学生：老師，請您再講講審美疲勞吧！
Student: Teacher, could you please elaborate on aesthetic fatigue?
清涼月老師：咱們現在這種思維狀態，是從思維根本狀態衍生出來的，也就是建立在思維根本狀態基礎上的，沒有思維根本狀態是不可能有我們現在這種思維狀態的。就像沒有大海是不可能產生浪花的，浪花是建立在大海的基礎之上的一樣。也就是說，浪花帶有大海的特徵，我們現在的思維狀態也帶有思維根本狀態的特徵，思維根本狀態是有專注的，因此我們現在這個狀態也是有專注的，只不過二者的專注有一定的區別而已——思維根本狀態是對一切境界的專注，從思維根本狀態出來之後，因為執著心的形成、對立觀念我見的形成，使我們的專注開始出現偏差，這種偏差表現在我們對某一點進行專注，而無法對整體形成專注，也就是我們的專注是有所執著的執著心。那麼，我們現在的審美疲勞，就是因為這個原因——你執著於某一點，獵奇，對那一境界感興趣，然後你就專注；專注一段時間，執著心又開始尋找別的觀察對象，你的心是跟著執著心不斷地、被動地去走。也就是說，你一直是自己思維的奴隸，是執著心的奴隸，跟著執著心不斷地走，從而產生審美疲勞。審美疲勞是這樣產生的。
Master Qingliang Yue: Our current mode of thinking is derived from the fundamental state of thinking. It's like how waves emerge from the sea; waves carry the characteristics of the sea, just as our current thinking carries the characteristics of the fundamental state of thinking. The fundamental state of thinking is characterized by focus. However, once we depart from this fundamental state due to the formation of attachment and the development of the concept of opposition, our focus becomes skewed. This deviation manifests as being fixated on a particular point without being able to focus on the whole. In other words, our focus becomes a product of attachment. Therefore, our aesthetic fatigue stems from this reason – being fixated on a particular point, pursuing novelty, being interested in a certain realm, and then focusing on it. This focus eventually leads to fatigue because our minds passively follow the dictates of attachment. Essentially, we become slaves to our own thoughts and attachments, resulting in aesthetic fatigue.
這就說明一點，要想實證的話，你就可以通過與思維根本狀態的某一個特徵相應，然後回歸思維根本狀態。我們的思維根本狀態（也就是如來藏）有很多特徵，我們往往採用和思維根本狀態的某一個特徵相應，回歸思維根本狀態。在這裏，我們往往通過和思維根本狀態的專注這個特徵相應回歸思維根本狀態。因此，你要瞭解我們現在這種思維狀態——第一，它是有專注的；第二，這種專注是有問題的。所以，在選擇觀察對象的時候，一方面設置的觀察對象一定要讓你很快地形成專注，另一方面，你要瞭解這種專注是建立在執著心基礎之上的，不是和思維根本狀態那種專注一致的，它是有偏差的，偏於某一點。這時候，要用時間磨掉那個執著心，通過久坐生禪，在“久”字上下功夫，用時間來贏得勝利，去磨掉執著心、磨掉作意，然後你就達到定中。
This illustrates that in empirical practice, one can return to the fundamental state of thinking by the alignment of himself with a characteristic of the fundamental state of thinking. Our fundamental state of thinking (Tathāgatagarbha) has many characteristics, and we often return to it by aligning ourselves with one of its features, such as focus. Therefore, you need to understand our current mode of thinking: firstly, it is focused, and secondly, this focus is problematic. Therefore, when choosing objects of observation, on one hand, the chosen object must quickly induce focus, and on the other hand, you need to understand that this focus is based on attachment and deviates from the focus of the fundamental state of thinking, leaning towards a particular point. At this point, you need to spend time eroding that attachment through prolonged meditation, focusing on the concept of "prolonged" to gradually eliminate attachment and mental activity, thereby achieving concentration.
那麼定中，也僅僅是執著心的減輕，還沒有完全消失。只能算是執著心暫時地伏下了，但還沒有完全消失，真正消失必須回歸如來藏狀態，回歸思維根本狀態才能實現。
However, concentration only temporarily reduces attachment; it has not completely disappeared. To completely eliminate attachment, one must return to the state of Tathāgatagarbha, the fundamental state of thinking.
（輯錄自微信公眾號《汝是》2023年6月21日發佈的文章）
(Excerpted from an article published on the WeChat public account "You are" on June 21, 2023)