..续本文上一页会生起，警惕智慧去观察它们。因此心的能知成为观察的焦点，念住和智慧专注在这个点，尝试揭发这能知到底由什么构成。它们已经一步一步地观察了其他的一切，到所有的因素都被成功消除的地步。可是这个那么光明、那么惊异的能知：到底是什么？当念住和智慧用注意力盯上它，心成了全面观察的焦点，成了大念住和大智慧的战场。不久，他们就可以摧毁——从无明的角度而言，显得那么宏伟和壮观的——无明—心。它们现在彻底地摧毁它，连最微小的痕迹都不让它在心中遗留下来。当以尖锐、直接的智慧观察，直到它的本性被清楚明白，这现象会以完全没有预期到的方式分崩离析。这时刻的开悟可以称为“菩提树下的证悟”或“轮回坟墓的彻底摧毁”。然后，一个无可怀疑的证信生起。光明中心分解的那一刻，某些更非凡的——过去被无明覆盖——会全面显现出来。在心里面，它觉得仿佛是强烈的震动摇晃整个宇宙。当心从一切世间真实的相分离出来的这一重要时刻，有着无法描述的震撼和庄严。恰恰在这里——无明最终熄灭的那一刻——阿罗汉道转化成阿罗汉果。当道已圆满完成时，即证阿罗汉的果位。法和心已证得圆满，从那一刻起，所有的问题熄灭。这是涅槃的本性。
When that nature which we imagine to be so awesome and amazing finally disintegrates, something that is impossible to describe arises in full measure. That nature is Absolute Purity. When compared to that state of purity, the avijja that we once held in such awesome regard resembles cow dung; and the nature that was concealed by avijja appears to be pure gold. Even a baby knows which is the more precious between cow dung and gold; so we needn”t waste time and proclaim our stupidity by making comparisons.
当我们想象中那么令人敬畏和惊异的本质最后分解时，某些不可思议全面地生起,它的本质彻底清净。与它相比较，我们曾经那么敬畏、紧紧执着的无明就好像是堆牛粪，而被无明所覆盖的本质显得像纯金。即使是幼儿也知道牛粪和黄金哪个比较珍贵，所以我们不必丢人现眼浪费时间来比较这两者。
The disintegration of avijja marks the moment when Arahatta-magga and Arahattaphala arrive together at their final destination. If we make a comparison with climbing the stairs to a house, one foot is on the last step, the other foot is on the floor of the house. We have not yet reached the house with both feet. Only when both feet are firmly on the floor of the house can we say that we have “reached the house”. The citta “reaches Dhamma” when it has both feet firmly planted in the supreme Dhamma. It has attained the singularity of Nibbana. From that moment of attainment, the citta is completely free. It manifests no further activities for the removal of kilesas. This is Arahattaphala: the fruition of Arahantship. It is experienced exclusively by those who are free of kilesas—those living Arahants who attain sa-upadisesa-nibbana.
无明的分解，标志着阿罗汉道和阿罗汉果同时抵达它们的终点。如果以登楼梯进房子作比较，如果一只脚已在房子内的地上，另一只脚还在最后一级阶梯，那我们还未双脚进入房子。只有当我们双脚稳稳踏在房子的地上，才可以说我们“到家”了。心双脚稳固地根植在至高无上的法时，就“证法”。它已证得涅槃的殊胜，从证悟的那刻起，心彻底自由了。它不再进行熄灭烦恼的活动。这是阿罗汉果：阿罗汉的果位。它只被解脱烦恼者——那些证得有余涅槃，活着的阿罗汉——所体验。
As for rupa, vedana, sañña, sankhara and viññana, they are merely conditions, natural phenomena that spontaneously arise and cease without the ability to impact or contaminate the citta in anyway. The same applies to sights, sounds, smells, tastes and tactile sensations: each has its own separate reality. Their existence no longer poses a problem as the citta is now free of the ignorance that caused it to make false assumptions about them. Now that the citta is fully aware of the truth, it knows the reality of its knowing presence as well as the reality of all natural phenomena within and without. With each having its own separate reality, the conflicts that used to arise between them no longer exist. All are free to go their separate ways. At this stage, the long-standing conflict between the kilesas and the citta is finally over.
至于色、受、想、行和识，它们只是同时生起灭去的状态、自然的现象，没有任何方式能够冲击或染污心。对色、声、香、味和触也一样，它们有各自的真实，它们的存在不再给心带来问题。之前无明使心对它们起错误的认知，目前心已解脱于无明了。心现在充分觉知真相，它明白它自己知道的真相，也明白一切内外自然现象的真相。它们每一个都有各自分开的真实，之前彼此间的矛盾已不再存在，一切都自由地各走各路。在这个阶段，烦恼与心之间长期的冲突终于过去了。
When the truth is known in this way, the citta feels no anxiety or apprehension concerning the life and death of the khandhas. The citta simply perceives the activities of the khandhas—how they arise, interact and cease; and how they eventually disintegrate at death. But since the essential knowing nature of the citta never dies, fear of death is not a factor. One accepts death—when it comes—as well as life—when it continues. Both are aspects of the same truth.
这样明白真理时，心对五蕴的生与死不再焦虑忧惧，心只是认知五蕴的活动——它们怎么生起、互动和灭去，还有最后死亡时它们如何的分离。既然心知道的根本特性永远不死，就不再怕死。当死亡到来时，他接受死亡；活着时，他接受生命，两者是同一真理的两个侧面。
《PART 1 - 整体上，念头和想象的泉源被称作行蕴 AS A WHOLE, THE WELLSPRING》全文阅读结束。