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title: PART 1 - 佛世尊教導我們 THE LORD BUDDHA TAUGHT US
description: "THE LORD BUDDHA TAUGHT US to investigate with the aim of seeing all pain as simply a phenomenon that arises, remains bri"
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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.

佛世尊教導我們，觀察的目的是為了看到所有的疼痛只是生起、短暫停留然後滅去的現象。不要牽涉其中，以自我的角度，把疼痛當作自己不可分割的一部分來觀察，那樣做違反疼痛的真正本性，同時也破壞觀察疼痛的技巧，阻止理解感受真相的智慧生起，不要無中生有地制造麻煩。觀察疼痛時生起的真相，觀察它短暫停留和滅去，這就是疼痛的一切。

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後，把注意力集中在心，比較感受與能知道它的覺知，看它們可否分開來。用同樣的方式去比較心跟色身，看它們有沒有什麼是等同的。清楚地專注于每一個，別讓注意力離開你所鎖定的觀察對象，牢牢地專注在那個側面。比如，把注意力專注在疼痛並分析它直到你明白它顯著的特性，接著轉過去觀察心，盡所能清楚地觀察它能知的特性。兩者是否等同？比較它們，感受與能知的覺知是否是同一個東西？有什麼方法令它們如此嗎？還有身體，它與心擁有同樣的特性嗎？它像感受嗎？這三者是否夠類似可以合成一體？

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.

身體是物質——怎麼可能與心相似呢？心是心理現象，能知的覺知。組合成身體的物質元素沒有內在的覺知，沒有知的能力。地、水、風和火大什麼都不知，只有心的元素——意界——能知。在這種情況之下，心知道的根本特性和身體的物質元素哪有可能等同？很明顯的它們屬于不同的真實。

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. 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.

疼痛也是同樣的道理，它沒有內在的覺知，沒有知的能力。疼痛是聯系著身體而生起的自然現象，可是它不會意識到身體或自身的存在。疼痛的感受依身體而住，沒有身體它們無法產生，可是它們本身沒有物質的真實。隨著身體而生的感受被詮釋成是身體疼痛部位不可分割的一部分，我們本能地把身體與疼痛等同起來，結果身體似乎受到傷害。我們必須觀察作為感受現象的疼痛本質以及作為身體劇烈疼痛部位的物質本質，以糾正這個直覺反應。這樣做的目的是為了清楚確定物質部位——比如膝蓋關節——是否展現與疼痛相關的顯著特性，它們有什麼樣的形狀和姿勢？感受沒有形狀和姿勢，它們只是作為沒有形狀的感受發生。身體有明確的形狀、顏色和氣色，這些不會隨著生理感受的發生而改變，它們保持疼痛發生之前的原狀，物質存在不會隨著疼痛而改變，因為疼痛作為不同的真實，對它不會產生直接的影響。

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.

舉個例子，當膝蓋或肌肉受到傷害，膝蓋和肌肉只是骨頭、韌帶和肉，它們不是疼痛。雖然兩者在一起，但它們保持各自的特性。心知道這兩者，可是由于它的覺知被無明蒙蔽，自動地假設疼痛與組合成膝蓋關節的骨頭、韌帶和肉是結合在一起的。由于同樣的無明，心假設身體的各方面都是自我的一部分，結果疼痛也與自我感束縛在一起。「我的膝蓋受到傷害，我在疼痛，我不要遭受疼痛，我要疼痛消失。」要驅除疼痛的欲望是煩惱，它把生理的疼痛變成情緒上的苦，加重不舒適的程度。疼痛越強烈，要驅除的欲望也就越強，這帶來更大的情緒障礙，這些因素相互增長。由于我們的無明，我們使自己背負苦。

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.

我們需要有正確的知見，才能把疼痛、身體和心看成不同的真實，這正確的知見是讓它們自由運作而不是合併成一體。它們合在一起成為自我的一部分時，我們的看法將無法保持中立，結果就不能有效地把它們分開。只要我們堅持以自我的角度看待疼痛，就不可能打破這困境，五蘊與心合而為一時，我們就沒有辦法運用策略。可是當我們以念住和智慧前後來回觀察它們，分析每一個，比較它們之間各自的特性時，會發現它們之間顯著不同，從而可以看清它們真正的本性，每一個是獨立存在的真實，這是普遍存在的法則。

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 pain 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.

當心深深覺悟這顯著的特性，疼痛就逐漸消退。同時我們能覺悟到疼痛的體驗以及對它執著的「我」兩者的根本關系，這個關系是從心內部建立然後往外擴展至疼痛和身體。疼痛的真正體驗是由心和它深深執著的自我而來，並因此帶來由生理疼痛而引發的情緒痛苦。修行時，我們一直保持全面的覺知，追隨疼痛感深入至它的源頭；專注時，我們觀察的疼痛會開始收縮，慢慢退回心里面。一旦明確地覺悟到其實是心使我們執著地把疼痛當作個人的問題，疼痛就會消失。它可能完全消失，只剩下心知道的特性獨自存在。也可能疼痛的外在現象繼續存在，可是由于情緒的執著已經解除了，它不再被經驗成疼痛。它與心是不同層面的真實，兩者互不影響。從心不再執著疼痛的那一刻起，所有的聯系全部被切斷，只剩下心的根本——它知道的特性——平靜不動搖地在五蘊的疼痛當中。

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.

不管當時的疼痛多麼劇烈，已完全無法影響心。一旦智慧清楚覺悟到心和疼痛是真實的，不過是各自分開的真實，兩者就不再相互帶來沖擊。身體則只不過是一團物質。疼痛時的身體，在疼痛消失後依然一樣保持在那里。疼痛無法改變身體的本質，身體也無法影響疼痛的本質。心是知道疼痛生起，短暫停留和消失的本質。可是心作為能知的真正核心，不會像身體和感受那般生起和滅去，心的能知穩定不變。

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.

在這種情況之下，疼痛——不管多麼劇烈——不會對心產生沖擊，疼痛劇烈生起時你甚至可以微笑——你可以微笑！因為心與它分開，它一直覺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.

這是通過密集應用念住和智慧而證得的層次，這個階段是依智慧培養三摩地。而且由于心全面觀察每一個側面直到徹底明白，此時心達到三摩地的極致，它以無法描述的勇猛和精細集中起來，這殊勝的覺知是通過透徹和耗竭地分析事物並從中引退而來的。正常來說，當心依靠三摩地的力量來聚集于寧靜和定的狀態，它會靜止。可是那三摩地的境界不像由智慧的力量所證得的那麼微細高深。一旦念住與智慧對煩惱貼身搏斗並取得勝利，每一次它所證得的寧靜的性質會特別引人入勝。

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 own, completely uninvolved with anything whatsoever. There was only that knowing presence standing out prominently, awesome in its splendor. The citta lets go of the body, feeling, memory, thought and consciousness and enters a pure stillness of its very own, with absolutely no connection to the khandhas. In that moment, the five khandhas do not function in any way at all in relation to the citta. In other words, the citta and the khandhas exist independently because they have been completely cut off from one another due to the persistent efforts of meditation.

這是禪修者用疼痛感作為主要焦點，滲透五蘊實相之道。這個修行建立了我禪修時無畏的入門基礎，我明確清晰地看到心知道的根本特性永遠不會消滅。即使是所有的一切徹底毀壞了，心仍然保持不受影響。當心能知的核心獨自存在，不與任何東西聯系時，我全面清楚地覺悟到這點，此時只有能知凸顯出來，光輝壯觀得令人敬畏。心放下色、受、想、行和識，獨自進入一純淨的定境，與五蘊截然沒有聯系。在那個當下五蘊對于心完全沒有任何行動。換句話說，心與蘊各自獨立存在，由于持續禪修的力量，它們的聯系被徹底切斷。

That attainment brings a sense of wonder and amazement that no experience we』ve ever had could possibly equal. The citta stays suspended in a serene stillness for a long time before withdrawing to normal consciousness. Having withdrawn, it reconnects with the khandhas as before, but it remains absolutely convinced that the citta has just attained a state of extraordinary calm totally cut off from the five khandhas. It knows that it has experienced an extremely amazing spiritual state of being. That certainty will never be erased.

我們之前的經歷與這個證悟帶來的驚異和神妙根本無法比擬，心懸掛在這個寧靜的定境中很長的一段時間才退回平常的意識。退出來之後，它一如既往重新與五蘊聯系，可是卻對之前證得徹底與五蘊斷絕的特殊定境有絕對的自信，它知道自己剛體驗到一個非常殊勝的心靈狀態的存在。這證信永遠不會退失。

Due to that unshakable conviction, which became fixed in my heart as a result of that experience and therefore could not be brought into doubt by unfounded or unreasonable assertions, I resumed my earlier samadhi meditation in earnest—this time with an added determination and a sense of absorption stemming from the magnetic pull that this certainty has in the heart. The citta was quick to converge into the calm and concentration of samadhi as before. Although I could not yet release the citta completely from the infiltration of the five khandhas, I was greatly inspired to make a persistent effort to reach the higher levels of Dhamma.

由于這體驗而產生不可動搖的信念深深根植于我心中，任何無事實根據或不合理的觀點都不會令我對這信念產生疑惑。我誠心地回到之前的三摩地禪修——這次更加堅定並有一種滲透感，這是源自心中的堅信產生磁鐵般吸力而來的。心很快地一如既往集中進入三摩地的寧靜和定境中。雖然我還無法把心完全從五蘊的滲透中解脫，不過我感到巨大的鼓舞，要勇猛精進以證得更高層次的法。