..續本文上一頁，可是覺知本身永不會消失。

　　In truth, this is an immutable principle of nature. When the kilesas infiltrate the citta, however, they grasp everything as oneself—as me or mine—thus confusing one”s true nature with the sense faculties that it animates. Such is the nature of the kilesas. Wisdom is just the opposite: It knows the body clearly for what it is and corrects this misconception. The kilesas always grasp at the body, leading one to believe that the body is a special part of oneself. Wisdom sees the human body as just a conglomeration of common material substances, and consequently relinquishes all personal attachment to it.

　　實際上，這是自然不變的道理。然而，當煩惱滲透心時，它們緊抓一切爲自我——是我或我的——因此混淆了個人真正的本性和它所賦予生命的六根，這是煩惱的本質。智慧恰好相反：它清楚知道身體是什麼，並糾正這錯誤的知見。煩惱永遠緊抓身體，使人相信身體是個人非常特殊的部分。智慧視人體僅爲一普遍物質的組合體，並因此而舍棄一切對它的自我執著。

　　The brain, for instance, is a lump of matter. The brain is merely an instrument that human consciousness uses. When the citta enters into a deep state of calm and concentration, the conscious awareness that is normally diffused throughout the body simultaneously converges from all areas of the body into one central point of focus at the middle of the chest. The knowing quality manifests itself prominently at that point. It does not emanate from the brain. Although the faculties of memorization and learning arise in association with the brain, direct knowledge of the truth does not. Step by step, beginning with the initial stages of samadhi practice, progress in meditation is experienced and understood in the heart—and only in the heart. This is where the truth lies, and the meditator who practices correctly knows this each step of the way. When it comes to understanding the true nature of all phenomena, the brain is not a factor—it is not useful at all. The citta”s serene and radiant qualities are experienced at the heart. They emanate conspicuously from that point. All of the citta”s myriad aspects, from the grossest to the most subtle, are experienced clearly from this central spot. And when all defiling influences are finally eliminated from the citta, it is there that they all cease.

　　拿頭腦來說，它只是一團物質，頭腦只是人類意識的工具。當心進入深度的甯靜和定境，平常遍布全身的覺知意識同時從全身各部位集中成一點聚集在胸口中間，能知的特質在這一點顯著地顯示著，它並不是從頭腦流露出來的。雖然記憶和學習的功能與頭腦有關，但是對真相的直接知見卻無關頭腦。一步一步地，從初級的叁摩地修行，到經驗和明白的階段，從來都在心中發生，這是真相所在之處，正確修行的禅修者知道這修道上的每一步。說到明白一切法的真相，頭腦不是因素——它根本沒有用處。心甯靜與發亮的特質在心中體驗，它們顯著地從這點流露出來。心所有的方方面面，從最粗到最細的，都清楚的在這中心點發生。還有當所有雜染的影響最後從心中被熄滅，它們也都在這裏消失。

　　Within the citta, sañña and sankhara are the main agents of delusion. Beginning with the latter stages of body contemplation at the level of Anagami, these mental components of personality take center stage. When the physical component of personality—the body—ceases to be a factor, the Anagami”s full focus automatically shifts to the mental components: feeling, memory, thought and consciousness. Among these, the faculties of memory and thought are especially important. They arise and interact continuously to form mental images that they color with various shades of meaning. In examining them, the same basic investigative principles still apply; but instead of images of the body, the thinking process itself becomes the subject of scrutiny.

　　在心中，想(saññã)和行(sankhãra)是無明的主要媒體。從阿那含修身念住後續階段開始，這自我的心理組合占了中心位置。當自我的物質組合——身體——不再是因素，阿那含的所有聚焦自然轉移到心理組合：受、想、行和識。這當中，想和行的作用特別重要。它們不斷生起和互動來形成它們賦予不同意義的心理影像。檢驗它們時，仍然用同樣的觀察原則，不過這時不是身的影像，思想的過程成爲監視的主題。

　　Using intense introspection, wisdom observes how thoughts and memories arise and then vanish, arise and then vanish, appearing and disappearing in an endless chain of mental activity. No sooner does a thought arise than it vanishes from awareness. Whatever its nature, the result is always the same: a thought lasts for only a brief moment and then it vanishes. The investigation zeros in exclusively on …

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