我們既可以通過體驗某種心理狀態而深化潛意識，也可以通過改變觀察能力而深化潛意識，從而由“思維內容（客體）”轉向“思維本體（主體）”，完成“明心”任務。

"We can deepen the sub-consciousness either by experiencing a certain psychological state or by changing our ability to observe, thus shifting from focusing on the content of thoughts (object) to the primordial consciousness (subject), and completing the task of “knowing the Mind."

“選擇性思維”是導致我們住於“思維內容（客體）”的根本原因，只要能夠破除“選擇性思維”，我們就能從“思維內容（客體）”擺脫出來，最終轉向“思維本體（主體）”而明心了。

"The fundamental reason for us to dwell on the content of thoughts (object) is 'selective thinking.' As long as we can overcome selective thinking, we can break free from focusing solely on the content of thoughts (object) and ultimately shift our attention to the essence of the primordial thinking (subject), thus achieving " knowing the Mind”.

“觀心”是破除“選擇性思維”的有效方法，這種方法要求我們把觀察的側重點放在“念頭的活動現象”上，也就是觀察“念頭自生自滅”的活動現象。

"Contemplation of the mind" is an effective method to overcome selective thinking, which requires us to focus our observation on the phenomenon of the activity of thoughts, that is, observing the arising and passing away of thoughts on their own."

然而剛開始由於“選擇性思維”並沒有破除，因此我們往往仍然會被“念頭的內容”拉走，“選擇性思維”會追逐“念頭的內容”而展開相續性運作，這就是“走神”。

However, at the beginning, due to the persistence of selective thinking, we may still get carried away by the content of thoughts. Selective thinking tends to pursue the content of thoughts and engage in continuous operations, leading to distraction or "mind wandering."

“走神”標誌著“選擇性思維”在發揮作用，

"Mind wandering" is a sign that selective thinking is at play.

我們在“觀心”中不斷發現和破除“走神”，在所有“走神”都能被我們發現的時候，我們就能徹底破除“選擇性思維”，實現從“客體”擺脫出來轉向“主體”的目標。

As we continue to practice mental contemplation and consistently detect and overcome mind wandering, when we are able to identify and address all instances of mind wandering, we can completely overcome selective thinking, and achieve the goal of shifting our focus from the object to the subject of thinking.

這種方法由於是通過調整“觀察能力”而轉向“主體”的，在實證的過程中我們高度專注於“念頭的活動現象”，因而絲毫不會去體驗這個過程中心理狀態的變化，

This method involves shifting our focus from the object to the subject of thinking by adjusting our ability to observe. During the empirical process, we may be highly focused on the phenomenon of the activity of thoughts and not necessarily experiencing changes in our psychological state.

這樣就不會被某些美好的心理狀態吸引，自然不會誤以為那些美好心理體驗是“明心”，從而極大地提升了實證的準確性，使我們能夠準確無誤的明心。

By not being overly drawn to pleasant psychological states, we can avoid mistaking those positive experiences as "knowing the Mind." This can greatly enhance the accuracy of our positivism practice and allow us to achieve a clear understanding of the true nature of the mind without misconceptions.

另一方面，這種方法在實證中的每一步都有明確的、嚴格的判斷標準，因而具有很強的可操作性，

Furthermore, this method includes clear and strict criteria for positivism practice at each step, which enhances its practicality and operability.

這樣就能給我們的實證提供科學規範，使我們不致於落入經驗主義泥淖中，這是非常有利於推廣普及的。

This approach provides scientific standards for our positivism practice, which helps prevent us from falling into the trap of empiricism. This makes it highly conducive to widespread adoption and dissemination.

不過這種方法與體驗心理狀態對比而言，在實證中具有一定難度，

However, compared to simply experiencing psychological states, this method may have certain difficulties in positivism practice.

因為“選擇性思維”的破除是通過“廢用性退失”這個原理進行的，是需要經歷一個漫長過程的，我們必須破除自己長期以來形成的使用“選擇性思維”的習慣。

Overcoming selective thinking through the principle of "disuse-induced regression" requires a gradual process, as it involves breaking free from the habitual pattern of selective thinking that has been developed over a long period of time.

任何習慣的破除都是非常痛苦的，這和破除煙癮是一個道理，與之相反通過體驗心理狀態進行實證就比較輕鬆愉悅，我們可以在享受中進行實證。

Breaking free from any habit can be challenging, similar to overcoming addiction to smoking. On the other hand, positivism practice through experiencing psychological states can be more enjoyable and relatively easier, as we can engage in positivism practice while enjoying the experience itself.

很顯然，這兩種方法在實證中各有優劣，我們可以根據個人情況靈活使用，不必拘泥。

Obviously, both methods have their advantages and disadvantages in positivism practice. It's important to be flexible and adapt our approach based on individual circumstances and preferences, rather than being rigidly bound to one method.

當然，如果我們能夠把這兩種方法融合在一起，取長補短地進行實證，那就更好了。事實上這是完全可行的，

Of course. Integrating and leveraging the strengths of both methods in positivism practice can be highly effective. In fact, it is possible to combine these methods and complement each other's limitations.

因為“狀態”和“功能”是一體的，某種狀態一定具有與之對應的某種功能，"Because 'states' and 'functions' are integrated, a certain state must have a corresponding function."

我們可以先提升狀態，然後轉向功能，這樣就能取長補短，使二者相得益彰，既降低了實證難度，又提升了實證準確性和實證效率。

We can first elevate our states and then shift to functions, so that both methods complement each other and each achieves mutual benefits. This approach can lower the difficulty of positivism practice, while also enhancing the accuracy and efficiency.