦恼汇集而成，会是个能被清晰认知的光明点，它一个非常精细的光明，集合在心中一个特定的点。一个相应精细的黯淡会不时生起，使这光明中心变暗，使同样形式微细的苦浮现。事实上，光明和黯淡是同一枚硬币的两面，两者都是世间真实。在这个层次，光明、黯淡和苦都是同伴，同时浮现。
For this reason, when the citta experiences this wonderful radiance, it is always slightly wary that the experience may be marred by variations at any moment. Mindfulness and wisdom work to protect and maintain the radiance against tarnish. Regardless of its subtlety, the blemish is still a symptom of the kilesas; so meditators must not be complacent. These subtle changes in the citta”s radiance must be examined by wisdom with utmost persistence.
由于这个原因，心体验这奇妙的光明时，它始终会小心翼翼，怕不知什么时候这体验会被变化破坏。念住和智慧努力保护并维持这光明免于黯淡。不管多么微细，这污点仍然是烦恼的一个征兆。所以禅修者不应该自满，一定要以最大的恒心用智慧去观察心中光明的这些微细变化。
In order to eliminate this burden of anxiety and reach a definitive resolution to this matter, ask yourself: What exactly is this radiance
Focus your attention on it until you know. Why is it so changeable
One moment it”s luminous; the next it”s slightly tarnished. One moment there”s sukha; the next there”s dukkha. One moment there”s total satisfaction, the next moment dissatisfaction creeps in. Notice the subtle sukha that behaves with just the slightest irregularity. Then, with the slightest appearance of dukkha, in line with the refined nature of the citta at this level, it is sufficient to make us suspicious. Why does this subtle and refined state of the citta display such a variety of conditions
It is not always constant and true.
为了解除这忧虑带来的负担，并对这问题获得圆满的答案，问你自己：这光明到底是什么？把你的注意力专注在这之上，直到你明白为止。为什么它那么多变化？一瞬间它发光，另一瞬间它稍微黯淡；一瞬间它乐，另一瞬间它苦；一瞬间它彻底满足，另一瞬间不满潜入。注意这微细的乐表现出最微细的不规律。然后，与心在这个层次的微细程度一致，显示出最微细的苦。这些足以让我们怀疑，为什么微细精致到这个程度的心，还会显示出这类不同的状态？它不是始终稳定和真实。
Relentlessly pursue this line of inquiry. Be fearless. Don”t be afraid that the destruction of that luminosity will be the destruction of your own true essence. Just focus on that central point to see clearly that the radiance has the same characteristics—of anicca, dukkha and anatta—as all the other phenomena that you have already examined. The only difference is that the radiance is far more subtle and refined.
不屈不饶地连续不断追踪发问，不要害怕，不要怕说那光明的毁灭会是你自己真正本质的毁灭。只要专注在那中心点，看清那光明，就如所有你观察过的现象一般，有同样的相——无常、苦和无我。唯一的不同是，那光明更加微细精致。
At this stage of the investigation, nothing should be taken for granted; nothing in the realm of conventional reality should be trusted. Bring your focus deep into the citta and let wisdom take up the challenge. All things that are …
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