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.

作个总结，当欲贪对心的束缚被切断则证阿那含。接着阿那含必须继续练习带来这成果的观察技巧，更深入、扩大和圆满之，使身体的相不再出现于心中。心制造出影像然后自己堕入自己的创造物。一位圆满的阿那含毫无疑义地知道这点。人的身体以及人们相信它所代表的，全都是心欺骗自己的事。身体只是一团物质，一团基本的自然元素。它不是人，也不令人欢喜或厌恶，它只是它的那个样子，以自己自然的样子存在。心制造骗局给我们认知，然后它自己错误的知见再接受这骗局。

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.

人类所有的器官仅仅是心知道的特性为自己服务的工具。心的知道遍布整个身体，觉知意识遍布渗透整个身体只不过是心的本质的体现。组合成身体的物质元素没有意识，它们内在没有知觉的特质，没有意识存在。与身体相关的知觉和意识感纯粹是心与它的显示。眼睛、耳朵和鼻子透过心的觉知而有认知的能力，这些器官只不过是意识发生的工具，它们本身没有意识觉知。

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.

平常我们认为眼睛可以看。可是一旦真正了解身体真实的本质，我们知道眼球只是一团组织，流过眼睛的意识才真正看见和知道视觉对象，意识把眼睛当作接触视觉境界的媒体。我们的视觉器官与路边一只死动物的眼球没有分别。肉眼自己没有内在的价值：眼睛本身基本上没有自主性。这个道理人们都可以清楚明白。既然如此，身体怎么可能是自我？怎么可能为自我所拥有呢？这并不符合自然法则。

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.

遍布渗透全身的意识流退回到它自己，并汇集进入高深的三摩地时，这个道理就清晰可见。那时整个躯体就只剩一堆东西——像一根树桐或一截树桩。心从三摩地退出来之后，意识觉知回到身体，扩散遍布至四肢百骸每一部位。觉知和知道的能力是心——不是身体——的基本功能。这个阶段的禅修者在正常清醒的意识状态，能知全面觉知自己，觉知到心和知觉超越时间性，永远是同一个核心，物质元素无法觉知。在三摩地中，身体可能从觉知中消失，可是觉知本身永不会消失。

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.

实际上，这是自然不变的道理。然而，当烦恼渗透心时，它们紧抓一切为自我——是我或我的——因此混淆了个人真正的本性和它所赋予生命的六根，这是烦恼的本质。智慧恰好相反：它清楚知道身体是什么，并纠正这错误的知见。烦恼永远紧抓身体，使人相信身体是个人非常特殊的部分。智慧视人体仅为一普遍物质的组合体，并因此而舍弃一切对它的自我执着。

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.

拿头脑来说，它只是一团物质，头脑只是人类意识的工具。当心进入深度的宁静和定境，平常遍布全身的觉知意识同时从全身各部位集中成一点聚集在胸口中间，能知的特质在这一点显著地显示着，它并不是从头脑流露出来的。虽然记忆和学习的功能与头脑有关，但是对真相的直接知见却无关头脑。一步一步地，从初级的三摩地修行，到经验和明白的阶段，从来都在心中发生，这是真相所在之处，正确修行的禅修者知道这修道上的每一步。说到明白一切法的真相，头脑不是因素——它根本没有用处。心宁静与发亮的特质在心中体验，它们显著地从这点流露出来。心所有的方方面面，从最粗到最细的，都清楚的在这中心点发生。还有当所有杂染的影响最后从心中被熄灭，它们也都在这里消失。

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)是无明的主要媒体。从阿那含修身念住后续阶段开始，这自我的心理组合占了中心位置。当自我的物质组合——身体——不再是因素，阿那含的所有聚焦自然转移到心理组合：受、想、行和识。这当中，想和行的作用特别重要。它们不断生起和互动来形成它们赋予不同意义的心理影像。检验它们时，仍然用同样的观察原则，不过这时不是身的影像，思想的过程成为监视的主题。

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.

智慧用密集的反省观察念头和记忆如何生起又灭去，生起又灭去，在无尽循环的心理活动中生灭。念头在觉知中一生起就灭去，它的本质是什么，结果都一样，一个念头只存在一短暂时刻就灭去。调查直接瞄准整个思想过程，穿透意识能知的根本特性之核心。它跟随每一个念头，每一个想法的生起与灭去，然后再专注另一个浮现的。这是耗时耗力的巨大任务，须要日夜每一时每一刻不分心。不过在这个阶段，时间空间已经没有相关了。这个内在的检验可能必须不懈怠地进行数个星期甚至数个月，念住与智慧跟不断波动的心理现象扭打。

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.

这项工作很耗心力，智慧没有休息地追随着心理活动每一方面，日夜不停地工作。在它观察思维过程的同时，它也用思想和意见来发问和探索心的运作，以洞察它的真实本性。这是为了道——修道——而思想，是智慧用来发现真相的工具，不是为了自己耽溺在思想中，那是集——苦的原因。由于观察的密集性，心变得脆弱，经过多小时紧凑的工作，它不可避免地迟钝缓慢下来。发生这种情况时，就必须休息一下。这个阶段，心比任何时候更需要定时休息，安住于三摩地中。不过由于修行智慧的效果是那么殊胜，以至三摩地的平静和定相形之下显得苍白，因此禅修者通常不愿意选择三摩地。心处于高昂、高度觉知的状态，从这个观点而言，三摩地似乎是个浪费时间、停滞的心理状态。事实上，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，如果需要的话必须强迫心进入三摩地，逼它放下手上的调查，专注于证得宁静、平和，完全集中的心理状态。在那里，它可以休息至精神完全恢复，然后重新开始心的解脱工作。心一旦退出三摩地静止的状态，它会立刻跳起来行动，急不及待地回到它主要的工作——清除摧毁一切内心的烦恼。不过要注意，别让心在修行智慧的道路上疯狂奔跑而没有休息，过度的观察是一种集(samudaya)，会渗入心中，造成它掉入行(sankhãra)的诅咒。智慧用思想与分析的功能来观察心，这些功能本身只是一味推进不知调节，所以必须不时加以控制，以便在内在的工作与休息之间取得适当的平衡。这个阶段的修行，智慧会自动全力以赴，应当是休息时，就以同样的力度专注于三摩地。这是道、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.

这个层次的修行，心与它和名蕴(nãma khandha)的关系是观察的焦点。心是我们存在的核心，知道的根本特性，它由纯净简单的觉知组成——心只是知道。觉知善恶，以及随之而来的判断，全都只是心的活动。有时，它们的活动显现成念住，有时，是智慧。不过，真正的心完全没有展现任何活动或显现任何状态，它仅仅是一个知道的境界。心中生起的活动，比如觉知好坏，或快乐痛苦，或称赞毁谤，全都是从心中流出的意识状态。既然它们代表心的活动和状态，它们的本质，不断生起灭去，这类意识觉知始终不稳定不可靠。从这个角度看，想、行和识，全都是心的状态。

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.

这些状态制造了我们称之为名蕴——心理现象——的波动。通过受、想、行和识的互动，相和影像从心中生起，心是知道它们的觉知。杂染的影响，比如欲贪，操纵和渲染这觉知所知道的内容。只要心处在欲贪的统治之下，相信这内在的影像是真的和实质存在，贪和嗔就会产生。这内在化的相就会根据它们被认知的本质——好或坏，喜爱或厌恶——被喜爱或驱逐。心的观点结果被分成这两个极端，它被套入认同世间的二元性和不确定性。心的能知不会生起或灭去，不过它会模仿那些生起和灭去的现象——比如烦恼和蕴——的特点。当智慧最终看透这骗局，心便不再攀缘这些现象，即使它们继续在蕴的范畴内生起和灭去。心因此而空于这些现象。

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.

从我们出生到现在，每一瞬间，五蕴都在不断生起灭去，它们本身没有实质，也不可能从中找到任何实质。心对这些现象的诠释给予它们一个自我的外表，心认为它们有自我实质或为自我所有，而执着于它们。这个错误的知见制造一个自我，带来比整座山还要沉重的负担，然后心自己背负着这个不会带来任何利益的重担。自我幻觉制造的邪见执着带来的唯一回酬是苦。

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.

心已完成观察这些东西，用尖锐直接的智慧看清它们，身体已被清楚的明白只是自然现象，它的真实局限于自身内在的物质特性。内在没有自我，因此不再是个喜爱的对象。身体的感受——发生在体内疼痛、舒服和中性的感受——清晰而真实，但它们只是在特定领域里的真实，也已被舍弃。可是智慧还没有能力看透纯粹从心里生起的微细感受，所以心理和情绪的感受——只发生在心里的苦、乐和舍受——是不断吸引心的因缘。虽然目前心无法明白它们的真相，这些微细的感受不断起提醒的作用，引导心进一步地观察它们。