..續本文上一頁estions of each bodily part and found that each one of them remained in keeping with its own intrinsic nature. The skin was skin, the flesh was flesh, the tendons were tendons, and so forth. They had been so from the day of birth. Pain, on the other hand, is something that comes and goes periodically; it”s not always there in the same way that flesh and skin are. Ordinarily, the pain and the body appear to be all bound up together. But are they really

　　危機令念住與智慧無法可施，唯有深入挖掘疼痛，找出最強烈的疼痛點，念住和智慧探索觀察疼痛最強的部位，嘗試把它隔離以便可以清楚檢視之。“這疼痛的根源在哪裏？誰在承受疼痛？”它們對每一個部位問這問題，發現每一個部位都只有它們自身的特質罷了。皮膚是皮膚，肌肉是肌肉，腱是腱，以此類推，自從出生以來它們就是這個樣子。另一方面，疼痛則在某段時間來去，不像肌肉皮膚般始終在那裏。通常疼痛和身體似乎是一體，可是，真相確實是如此嗎？

　　Focusing inward I could see that each part of the body was a physical reality. What is real stays that way. As I searched the mass of bodily pain, I saw that one point was more severe than all the others. If pain and body are one, and all parts of the body are equally real, then why was the pain stronger in one part than in another

　　 So I tried to separate out and isolate each aspect. At that point in the investigation, mindfulness and wisdom were indispensable. They had to sweep through the areas that hurt and then whirl around the most intense ones, always working to separate the feeling from the body. Having observed the body, they quickly shifted their attention to the pain, then to the citta. These three: body, pain and citta, are the major principles in this investigation.

　　往內專注，我可以看到身體的每一部位都是一個真實的物體。真實的就這樣存在。我搜尋身體內那團疼痛時，我可以看到某一點比其他部分強烈。如果疼痛和身體是一體，而身體的每一部位都同樣真實，那爲什麼某一部位的疼痛會比其他部位來得強？我嘗試把每個層面分隔開來。在觀察工作中，念住和智慧不可分離，它們掃描疼痛的部位然後在最劇烈處回旋，不斷把感受從身體分隔開來。觀察了身體之後，它們快速地轉移過去注意疼痛，然後是心。這叁個：身體、疼痛和心，是主要的觀察對象。

　　Although the bodily pain was obviously very strong, I could see that the citta was calm and unafflicted. No matter how much discomfort the body suffered, the citta was not distressed or agitated. This intrigued me. Normally the kilesas join forces with pain, and this alliance causes the citta to be disturbed by the body”s suffering. This prompted wisdom to probe into the nature of the body, the nature of pain and the nature of the citta until all three were perceived clearly as separate realities, each true in its own natural sphere.

　　雖然身體的疼痛是那麼強烈，我卻看到心平靜不受影響，不論身體遭受多麼強烈的不舒適，心不受幹擾折磨。這引起我的興趣，通常煩惱會和疼痛聯合，然後這結合體令心受身體的痛苦擾亂。這引起智慧探索身體的本性、疼痛的本性和心的本性，直到叁者清楚地認知出是不同的真實，每一真實都有各自的領域。

　　I saw clearly that it was the citta that defined feeling as being painful and unpleasant. Otherwise, pain was merely a natural phenomenon that occurred. It was not an integral part of the body, nor was it intrinsic to the citta. As soon as this principle became absolutely clear, the pain vanished in an instant. At that moment, the body was simply the body—a separate reality on its own. Pain was simply feeling, and in a flash that feeling vanished straight into the citta. As soon as the pain vanished into the citta, the citta knew that the pain had disappeared. It just vanished without a trace.

　　我清楚看到，是心給感受定義爲疼痛和不舒適。不然，疼痛就只是一種自然現象，它不是身體的一部分，也不在心裏面。當這個道理變得透徹時，疼痛瞬間消失。那時，身體就只是身體——其本身是一個分開的真實。疼痛只是感受，在一瞬間感受直接在心中消失。疼痛在心中消失的同時，心知道疼痛已經消失，消失到不留痕迹。

　　In addition, the entire physical body vanished from awareness. At that moment I was not consciously aware of the body at all. Only a simple and harmonious awareness remained, alone on its own. That”s all. The citta was so exceedingly refined as to be indescribable. It simply knew—a profoundly subtle inner state of awareness pervaded. The body had completely disappeared. Although my physical form still sat in meditation, I was completely unconscious of it. The pain too had disappeared. No physical feelings were left at all. Only the citta”s essential knowing nature remained. All thinking had stopped; the mind was not forming a single thought. When thinking ceases, not the slightest …

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