..續本文上一頁detect its presence and differentiate it from all the other aspects associated with the body. Through the practice of meditation we can separate them out, seeing that the body is one thing and the citta is another. This is one level of separation, the level of the citta that is experienced in samãdhi, but its duration is limited to the time spent practicing samãdhi.

　　雖然心安住在身體中，可是我們卻無法偵察出它，它就是那麼的微細。因爲它遍布在整個軀體中，我們不能說哪部分或側面是真正的心，它微細到只有禅修才能覺察它，並從身體的各組合中把它辨別出來。通過禅修我們有能力把心分隔出來，看出身與心是不同的存在。這是一個層次的分隔，心在叁摩地中的層次，不過這只有在叁摩地的狀態中做到。

　　At the next level, the citta can totally separate itself from the physical body, but it cannot yet disengage from the mental components of personality: vedanã, saññã, sankhãra, and viññãna. When the citta reaches this level, one can use wisdom to separate out the body and eventually become detached forever from the belief that one”s body is oneself, but one is still unable to separate the mental factors of feeling, memory, thoughts, and consciousness from the citta. By using wisdom to investigate further, these mental factors can also be detached from the citta. We then see clearly for ourselves—sanditthiko—that all five khandhas are realities separate from the citta. This is the third level of separation.

　　在另一個層次，心可以從身體中完全分隔出來，可是還無法從受、想、行、識，這些組合成個人心理的作用中分隔出來。心在這個層次，我們可以用智慧把它從身體分隔出來，並且最後永遠的不再相信身體是“我”，不過它仍然無法把心從受想行識的作用中分隔出來。繼續用智慧分別的話，心最終可以從這些心的作用中分隔，屆時我們可以清楚證到——現證——五蘊與心是不同的真實。這是第叁層次的分隔。

　　At the final level, our attention turns to the original cause of all delusion, that extremely subtle pervasion of ignorance we call avijjã. We know avijjã”s name, but we fail to realize that it is concealed there within the citta. In fact, it permeates the citta like an insidious poison. We cannot see it yet, but it”s there. At this stage, we must rely on the superior strength of our mindfulness, wisdom, and perseverance to extract the poison. Eventually, by employing the full power of mindfulness and wisdom, even avijjã can be separated from the citta.

　　在最後的層次，我們專注于一切虛妄的根本原因，那極端微細滲透的無明。我們只知道無明這個詞，可是卻無法覺悟到它隱藏在心裏面。事實上，它滲透進心裏面就像無色無味的毒藥，我們無法看到，可是它就在那兒。在這個階段，我們得依靠高深的念力、智慧和精進把毒取出。最後，通過應用全面發揮的念力與智慧，即使是無明也可以從心中分隔出來。

　　When everything permeating the citta has finally been removed, we have reached the ultimate stage. Separation at this level is a permanent and total disengagement that requires no further effort to maintain. This is true freedom for the citta. When the body suffers illness, we know clearly that only the physical elements are affected, so we are not concerned or upset by the symptoms. Ordinarily, bodily discomfort causes mental stress. But once the citta is truly free, one remains supremely happy even amid intense physical suffering. The body and the pain are known to be phenomena separate from the citta, so the citta does not participate in the distress. Having relinquished them unequivocally, body and feelings can never again intermix with the citta. This is the citta”s absolute freedom.

　　當滲入心的一切全部都被除去，我們就證得最終的境界。這個層次的分隔是永恒的，徹底脫離，不需要再努力了，這是心真正的自由。身體生病時，我們清楚知道這只是物質元素受影響，因此不爲病狀所幹擾或沮喪。普通的情況，身體的不適帶來心理的不安。一旦心真正自由，盡管身體遭受極端的痛苦，心依然保持無上的喜悅。身體與疼痛跟心是不同的現象，所以心不會受痛苦所惱。被毫不猶豫地舍棄之後，身體和感受就再也無法與心混合。這是心的絕對解脫。

《APPENDIX - 心——意識知道的根本特性 Citta—The Mind’s Essential Knowing Nature· 》全文閱讀結束。