THE LORD BUDDHA TAUGHT US to investigate with the aim of seeing all pain as simply a phenomenon that arises, remains briefly and then vanishes. Don”t become entangled in it. Don”t view the pain in personal terms, as an inseparable part of who you are, for that runs counter to pain”s true nature. It also undermines the techniques used to investigate pain, preventing wisdom from knowing the reality of feelings. Don”t create a problem for yourself where none exists. See the truth as it arises in each moment of pain, observing as it remains briefly and vanishes. That”s all there is to pain.
佛世尊教導我們，觀察的目的是爲了看到所有的疼痛只是生起、短暫停留然後滅去的現象。不要牽涉其中，以自我的角度，把疼痛當作自己不可分割的一部分來觀察，那樣做違反疼痛的真正本性，同時也破壞觀察疼痛的技巧，阻止理解感受真相的智慧生起，不要無中生有地製造麻煩。觀察疼痛時生起的真相，觀察它短暫停留和滅去，這就是疼痛的一切。
When you have used mindfulness and wisdom to isolate the painful feeling, turn your attention to the citta and compare the feeling with the awareness that knows it to see if they really are inseparable. Turn and compare the citta and the physical body in the same manner: are they in any way identical
Focus clearly on each one and don”t allow your concentration to wander from the specific point you are investigating. Keep it firmly fixed on the one aspect. For instance, focus your full attention on the pain and analyze it until you understand its distinguishing characteristics; then turn to look at the citta and strive to see its knowing nature distinctly. Are the two identical
Compare them. Are the feeling and the awareness that knows it one and the same thing
Is there any way to make them so
And the body, does it share similar characteristics with the citta
Is it like the feeling
Are any of these three similar enough to be lumped together
你用念住和智慧分隔疼痛的感受後，把注意力集中在心，比較感受與能知道它的覺知，看它們可否分開來。用同樣的方式去比較心跟色身，看它們有沒有什麼是等同的。清楚地專注于每一個，別讓注意力離開你所鎖定的觀察對象，牢牢地專注在那個側面。比如，把注意力專注在疼痛並分析它直到你明白它顯著的特性，接著轉過去觀察心，盡所能清楚地觀察它能知的特性。兩者是否等同？比較它們，感受與能知的覺知是否是同一個東西？有什麼方法令它們如此嗎？還有身體，它與心擁有同樣的特性嗎？它像感受嗎？這叁者是否夠類似可以合成一體？
The body is physical matter—how can it be likened to the citta
The citta is a mental phenomenon, an awareness that knows. The physical elements that make up the body have no intrinsic awareness, they have no capacity to know. The earth, water, wind and fire elements know nothing; only the mental element—the manodhatu—knows. This being the case, how can the citta”s essential knowing nature and the body”s physical elements possibly be equated. They are obviously separate realities.
身體是物質——怎麼可能與心相似呢？心是心理現象，能知的覺知。組合成身體的物質元素沒有內在的覺知，沒有知的能力。地、水、風和火大什麼都不知，只有心的元素——意界——能知。在這種情況之下，心知道的根本特性和身體的物質元素哪有可能等同？很明顯的它們屬于不同的真實。
The same principle applies to pain. It has no intrinsic awareness, no capacity to know. Pain is a natural phenomenon that arises in conjunction with the body, but it is unaware of the existence of the body or of itself. Painful feelings depend on the body as their physical basis. Without the body they could not occur. But they have no physical reality of their own. Sensations that arise in conjunction with the body are interpreted in such a way that they become indistinguishable from the area of the body that is affected. Instinctively, body and pain are equated, so the body itself seems to hurt. We must remedy this instinctive reaction by investigating both the characteristics of pain as a sense phenomenon and the purely physical characteristics of that part of the body where that pain is felt acutely. The objective is to determine clearly whether or not the physical location—say a knee joint—exhibits the distinctive characteristics associated with pain. What kind of shape and posture do they have
Feelings have no shape or posture. They occur simply as an amorphous sensation. The body does have a definite shape, color and complexion, and these are not changed by the occurrence of physical feelings.…
《PART 1 - 佛世尊教導我們 THE LORD BUDDHA TAUGHT US》全文未完，請進入下頁繼續閱讀…