TO SUMMARIZE, THE STAGE of Anagami is attained when kamaraga”s stranglehold on the mind is broken. The Anagami must then practice the same investigative techniques that led to that result, deepening, broadening and perfecting them until bodily forms no longer appear within the citta. The mind creates images and then falls for its own creations. The fully accomplished Anagami knows this beyond a shadow of doubt. The human body, and everything that it”s believed to represent, are matters of the mind deceiving itself. The body is a lump of matter, a conglomeration of basic natural elements. It is not a person; it is neither pleasing nor repugnant. It simply is as it is, existing in its own natural state. The mind perpetrates the fraud that we perceive, and is then taken in by its own false perceptions.

　　作個總結，當欲貪對心的束縛被切斷則證阿那含。接著阿那含必須繼續練習帶來這成果的觀察技巧，更深入、擴大和圓滿之，使身體的相不再出現于心中。心製造出影像然後自己墮入自己的創造物。一位圓滿的阿那含毫無疑義地知道這點。人的身體以及人們相信它所代表的，全都是心欺騙自己的事。身體只是一團物質，一團基本的自然元素。它不是人，也不令人歡喜或厭惡，它只是它的那個樣子，以自己自然的樣子存在。心製造騙局給我們認知，然後它自己錯誤的知見再接受這騙局。

　　All human organs are merely devices that the citta”s knowing nature uses for its own purposes. The knowing presence of the citta is diffused throughout the whole body. This diffusion and permeation of conscious awareness throughout the body is entirely a manifestation of the citta”s own essence. The physical elements composing the body have no consciousness: they have no intrinsic knowing qualities, no conscious presence. The knowing and the sense consciousness associated with the body are strictly matters of the citta and its manifestations. The eyes, ears, and nose are able to perceive through the awareness of the citta. These organs are merely the means by which sense consciousness occurs. They themselves have no conscious awareness.

　　人類所有的器官僅僅是心知道的特性爲自己服務的工具。心的知道遍布整個身體，覺知意識遍布滲透整個身體只不過是心的本質的體現。組合成身體的物質元素沒有意識，它們內在沒有知覺的特質，沒有意識存在。與身體相關的知覺和意識感純粹是心與它的顯示。眼睛、耳朵和鼻子透過心的覺知而有認知的能力，這些器官只不過是意識發生的工具，它們本身沒有意識覺知。

　　Normally we believe that our eyes are capable of seeing. But once we fully understand the body”s true nature we know that the eyeball is simply a lump of tissue. The consciousness that flows through the eyes is what actually sees and knows visual objects. Consciousness uses the eyes as a means to access the visual sphere. Our organs of sight are no different from the eyeballs of a dead animal lying at the side of the road. The fleshy eye has no intrinsic value: on its own, it is basically inert. This is known and understood with unequivocal clarity. How then can the body be oneself

　　 How can it belong to oneself

　　 It”s completely unnatural.

　　平常我們認爲眼睛可以看。可是一旦真正了解身體真實的本質，我們知道眼球只是一團組織，流過眼睛的意識才真正看見和知道視覺對象，意識把眼睛當作接觸視覺境界的媒體。我們的視覺器官與路邊一只死動物的眼球沒有分別。肉眼自己沒有內在的價值：眼睛本身基本上沒有自主性。這個道理人們都可以清楚明白。既然如此，身體怎麼可能是自我？怎麼可能爲自我所擁有呢？這並不符合自然法則。

　　This principle is seen clearly when the flow of consciousness that diffuses and permeates the human body is drawn back into itself and converges into a deep state of samadhi. Then the entire body exists as no more than a lump of matter—a log or a tree stump. When the citta withdraws from samadhi, conscious awareness returns to the body, spreading out to permeate every limb, every part. Awareness and the ability to know are fundamental functions of the citta—not of the physical body. In the normal waking consciousness of the meditator at this level of practice, the knowing presence is fully aware of itself, aware that the citta and the knowing are one and the same timeless essence; and that the physical elements know nothing. In samadhi, the body may disappear from awareness but the awareness itself never disappears.

　　遍布滲透全身的意識流退回到它自己，並彙集進入高深的叁摩地時，這個道理就清晰可見。那時整個軀體就只剩一堆東西——像一根樹桐或一截樹樁。心從叁摩地退出來之後，意識覺知回到身體，擴散遍布至四肢百骸每一部位。覺知和知道的能力是心——不是身體——的基本功能。這個階段的禅修者在正常清醒的意識狀態，能知全面覺知自己，覺知到心和知覺超越時間性，永遠是同一個核心，物質元素無法覺知。在叁摩地中，身體可能從覺知中消失…

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