§4. The root foundation for the practice.

四、修习的根本基础

The two elements, namo, when mentioned by themselves, aren't adequate or complete. We have to rearrange the vowels and consonants as follows: Take the a from the n, and give it to the m; take the o from the m and give it to the n, and then put the ma in front of the no. This gives us mano, the heart. Now we have the body together with the heart, and this is enough to be used as the root foundation for the practice. Mano, the heart, is primal, the great foundation. Everything we do or say comes from the heart, as stated in the Buddha's words:

　　当提到 na mo'南无’两个元素本身时，并不适当也不完全，我们必须重排母音字母和子音字母如下：从 n 取 a 给 m，从 m 取 o 给 n，然后把 ma放在 no 前面，这就给我们 mano ─心意，现在我们有了身体伴连著心意，而这就足够做为修习的根本基础了，mano－心意，是最初的，伟大的基础，我们所做或所说的每一件事都从心意而来，如佛陀所说：

mano-pubbangama dhamma
mano-settha mano-maya:

　　‘诸法意为先导，心意最胜，心意所成。’

'All dhammas are preceded by the heart, dominated by the heart, made from the heart.' The Buddha formulated the entire Dhamma and Vinaya from out of this great foundation, the heart. So when his disciples contemplate in accordance with the Dhamma and Vinaya until namo is perfectly clear, then mano lies at the end point of formulation. In other words, it lies beyond all formulations.

　　‘一切法以心意为先导，由心意所支配，由心意所成就。’佛陀从这个伟大的基础—心意，来明确解说所有的正法律，所以当他的弟子们依据正法律思惟，直到 namo'南无’完全地清楚明白时，然后 mano '心意’做为详细解说的结束，也就是它位于所有解说之后。

All supposings come from the heart. Each of us has his or her own load, which we carry as supposings and formulations in line with the currents of the flood (ogha), to the point where they give rise to unawareness (avijja), the factor that creates states of becoming and birth, all from our not being wise to these things, from our deludedly holding them all to be 'me' or 'mine'.

　　所有的想像来自心意，我们每个人都有他自己的重担，我们带著它做为假设和公式，随波逐流，直到它们生起无明，也就是创造‘有’和‘生’的因素，都是从我们对这些事情无知，从我们愚痴地执著它们都是‘我’或‘我的’而起。