..續本文上一頁n disappears. It may disappear completely, leaving only the essential knowing nature of the citta alone on its own. Or, the external phenomenon of pain may remain present but, because the emotional attachment has been neutralized, it is no longer experienced as painful. It is a different order of reality from the citta, and the two do not interact. Since at that moment the citta has ceased to grasp at pain, all connection has been severed. What”s left is the essence of the citta—its knowing nature—serene and unperturbed amidst the pain of the khandhas.
當心深深覺悟這顯著的特性，疼痛就逐漸消退。同時我們能覺悟到疼痛的體驗以及對它執著的“我”兩者的根本關系，這個關系是從心內部建立然後往外擴展至疼痛和身體。疼痛的真正體驗是由心和它深深執著的自我而來，並因此帶來由生理疼痛而引發的情緒痛苦。修行時，我們一直保持全面的覺知，追隨疼痛感深入至它的源頭；專注時，我們觀察的疼痛會開始收縮，慢慢退回心裏面。一旦明確地覺悟到其實是心使我們執著地把疼痛當作個人的問題，疼痛就會消失。它可能完全消失，只剩下心知道的特性獨自存在。也可能疼痛的外在現象繼續存在，可是由于情緒的執著已經解除了，它不再被經驗成疼痛。它與心是不同層面的真實，兩者互不影響。從心不再執著疼痛的那一刻起，所有的聯系全部被切斷，只剩下心的根本——它知道的特性——平靜不動搖地在五蘊的疼痛當中。
No matter how severe the pain may be at that time, it will be unable to affect the citta in any way. Once wisdom realizes clearly that the citta and the pain are each real, but real in their own separate ways, the two will not impact one another at all. The body is merely a lump of physical matter. The same body that was there when the pain appeared is still there when the pain ceases. Pain does not alter the nature of the body; the body does not affect the nature of pain. The citta is the nature that knows that the pain appears, remains briefly, and ceases. But the citta, the true knowing essence, does not arise and pass away like the body and the feelings do. The citta”s knowing presence is the one stable constant.
不管當時的疼痛多麼劇烈，已完全無法影響心。一旦智慧清楚覺悟到心和疼痛是真實的，不過是各自分開的真實，兩者就不再相互帶來沖擊。身體則只不過是一團物質。疼痛時的身體，在疼痛消失後依然一樣保持在那裏。疼痛無法改變身體的本質，身體也無法影響疼痛的本質。心是知道疼痛生起，短暫停留和消失的本質。可是心作爲能知的真正核心，不會像身體和感受那般生起和滅去，心的能知穩定不變。
This being the case, pain—no matter how great—has no impact on the citta. You can even smile while severe pain is arising—you can smile!—because the citta is separate. It constantly knows but it does not become involved with feelings so it does not suffer.
在這種情況之下，疼痛——不管多麼劇烈——不會對心産生沖擊，疼痛劇烈生起時你甚至可以微笑——你可以微笑！因爲心與它分開，它一直覺知但已不再介入感受，所以不受苦。
This level is attained through an intensive application of mindfulness and wisdom. It”s a stage where wisdom develops samadhi. And because the citta has fully investigated all aspects until they are understood thoroughly, the citta reaches the full extent of samadhi at that time. It converges with a boldness and subtlety so profound as to defy description. This amazing awareness comes from analyzing things completely and exhaustively and then withdrawing from them. Ordinarily, when the citta relies on the power of samadhi meditation to converge into a calm, concentrated state, it becomes still and quiet. But that samadhi state is not nearly so subtle and profound as the one attained through the power of wisdom. Once mindfuln, ess and wisdom have engaged the kilesas in hand-to-hand combat and triumphed, the nature of the calm that”s attained will be spectacular each time.
這是通過密集應用念住和智慧而證得的層次，這個階段是依智慧培養叁摩地。而且由于心全面觀察每一個側面直到徹底明白，此時心達到叁摩地的極致，它以無法描述的勇猛和精細集中起來，這殊勝的覺知是通過透徹和耗竭地分析事物並從中引退而來的。正常來說，當心依靠叁摩地的力量來聚集于甯靜和定的狀態，它會靜止。可是那叁摩地的境界不像由智慧的力量所證得的那麼微細高深。一旦念住與智慧對煩惱貼身搏鬥並取得勝利，每一次它所證得的甯靜的性質會特別引人入勝。
This is the path for those who are practicing meditation so as to penetrate to the truth of the five khandhas, using painful feeling as the primary focus. This practice formed the initial basis for my fearlessness in meditation. I saw with unequivocal clarity that the essential knowing nature of the citta could never possibly be annihilated. Even if everything else were completely destroyed, the citta would remain wholly unaffected. I realized this truth with absolute clarity the moment when the citta”s knowing essence stood alone on its …
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