..續本文上一頁the movement, but there is no self besides; at the moment of breathing out, there is just the falling movement of the abdomen and the knowing of the movement, but there is no self besides." Understanding it thus in these and other instances, he knows and sees for himself by noticing thus: "There is here only that pair: a material process as object, and a mental process of knowing it; and it is to that pair alone that the terms of conventional usage ”being,” ”person” or ”soul,” ”I” or ”another,” ”man” or ”woman” refer. But apart from that dual process there is no separate person or being, I or another, man or woman."

　　當名色分辨智成熟的時候，禅者知道是這樣:“在吸氣的時候，只存在腹部上升移動和對移動的覺知，除此之外並沒有一個我；在呼氣的時候，只存在腹部下降移動和對移動的覺知，除此之外沒有一個我。”通過這樣了知以及別的情況下的了知，他藉由觀照獲得這樣的知見：“只存在這樣一對法：作爲所緣的色法和覺知它的心法；世俗常用的”衆生”、”補特伽羅”或”命者”、”我”或”他人”、”男人”或”女人”等名稱所指的正是這一對法。除了名色外並沒有單獨存在的衆生或補特伽羅，我或他人，男人或女人。 ”

　　This is called purification of view. 這就叫見清淨

　　IV. Purification by Overcoming Doubt 度疑清淨

　　2. Knowledge by Discerning Conditionality 緣攝受智

　　When purification of view has come to maturity, the conditions necessary for the bodily and mental processes observed will also become evident. Firstly, the consciousness that is the condition of the (respective) bodily process will be evident. How

　　 For instance, when bending the arms or legs, the consciousness intending to bend these limbs is evident. So the meditator first notices that consciousness, and next he notices the act of bending, and so on. Then he understands by direct experience: "When there is consciousness intending to bend a limb, the bodily process of bending arises; when there is consciousness intending to stretch a limb, the bodily process of stretching arises." And in the same way he understands other instances too by direct experience.

　　見清淨成熟的時候，當我們觀察身心過程，引發這些心法、色法的因緣也變得清晰。首先會注意到心法作爲因緣引發色法的過程，例如，當我們彎曲臂或腿，想要彎曲四肢的心會顯現，禅者首先觀察到這個心念，然後觀察到彎曲的動作，等等。于是這種直接經驗讓他明白：“當有彎曲四肢的心念，色身彎曲的過程生起；當有伸展四肢的心念，色身伸展的過程生起。” 以同樣的方式，他通過直接經驗了解其它情形。

　　Again, he also understands by direct experience the condition for the mental process, in the following manner: "In the case of consciousness desirous of running off the track, there arises first a corresponding consciousness giving initial attention (to the distracting object). If that consciousness is not noticed (with mindfulness), then there arises a consciousness that runs off the track. But if the consciousness of initial attention to the distracting object is noticed and known, no stray thought will arise. It is similar in the case of other (types of consciousness, for instance when taking delight or being angry, greedy, etc.). When both the sense door of the eye and a visual object are present, there arises visual consciousness; otherwise visual consciousness will not arise; and so it is in the case of the other sense doors. If there is a noticeable or recognizable object, then there arises consciousness engaged in noticing or thinking or reasoning or understanding, as the case may be; otherwise no such consciousness arises. Similarly he understands what occurs in every other instance (of mind-door cognition).

　　再者，他也會通過直接經驗明了心法的因緣，是這樣一種方式: 當禅者心要發生散亂的時候，先會生起相應的心作意引發散亂的目標。如果沒有正念觀照這個作意，散亂心就會生起；但如果有正念觀照了知這個作意，散亂心就不會生起。其它類型的心法的情況與此類似(如喜樂、嗔恨、貪婪，等等)。當眼根門和可見之色同時出現時，眼識生起；否則眼識不會生起。相類似的情況也發生在其它根門。當有一個可注意的或認知的目標出現，然後才生起相應的觀察、思考、推理、了知的心；否則不會有這樣的心生起。以同樣的方式，禅者了知每一個其它(意門)認知過程。

　　At that time, the meditator will generally experience many different painful feelings arising in his body. Now, while one of these feelings is being noticed (but without concern), another feeling will arise elsewhere; and while that is being noticed, again another will appear elsewhere. Thus the meditator follows each feeling as it arises and notices it. But though he is engaged in noticing these feelings as they arise, he will only perceive their …

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