PART 1 - 作個總結，當欲貪對心的束縛被切斷則證阿那含 TO SUMMARIZE, THE STAGE

TO SUMMARIZE, THE STAGE of Anagami is attained when kamaraga』s stranglehold on the mind is broken. The Anagami must then practice the same investigative techniques that led to that result, deepening, broadening and perfecting them until bodily forms no longer appear within the citta. The mind creates images and then falls for its own creations. The fully accomplished Anagami knows this beyond a shadow of doubt. The human body, and everything that it』s believed to represent, are matters of the mind deceiving itself. The body is a lump of matter, a conglomeration of basic natural elements. It is not a person; it is neither pleasing nor repugnant. It simply is as it is, existing in its own natural state. The mind perpetrates the fraud that we perceive, and is then taken in by its own false perceptions.

作個總結，當欲貪對心的束縛被切斷則證阿那含。接著阿那含必須繼續練習帶來這成果的觀察技巧，更深入、擴大和圓滿之，使身體的相不再出現于心中。心制造出影像然後自己墮入自己的創造物。一位圓滿的阿那含毫無疑義地知道這點。人的身體以及人們相信它所代表的，全都是心欺騙自己的事。身體只是一團物質，一團基本的自然元素。它不是人，也不令人歡喜或厭惡，它只是它的那個樣子，以自己自然的樣子存在。心制造騙局給我們認知，然後它自己錯誤的知見再接受這騙局。

All human organs are merely devices that the citta』s knowing nature uses for its own purposes. The knowing presence of the citta is diffused throughout the whole body. This diffusion and permeation of conscious awareness throughout the body is entirely a manifestation of the citta』s own essence. The physical elements composing the body have no consciousness: they have no intrinsic knowing qualities, no conscious presence. The knowing and the sense consciousness associated with the body are strictly matters of the citta and its manifestations. The eyes, ears, and nose are able to perceive through the awareness of the citta. These organs are merely the means by which sense consciousness occurs. They themselves have no conscious awareness.

人類所有的器官僅僅是心知道的特性為自己服務的工具。心的知道遍布整個身體，覺知意識遍布滲透整個身體只不過是心的本質的體現。組合成身體的物質元素沒有意識，它們內在沒有知覺的特質，沒有意識存在。與身體相關的知覺和意識感純粹是心與它的顯示。眼睛、耳朵和鼻子透過心的覺知而有認知的能力，這些器官只不過是意識發生的工具，它們本身沒有意識覺知。

Normally we believe that our eyes are capable of seeing. But once we fully understand the body』s true nature we know that the eyeball is simply a lump of tissue. The consciousness that flows through the eyes is what actually sees and knows visual objects. Consciousness uses the eyes as a means to access the visual sphere. Our organs of sight are no different from the eyeballs of a dead animal lying at the side of the road. The fleshy eye has no intrinsic value: on its own, it is basically inert. This is known and understood with unequivocal clarity. How then can the body be oneself? How can it belong to oneself? It』s completely unnatural.

平常我們認為眼睛可以看。可是一旦真正了解身體真實的本質，我們知道眼球只是一團組織，流過眼睛的意識才真正看見和知道視覺對象，意識把眼睛當作接觸視覺境界的媒體。我們的視覺器官與路邊一只死動物的眼球沒有分別。肉眼自己沒有內在的價值：眼睛本身基本上沒有自主性。這個道理人們都可以清楚明白。既然如此，身體怎麼可能是自我？怎麼可能為自我所擁有呢？這並不符合自然法則。

This principle is seen clearly when the flow of consciousness that diffuses and permeates the human body is drawn back into itself and converges into a deep state of samadhi. Then the entire body exists as no more than a lump of matter—a log or a tree stump. When the citta withdraws from samadhi, conscious awareness returns to the body, spreading out to permeate every limb, every part. Awareness and the ability to know are fundamental functions of the citta—not of the physical body. In the normal waking consciousness of the meditator at this level of practice, the knowing presence is fully aware of itself, aware that the citta and the knowing are one and the same timeless essence; and that the physical elements know nothing. In samadhi, the body may disappear from awareness but the awareness itself never disappears.

遍布滲透全身的意識流退回到它自己，並匯集進入高深的三摩地時，這個道理就清晰可見。那時整個軀體就只剩一堆東西——像一根樹桐或一截樹樁。心從三摩地退出來之後，意識覺知回到身體，擴散遍布至四肢百骸每一部位。覺知和知道的能力是心——不是身體——的基本功能。這個階段的禪修者在正常清醒的意識狀態，能知全面覺知自己，覺知到心和知覺超越時間性，永遠是同一個核心，物質元素無法覺知。在三摩地中，身體可能從覺知中消失，可是覺知本身永不會消失。

In truth, this is an immutable principle of nature. When the kilesas infiltrate the citta, however, they grasp everything as oneself—as me or mine—thus confusing one』s true nature with the sense faculties that it animates. Such is the nature of the kilesas. Wisdom is just the opposite: It knows the body clearly for what it is and corrects this misconception. The kilesas always grasp at the body, leading one to believe that the body is a special part of oneself. Wisdom sees the human body as just a conglomeration of common material substances, and consequently relinquishes all personal attachment to it.

實際上，這是自然不變的道理。然而，當煩惱滲透心時，它們緊抓一切為自我——是我或我的——因此混淆了個人真正的本性和它所賦予生命的六根，這是煩惱的本質。智慧恰好相反：它清楚知道身體是什麼，並糾正這錯誤的知見。煩惱永遠緊抓身體，使人相信身體是個人非常特殊的部分。智慧視人體僅為一普遍物質的組合體，並因此而舍棄一切對它的自我執著。

The brain, for instance, is a lump of matter. The brain is merely an instrument that human consciousness uses. When the citta enters into a deep state of calm and concentration, the conscious awareness that is normally diffused throughout the body simultaneously converges from all areas of the body into one central point of focus at the middle of the chest. The knowing quality manifests itself prominently at that point. It does not emanate from the brain. Although the faculties of memorization and learning arise in association with the brain, direct knowledge of the truth does not. Step by step, beginning with the initial stages of samadhi practice, progress in meditation is experienced and understood in the heart—and only in the heart. This is where the truth lies, and the meditator who practices correctly knows this each step of the way. When it comes to understanding the true nature of all phenomena, the brain is not a factor—it is not useful at all. The citta』s serene and radiant qualities are experienced at the heart. They emanate conspicuously from that point. All of the citta』s myriad aspects, from the grossest to the most subtle, are experienced clearly from this central spot. And when all defiling influences are finally eliminated from the citta, it is there that they all cease.

拿頭腦來說，它只是一團物質，頭腦只是人類意識的工具。當心進入深度的寧靜和定境，平常遍布全身的覺知意識同時從全身各部位集中成一點聚集在胸口中間，能知的特質在這一點顯著地顯示著，它並不是從頭腦流露出來的。雖然記憶和學習的功能與頭腦有關，但是對真相的直接知見卻無關頭腦。一步一步地，從初級的三摩地修行，到經驗和明白的階段，從來都在心中發生，這是真相所在之處，正確修行的禪修者知道這修道上的每一步。說到明白一切法的真相，頭腦不是因素——它根本沒有用處。心寧靜與發亮的特質在心中體驗，它們顯著地從這點流露出來。心所有的方方面面，從最粗到最細的，都清楚的在這中心點發生。還有當所有雜染的影響最後從心中被熄滅，它們也都在這里消失。

Within the citta, sañña and sankhara are the main agents of delusion. Beginning with the latter stages of body contemplation at the level of Anagami, these mental components of personality take center stage. When the physical component of personality—the body—ceases to be a factor, the Anagami』s full focus automatically shifts to the mental components: feeling, memory, thought and consciousness. Among these, the faculties of memory and thought are especially important. They arise and interact continuously to form mental images that they color with various shades of meaning. In examining them, the same basic investigative principles still apply; but instead of images of the body, the thinking process itself becomes the subject of scrutiny.

在心中，想(saññã)和行(sankhãra)是無明的主要媒體。從阿那含修身念住後續階段開始，這自我的心理組合占了中心位置。當自我的物質組合——身體——不再是因素，阿那含的所有聚焦自然轉移到心理組合：受、想、行和識。這當中，想和行的作用特別重要。它們不斷生起和互動來形成它們賦予不同意義的心理影像。檢驗它們時，仍然用同樣的觀察原則，不過這時不是身的影像，思想的過程成為監視的主題。

Using intense introspection, wisdom observes how thoughts and memories arise and then vanish, arise and then vanish, appearing and disappearing in an endless chain of mental activity. No sooner does a thought arise than it vanishes from awareness. Whatever its nature, the result is always the same: a thought lasts for only a brief moment and then it vanishes. The investigation zeros in exclusively on the thinking process, penetrating right to the heart of the mind』s essential knowing nature. It follows every thought, every inkling of an idea, as it arises and passes, and then focuses on the next one that surfaces. It is a time-consuming and arduous task that demands undivided attention every moment of the day and night. But by this stage, time and place have become irrelevant. This internal investigation may well continue unremittingly for weeks or months while mindfulness and wisdom wrestle with a constant flux of mental phenomena.

智慧用密集的反省觀察念頭和記憶如何生起又滅去，生起又滅去，在無盡循環的心理活動中生滅。念頭在覺知中一生起就滅去，它的本質是什麼，結果都一樣，一個念頭只存在一短暫時刻就滅去。調查直接瞄準整個思想過程，穿透意識能知的根本特性之核心。它跟隨每一個念頭，每一個想法的生起與滅去，然後再專注另一個浮現的。這是耗時耗力的巨大任務，須要日夜每一時每一刻不分心。不過在這個階段，時間空間已經沒有相關了。這個內在的檢驗可能必須不懈怠地進行數個星期甚至數個月，念住與智慧跟不斷波動的心理現象扭打。

The work is mentally very exhausting. Wisdom goes relentlessly through every aspect of mental activity. It works non-stop day and night. At the same time that it investigates the thinking process, it also makes use of thoughts and ideas to question and probe the workings of the mind in order to gain insights into its true nature. This is thinking for the sake of magga—the path of practice. It is a tool that wisdom uses for the purpose of uncovering the truth. It is not indulging in thought merely for its own sake, which is samudaya—the cause of suffering. All the same, due to the intense nature of the investigation, the mind becomes fatigued; and it invariably turns dull and sluggish after long hours of intense effort. When this happens, it must take a break. More than at any other time, the mind needs to rest in samadhi at regular intervals during this stage. But since the results of peace and tranquility, experienced in samadhi, pale in comparison to the truly amazing results gained from the practice of wisdom, the meditator is often very reluctant to opt for samadhi. The mind is in a vibrant, heightened state of awareness; and from that perspective samadhi seems to be a wasteful, stagnant mental state. In truth, however, samadhi constitutes an essential and indispensable complement to the practice of wisdom.

這項工作很耗心力，智慧沒有休息地追隨著心理活動每一方面，日夜不停地工作。在它觀察思維過程的同時，它也用思想和意見來發問和探索心的運作，以洞察它的真實本性。這是為了道——修道——而思想，是智慧用來發現真相的工具，不是為了自己耽溺在思想中，那是集——苦的原因。由于觀察的密集性，心變得脆弱，經過多小時緊湊的工作，它不可避免地遲鈍緩慢下來。發生這種情況時，就必須休息一下。這個階段，心比任何時候更需要定時休息，安住于三摩地中。不過由于修行智慧的效果是那麼殊勝，以至三摩地的平靜和定相形之下顯得蒼白，因此禪修者通常不願意選擇三摩地。心處于高昂、高度覺知的狀態，從這個觀點而言，三摩地似乎是個浪費時間、停滯的心理狀態。事實上，三摩地是支援智慧重要而不可分割的部分。

So, the mind must be coerced into samadhi, if necessary. It must be forced to set aside current investigations and to focus exclusively on attaining a calm, peaceful, fully-converged mental state. There, it can rest until it is completely refreshed and restored before resuming the liberating work of wisdom. As soon as the mind withdraws from the inactive state of samadhi, it will leap immediately into action. Like a horse chafing at the bit, the mind is impatient to return to its principal task—the removal and destruction of all mental defilements. But take care to see that the mind does not rush frantically along the path of wisdom without any letup.

Investigating to excess is one form of samudaya that can infiltrate the citta, causing it to fall under the spell of sankharas. The very faculties of thinking and analyzing that wisdom uses to investigate the mind have a momentum of their own that knows no moderation. They must occasionally be reined in so that a proper balance is maintained between inner work and inner rest. At this stage of the practice, wisdom will automatically work at full capacity. When it is appropriate to rest, focus on samadhi with that same degree of intensity. This is the middle way of magga, phala, and Nibbana.

所以，如果需要的話必須強迫心進入三摩地，逼它放下手上的調查，專注于證得寧靜、平和，完全集中的心理狀態。在那里，它可以休息至精神完全恢復，然後重新開始心的解脫工作。心一旦退出三摩地靜止的狀態，它會立刻跳起來行動，急不及待地回到它主要的工作——清除摧毀一切內心的煩惱。不過要注意，別讓心在修行智慧的道路上瘋狂奔跑而沒有休息，過度的觀察是一種集(samudaya)，會滲入心中，造成它掉入行(sankhãra)的詛咒。智慧用思想與分析的功能來觀察心，這些功能本身只是一味推進不知調節，所以必須不時加以控制，以便在內在的工作與休息之間取得適當的平衡。這個階段的修行，智慧會自動全力以赴，應當是休息時，就以同樣的力度專注于三摩地。這是道、果和涅槃的中道。

The citta and its relationship to the nama khandhas are the central focus of the investigation at this level. The citta is the essential knowing nature at the core of our being. It consists of pure and simple awareness: the citta simply knows.

Awareness of good and bad, and the critical judgments that result, are merely conditions of the citta. At times, their activities may manifest as mindfulness; at other times, as wisdom. But the true citta does not exhibit any activities or manifest any conditions at all. It is simply a state of knowing. The activities that arise in the citta, such as awareness of good and bad, or happiness and suffering, or praise and blame, are all conditions of the consciousness that flow out from the citta. Since they represent activities and conditions of the citta that are, by their very nature, constantly arising and fading, this sort of conscious awareness is always unstable and always unreliable. Understood in this way, sañña, sankhara and viññana are all conditions of the citta.

這個層次的修行，心與它和名蘊(nãma khandha)的關系是觀察的焦點。心是我們存在的核心，知道的根本特性，它由純淨簡單的覺知組成——心只是知道。覺知善惡，以及隨之而來的判斷，全都只是心的活動。有時，它們的活動顯現成念住，有時，是智慧。不過，真正的心完全沒有展現任何活動或顯現任何狀態，它僅僅是一個知道的境界。心中生起的活動，比如覺知好壞，或快樂痛苦，或稱讚毀謗，全都是從心中流出的意識狀態。既然它們代表心的活動和狀態，它們的本質，不斷生起滅去，這類意識覺知始終不穩定不可靠。從這個角度看，想、行和識，全都是心的狀態。

These conditions create the flux of mental phenomena that we call the nama khandhas. Through the interaction of feeling, memory, thought and consciousness, forms and images arise within the citta. The awareness that knows them is the citta. Defiling influences like kamaraga manipulate and color the quality of that knowing. So long as the citta, under the authority of kamaraga, believes this internal imagery to be real and substantial, desire and aversion will occur. Internalized forms are then cherished or despised according to their perceived nature—either good or bad, attractive or repulsive. The citta』s perspective is then divided between these two extremes. It is tricked into identifying with a world of duality and instability. The citta』s knowing does not arise or pass away, but it mimics the traits of those things—like the kilesas and the khandhas—that do. When wisdom finally sees through the deception, the citta no longer harbours these phenomena although they continue to arise and vanish in the sphere of the khandhas. The citta is thus empty of such phenomena.

這些狀態制造了我們稱之為名蘊——心理現象——的波動。通過受、想、行和識的互動，相和影像從心中生起，心是知道它們的覺知。雜染的影響，比如欲貪，操縱和渲染這覺知所知道的內容。只要心處在欲貪的統治之下，相信這內在的影像是真的和實質存在，貪和嗔就會產生。這內在化的相就會根據它們被認知的本質——好或壞，喜愛或厭惡——被喜愛或驅逐。心的觀點結果被分成這兩個極端，它被套入認同世間的二元性和不確定性。心的能知不會生起或滅去，不過它會模仿那些生起和滅去的現象——比如煩惱和蘊——的特點。當智慧最終看透這騙局，心便不再攀緣這些現象，即使它們繼續在蘊的范疇內生起和滅去。心因此而空于這些現象。

One moment after another from the day of our birth to the present, the khandhas have risen and fallen away continuously. On their own, they have no real substance and it is impossible to find any. The citta』s interpretation of these phenomena lends them a semblance of personal reality. The citta clings to them as the essence of oneself, or as one』s own personal property. This misconception creates a self-identity that becomes a burden heavier than an entire mountain, a burden that the citta carries within itself without gaining any benefit. Dukkha is its only reward for a misconceived attachment fostered by self-delusion.

從我們出生到現在，每一瞬間，五蘊都在不斷生起滅去，它們本身沒有實質，也不可能從中找到任何實質。心對這些現象的詮釋給予它們一個自我的外表，心認為它們有自我實質或為自我所有，而執著于它們。這個錯誤的知見制造一個自我，帶來比整座山還要沉重的負擔，然後心自己背負著這個不會帶來任何利益的重擔。自我幻覺制造的邪見執著帶來的唯一回酬是苦。

When the citta has investigated these things and can see them with the clarity born of sharp, incisive wisdom, the body is understood to be a natural phenomenon that is real within the limits of its own inherent physical qualities. It is not intrinsic to oneself and so it is no longer an object of attachment. Bodily feelings—painful, pleasant and neutral feelings that occur within the body—are clearly real, but they are only a reality within their specific domain. They too are relinquished. But wisdom is as yet incapable of seeing through the subtle feelings that arise exclusively within the citta. So psychological and emotional feelings—painful, pleasant and neutral feelings that occur only within the citta—are conditions that continue to interest the citta. Although the citta is unable to understand the truth about them now, these subtle feelings will serve as constant reminders, always prompting the citta to investigate them further.

心已完成觀察這些東西，用尖銳直接的智慧看清它們，身體已被清楚的明白只是自然現象，它的真實侷限于自身內在的物質特性。內在沒有自我，因此不再是個喜愛的對象。身體的感受——發生在體內疼痛、舒服和中性的感受——清晰而真實，但它們只是在特定領域里的真實，也已被舍棄。可是智慧還沒有能力看透純粹從心里生起的微細感受，所以心理和情緒的感受——只發生在心里的苦、樂和舍受——是不斷吸引心的因緣。雖然目前心無法明白它們的真相，這些微細的感受不斷起提醒的作用，引導心進一步地觀察它們。