..续本文上一页 It remains just the same as it was before pain arose. The physical substance is in no way altered by pain because pain, being a separate reality, has no direct effect on it.
疼痛也是同样的道理，它没有内在的觉知，没有知的能力。疼痛是联系着身体而生起的自然现象，可是它不会意识到身体或自身的存在。疼痛的感受依身体而住，没有身体它们无法产生，可是它们本身没有物质的真实。随着身体而生的感受被诠释成是身体疼痛部位不可分割的一部分，我们本能地把身体与疼痛等同起来，结果身体似乎受到伤害。我们必须观察作为感受现象的疼痛本质以及作为身体剧烈疼痛部位的物质本质，以纠正这个直觉反应。这样做的目的是为了清楚确定物质部位——比如膝盖关节——是否展现与疼痛相关的显著特性，它们有什么样的形状和姿势？感受没有形状和姿势，它们只是作为没有形状的感受发生。身体有明确的形状、颜色和气色，这些不会随着生理感受的发生而改变，它们保持疼痛发生之前的原状，物质存在不会随着疼痛而改变，因为疼痛作为不同的真实，对它不会产生直接的影响。
For instance, when a knee hurts or a muscle hurts: knee and muscle are merely bone, ligament and flesh. They themselves are not pain. Although the two dwell together, they retain their own separate characteristics. The citta knows both of these things but, because its awareness is clouded by delusion, it automatically assumes that the pain is mixed in with the bones, ligaments and muscles that compose a knee joint. By reason of that same fundamental ignorance, the citta assumes that the body in all of its aspects is an integral part of one”s very being. So the pain too becomes bound up with one”s sense of being. “My knee hurts. I am in pain. But I don”t want to suffer pain. I want the pain to go away.” This desire to get rid of pain is a kilesa that increases the level of discomfort by turning physical feeling into emotional suffering. The stronger the pain is, the stronger the desire to rid oneself of it becomes, which leads to greater emotional distress. These factors keep feeding each other. Thus, due to our own ignorance, we load ourselves down with dukkha.
举个例子，当膝盖或肌肉受到伤害，膝盖和肌肉只是骨头、韧带和肉，它们不是疼痛。虽然两者在一起，但它们保持各自的特性。心知道这两者，可是由于它的觉知被无明蒙蔽，自动地假设疼痛与组合成膝盖关节的骨头、韧带和肉是结合在一起的。由于同样的无明，心假设身体的各方面都是自我的一部分，结果疼痛也与自我感束缚在一起。“我的膝盖受到伤害，我在疼痛，我不要遭受疼痛，我要疼痛消失。”要驱除疼痛的欲望是烦恼，它把生理的疼痛变成情绪上的苦，加重不舒适的程度。疼痛越强烈，要驱除的欲望也就越强，这带来更大的情绪障碍，这些因素相互增长。由于我们的无明，我们使自己背负苦。
In order to see pain, body and citta as separate realities we must view each from the proper perspective, a perspective that allows them to float freely instead of coalescing into one. While they are bound together as part of our self-image there is no independent viewpoint, and therefore no effective means to separate them apart. As long as we insist on regarding pain in personal terms, it will be impossible to breach this impasse. When the khandhas and the citta are merged into one, we have no room to maneuver. But when we investigate them with mindfulness and wisdom, moving back and forth between them, analyzing each and comparing their specific features, we notice definite distinctions among them and so see their true natures clearly. Each exists on its own as a separate reality. This is a universal principle.
我们需要有正确的知见，才能把疼痛、身体和心看成不同的真实，这正确的知见是让它们自由运作而不是合并成一体。它们合在一起成为自我的一部分时，我们的看法将无法保持中立，结果就不能有效地把它们分开。只要我们坚持以自我的角度看待疼痛，就不可能打破这困境，五蕴与心合而为一时，我们就没有办法运用策略。可是当我们以念住和智慧前后来回观察它们，分析每一个，比较它们之间各自的特性时，会发现它们之间显著不同，从而可以看清它们真正的本性，每一个是独立存在的真实，这是普遍存在的法则。
As the profound nature of this realization sinks deep into the heart, the pain begins to abate and gradually fades away. At the same time we realize the fundamental connection between the experience of pain and the “self” that grasps it. That connection is established from inside the citta and extends outwardly to include the pain and the body. The actual experience of pain emanates from the citta and its deep-seated attachment to self, which causes emotional pain to arise in response to physical pain. Fully aware the whole time, we follow the feeling of pain inward to its source. As we focus on it, the pain we are investigating begins to retract, gradually drawing back into the heart. Once we realize unequivocally that it is actually the attachment created by the heart that causes us to experience pain as a personal problem, the pai…
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