..续本文上一页s 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.

　　 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.

　　 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.

　　 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.

　　 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.

　　 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…

《The Path to Arahantship》全文未完，请进入下页继续阅读…