..续本文上一页，可是觉知本身永不会消失。

　　In truth, this is an immutable principle of nature. When the kilesas infiltrate the citta, however, they grasp everything as oneself—as me or mine—thus confusing one”s true nature with the sense faculties that it animates. Such is the nature of the kilesas. Wisdom is just the opposite: It knows the body clearly for what it is and corrects this misconception. The kilesas always grasp at the body, leading one to believe that the body is a special part of oneself. Wisdom sees the human body as just a conglomeration of common material substances, and consequently relinquishes all personal attachment to it.

　　实际上，这是自然不变的道理。然而，当烦恼渗透心时，它们紧抓一切为自我——是我或我的——因此混淆了个人真正的本性和它所赋予生命的六根，这是烦恼的本质。智慧恰好相反：它清楚知道身体是什么，并纠正这错误的知见。烦恼永远紧抓身体，使人相信身体是个人非常特殊的部分。智慧视人体仅为一普遍物质的组合体，并因此而舍弃一切对它的自我执着。

　　The brain, for instance, is a lump of matter. The brain is merely an instrument that human consciousness uses. When the citta enters into a deep state of calm and concentration, the conscious awareness that is normally diffused throughout the body simultaneously converges from all areas of the body into one central point of focus at the middle of the chest. The knowing quality manifests itself prominently at that point. It does not emanate from the brain. Although the faculties of memorization and learning arise in association with the brain, direct knowledge of the truth does not. Step by step, beginning with the initial stages of samadhi practice, progress in meditation is experienced and understood in the heart—and only in the heart. This is where the truth lies, and the meditator who practices correctly knows this each step of the way. When it comes to understanding the true nature of all phenomena, the brain is not a factor—it is not useful at all. The citta”s serene and radiant qualities are experienced at the heart. They emanate conspicuously from that point. All of the citta”s myriad aspects, from the grossest to the most subtle, are experienced clearly from this central spot. And when all defiling influences are finally eliminated from the citta, it is there that they all cease.

　　拿头脑来说，它只是一团物质，头脑只是人类意识的工具。当心进入深度的宁静和定境，平常遍布全身的觉知意识同时从全身各部位集中成一点聚集在胸口中间，能知的特质在这一点显著地显示着，它并不是从头脑流露出来的。虽然记忆和学习的功能与头脑有关，但是对真相的直接知见却无关头脑。一步一步地，从初级的三摩地修行，到经验和明白的阶段，从来都在心中发生，这是真相所在之处，正确修行的禅修者知道这修道上的每一步。说到明白一切法的真相，头脑不是因素——它根本没有用处。心宁静与发亮的特质在心中体验，它们显著地从这点流露出来。心所有的方方面面，从最粗到最细的，都清楚的在这中心点发生。还有当所有杂染的影响最后从心中被熄灭，它们也都在这里消失。

　　Within the citta, sañña and sankhara are the main agents of delusion. Beginning with the latter stages of body contemplation at the level of Anagami, these mental components of personality take center stage. When the physical component of personality—the body—ceases to be a factor, the Anagami”s full focus automatically shifts to the mental components: feeling, memory, thought and consciousness. Among these, the faculties of memory and thought are especially important. They arise and interact continuously to form mental images that they color with various shades of meaning. In examining them, the same basic investigative principles still apply; but instead of images of the body, the thinking process itself becomes the subject of scrutiny.

　　在心中，想(saññã)和行(sankhãra)是无明的主要媒体。从阿那含修身念住后续阶段开始，这自我的心理组合占了中心位置。当自我的物质组合——身体——不再是因素，阿那含的所有聚焦自然转移到心理组合：受、想、行和识。这当中，想和行的作用特别重要。它们不断生起和互动来形成它们赋予不同意义的心理影像。检验它们时，仍然用同样的观察原则，不过这时不是身的影像，思想的过程成为监视的主题。

　　Using intense introspection, wisdom observes how thoughts and memories arise and then vanish, arise and then vanish, appearing and disappearing in an endless chain of mental activity. No sooner does a thought arise than it vanishes from awareness. Whatever its nature, the result is always the same: a thought lasts for only a brief moment and then it vanishes. The investigation zeros in exclusively on …

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