我們來到一個城池，面對高高聳立的城牆，我們必須首先找到城門才能得其門而入，

We arrive at a city with towering walls, and in order to enter, we must first locate the city gate.

“明心”就是找到城門，接下來我們將進入城中，進入城中就找到了這個世界的本質（見性）。

"Knowing the Mind" is like finding the city gate, and once we enter the city, we can discover the essence of this world (seeing the True Nature).

“明心”僅僅是剛剛擺脫“客體（思維內容）”，我們還沒有穩定地安住於“主體（思維本體）”，

Knowing the Mind" is just the initial step of moving away from the "object" (thought content), and we have not yet stably settled in the "subject" (the primordial consciousness).

這時候“選擇性思維”隨時都會死灰復燃，把我們重新拉回“客體”，因此接下來的任務就是解決如何安住於“思維本體（主體）”的任務。

At this point, the "selective thinking" may resurface at any time, pulling us back to the "object" again. Therefore, the next task is to resolve how to stably dwell in “the primordial consciousness (subject)".

為了完成這個任務，我們必須培養另一種習慣，那就是培養不使用“選擇性思維”的習慣。

In order to accomplish this task, we need to cultivate a habit of not using "selective thinking."

習慣給我們帶來的是“穩定”，是“安住”，只要我們能夠形成不使用“選擇性思維”的習慣，我們就能安住於“思維本體”。

Habit brings us stability and helps us to abide in the "thinking subject." Once we are able to form a habit of not using "selective thinking," we can abide in the "essence of primordial thinking."

舊習慣的破除和新習慣的形成是需要時間的，在此過程中，念頭的活動現象在密集度上將逐漸降低。

The breaking of old habits and the formation of new habits takes time. During this process, the intensity of mental activities will gradually decrease.

念頭的密集度和“選擇性思維”的活動都建立在“執著心”基礎上，念頭密集度的降低標誌著這種心力的減弱。

The intensity of mental activities and the activity of "selective thinking" are both based on attached consciousness. The decrease in intensity of mental activities signifies the weakening of this attachment.

“執著心”的減弱使“選擇性思維”失去了死灰復燃的土壤，這樣我們就逐漸安住於“思維本體”。

The weakening of attached consciousness allows "selective thinking" to lose its ground for resurgence, and thus we gradually abide in “the primordial consciousness".

這種狀態雖然念頭自生自滅，但念頭之間並沒有距離，它們是一個跟著一個相續出現的，因此這時候我們所處的狀態仍然屬於“相續性思維狀態”，

This state, although thoughts arise and cease spontaneously, does not have gaps between thoughts. They arise continuously, one after another, and thus the state we are in at this moment still belongs to the "continuous thinking state".

只不過這種相續性思維不是“念頭內容”的相續性運作，而是“念頭活動現象”的相續。

The continuity of thoughts in this state is not based on the content of thoughts, but on the continuous arising and ceasing of thought phenomena.

“相續性思維”具有“動”和“靜”兩種狀態，“靜”是能夠被突發外因打破的。

"Continuity of thought" has two states, "dynamic" and "static." The "static" state can be interrupted by sudden external factors.

當突發外因到來時，我們將瞬間證入“思維根本狀態”，發現這個世界的本質（見性）。

When sudden external factors arise, we instantly enter the "fundamental state of mind" and discover the essence of this world (seeing the True Nature).

我們需要思考的是：

These are important questions for us to contemplate:

為什麼突發外因能打破這種狀態呢？

Why can sudden external factors disrupt this state?

為什麼這種狀態被打破後我們是證入更為高級的狀態，而不是相反？

Why do we enter into a higher state of realization after this state is disrupted, rather than the opposite?

為什麼其他非突發外因無法使我們證入更為高級的狀態呢？

Why are other non-sudden external factors unable to lead us to a higher state of realization?

學科學，破迷信，一切現象都有科學原因，只要我們能夠培養科學精神，就能找到現象背後的科學原理。

The study of science, debunking superstitions, holds that all phenomena have scientific reasons. As long as we cultivate a scientific mindset, we can uncover the scientific principles behind phenomena.