心理學把我們當前思維狀態分為意識和潛意識兩種狀態，在工作中我們總是處於意識為主導的思維狀態，而在休息時我們總是處於潛意識為主導的思維狀態。
Psychology categorizes our current mental state into two types: conscious and subconscious. During work, we tend to be in a conscious-dominant state of mind, while during rest, we tend to be in a subconscious-dominant state of mind.
在休息狀態，我們是側重於“主體”的，很顯然，要想“明心”，我們就必須處於潛意識狀態。
"In the state of rest, we tend to focus on the 'subject', and it is evident that in order to know the Mind', we must be in a state of sub-consciousness.
這就要求我們必須把以意識為主導的狀態調整為以潛意識為主導的狀態，並進而深化潛意識狀態。
This requires us to adjust our state from consciousness-dominated to sub-consciousness-dominated, and further deepen our subconscious state.
我們可以通過體驗某種心理狀態而深化潛意識，比如：體驗慈悲、體驗感恩、體驗靜等等。
We can deepen our sub-consciousness by experiencing certain psychological states, such as compassion, gratitude, tranquility, and so on.
當我們專注地持久地體驗這些狀態時，我們將深化潛意識。
When we focus and sustain our experience of these states, we can deepen our sub-consciousness.
這時候的潛意識具有“專注”和“靜”兩種成分，是一種“專注的靜”。
At this moment, the sub-consciousness possesses two elements: "focus" and "calmness", creating a state of "focused calmness".
在這種情況下，我們會感到非常安詳，非常自在。
In this state, we may feel very peaceful and at ease.
“靜”有利於破除“選擇性思維”，“專注”能夠提高觀察能力，但事實上由於“靜”也是一種思維內容，
"Stillness" is conducive to breaking free from "selective thinking", and "focus" can enhance observational ability. In fact, however, "stillness" is also a type of thinking content,
因此這種狀態並不是真正的住於“思維本體（客體）”，仍然是住於“思維內容（客體）”。
So this state is not truly dwelling in “the primordial consciousness (subject)", but still dwelling in the "content of thinking (object)".
當這種狀態被某種突發外因打破時，我們將擺脫這種“靜”，我們將擺脫“思維內容（客體）”，轉而向“思維本體（主體）”發展。
When this state is interrupted by unexpected external factors, we will break free from this "stillness", and turn towards the primordial consciousness (subject) for further development.
由於我們是被突發外因打破的，同時由於“靜”仍然屬於一種相續性運作的“思維內容”，因此在向“思維本體（主體）”轉變的時候，我們將首先經歷一種特殊的心理體驗，比如：身心清涼、大地平沉、虛空粉碎等等異常特殊的覺受.
Due to being interrupted by unexpected external factors, and also because "stillness" is still a form of continuous mental activity, during the transition towards “the primordial consciousness (subject)", we will first experience a unique psychological experience, such as a cool and calm sensation in the body and mind, feeling flat sinking of the ground and a dissolution of the sense of emptiness and so on, which are extraordinary and distinct perceptions.
這種心理體驗最大的意義在於它能一瞬間極大地提升我們的專注力，從而使專注的成分遠大於靜，這樣我們將不再被靜束縛，於是接下來我們將能夠看到“念頭自生自滅”。
The greatest significance of this psychological experience is that it can significantly enhance our focus in an instant, so that the component of focus becomes much stronger than tranquility. As a result, we will no longer be bound by tranquility, and we will be able to see the arising and passing away of thoughts on their own.
“念頭”也是一種“觀察對象”，它由“活動現象（自生自滅）”和“思維內容”兩個要素構成，
"Thoughts" are also objects of observation, consisting of two elements: "active phenomena (arising and ceasing on their own)" and "thought contents."
“選擇性思維”只能作用於“念頭的內容”，而無法作用於“念頭的活動現象”，
“Selective thinking" can only affect the contents of thoughts, but not the active phenomena of thoughts.
因此當我們能夠看到念頭的自生自滅這種特殊活動現象時，標誌著我們已經擺脫了“思維內容（客體）”，初步轉向“思維本體（主體）”，
Therefore, when we are able to perceive the self-arising and self-ceasing nature of thoughts as a special phenomenon, it indicates that we have moved beyond the contents of thoughts (objects) and have begun to shift towards the primordial consciousness (subject).
這時候“明心”的任務也就完成了，接下來就可以進一步安住於“思維本體（主體）”了。
At this point, the task of "knowing the Mind" is completed, and we can further dwell in the primordial consciousness (subject).
從以上過程我們可以看到，只有觀察到“念頭的自生自滅”才是“明心”，在此之前的特殊心理體驗仍然不屬於“明心”，它僅僅是一個轉換過程。
According to the process described above, only when we observe the self-arising and self-ceasing nature of thoughts, we can truly achieve "knowing the Mind" . The previous special psychological experiences are just part of the transformation process.
很多人容易把這種特殊心理體驗當做“明心”，這是錯誤的。這種錯誤古人早就指出過，比如：
"Knowing the Mind" is often misunderstood as the special psychological experiences during the transformation process, which is incorrect. This mistake has been pointed out by ancient scholars, such as:
徒弟問師傅：明月當頭時如何？
Disciple: How to achieve "knowing the Mind" when the bright moon is overhead?
師傅說：猶是階下漢
Master: It's still the same as when you were at the foot of the stairs.
徒弟說：請師接上階
Disciple: Please help me ascend the stairs.
師傅說：月落後相見。
Master: We'll meet again after the moon sets.
這裏的“明月當頭”就是指轉換過程中那種身心清涼的特殊心理體驗，這種體驗並不是“明心”，還沒有轉向“客體”，
The phrase "when the bright moon is overhead" here refers to the special psychological experience of clarity and coolness during the transition process, which is not yet "Knowing the Mind", as it has not turned towards the object of observation.
只有當“月落後”，也就是那種特殊心理體驗消失後，我們才能見到“念頭的自生自滅”，這才是真正的明心。
Only when the "moon sets" or when that special psychological experience fades away, can we truly see the "self-arising and self-ceasing" nature of thoughts, which is the genuine “knowing the Mind".