..续本文上一页ic it seems—invariably manifests some irregular symptoms. These are sufficient to catch the citta”s attention and make it search for a solution. Both the very refined sukha and dukkha that arise exclusively within the citta, and the amazing radiance that emanates from it, have their origin in avijja. But since we have never before encountered them, we are deluded into grasping at them when we first investigate this point. We are lulled into a sound sleep by avijja, believing that the subtle feelings of satisfaction and shining radiance are our true essence beyond name and form. Oblivious to our mistake, we accept this majestic citta, complete with avijja, as our one true self.
一切世间真实——不管看来多么精致或多么光明宏伟——不可避免的会显现出一些不规律的征兆。这些足以让心注意到，并使它寻找解答。完全从心中生起的这两个非常精致的乐和苦，以及从那里流露出来的那惊异的光明，都根源于无明。可是由于我们从来未见过它们，第一次观察这个点时，我们被愚弄以至紧紧执着于它们，我们被无明哄骗催眠，相信那微细的满足感和发光的光明超越了名和相，是我们真正的本性。未能觉察到错误，我们接受这宏伟但包含了无明的心，以为是我们真正的自己。
But not for long. At this level, the powerful faculties of supreme-mindfulness and supreme-wisdom are not complacent. They routinely scrutinize, investigate and analyze—back and forth, continually. Eventually they will realize the truth. They will notice that the subtle feelings of sukha and dukkha display slight variations that seem out of keeping with that majestic radiance. Even though the dukkha that manifests itself is ever so slight, it is enough to make us suspicious. Why does the citta have these varying conditions
It”s never constant. These tiny irregularities that are observed within the radiant center of the citta manifest just enough fluctuation to attract the attention of mindfulness and wisdom.
可是在这个层次，过不了多久，大念住和大智慧的强大功能就会感到不满足，他们例行地不断前后仔细检验、观察和分析，最后它们会觉悟真相。他们会发现这微细的乐受和苦受显现轻微的变化，显得与那宏伟的光明不协调。虽然苦是那么轻微地显现自己，但已足以引起怀疑：为什么心有这些变化状态？它不是恒常不变的。这些在心的光明中心发现微细的不规律，虽然只是显现微细的波动，却足以吸引念住和智慧的注意。
Once they are detected, mistrust arises, alerting wisdom that they should be investigated. So the quality of the citta”s knowing then becomes the focus of the investigation. Mindfulness and wisdom concentrate on this point, trying to discover what this knowing really consists of. They have already investigated everything else, stage by stage, to the extent that all other factors have been successfully eliminated. But this knowing presence, which is so bright and so amazing: what exactly is it
As mindfulness and wisdom pin their concentration on it, the citta becomes the focal point of a full-scale investigation. It is turned into a battlefield for supreme-mindfulness and supreme-wisdom. Before long, they are able to destroy the avijja-citta that, from avijja”s perspective, appears so magnificent and majestic. They now totally obliterate it; so that not even the smallest trace remains within the citta.
When investigated with sharp, incisive wisdom until its nature is clearly understood, this phenomenon will disintegrate and dissolve away in an entirely unexpected manner. That moment of awakening could be called “Enlightenment under the Bodhi Tree” or “The total destruction of samsara”s cemeteries”. An unimpeachable certainty arises, then. The moment when that radiant center disintegrates, something even more remarkable—something that has been concealed by avijja—will be revealed in all its fullness. Within the citta, it feels as though a powerful tremor shakes the entire universe. This crucial moment, when the citta breaks away from all forms of conventional reality, is one of indescribable wonder and magnificence. It is precisely here—at the moment when avijja is finally extinguished—that Arahattamagga is transformed into Arahattaphala. When the path is fully developed, the fruition of Arahantship is attained. Dhamma and citta have attained complete perfection. From that moment on, all problems cease. This is the nature of Nibbana.
一旦它们被发现，不信任感就…
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