为什么要开悟回归思维根本状态

Why Attaining Enlightenment and Returning to the Fundamental state of mind

主讲：清凉月老师

Speaker: Master Qingliangyue

编辑：思维本体学资料编译组

Editor: Siweibentiology Materials Translation Team

为什么要明心见性(开悟)回归“思维根本状态”

Why must we realize our true nature (attain enlightenment) and return to the “fundamental state of mind”?

“思维根本状态”是其它一切思维状态的源头基础，其它思维状态都是在“思维根本状态”的基础上衍生演变而成的，因此“思维根本状态”的特征直接延伸到“思维衍生状态”，经过不同层次、不同程度、不同形式的变化而形成不同思维状态的不同特征。我们要想了解不同思维状态的思维特征，就是需要拥有精准的尺子才可能丈量准确一样，才能真正掌握这些思维衍生状态的特征和变化规律，这是为什么就必须了解“思维根本状态”的原因。

The “fundamental state of mind” is the source and foundation of all other derived states of thought. All other states are developments and transformations built upon this fundamental state of mind. Therefore, the characteristics of the “fundamental state of mind” naturally extend into the state of mental derivatives, albeit altered through different levels, degrees, and forms of change. To understand the characteristics of various derived thought states, we need an accurate standard of measurement—just as precise measurement requires a precise ruler. This is why we must understand the “fundamental state of mind”: it is the key reference point.

举例来说，我们人类有“追求快乐”的本能，在一般哲学书籍里面，仅仅把“追求快乐”当做一种“本能”，却无法解释其形成原因，也就是知其然不知其所以然。思维本体学认为一切现象一定有其产生的必然原因，而且这种原因一定能够得到证明。我们现在这种思维状态的任何思维特征都是可以解释的，而且这些解释一定是能够通过严格的实证加以证明的。

For example, humans have an instinct to “pursue pleasure.” In general philosophy, this pursuit is only regarded as an instinct, without explaining the underlying reason—knowing that it is so, but not why. In Siweibentiology, it is believed that every phenomenon must have a necessary cause for its existence, and this cause must be provable. Any characteristic of our current state of thought can be explained—and such explanations must be verifiable through strict meditative methods.

“追求快乐”是我们现在这种思维状态的一个思维特征，这种思维特征有其产生的根本原因，而且这种原因一定是能够得到证明的。我们都在“不断”地追求各种快乐，这种不断寻找的各种形式的快乐行为本身一说明我们并没有找到真正的快乐。如果我们已经找到真正的快乐，我们是不可能继续保留“追求”这种行为的，已经上岸的人是不会背着船上岸的，更不会在岸上划船。

The pursuit of pleasure is one such characteristic of our current thought state. It has a fundamental cause, and that cause is demonstrable. The fact that we continually seek various forms of pleasure shows that we have not yet found true pleasure. If we had found true pleasure, we would no longer retain the behavior of “seeking.” Just as a person who has come ashore would not carry a boat with them, nor try to row it on land.

思维本体学认为真正的快乐只有“思维根本状态”才有，到了“思维根本状态”，我们就找到了真正的快乐，那时候我们就会自然安住于这种快乐，而再也不会继续寻找、继续追求了。

对快乐的追求行为只有在“思维衍生状态”才有，因为“思维衍生状态”没有真正的快乐(其特征就是面对瞬息变化，特别是生老病死面前，往往只能被动的飘摇无力)因此我们才会产生这种追求行为。

According to the Siweibentiology, true pleasure exists only in the “fundamental state of mind.” When we return to that state, we naturally dwell in real joy and cease all further seeking.

The behavior of seeking pleasure exists only in state of mental derivatives. Because such states lack true joy—especially when confronted with the impermanence of life, like birth, aging, illness, and death—they can only passively endure and feel powerless. Thus, the drive to seek arises.

事实上“追求快乐”的行为是人类希望回归“思维根本状态”的潜意识行为，思维本体学将通过完整的实证体系，严格的实证方法让我们回归“思维根本状态”获得真正的快乐，这样我们就再也不需要追求了，再也不需要这种所谓的“追求快乐”的本能了。

除了“追求快乐”外，我们还有一种本能，那就是“追求真相”，我们总希望找到问题的原因，找到事件的真相，比如，我们总在思考“哪是我？”、“我来自哪里？”、“宇宙的源头究竟是什么？”等等。

In fact, the behavior of seeking pleasure is a subconscious impulse to return to the “fundamental state of mind.” The Siweibentiology uses a complete and rigorous empirical system to guide us back to that fundamental state of mind, where we experience genuine happiness—eliminating the need to seek, and thus eliminating the so-called “instinct” of pursuing pleasure.

Aside from the pursuit of pleasure, we also possess another instinct: the pursuit of truth. We always desire to understand causes and truths. For instance, we wonder: “Who am I?”, “Where did I come from?”, “What is the origin of the universe?” and so on.

事实上，一切问题都有其产生的必然原因，一切现象都一定能够得到解释并得到证明。我们对真相的追求其实正是回归“思维根本状态”的潜意识行为，“十万个为什么？”是十万个回归“思维根本状态”的需要。当我们把能想到的问题都解决了，我们也就自然不会再保留这种“追求真相”的本能了。

在思维本体学里，我们现在这种思维状态建立在“选择性思维”的基础之上，“选择性思维”只能作用于局部，无法作用于整体，这就必然产生未知领域。

In truth, every question has its inevitable cause, and every phenomenon can be explained and proven. Our pursuit of truth is also a subconscious drive to return to the “fundamental state of mind.” The “one hundred thousand whys” are essentially one hundred thousand expressions of our need to return to that fundamental state of mind. Once we have resolved every conceivable question, this instinct to pursue truth will naturally disappear.

In the Siweibentiology, our current state of mind is based on selective thinking. Selective thinking can only deal with parts, not wholes. This necessarily gives rise to unknowns.

由此看来，“追求真相”这种本能是对“选择性思维”的对抗和补充，是我们回归“思维根本状态”的本能，因为在“思维根本状态”我们能够和一切物质世界保持“心物一体”状态，那时候就再也没有未知领域了，就不需要这种“追求真相”的本能了。

Therefore, the instinct to “pursue truth” is both a counteraction to and a complement of selective thinking. It is a natural drive to return to the “fundamental state of mind,” where the mind and the material world exist as one unified entity. In that state, nothing is unknown, and the drive to seek truth becomes unnecessary.

通过对“追求快乐”和“追求真相”这些“本能”的分析，我们可以看出，人类自发的“追求”行为，其实往往都是我们“回归思维根本状态”的潜意识行为；同时我们也可以看到，我们现在这种思维状态的任何思维特征都有其产生的必然原因和源头，我们将通过实证找到其原因、找到其源头，这个源头就是“思维根本状态”。

“思维根本状态”的特征在向我们现在这种“思维衍生状态”衍生演变的过程中产生了一系列变化，这些变化导致我们出现很多身心方面的健康问题以及其它基本观念方面的问题，比如，物质、时间和空间等等方面的错误认知。

From the analysis of these two instincts—pursuing pleasure and pursuing truth—we can see that humanity’s spontaneous seeking behaviors are actually subconscious attempts to return to the “fundamental state of mind.” We also see that every thought characteristic of our current state has an inevitable origin, which can be empirically discovered. That origin is the “fundamental state of mind.”

As the characteristics of the “fundamental state of mind” transform into our current state of mental derivatives, a series of changes occur. These changes lead to many problems related to physical and mental health, as well as fundamental conceptual misunderstandings—such as misconceptions about matter, time, and space.

思维本体学的学习和实证将使我们能够回归“思维根本状态”，能够从根本上解决这些问题，比如：一、解决退失问题。

在思维衍生状态的高级状态，虽然没有我们现在这种“低级思维状态”的各种烦恼，但他们也有他们的问题，他们的问题主要是“自动退失”的问题。他们想保持“高级思维状态”的美好境界，但因为“执着心力”并没有真正消失，这就必然导致隔一段时间念头还会重新升起。这些念头如果不加以控制，很快就会展开相续性。

The study and meditative positivism of the Siweibentiology will allow us to return to the “fundamental state of mind,” thereby solving these issues at the root. For example:

1. Solving the problem of regression.

Even in the higher levels of state of mental derivatives —where the common troubles of “lower-level” states are absent—there are still issues, particularly automatic regression.

People in advanced states want to maintain their refined condition, but because the force of attachment has not been truly eradicated, thoughts will inevitably re-emerge over time. If not restrained, these thoughts soon lead to continuous mental activity.

“相续性思维”一旦展开，他们就不得不从“高级思维状态”重新退回现在这种“低级思维状态”，因此对于他们来说，怎样解决念头？怎样让念头不再产生甚至彻底消失？这是他们始终在努力解决的问题。 因此处于“高级思维状态”的人其实并不自由、并不自在。 他们在努力解决“念头”，但“念头”是由“执着心力”产生的，是“执着心力”的表现形式，因此如果“执着心力”不消除，那么“念头”是无法消除的；另一方面，我们生活在“思维衍生状态”，而“思维衍生状态”是建立在“执着心力”的基础之上，即使是“思维衍生状态的高级状态”也是如此。（待续）

Once sequential thinking resumes, such individuals are forced to descend from advanced states back to lower ones. Therefore, they are constantly seeking a solution to stop thoughts from arising or to make them disappear completely. In reality, people in these higher states are not truly free or at ease. They are striving to eliminate thoughts, but thoughts arise from the power of attachment. If attachment remains, thoughts cannot be eliminated. On the other hand, our lives are situated within the state of mental derivatives, all of which—including the advanced ones—are built upon the power of attachment.

(To be continued)