PART 1 - 整體上，念頭和想象的泉源被稱作行蘊 AS A WHOLE, THE WELLSPRING

AS A WHOLE, THE WELLSPRING of thought and imagination is called sankhara khandha. Each thought, each inkling of an idea ripples briefly through the mind and then ceases. In and of themselves, these mental ripples have no specific meaning. They merely flash briefly into awareness and then cease without a trace. Only when sañña khandha takes them up do they become thoughts and ideas with a specific meaning and content. Sañña khandha is the mental aggregate of memory, recognition and interpretation. Sañña takes fragments of thought and interprets and expands them, making assumptions about their significance, and thus turning them into issues. Sankhara then perpetuates these issues in the form of incessant, discursive thinking. Sañña, however, is the principal instigator. As soon as sankhara flashes up briefly, sañña immediately grasps it and defines its existence as this or that—agitating everything. These two are the mental faculties that cause all the trouble. Together they spin tales—of fortune and of woe—and then interpret them to be the reality of oneself. Relying on memory to identify everything that arises in awareness, sañña defines them and gives them meaning.

整體上，念頭和想象的泉源被稱作行蘊。每一個念頭，每一個想法會在心中短暫波動然後消失。這些心理波動本質上沒有什麼特別的意義，它們只不過在覺知中一閃然後不留痕跡地消失。只有當想蘊拿起它們，它們才變成有特定意義和內容的思想和意見。想蘊是記憶、認知和詮釋的名蘊。想(saññã)拿取念頭的片段然後詮釋並擴充它們，假設它們的意義，把它們變成議題。行(sankhãra)接著把這議題延續成連綿不斷的妄想。無論如何，想是主要的煽動者，一旦行短暫閃動，想就立刻執取它，把它定義為這個或那個——騷動一切。這兩個是制造一切麻煩的心理功能，兩個一起編故事——幸運的或悲慘的——然後把它們詮釋成自我的真實。想依靠記憶來辨認一切從覺知中的生起，想定義它們、賦予它們意義。

Sankharas arise and cease with distinct beginnings and endings, like flashes of lightning or fireflies blinking on and off. When observed closely, sañña khandha is far more subtle than sankhara khandha. Bursting into awareness, sankharas are the basic building blocks of thought. Sañña, on the other hand, is not experienced as flashes of thought. When the mind is perfectly still and the khandhas are very quiet, we can cl, early feel the manner in which each khandha arises. Sañña will slowly spread out, permeating the citta like ink moving through blotting paper, expanding slowly until it forms a mental picture. Following sañña』s lead, the sankharas, that are constantly arising, begin to form a picture and create a story around it that will then take on a life of its own. Thoughts about this or that begin with sañña recognizing and interpreting the ripplings of sankhara, molding them into a recognizable image which sankhara then continuously elaborates. Both of these mental factors are natural phenomena. They arise spontaneously, and are distinct from the awareness that knows them.

行的生起和滅去有明顯的開始和結束，就好像閃電或螢火蟲那樣一閃一閃。在仔細觀察下，想蘊比行蘊來得更微細。行闖進覺知，是念頭的基本構建。想，不會像念頭閃動般的被體驗到。當心完全停止，諸蘊非常平靜時，我們可以清楚感知到每一蘊生起的方式。想會慢慢擴散開來滲透心，就像墨水在吸墨水紙上擴散開來，它慢慢擴展直到形成心理圖像。隨著想的領導，不斷生起的行，開始制造圖像和圍繞著它編制故事，然後它們就有自己的生命。首先想辨認、詮釋行的波動，把它們塑造成可辨認的影像，行接著繼續詳細描述，這就是各種各樣的思想的形成。這兩個心理功能都是自然的現象，它們同時生起，跟知道它們的覺知截然不同。

Now, when the citta has investigated the khandhas repeatedly, ceaselessly and relentlessly, it will develop an expertise. Contemplating by means of wisdom, we are able to first relinquish the physical khandha. At the beginning stage of the investigation, wisdom will see through the physical body before it sees through—and can let go of—the other khandhas. Henceforth, the citta can gradually relinquish its attachment to feeling, memory, thought and consciousness in the same manner.

現在，當心重複不斷、無休止地觀察諸蘊時，它會變得純熟。以智慧分別思維，首先我們可以舍棄色蘊。在前面的觀察階段，智慧在看透——並且放下——其他蘊之前，會先看透色身。在這之後，心會以同樣的方式，逐漸舍棄對受、想、行和識的執著。

Put simply, the citta lets go when wisdom sees through the mental components of personality; before then, it holds on. Once wisdom has penetrated them completely, the citta can relinquish them all, recognizing that they are merely ripplings inside the citta and have no real substance. Whether good or bad, thoughts arise and cease all the same. No matter how they appear in the mind, they are just configurations created by sañña and sankhara and will simply vanish. There are no exceptions. No thought lasts more than an instant. Lacking duration, thoughts lack true substance and meaning; and therefore, they cannot be trusted.

簡單來說，當智慧看透自我的心理組合，心就會放下；這之前，它會執著不放。一旦智慧徹底穿透它們，心就可以全部放下它們，認出它們只是心里面的波動罷了，沒有實質存在。不管好或者壞，念頭一樣地生起和滅去。無論它們怎麼樣在心中呈現，都只是想和行制造的組合，並且會就這樣滅去，無一例外，沒有一個念頭存在超過一瞬間。念頭缺乏真正的實質和意義，不能持續存在，因此，它們不可依靠。

So, what keeps providing us with these thoughts? What keeps producing them? One moment it』s churning out one thought; the next moment, another, forever deceiving oneself. They come from sights, sounds, tastes, smells and tactile sensations; they come from feeling, memory, thought and consciousness. We take our assumptions about our perceptions for granted, perpetuating the fraud until it becomes a fire burning our hearts. The citta is contaminated by just these factors, these conventions of the mind.

所以，是什麼令我們不斷思想？是什麼制造它們？一會兒它攪拌出一個念頭，下一會兒，另一個，永遠在欺騙自己。它們從色、聲、香、味和觸來，它們從受、想、行和識來。我們對認知的假設理所當然地認同，延續這騙局直到它變成大火燃燒我們的心。心正是被這些因素，這些心的習氣所染污。

The purpose of the investigation is the removal of these factors. Their absence reveals the true nature of the citta. We will see that when the citta does not venture out to become involved with an object, it remains naturally calm and radiant; as in the saying: 「Monks, the original citta is intrinsically bright and clear, but it becomes defiled by the commingling of kilesas that pass through.」 The original citta is the radiant citta. This statement refers to the original nature of the citta that wanders from birth to birth in the cycle of rebirth. It may be compared to the citta of a newborn infant whose mental faculties are not sufficiently developed to fully comprehend sense objects. It does not refer to the original nature of the citta that has transcended the cycle of rebirth and is absolutely pure.

觀察的目的是為了清除這些因素，它們被清除了，心真正的本性就顯現出來。我們可以看到，心沒有冒出去介入對象的話，它保持自然寧靜並發光。就如所說的：「比丘們！本來的心內在是光明和清澈的，可是它和穿過的煩惱混合在一起而受染污。」本來的心是光明的心。這句指的是在生死輪迴中一生又一生流轉的心其原來的本質。它可以比擬剛出生的嬰兒，心的官能還未發育健全，無法充分掌握感官對象。它不是指已超越生死輪迴，絕對清淨的心的本質。

As we investigate the citta thoroughly, stage by stage, the defiling elements that previously roamed about will converge into a single radiant point, merging with the natural radiance inside the citta. This radiance is so majestic and mesmerizing that even exceptional mental faculties like supreme-mindfulness and supreme-wisdom will invariably fall under its spell at first. It』s a completely novel experience, never before encountered. It amazes and appears so extraordinary, so majestic and awe-inspiring, that it seems nothing could possibly compare with it at that moment. And why shouldn』t it be? It has been an absolute monarch, ruling over the three worlds of existence for countless eons. This point of radiance has held the citta under its power and command since time immemorial. And it will continue to mesmerize as long as the citta lacks the superior mindfulness and wisdom necessary to free itself from the power it exerts, forcing the citta to experience birth on countless levels of existence resulting from actions dictated by this subtle kilesa. Ultimately, it is this refined, natural radiance of mind that causes living beings to wander ceaselessly through samsara, experiencing birth and death.

當我們一個階段接一個階段全面地觀察心，在之前四處漫游的各種雜染元素會匯集成一個光明點，與心里面自然的光明融合。這個光明是那麼的宏偉，即使是像大念住(supreme-mindfulness)和大智慧(supreme-wisdom)那樣卓越的心理功能，開始時也會被它的魅力所傾倒。這完全是個新奇的經驗，從不曾經歷過。它展現的驚異和殊勝，那麼宏偉令人敬畏，使它當時看似無可比擬。為什麼不呢？它是個絕對的統治者，無量劫以來統治三界的存在。只要心缺乏卓越的念住和智慧來解脫它的力量，這個光明點就會繼續迷惑心。從無始以來它就掌控和支配著心，這微細的煩惱施加壓力于心，強迫它造業，逼迫心不斷投生，經歷無數層次的生命。最後，是這精細、自然放光的心導致生命不斷輪迴流轉，經歷生死。

Once the citta clearly understands rupa, vedana, sañña, san-khara and viññana with absolute certainty, all that remains are subtle variations of the ripplings that occur exclusively within the citta. These are a subtle form of sankhara causing movement within the citta: a subtle form of sukha, a subtle form of dukkha, a subtle radiant splendor within the citta. That』s all they are. Supreme-mindfulness and supreme-wisdom will take these internal stirrings as the focus of the investigation, constantly observing and analyzing them.

一旦心徹底肯定它已清楚地明白色、受、想、行和識，剩下的就只是心內部微弱的變化在波動，這是微細的行(sankhãra)形成心內在的波動：一個微細形態的樂，一個微細形態的苦，一個微細光明在心內發光，這就是一切。大念住和大智慧會把這些內在的攪動當作焦點觀察，不斷研究分析它們。

The radiance, produced by the convergence of the various kilesas, will be a clearly-perceived point of brightness, a very refined radiance that is centered at a specific point within the citta. A refined and corresponding dullness will occasionally arise to tarnish that radiant center, which causes an equally subtle form of dukkha to emerge as well. In truth, brightness and dullness are two sides of the same coin: both are conventional realities. At this level, radiance, dullness, and dukkha are companions, appearing together.

這光明，由各種煩惱匯集而成，會是個能被清晰認知的光明點，它一個非常精細的光明，集合在心中一個特定的點。一個相應精細的黯淡會不時生起，使這光明中心變暗，使同樣形式微細的苦浮現。事實上，光明和黯淡是同一枚硬幣的兩面，兩者都是世間真實。在這個層次，光明、黯淡和苦都是同伴，同時浮現。

For this reason, when the citta experiences this wonderful radiance, it is always slightly wary that the experience may be marred by variations at any moment. Mindfulness and wisdom work to protect and maintain the radiance against tarnish. Regardless of its subtlety, the blemish is still a symptom of the kilesas; so meditators must not be complacent. These subtle changes in the citta』s radiance must be examined by wisdom with utmost persistence.

由于這個原因，心體驗這奇妙的光明時，它始終會小心翼翼，怕不知什麼時候這體驗會被變化破壞。念住和智慧努力保護並維持這光明免于黯淡。不管多麼微細，這污點仍然是煩惱的一個徵兆。所以禪修者不應該自滿，一定要以最大的恆心用智慧去觀察心中光明的這些微細變化。

In order to eliminate this burden of anxiety and reach a definitive resolution to this matter, ask yourself: What exactly is this radiance? Focus your attention on it until you know. Why is it so changeable? One moment it』s luminous; the next it』s slightly tarnished. One moment there』s sukha; the next there』s dukkha. One moment there』s total satisfaction, the next moment dissatisfaction creeps in. Notice the subtle sukha that behaves with just the slightest irregularity. Then, with the slightest appearance of dukkha, in line with the refined nature of the citta at this level, it is sufficient to make us suspicious. Why does this subtle and refined state of the citta display such a variety of conditions? It is not always constant and true.

為了解除這憂慮帶來的負擔，並對這問題獲得圓滿的答案，問你自己：這光明到底是什麼？把你的注意力專注在這之上，直到你明白為止。為什麼它那麼多變化？一瞬間它發光，另一瞬間它稍微黯淡；一瞬間它樂，另一瞬間它苦；一瞬間它徹底滿足，另一瞬間不滿潛入。注意這微細的樂表現出最微細的不規律。然後，與心在這個層次的微細程度一致，顯示出最微細的苦。這些足以讓我們懷疑，為什麼微細精緻到這個程度的心，還會顯示出這類不同的狀態？它不是始終穩定和真實。

Relentlessly pursue this line of inquiry. Be fearless. Don』t be afraid that the destruction of that luminosity will be the destruction of your own true essence. Just focus on that central point to see clearly that the radiance has the same characteristics—of anicca, dukkha and anatta—as all the other phenomena that you have already examined. The only difference is that the radiance is far more subtle and refined.

不屈不饒地連續不斷追蹤發問，不要害怕，不要怕說那光明的毀滅會是你自己真正本質的毀滅。只要專注在那中心點，看清那光明，就如所有你觀察過的現象一般，有同樣的相——無常、苦和無我。唯一的不同是，那光明更加微細精緻。

At this stage of the investigation, nothing should be taken for granted; nothing in the realm of conventional reality should be trusted. Bring your focus deep into the citta and let wisdom take up the challenge. All things that are counterfeit originate in the citta. This radiance is the most conspicuous among them. It is the ultimate counterfeit. Since you cherish and safeguard it more than anything else, you will hardly want to interfere with it. Within the entire physical body, nothing stands out so prominently as this brilliance. It provokes such a mesmerizing sense of inner amazement—and, consequently, such a protective feeling of attachment—that you want nothing to disturb it. There it is. Look at it: it is none other than the supreme ruler of the universe—avijja. But you don』t recognize it. Never having seen it before, you will naturally be deceived by the radiance you encounter at this stage. Later, when mindfulness and wisdom are fully prepared, you will know the truth without any need of prompting. This is avijja. The true avijja is right here. It is nothing but a mesmerizing point of brilliance. Don』t imagine avijja to be a demon or a beast; for in truth, it is really the most alluring and endearing paragon of beauty in the whole world.

這個階段的觀察，沒有任何東西可以想當然爾，在世間實相的領域內沒有任何東西可以信任。把你的專注深深帶進心內，讓智慧接受挑戰。所有的贗品都源自于心，這當中最顯著的是那光明，它是終極贗品。由于它比其他一切更加值得珍惜保護，你不想去打擾它。整個物質身體內，再沒有任何東西像這光明那麼凸顯出來，它激起這麼一種催眠作用的內在驚嘆——還有，接下來有種保護欲的執著——你不希望讓任何東西擾亂它。這就是了，看吧：這就是那宇宙間的終極統治者——無明。可是你認不出它，因為不曾見過面，在這個階段你自然會被遇上的光明所欺騙。之後，在念住和智慧充分準備時，你會在不需要提示之下知道真相。這就是無明，真正的無明就在此，它是一個迷人的光明。不要把無明想象成一個魔鬼或一只猛獸，事實上，它是全世界最引誘人、最漂亮惹人喜愛的完美模范。

True avijja is very different from what you expect it to be. Therefore, when you encounter avijja you fail to recognize it; and your practice gets caught there. If you have no teacher to advise you and point out a way to investigate, then you will be at an impasse for a long time before you realize its true nature and can go beyond it. When you do have a teacher to advise you on how to proceed, then you can quickly understand the basic principle and strike decisively at that center of radiance without putting any trust in it. You must conduct your investigation here as you have done with other natural phenomena.

真正的無明與我們想象的非常不同。因此，當你遇到無明時會認不出來，然後你的修行就卡在那里。如果沒有老師教導你，為你指出觀察的方向，在覺悟它的真正本質並超越它之前，你會有很長一段時間陷入這死胡同內。有老師指導你下一步如何走的話，你可以迅速明白根本的道理，不再信任那光明中心，並給予它致命性的打擊。你一定要像觀察其他自然現象般的觀察這里。

Having relinquished all attachment to the five khandhas, the citta is exceedingly refined at this stage. Although it has let go of everything else, it has yet to let go of itself. Its own intrinsic knowing nature remains permeated by avijja』s fundamental ignorance about its own true essence, and therefore, remains attached to itself. It is here that avijja converges into a single point of focus. All of its external outlets having been cut off, it converges into the citta without a way to flow out. Avijja』s outlets are the eyes, ears, nose, tongue and body, leading to sights, sounds, smells, tastes and tactile sensations. Once mindfulness and wisdom are skilled enough to cut off these outflows for good, avijja is left without an outlet for its expression. Its external agents have been neutralized; all that remains is a subtle incessant vibration resonating within the citta. Being deprived of an outlet for its activities, it depends solely on the citta as its base of activity. As long as wisdom is unable to thoroughly transcend it, avijja will appear as subtle feelings of sukha, subtle feelings of dukkha, and a radiance that truly overwhelms and amazes. So the citta keeps focusing the investigation on those factors.

心放下對五蘊的所有執著之後，在這個階段非常的精妙。雖然已經放下其他的一切，可是它還未放下自己，它內在知道的特性依然滲透著無明的根本，對自己真正的本性無知，因此，依然執著于自己。就在這里無明匯集成一個焦點，由于一切外在的出口已被切斷，它無法外流只好匯集到心里面。無明的出口是眼、耳、鼻、舌和身，帶來色、聲、香、味和觸的感覺。一旦念住和智慧足夠熟練永遠地切斷這些出口，無明就變得沒有出口顯現。它外在的代理已經被解除，剩下的只是在心中微細不斷地震動共鳴。被剝奪了活動的出口，它只好把心作為活動的根據地。只要智慧沒法全面超越它，無明就現為微細的樂受、微細的苦受，以及一個真正威懾和震驚的光明。所以心要持續觀察這些因素。

Every conventional reality—no matter how refined it is or how bright and majestic it seems—invariably manifests some irregular symptoms. These are sufficient to catch the citta』s attention and make it search for a solution. Both the very refined sukha and dukkha that arise exclusively within the citta, and the amazing radiance that emanates from it, have their origin in avijja. But since we have never before encountered them, we are deluded into grasping at them when we first investigate this point. We are lulled into a sound sleep by avijja, believing that the subtle feelings of satisfaction and shining radiance are our true essence beyond name and form. Oblivious to our mistake, we accept this majestic citta, complete with avijja, as our one true self.

一切世間真實——不管看來多麼精緻或多麼光明宏偉——不可避免的會顯現出一些不規律的徵兆。這些足以讓心注意到，並使它尋找解答。完全從心中生起的這兩個非常精緻的樂和苦，以及從那里流露出來的那驚異的光明，都根源于無明。可是由于我們從來未見過它們，第一次觀察這個點時，我們被愚弄以至緊緊執著于它們，我們被無明哄騙催眠，相信那微細的滿足感和發光的光明超越了名和相，是我們真正的本性。未能覺察到錯誤，我們接受這宏偉但包含了無明的心，以為是我們真正的自己。

But not for long. At this level, the powerful faculties of supreme-mindfulness and supreme-wisdom are not complacent. They routinely scrutinize, investigate and analyze—back and forth, continually. Eventually they will realize the truth. They will notice that the subtle feelings of sukha and dukkha display slight variations that seem out of keeping with that majestic radiance. Even though the dukkha that manifests itself is ever so slight, it is enough to make us suspicious. Why does the citta have these varying conditions? It』s never constant. These tiny irregularities that are observed within the radiant center of the citta manifest just enough fluctuation to attract the attention of mindfulness and wisdom.

可是在這個層次，過不了多久，大念住和大智慧的強大功能就會感到不滿足，他們例行地不斷前後仔細檢驗、觀察和分析，最後它們會覺悟真相。他們會發現這微細的樂受和苦受顯現輕微的變化，顯得與那宏偉的光明不協調。雖然苦是那麼輕微地顯現自己，但已足以引起懷疑：為什麼心有這些變化狀態？它不是恆常不變的。這些在心的光明中心發現微細的不規律，雖然只是顯現微細的波動，卻足以吸引念住和智慧的注意。

Once they are detected, mistrust arises, alerting wisdom that they should be investigated. So the quality of the citta』s knowing then becomes the focus of the investigation. Mindfulness and wisdom concentrate on this point, trying to discover what this knowing really consists of. They have already investigated everything else, stage by stage, to the extent that all other factors have been successfully eliminated. But this knowing presence, which is so bright and so amazing: what exactly is it? As mindfulness and wisdom pin their concentration on it, the citta becomes the focal point of a full-scale investigation. It is turned into a battlefield for supreme-mindfulness and supreme-wisdom. Before long, they are able to destroy the avijja-citta that, from avijja』s perspective, appears so magnificent and majestic. They now totally obliterate it; so that not even the smallest trace remains within the citta.

When investigated with sharp, incisive wisdom until its nature is clearly understood, this phenomenon will disintegrate and dissolve away in an entirely unexpected manner. That moment of awakening could be called 「Enlightenment under the Bodhi Tree」 or 「The total destruction of samsara』s cemeteries」. An unimpeachable certainty arises, then. The moment when that radiant center disintegrates, something even more remarkable—something that has been concealed by avijja—will be revealed in all its fullness. Within the citta, it feels as though a powerful tremor shakes the entire universe. This crucial moment, when the citta breaks away from all forms of conventional reality, is one of indescribable wonder and magnificence. It is precisely here—at the moment when avijja is finally extinguished—that Arahattamagga is transformed into Arahattaphala. When the path is fully developed, the fruition of Arahantship is attained. Dhamma and citta have attained complete perfection. From that moment on, all problems cease. This is the nature of Nibbana.

一旦它們被發現，不信任感就會生起，警惕智慧去觀察它們。因此心的能知成為觀察的焦點，念住和智慧專注在這個點，嘗試揭發這能知到底由什麼構成。它們已經一步一步地觀察了其他的一切，到所有的因素都被成功消除的地步。可是這個那麼光明、那麼驚異的能知：到底是什麼？當念住和智慧用注意力盯上它，心成了全面觀察的焦點，成了大念住和大智慧的戰場。不久，他們就可以摧毀——從無明的角度而言，顯得那麼宏偉和壯觀的——無明—心。它們現在徹底地摧毀它，連最微小的痕跡都不讓它在心中遺留下來。當以尖銳、直接的智慧觀察，直到它的本性被清楚明白，這現象會以完全沒有預期到的方式分崩離析。這時刻的開悟可以稱為「菩提樹下的證悟」或「輪回墳墓的徹底摧毀」。然後，一個無可懷疑的證信生起。光明中心分解的那一刻，某些更非凡的——過去被無明覆蓋——會全面顯現出來。在心里面，它覺得彷彿是強烈的震動搖晃整個宇宙。當心從一切世間真實的相分離出來的這一重要時刻，有著無法描述的震撼和莊嚴。恰恰在這里——無明最終熄滅的那一刻——阿羅漢道轉化成阿羅漢果。當道已圓滿完成時，即證阿羅漢的果位。法和心已證得圓滿，從那一刻起，所有的問題熄滅。這是涅槃的本性。

When that nature which we imagine to be so awesome and amazing finally disintegrates, something that is impossible to describe arises in full measure. That nature is Absolute Purity. When compared to that state of purity, the avijja that we once held in such awesome regard resembles cow dung; and the nature that was concealed by avijja appears to be pure gold. Even a baby knows which is the more precious between cow dung and gold; so we needn』t waste time and proclaim our stupidity by making comparisons.

當我們想象中那麼令人敬畏和驚異的本質最後分解時，某些不可思議全面地生起,它的本質徹底清淨。與它相比較，我們曾經那麼敬畏、緊緊執著的無明就好像是堆牛糞，而被無明所覆蓋的本質顯得像純金。即使是幼兒也知道牛糞和黃金哪個比較珍貴，所以我們不必丟人現眼浪費時間來比較這兩者。

The disintegration of avijja marks the moment when Arahatta-magga and Arahattaphala arrive together at their final destination. If we make a comparison with climbing the stairs to a house, one foot is on the last step, the other foot is on the floor of the house. We have not yet reached the house with both feet. Only when both feet are firmly on the floor of the house can we say that we have 「reached the house」. The citta 「reaches Dhamma」 when it has both feet firmly planted in the supreme Dhamma. It has attained the singularity of Nibbana. From that moment of attainment, the citta is completely free. It manifests no further activities for the removal of kilesas. This is Arahattaphala: the fruition of Arahantship. It is experienced exclusively by those who are free of kilesas—those living Arahants who attain sa-upadisesa-nibbana.

無明的分解，標志著阿羅漢道和阿羅漢果同時抵達它們的終點。如果以登樓梯進房子作比較，如果一只腳已在房子內的地上，另一只腳還在最後一級階梯，那我們還未雙腳進入房子。只有當我們雙腳穩穩踏在房子的地上，才可以說我們「到家」了。心雙腳穩固地根植在至高無上的法時，就「證法」。它已證得涅槃的殊勝，從證悟的那刻起，心徹底自由了。它不再進行熄滅煩惱的活動。這是阿羅漢果：阿羅漢的果位。它只被解脫煩惱者——那些證得有余涅槃，活著的阿羅漢——所體驗。

As for rupa, vedana, sañña, sankhara and viññana, they are merely conditions, natural phenomena that spontaneously arise and cease without the ability to impact or contaminate the citta in anyway. The same applies to sights, sounds, smells, tastes and tactile sensations: each has its own separate reality. Their existence no longer poses a problem as the citta is now free of the ignorance that caused it to make false assumptions about them. Now that the citta is fully aware of the truth, it knows the reality of its knowing presence as well as the reality of all natural phenomena within and without. With each having its own separate reality, the conflicts that used to arise between them no longer exist. All are free to go their separate ways. At this stage, the long-standing conflict between the kilesas and the citta is finally over.

至于色、受、想、行和識，它們只是同時生起滅去的狀態、自然的現象，沒有任何方式能夠沖擊或染污心。對色、聲、香、味和觸也一樣，它們有各自的真實，它們的存在不再給心帶來問題。之前無明使心對它們起錯誤的認知，目前心已解脫于無明了。心現在充分覺知真相，它明白它自己知道的真相，也明白一切內外自然現象的真相。它們每一個都有各自分開的真實，之前彼此間的矛盾已不再存在，一切都自由地各走各路。在這個階段，煩惱與心之間長期的沖突終于過去了。

When the truth is known in this way, the citta feels no anxiety or apprehension concerning the life and death of the khandhas. The citta simply perceives the activities of the khandhas—how they arise, interact and cease; and how they eventually disintegrate at death. But since the essential knowing nature of the citta never dies, fear of death is not a factor. One accepts death—when it comes—as well as life—when it continues. Both are aspects of the same truth.

這樣明白真理時，心對五蘊的生與死不再焦慮憂懼，心只是認知五蘊的活動——它們怎麼生起、互動和滅去，還有最後死亡時它們如何的分離。既然心知道的根本特性永遠不死，就不再怕死。當死亡到來時，他接受死亡；活著時，他接受生命，兩者是同一真理的兩個側面。