..续本文上一页counterfeit originate in the citta. This radiance is the most conspicuous among them. It is the ultimate counterfeit. Since you cherish and safeguard it more than anything else, you will hardly want to interfere with it. Within the entire physical body, nothing stands out so prominently as this brilliance. It provokes such a mesmerizing sense of inner amazement—and, consequently, such a protective feeling of attachment—that you want nothing to disturb it. There it is. Look at it: it is none other than the supreme ruler of the universe—avijja. But you don”t recognize it. Never having seen it before, you will naturally be deceived by the radiance you encounter at this stage. Later, when mindfulness and wisdom are fully prepared, you will know the truth without any need of prompting. This is avijja. The true avijja is right here. It is nothing but a mesmerizing point of brilliance. Don”t imagine avijja to be a demon or a beast; for in truth, it is really the most alluring and endearing paragon of beauty in the whole world.
这个阶段的观察，没有任何东西可以想当然尔，在世间实相的领域内没有任何东西可以信任。把你的专注深深带进心内，让智慧接受挑战。所有的赝品都源自于心，这当中最显著的是那光明，它是终极赝品。由于它比其他一切更加值得珍惜保护，你不想去打扰它。整个物质身体内，再没有任何东西像这光明那么凸显出来，它激起这么一种催眠作用的内在惊叹——还有，接下来有种保护欲的执着——你不希望让任何东西扰乱它。这就是了，看吧：这就是那宇宙间的终极统治者——无明。可是你认不出它，因为不曾见过面，在这个阶段你自然会被遇上的光明所欺骗。之后，在念住和智慧充分准备时，你会在不需要提示之下知道真相。这就是无明，真正的无明就在此，它是一个迷人的光明。不要把无明想象成一个魔鬼或一只猛兽，事实上，它是全世界最引诱人、最漂亮惹人喜爱的完美模范。
True avijja is very different from what you expect it to be. Therefore, when you encounter avijja you fail to recognize it; and your practice gets caught there. If you have no teacher to advise you and point out a way to investigate, then you will be at an impasse for a long time before you realize its true nature and can go beyond it. When you do have a teacher to advise you on how to proceed, then you can quickly understand the basic principle and strike decisively at that center of radiance without putting any trust in it. You must conduct your investigation here as you have done with other natural phenomena.
真正的无明与我们想象的非常不同。因此，当你遇到无明时会认不出来，然后你的修行就卡在那里。如果没有老师教导你，为你指出观察的方向，在觉悟它的真正本质并超越它之前，你会有很长一段时间陷入这死胡同内。有老师指导你下一步如何走的话，你可以迅速明白根本的道理，不再信任那光明中心，并给予它致命性的打击。你一定要像观察其他自然现象般的观察这里。
Having relinquished all attachment to the five khandhas, the citta is exceedingly refined at this stage. Although it has let go of everything else, it has yet to let go of itself. Its own intrinsic knowing nature remains permeated by avijja”s fundamental ignorance about its own true essence, and therefore, remains attached to itself. It is here that avijja converges into a single point of focus. All of its external outlets having been cut off, it converges into the citta without a way to flow out. Avijja”s outlets are the eyes, ears, nose, tongue and body, leading to sights, sounds, smells, tastes and tactile sensations. Once mindfulness and wisdom are skilled enough to cut off these outflows for good, avijja is left without an outlet for its expression. Its external agents have been neutralized; all that remains is a subtle incessant vibration resonating within the citta. Being deprived of an outlet for its activities, it depends solely on the citta as its base of activity. As long as wisdom is unable to thoroughly transcend it, avijja will appear as subtle feelings of sukha, subtle feelings of dukkha, and a radiance that truly overwhelms and amazes. So the citta keeps focusing the investigation on those factors.
心放下对五蕴的所有执着之后，在这个阶段非常的精妙。虽然已经放下其他的一切，可是它还未放下自己，它内在知道的特性依然渗透着无明的根本，对自己真正的本性无知，因此，依然执着于自己。就在这里无明汇集成一个焦点，由于一切外在的出口已被切断，它无法外流只好汇集到心里面。无明的出口是眼、耳、鼻、舌和身，带来色、声、香、味和触的感觉。一旦念住和智慧足够熟练永远地切断这些出口，无明就变得没有出口显现。它外在的代理已经被解除，剩下的只是在心中微细不断地震动共鸣。被剥夺了活动的出口，它只好把心作为活动的根据地。只要智慧没法全面超越它，无明就现为微细的乐受、微细的苦受，以及一个真正威慑和震惊的光明。所以心要持续观察这些因素。
Every conventional reality—no matter how refined it is or how bright and majest…
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