..续本文上一页n disappears. It may disappear completely, leaving only the essential knowing nature of the citta alone on its own. Or, the external phenomenon of pain may remain present but, because the emotional attachment has been neutralized, it is no longer experienced as painful. It is a different order of reality from the citta, and the two do not interact. Since at that moment the citta has ceased to grasp at pain, all connection has been severed. What”s left is the essence of the citta—its knowing nature—serene and unperturbed amidst the pain of the khandhas.
当心深深觉悟这显著的特性，疼痛就逐渐消退。同时我们能觉悟到疼痛的体验以及对它执着的“我”两者的根本关系，这个关系是从心内部建立然后往外扩展至疼痛和身体。疼痛的真正体验是由心和它深深执着的自我而来，并因此带来由生理疼痛而引发的情绪痛苦。修行时，我们一直保持全面的觉知，追随疼痛感深入至它的源头；专注时，我们观察的疼痛会开始收缩，慢慢退回心里面。一旦明确地觉悟到其实是心使我们执着地把疼痛当作个人的问题，疼痛就会消失。它可能完全消失，只剩下心知道的特性独自存在。也可能疼痛的外在现象继续存在，可是由于情绪的执着已经解除了，它不再被经验成疼痛。它与心是不同层面的真实，两者互不影响。从心不再执着疼痛的那一刻起，所有的联系全部被切断，只剩下心的根本——它知道的特性——平静不动摇地在五蕴的疼痛当中。
No matter how severe the pain may be at that time, it will be unable to affect the citta in any way. Once wisdom realizes clearly that the citta and the pain are each real, but real in their own separate ways, the two will not impact one another at all. The body is merely a lump of physical matter. The same body that was there when the pain appeared is still there when the pain ceases. Pain does not alter the nature of the body; the body does not affect the nature of pain. The citta is the nature that knows that the pain appears, remains briefly, and ceases. But the citta, the true knowing essence, does not arise and pass away like the body and the feelings do. The citta”s knowing presence is the one stable constant.
不管当时的疼痛多么剧烈，已完全无法影响心。一旦智慧清楚觉悟到心和疼痛是真实的，不过是各自分开的真实，两者就不再相互带来冲击。身体则只不过是一团物质。疼痛时的身体，在疼痛消失后依然一样保持在那里。疼痛无法改变身体的本质，身体也无法影响疼痛的本质。心是知道疼痛生起，短暂停留和消失的本质。可是心作为能知的真正核心，不会像身体和感受那般生起和灭去，心的能知稳定不变。
This being the case, pain—no matter how great—has no impact on the citta. You can even smile while severe pain is arising—you can smile!—because the citta is separate. It constantly knows but it does not become involved with feelings so it does not suffer.
在这种情况之下，疼痛——不管多么剧烈——不会对心产生冲击，疼痛剧烈生起时你甚至可以微笑——你可以微笑！因为心与它分开，它一直觉知但已不再介入感受，所以不受苦。
This level is attained through an intensive application of mindfulness and wisdom. It”s a stage where wisdom develops samadhi. And because the citta has fully investigated all aspects until they are understood thoroughly, the citta reaches the full extent of samadhi at that time. It converges with a boldness and subtlety so profound as to defy description. This amazing awareness comes from analyzing things completely and exhaustively and then withdrawing from them. Ordinarily, when the citta relies on the power of samadhi meditation to converge into a calm, concentrated state, it becomes still and quiet. But that samadhi state is not nearly so subtle and profound as the one attained through the power of wisdom. Once mindfuln, ess and wisdom have engaged the kilesas in hand-to-hand combat and triumphed, the nature of the calm that”s attained will be spectacular each time.
这是通过密集应用念住和智慧而证得的层次，这个阶段是依智慧培养三摩地。而且由于心全面观察每一个侧面直到彻底明白，此时心达到三摩地的极致，它以无法描述的勇猛和精细集中起来，这殊胜的觉知是通过透彻和耗竭地分析事物并从中引退而来的。正常来说，当心依靠三摩地的力量来聚集于宁静和定的状态，它会静止。可是那三摩地的境界不像由智慧的力量所证得的那么微细高深。一旦念住与智慧对烦恼贴身搏斗并取得胜利，每一次它所证得的宁静的性质会特别引人入胜。
This is the path for those who are practicing meditation so as to penetrate to the truth of the five khandhas, using painful feeling as the primary focus. This practice formed the initial basis for my fearlessness in meditation. I saw with unequivocal clarity that the essential knowing nature of the citta could never possibly be annihilated. Even if everything else were completely destroyed, the citta would remain wholly unaffected. I realized this truth with absolute clarity the moment when the citta”s knowing essence stood alone on its …
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