..續本文上一頁 It remains just the same as it was before pain arose. The physical substance is in no way altered by pain because pain, being a separate reality, has no direct effect on it.
疼痛也是同樣的道理，它沒有內在的覺知，沒有知的能力。疼痛是聯系著身體而生起的自然現象，可是它不會意識到身體或自身的存在。疼痛的感受依身體而住，沒有身體它們無法産生，可是它們本身沒有物質的真實。隨著身體而生的感受被诠釋成是身體疼痛部位不可分割的一部分，我們本能地把身體與疼痛等同起來，結果身體似乎受到傷害。我們必須觀察作爲感受現象的疼痛本質以及作爲身體劇烈疼痛部位的物質本質，以糾正這個直覺反應。這樣做的目的是爲了清楚確定物質部位——比如膝蓋關節——是否展現與疼痛相關的顯著特性，它們有什麼樣的形狀和姿勢？感受沒有形狀和姿勢，它們只是作爲沒有形狀的感受發生。身體有明確的形狀、顔色和氣色，這些不會隨著生理感受的發生而改變，它們保持疼痛發生之前的原狀，物質存在不會隨著疼痛而改變，因爲疼痛作爲不同的真實，對它不會産生直接的影響。
For instance, when a knee hurts or a muscle hurts: knee and muscle are merely bone, ligament and flesh. They themselves are not pain. Although the two dwell together, they retain their own separate characteristics. The citta knows both of these things but, because its awareness is clouded by delusion, it automatically assumes that the pain is mixed in with the bones, ligaments and muscles that compose a knee joint. By reason of that same fundamental ignorance, the citta assumes that the body in all of its aspects is an integral part of one”s very being. So the pain too becomes bound up with one”s sense of being. “My knee hurts. I am in pain. But I don”t want to suffer pain. I want the pain to go away.” This desire to get rid of pain is a kilesa that increases the level of discomfort by turning physical feeling into emotional suffering. The stronger the pain is, the stronger the desire to rid oneself of it becomes, which leads to greater emotional distress. These factors keep feeding each other. Thus, due to our own ignorance, we load ourselves down with dukkha.
舉個例子，當膝蓋或肌肉受到傷害，膝蓋和肌肉只是骨頭、韌帶和肉，它們不是疼痛。雖然兩者在一起，但它們保持各自的特性。心知道這兩者，可是由于它的覺知被無明蒙蔽，自動地假設疼痛與組合成膝蓋關節的骨頭、韌帶和肉是結合在一起的。由于同樣的無明，心假設身體的各方面都是自我的一部分，結果疼痛也與自我感束縛在一起。“我的膝蓋受到傷害，我在疼痛，我不要遭受疼痛，我要疼痛消失。”要驅除疼痛的欲望是煩惱，它把生理的疼痛變成情緒上的苦，加重不舒適的程度。疼痛越強烈，要驅除的欲望也就越強，這帶來更大的情緒障礙，這些因素相互增長。由于我們的無明，我們使自己背負苦。
In order to see pain, body and citta as separate realities we must view each from the proper perspective, a perspective that allows them to float freely instead of coalescing into one. While they are bound together as part of our self-image there is no independent viewpoint, and therefore no effective means to separate them apart. As long as we insist on regarding pain in personal terms, it will be impossible to breach this impasse. When the khandhas and the citta are merged into one, we have no room to maneuver. But when we investigate them with mindfulness and wisdom, moving back and forth between them, analyzing each and comparing their specific features, we notice definite distinctions among them and so see their true natures clearly. Each exists on its own as a separate reality. This is a universal principle.
我們需要有正確的知見，才能把疼痛、身體和心看成不同的真實，這正確的知見是讓它們自由運作而不是合並成一體。它們合在一起成爲自我的一部分時，我們的看法將無法保持中立，結果就不能有效地把它們分開。只要我們堅持以自我的角度看待疼痛，就不可能打破這困境，五蘊與心合而爲一時，我們就沒有辦法運用策略。可是當我們以念住和智慧前後來回觀察它們，分析每一個，比較它們之間各自的特性時，會發現它們之間顯著不同，從而可以看清它們真正的本性，每一個是獨立存在的真實，這是普遍存在的法則。
As the profound nature of this realization sinks deep into the heart, the pain begins to abate and gradually fades away. At the same time we realize the fundamental connection between the experience of pain and the “self” that grasps it. That connection is established from inside the citta and extends outwardly to include the pain and the body. The actual experience of pain emanates from the citta and its deep-seated attachment to self, which causes emotional pain to arise in response to physical pain. Fully aware the whole time, we follow the feeling of pain inward to its source. As we focus on it, the pain we are investigating begins to retract, gradually drawing back into the heart. Once we realize unequivocally that it is actually the attachment created by the heart that causes us to experience pain as a personal problem, the pai…
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