..續本文上一頁the thinking process, penetrating right to the heart of the mind”s essential knowing nature. It follows every thought, every inkling of an idea, as it arises and passes, and then focuses on the next one that surfaces. It is a time-consuming and arduous task that demands unpided attention every moment of the day and night. But by this stage, time and place have become irrelevant. This internal investigation may well continue unremittingly for weeks or months while mindfulness and wisdom wrestle with a constant flux of mental phenomena.

　　智慧用密集的反省觀察念頭和記憶如何生起又滅去，生起又滅去，在無盡循環的心理活動中生滅。念頭在覺知中一生起就滅去，它的本質是什麼，結果都一樣，一個念頭只存在一短暫時刻就滅去。調查直接瞄准整個思想過程，穿透意識能知的根本特性之核心。它跟隨每一個念頭，每一個想法的生起與滅去，然後再專注另一個浮現的。這是耗時耗力的巨大任務，須要日夜每一時每一刻不分心。不過在這個階段，時間空間已經沒有相關了。這個內在的檢驗可能必須不懈怠地進行數個星期甚至數個月，念住與智慧跟不斷波動的心理現象扭打。

　　The work is mentally very exhausting. Wisdom goes relentlessly through every aspect of mental activity. It works non-stop day and night. At the same time that it investigates the thinking process, it also makes use of thoughts and ideas to question and probe the workings of the mind in order to gain insights into its true nature. This is thinking for the sake of magga—the path of practice. It is a tool that wisdom uses for the purpose of uncovering the truth. It is not indulging in thought merely for its own sake, which is samudaya—the cause of suffering. All the same, due to the intense nature of the investigation, the mind becomes fatigued; and it invariably turns dull and sluggish after long hours of intense effort. When this happens, it must take a break. More than at any other time, the mind needs to rest in samadhi at regular intervals during this stage. But since the results of peace and tranquility, experienced in samadhi, pale in comparison to the truly amazing results gained from the practice of wisdom, the meditator is often very reluctant to opt for samadhi. The mind is in a vibrant, heightened state of awareness; and from that perspective samadhi seems to be a wasteful, stagnant mental state. In truth, however, samadhi constitutes an essential and indispensable complement to the practice of wisdom.

　　這項工作很耗心力，智慧沒有休息地追隨著心理活動每一方面，日夜不停地工作。在它觀察思維過程的同時，它也用思想和意見來發問和探索心的運作，以洞察它的真實本性。這是爲了道——修道——而思想，是智慧用來發現真相的工具，不是爲了自己耽溺在思想中，那是集——苦的原因。由于觀察的密集性，心變得脆弱，經過多小時緊湊的工作，它不可避免地遲鈍緩慢下來。發生這種情況時，就必須休息一下。這個階段，心比任何時候更需要定時休息，安住于叁摩地中。不過由于修行智慧的效果是那麼殊勝，以至叁摩地的平靜和定相形之下顯得蒼白，因此禅修者通常不願意選擇叁摩地。心處于高昂、高度覺知的狀態，從這個觀點而言，叁摩地似乎是個浪費時間、停滯的心理狀態。事實上，叁摩地是支援智慧重要而不可分割的部分。

　　So, the mind must be coerced into samadhi, if necessary. It must be forced to set aside current investigations and to focus exclusively on attaining a calm, peaceful, fully-converged mental state. There, it can rest until it is completely refreshed and restored before resuming the liberating work of wisdom. As soon as the mind withdraws from the inactive state of samadhi, it will leap immediately into action. Like a horse chafing at the bit, the mind is impatient to return to its principal task—the removal and destruction of all mental defilements. But take care to see that the mind does not rush frantically along the path of wisdom without any letup.

　　Investigating to excess is one form of samudaya that can infiltrate the citta, causing it to fall under the spell of sankharas. The very faculties of thinking and analyzing that wisdom uses to investigate the mind have a momentum of their own that knows no moderation. They must occasionally be reined in so that a proper balance is maintained between inner work and inner rest. At this stage of the practice, wisdom will automatically work at full capacity. When it is appropriate to rest, focus on samadhi with that same degree of intensity. This is the middle way of magga, phala, and Nibbana.

　　所以，如果需要的話必須強迫心進入叁摩地，逼它放下手上的調查，專注于證得甯靜、平和，完全集中的心理狀態。在那裏，它可以休息至精神完全恢複，然後重新開始心的解脫工作。心一旦退出叁摩地靜止的狀態，…

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