..續本文上一頁它會立刻跳起來行動，急不及待地回到它主要的工作——清除摧毀一切內心的煩惱。不過要注意，別讓心在修行智慧的道路上瘋狂奔跑而沒有休息，過度的觀察是一種集(samudaya)，會滲入心中，造成它掉入行(sankhãra)的詛咒。智慧用思想與分析的功能來觀察心，這些功能本身只是一味推進不知調節，所以必須不時加以控製，以便在內在的工作與休息之間取得適當的平衡。這個階段的修行，智慧會自動全力以赴，應當是休息時，就以同樣的力度專注于叁摩地。這是道、果和涅槃的中道。
The citta and its relationship to the nama khandhas are the central focus of the investigation at this level. The citta is the essential knowing nature at the core of our being. It consists of pure and simple awareness: the citta simply knows.
Awareness of good and bad, and the critical judgments that result, are merely conditions of the citta. At times, their activities may manifest as mindfulness; at other times, as wisdom. But the true citta does not exhibit any activities or manifest any conditions at all. It is simply a state of knowing. The activities that arise in the citta, such as awareness of good and bad, or happiness and suffering, or praise and blame, are all conditions of the consciousness that flow out from the citta. Since they represent activities and conditions of the citta that are, by their very nature, constantly arising and fading, this sort of conscious awareness is always unstable and always unreliable. Understood in this way, sañña, sankhara and viññana are all conditions of the citta.
這個層次的修行，心與它和名蘊(nãma khandha)的關系是觀察的焦點。心是我們存在的核心，知道的根本特性，它由純淨簡單的覺知組成——心只是知道。覺知善惡，以及隨之而來的判斷，全都只是心的活動。有時，它們的活動顯現成念住，有時，是智慧。不過，真正的心完全沒有展現任何活動或顯現任何狀態，它僅僅是一個知道的境界。心中生起的活動，比如覺知好壞，或快樂痛苦，或稱贊毀謗，全都是從心中流出的意識狀態。既然它們代表心的活動和狀態，它們的本質，不斷生起滅去，這類意識覺知始終不穩定不可靠。從這個角度看，想、行和識，全都是心的狀態。
These conditions create the flux of mental phenomena that we call the nama khandhas. Through the interaction of feeling, memory, thought and consciousness, forms and images arise within the citta. The awareness that knows them is the citta. Defiling influences like kamaraga manipulate and color the quality of that knowing. So long as the citta, under the authority of kamaraga, believes this internal imagery to be real and substantial, desire and aversion will occur. Internalized forms are then cherished or despised according to their perceived nature—either good or bad, attractive or repulsive. The citta”s perspective is then pided between these two extremes. It is tricked into identifying with a world of duality and instability. The citta”s knowing does not arise or pass away, but it mimics the traits of those things—like the kilesas and the khandhas—that do. When wisdom finally sees through the deception, the citta no longer harbours these phenomena although they continue to arise and vanish in the sphere of the khandhas. The citta is thus empty of such phenomena.
這些狀態製造了我們稱之爲名蘊——心理現象——的波動。通過受、想、行和識的互動，相和影像從心中生起，心是知道它們的覺知。雜染的影響，比如欲貪，操縱和渲染這覺知所知道的內容。只要心處在欲貪的統治之下，相信這內在的影像是真的和實質存在，貪和嗔就會産生。這內在化的相就會根據它們被認知的本質——好或壞，喜愛或厭惡——被喜愛或驅逐。心的觀點結果被分成這兩個極端，它被套入認同世間的二元性和不確定性。心的能知不會生起或滅去，不過它會模仿那些生起和滅去的現象——比如煩惱和蘊——的特點。當智慧最終看透這騙局，心便不再攀緣這些現象，即使它們繼續在蘊的範疇內生起和滅去。心因此而空于這些現象。
One moment after another from the day of our birth to the present, the khandhas have risen and fallen away continuously. On their own, they have no real substance and it is impossible to find any. The citta”s interpretation of these phenomena lends them a semblance of personal reality. The citta clings to them as the essence of oneself, or as one”s own personal property. This misconception creates a self-identity that becomes a burden heavier than an entire mountain, a burden that the citta carries within itself without gaining any benefit. Dukkha is its only reward for a misconceived attachment fostered by self-delusion.
從我們出生到現在，每一瞬間，五蘊都在不斷生起滅去，它們本身沒有實質，也不可能從中找到任何實質。心對這些現象的诠釋給予它們一個自我的外表，心認爲它們有自我實質或爲自我所有，而執著于它們。這個錯誤的知見製造一個自我，帶來比整座山還要沈重的負擔，然後心自己背負著這個不會帶來任何利益的重擔。自我幻覺製造的邪見執著帶來的唯一回酬是苦。
When the citta has investigated these things and can see them with the clarity born of sharp, incisive wisdom, the body is understood to be a natural phenomenon that is real within the limits of its own inherent physical qualities. It is not intrinsic to oneself and so it is no longer an object of attachment. Bodily feelings—painful, pleasant and neutral feelings that occur within the body—are clearly real, but they are only a reality within their specific domain. They too are relinquished. But wisdom is as yet incapable of seeing through the subtle feelings that arise exclusively within the citta. So psychological and emotional feelings—painful, pleasant and neutral feelings that occur only within the citta—are conditions that continue to interest the citta. Although the citta is unable to understand the truth about them now, these subtle feelings will serve as constant reminders, always prompting the citta to investigate them further.
心已完成觀察這些東西，用尖銳直接的智慧看清它們，身體已被清楚的明白只是自然現象，它的真實局限于自身內在的物質特性。內在沒有自我，因此不再是個喜愛的對象。身體的感受——發生在體內疼痛、舒服和中性的感受——清晰而真實，但它們只是在特定領域裏的真實，也已被舍棄。可是智慧還沒有能力看透純粹從心裏生起的微細感受，所以心理和情緒的感受——只發生在心裏的苦、樂和舍受——是不斷吸引心的因緣。雖然目前心無法明白它們的真相，這些微細的感受不斷起提醒的作用，引導心進一步地觀察它們。
《PART 1 - 作個總結，當欲貪對心的束縛被切斷則證阿那含 TO SUMMARIZE, THE STAGE》全文閱讀結束。