THE LORD BUDDHA TAUGHT US to investigate with the aim of seeing all pain as simply a phenomenon that arises, remains briefly and then vanishes. Don”t become entangled in it. Don”t view the pain in personal terms, as an inseparable part of who you are, for that runs counter to pain”s true nature. It also undermines the techniques used to investigate pain, preventing wisdom from knowing the reality of feelings. Don”t create a problem for yourself where none exists. See the truth as it arises in each moment of pain, observing as it remains briefly and vanishes. That”s all there is to pain.

　　佛世尊教导我们，观察的目的是为了看到所有的疼痛只是生起、短暂停留然后灭去的现象。不要牵涉其中，以自我的角度，把疼痛当作自己不可分割的一部分来观察，那样做违反疼痛的真正本性，同时也破坏观察疼痛的技巧，阻止理解感受真相的智慧生起，不要无中生有地制造麻烦。观察疼痛时生起的真相，观察它短暂停留和灭去，这就是疼痛的一切。

　　When you have used mindfulness and wisdom to isolate the painful feeling, turn your attention to the citta and compare the feeling with the awareness that knows it to see if they really are inseparable. Turn and compare the citta and the physical body in the same manner: are they in any way identical

　　 Focus clearly on each one and don”t allow your concentration to wander from the specific point you are investigating. Keep it firmly fixed on the one aspect. For instance, focus your full attention on the pain and analyze it until you understand its distinguishing characteristics; then turn to look at the citta and strive to see its knowing nature distinctly. Are the two identical

　　 Compare them. Are the feeling and the awareness that knows it one and the same thing

　　 Is there any way to make them so

　　 And the body, does it share similar characteristics with the citta

　　 Is it like the feeling

　　 Are any of these three similar enough to be lumped together

　　你用念住和智慧分隔疼痛的感受后，把注意力集中在心，比较感受与能知道它的觉知，看它们可否分开来。用同样的方式去比较心跟色身，看它们有没有什么是等同的。清楚地专注于每一个，别让注意力离开你所锁定的观察对象，牢牢地专注在那个侧面。比如，把注意力专注在疼痛并分析它直到你明白它显著的特性，接着转过去观察心，尽所能清楚地观察它能知的特性。两者是否等同？比较它们，感受与能知的觉知是否是同一个东西？有什么方法令它们如此吗？还有身体，它与心拥有同样的特性吗？它像感受吗？这三者是否够类似可以合成一体？

　　The body is physical matter—how can it be likened to the citta

　　 The citta is a mental phenomenon, an awareness that knows. The physical elements that make up the body have no intrinsic awareness, they have no capacity to know. The earth, water, wind and fire elements know nothing; only the mental element—the manodhatu—knows. This being the case, how can the citta”s essential knowing nature and the body”s physical elements possibly be equated. They are obviously separate realities.

　　身体是物质——怎么可能与心相似呢？心是心理现象，能知的觉知。组合成身体的物质元素没有内在的觉知，没有知的能力。地、水、风和火大什么都不知，只有心的元素——意界——能知。在这种情况之下，心知道的根本特性和身体的物质元素哪有可能等同？很明显的它们属于不同的真实。

　　The same principle applies to pain. It has no intrinsic awareness, no capacity to know. Pain is a natural phenomenon that arises in conjunction with the body, but it is unaware of the existence of the body or of itself. Painful feelings depend on the body as their physical basis. Without the body they could not occur. But they have no physical reality of their own. Sensations that arise in conjunction with the body are interpreted in such a way that they become indistinguishable from the area of the body that is affected. Instinctively, body and pain are equated, so the body itself seems to hurt. We must remedy this instinctive reaction by investigating both the characteristics of pain as a sense phenomenon and the purely physical characteristics of that part of the body where that pain is felt acutely. The objective is to determine clearly whether or not the physical location—say a knee joint—exhibits the distinctive characteristics associated with pain. What kind of shape and posture do they have

　　 Feelings have no shape or posture. They occur simply as an amorphous sensation. The body does have a definite shape, color and complexion, and these are not changed by the occurrence of physical feelings.…

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