..续本文上一页detect its presence and differentiate it from all the other aspects associated with the body. Through the practice of meditation we can separate them out, seeing that the body is one thing and the citta is another. This is one level of separation, the level of the citta that is experienced in samãdhi, but its duration is limited to the time spent practicing samãdhi.

　　虽然心安住在身体中，可是我们却无法侦察出它，它就是那么的微细。因为它遍布在整个躯体中，我们不能说哪部分或侧面是真正的心，它微细到只有禅修才能觉察它，并从身体的各组合中把它辨别出来。通过禅修我们有能力把心分隔出来，看出身与心是不同的存在。这是一个层次的分隔，心在三摩地中的层次，不过这只有在三摩地的状态中做到。

　　At the next level, the citta can totally separate itself from the physical body, but it cannot yet disengage from the mental components of personality: vedanã, saññã, sankhãra, and viññãna. When the citta reaches this level, one can use wisdom to separate out the body and eventually become detached forever from the belief that one”s body is oneself, but one is still unable to separate the mental factors of feeling, memory, thoughts, and consciousness from the citta. By using wisdom to investigate further, these mental factors can also be detached from the citta. We then see clearly for ourselves—sanditthiko—that all five khandhas are realities separate from the citta. This is the third level of separation.

　　在另一个层次，心可以从身体中完全分隔出来，可是还无法从受、想、行、识，这些组合成个人心理的作用中分隔出来。心在这个层次，我们可以用智慧把它从身体分隔出来，并且最后永远的不再相信身体是“我”，不过它仍然无法把心从受想行识的作用中分隔出来。继续用智慧分别的话，心最终可以从这些心的作用中分隔，届时我们可以清楚证到——现证——五蕴与心是不同的真实。这是第三层次的分隔。

　　At the final level, our attention turns to the original cause of all delusion, that extremely subtle pervasion of ignorance we call avijjã. We know avijjã”s name, but we fail to realize that it is concealed there within the citta. In fact, it permeates the citta like an insidious poison. We cannot see it yet, but it”s there. At this stage, we must rely on the superior strength of our mindfulness, wisdom, and perseverance to extract the poison. Eventually, by employing the full power of mindfulness and wisdom, even avijjã can be separated from the citta.

　　在最后的层次，我们专注于一切虚妄的根本原因，那极端微细渗透的无明。我们只知道无明这个词，可是却无法觉悟到它隐藏在心里面。事实上，它渗透进心里面就像无色无味的毒药，我们无法看到，可是它就在那儿。在这个阶段，我们得依靠高深的念力、智慧和精进把毒取出。最后，通过应用全面发挥的念力与智慧，即使是无明也可以从心中分隔出来。

　　When everything permeating the citta has finally been removed, we have reached the ultimate stage. Separation at this level is a permanent and total disengagement that requires no further effort to maintain. This is true freedom for the citta. When the body suffers illness, we know clearly that only the physical elements are affected, so we are not concerned or upset by the symptoms. Ordinarily, bodily discomfort causes mental stress. But once the citta is truly free, one remains supremely happy even amid intense physical suffering. The body and the pain are known to be phenomena separate from the citta, so the citta does not participate in the distress. Having relinquished them unequivocally, body and feelings can never again intermix with the citta. This is the citta”s absolute freedom.

　　当渗入心的一切全部都被除去，我们就证得最终的境界。这个层次的分隔是永恒的，彻底脱离，不需要再努力了，这是心真正的自由。身体生病时，我们清楚知道这只是物质元素受影响，因此不为病状所干扰或沮丧。普通的情况，身体的不适带来心理的不安。一旦心真正自由，尽管身体遭受极端的痛苦，心依然保持无上的喜悦。身体与疼痛跟心是不同的现象，所以心不会受痛苦所恼。被毫不犹豫地舍弃之后，身体和感受就再也无法与心混合。这是心的绝对解脱。

《APPENDIX - 心——意识知道的根本特性 Citta—The Mind’s Essential Knowing Nature· 》全文阅读结束。