..續本文上一頁initial phase of "arising" and not their final phase of "dissolution."

　　這時候，禅者通常會經曆很多不同的苦受，它們不斷在身中生起。當他觀照這些受當中的一個，另一受又會在別處生起；當他觀照此受，再一個又會在另一處生起。禅者于是這樣跟隨每一個受，當它一生起就觀照它。當他這樣投入地在這些受生起的時候觀照，他只會覺知這些受開始生起的階段而不能覺知這些受消失的階段。

　　Also many mental images of various shapes will then appear. The shape of a dagoba, a monk, a man, a house, a tree, a park, a heavenly mansion, a cloud, and many other such images will appear. Here, too, while the meditator is still engaged in noticing one of these mental images, another will show itself; while still noticing that, yet another will appear. Following thus the mental images as they arise, he goes on noticing them. But though he is engaged in noticing them, he will perceive only their initial phase, not the final phase.

　　He now understands: "Consciousness arises in accordance with each object that becomes evident. If there is an object, there arises consciousness; if there is no object, no consciousness arises."

　　許多不同形狀的影像也會在心中出現，或是佛塔的形狀，或是比丘、人物、房子、樹木、園林、天宮、雲朵以及其它很多形狀。這裏的情況也和上面類似，當禅者正在觀照一個影像，另一個又顯現出來；他觀照這個影像，再一個又會出現。他密切注意這些影像，每當一個影像一生起就觀照。但是，盡管他很投入地觀照，他只會覺察到開始生起的階段，而不會覺察到最後消失的階段。這時他了知：“心隨顯現的所緣而生起，有所緣，才有心生起；沒有所緣，就沒有心生起。

　　Between sequences of noticing he also, by considering inferentially, comes to know thus: "It is due to the presence of such causes and conditions as ignorance, craving, kamma, etc., that body-and-mind continue."

　　在一系列觀照之間，他通過推論知道：“是由于有這些因緣如無明、渴愛、業等等，身心才會存續。”

　　Such discernment through direct experience and through inference as described, when noticing body-and-mind with their conditions, is called "knowledge of discerning conditionality."

　　When that knowledge has come to maturity, the meditator perceives only body-and-mind processes occurring in strict accordance with their particular and appropriate conditions and he comes to the conclusion: "Here is only a conditioning body-and-mind process and a conditioned body-and-mind process. Apart from these, there is no person who performs the bending of the limbs, etc., or who experiences feelings of pain, etc."

　　通過觀照名色及它們的緣所獲得直接經驗，再加上如上的間接推證，禅者由此獲得的智慧就是“緣攝受智”。當此智成熟的時候，禅者見到的只有身心(名色)過程，這些過程是嚴格按照各自特有的並與之相適應的因緣而發生的。他得出結論：“這裏只有作爲緣的名色和緣所生名色。除此之外，沒有作彎曲肢體等的人或經曆苦受等的人。”

　　This is called purification (of insight) by overcoming doubt. 這就是度疑清淨

　　3. Knowledge of Comprehension 觸知智(遍知智)

　　When this "purification (of insight) by overcoming doubt" has reached maturity, the meditator will discern distinctly the initial, middle, and final phases of any object noticed by him. Then, in the case of various objects noticed, he will discern distinctly that only after each earlier process has ceased, does there arise a subsequent process. For instance, only when the rising movement of the abdomen has come to an end, does there arise the falling movement; only when that has ended, is there again a rising movement. So also in the case of walking: only when the lifting of the foot has come to an end, does there arise the carrying forward of the foot; only when that has been completed, does there follow the placing of the foot on the ground.

　　當緣度疑清淨成熟的時候，禅者能清楚地看到他所觀照的任何所緣的初、中、後階段。這時，就所觀照的各種所緣而言，他能明確地看到只有當前一個過程結束後，後續的過程才會生起。例如，只有當腹部上升移動結束之後，才會出現腹部下降移動；只有當此過程結束後，才會有又一個上升移動。在經行中也是這樣：只有當提腳的過程結束後，才生起向前移腳的過程；只有當此過程也結束之後，才有緊隨的放腳于地的過程。

　　In the case of painful feelings, only after each single feeling occurring at its particular place has ceased, will another new feeling arise at another place. On noticing the respective painful feeling repeatedly, twice, thrice or more, the meditator will see that it gradually grows less, and at last ceases entirely.

　　至于苦受，只有當在某處的受滅去了之後，另一個受才會在另一個地方生起。對每一苦受觀照，兩次、叁次或者更多次，禅者會看到它逐漸變弱並最終徹底滅去。

　　In the case of the variously shaped images that enter the mind”s field, it is only after each single image noticed has vanished, that another new object will com…

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