..续本文上一页它会立刻跳起来行动，急不及待地回到它主要的工作——清除摧毁一切内心的烦恼。不过要注意，别让心在修行智慧的道路上疯狂奔跑而没有休息，过度的观察是一种集(samudaya)，会渗入心中，造成它掉入行(sankhãra)的诅咒。智慧用思想与分析的功能来观察心，这些功能本身只是一味推进不知调节，所以必须不时加以控制，以便在内在的工作与休息之间取得适当的平衡。这个阶段的修行，智慧会自动全力以赴，应当是休息时，就以同样的力度专注于三摩地。这是道、果和涅槃的中道。
The citta and its relationship to the nama khandhas are the central focus of the investigation at this level. The citta is the essential knowing nature at the core of our being. It consists of pure and simple awareness: the citta simply knows.
Awareness of good and bad, and the critical judgments that result, are merely conditions of the citta. At times, their activities may manifest as mindfulness; at other times, as wisdom. But the true citta does not exhibit any activities or manifest any conditions at all. It is simply a state of knowing. The activities that arise in the citta, such as awareness of good and bad, or happiness and suffering, or praise and blame, are all conditions of the consciousness that flow out from the citta. Since they represent activities and conditions of the citta that are, by their very nature, constantly arising and fading, this sort of conscious awareness is always unstable and always unreliable. Understood in this way, sañña, sankhara and viññana are all conditions of the citta.
这个层次的修行，心与它和名蕴(nãma khandha)的关系是观察的焦点。心是我们存在的核心，知道的根本特性，它由纯净简单的觉知组成——心只是知道。觉知善恶，以及随之而来的判断，全都只是心的活动。有时，它们的活动显现成念住，有时，是智慧。不过，真正的心完全没有展现任何活动或显现任何状态，它仅仅是一个知道的境界。心中生起的活动，比如觉知好坏，或快乐痛苦，或称赞毁谤，全都是从心中流出的意识状态。既然它们代表心的活动和状态，它们的本质，不断生起灭去，这类意识觉知始终不稳定不可靠。从这个角度看，想、行和识，全都是心的状态。
These conditions create the flux of mental phenomena that we call the nama khandhas. Through the interaction of feeling, memory, thought and consciousness, forms and images arise within the citta. The awareness that knows them is the citta. Defiling influences like kamaraga manipulate and color the quality of that knowing. So long as the citta, under the authority of kamaraga, believes this internal imagery to be real and substantial, desire and aversion will occur. Internalized forms are then cherished or despised according to their perceived nature—either good or bad, attractive or repulsive. The citta”s perspective is then pided between these two extremes. It is tricked into identifying with a world of duality and instability. The citta”s knowing does not arise or pass away, but it mimics the traits of those things—like the kilesas and the khandhas—that do. When wisdom finally sees through the deception, the citta no longer harbours these phenomena although they continue to arise and vanish in the sphere of the khandhas. The citta is thus empty of such phenomena.
这些状态制造了我们称之为名蕴——心理现象——的波动。通过受、想、行和识的互动，相和影像从心中生起，心是知道它们的觉知。杂染的影响，比如欲贪，操纵和渲染这觉知所知道的内容。只要心处在欲贪的统治之下，相信这内在的影像是真的和实质存在，贪和嗔就会产生。这内在化的相就会根据它们被认知的本质——好或坏，喜爱或厌恶——被喜爱或驱逐。心的观点结果被分成这两个极端，它被套入认同世间的二元性和不确定性。心的能知不会生起或灭去，不过它会模仿那些生起和灭去的现象——比如烦恼和蕴——的特点。当智慧最终看透这骗局，心便不再攀缘这些现象，即使它们继续在蕴的范畴内生起和灭去。心因此而空于这些现象。
One moment after another from the day of our birth to the present, the khandhas have risen and fallen away continuously. On their own, they have no real substance and it is impossible to find any. The citta”s interpretation of these phenomena lends them a semblance of personal reality. The citta clings to them as the essence of oneself, or as one”s own personal property. This misconception creates a self-identity that becomes a burden heavier than an entire mountain, a burden that the citta carries within itself without gaining any benefit. Dukkha is its only reward for a misconceived attachment fostered by self-delusion.
从我们出生到现在，每一瞬间，五蕴都在不断生起灭去，它们本身没有实质，也不可能从中找到任何实质。心对这些现象的诠释给予它们一个自我的外表，心认为它们有自我实质或为自我所有，而执着于它们。这个错误的知见制造一个自我，带来比整座山还要沉重的负担，然后心自己背负着这个不会带来任何利益的重担。自我幻觉制造的邪见执着带来的唯一回酬是苦。
When the citta has investigated these things and can see them with the clarity born of sharp, incisive wisdom, the body is understood to be a natural phenomenon that is real within the limits of its own inherent physical qualities. It is not intrinsic to oneself and so it is no longer an object of attachment. Bodily feelings—painful, pleasant and neutral feelings that occur within the body—are clearly real, but they are only a reality within their specific domain. They too are relinquished. But wisdom is as yet incapable of seeing through the subtle feelings that arise exclusively within the citta. So psychological and emotional feelings—painful, pleasant and neutral feelings that occur only within the citta—are conditions that continue to interest the citta. Although the citta is unable to understand the truth about them now, these subtle feelings will serve as constant reminders, always prompting the citta to investigate them further.
心已完成观察这些东西，用尖锐直接的智慧看清它们，身体已被清楚的明白只是自然现象，它的真实局限于自身内在的物质特性。内在没有自我，因此不再是个喜爱的对象。身体的感受——发生在体内疼痛、舒服和中性的感受——清晰而真实，但它们只是在特定领域里的真实，也已被舍弃。可是智慧还没有能力看透纯粹从心里生起的微细感受，所以心理和情绪的感受——只发生在心里的苦、乐和舍受——是不断吸引心的因缘。虽然目前心无法明白它们的真相，这些微细的感受不断起提醒的作用，引导心进一步地观察它们。
《PART 1 - 作个总结，当欲贪对心的束缚被切断则证阿那含 TO SUMMARIZE, THE STAGE》全文阅读结束。