..续本文上一页d "knowledge of the awareness of fearfulness"; it has also the name "knowledge of fear." At that time, his mind itself is gripped by fear and seems helpless.
当坏灭智成熟时，由于见到作为能缘、所缘的诸行的坏灭，觉知怖畏智和其它更高阶观智会依次生起，诸行怖畏的一面和其它特点随这些观智一同显现。看见了所观照的对象和观照的心二者是怎样刹那刹那灭去，禅者通过推想知道过去的诸行是以同样的方式坏灭，未来的诸行也会以同样的方式坏灭，而现在的诸行也是一样，正在坏灭。在观照显现的诸行的当下，这些行法会显示出怖畏的一面。所以，禅者在观照的当下也会明了：“这些行法确实是可怖畏的。”
这种对行法怖畏的了知就是“觉知怖畏智”，也叫“怖畏智”。而此时，他的心本身也被怖畏所抓住，并且像是很无助。
7. Knowledge of Misery 过患智
When he has realized the fearfulness (of the formations) through the knowledge of fear, and keeps on noticing continuously, then the "knowledge of misery" will arise in him before long. When it has arisen, all formations everywhere — whether among the objects noticed, or among the states of consciousness engaged in noticing, or in any kind of life or existence that is brought to mind — will appear insipid, without a vitalizing factor,39 and unsatisfying. So he sees, at that time, only suffering, only unsatisfactoriness, only misery. Therefore this state is called "knowledge of misery."
当他通过怖畏智体证了诸行的怖畏继而连续不断地观照，不久“过患智”就会生起。当此智生起时，每一处的所有行法——不论是被观照的对象，还是观照之心的诸心所，亦或显现在心的视野中的任何生命或存在——都会显得无趣味、无滋养、不如意。所以他此时看到的只有苦、不如意、过患。这样的情况叫作“过患智”。
8. Knowledge of Disgust 厌离智
Seeing thus the misery in conditioned things (formations), his mind finds no delight in those miserable things but is entirely disgusted with them. At times, his mind becomes, as it were, discontented and listless. Even so he does not give up the practice of insight, but spends his time continuously engaging in it. He therefore should know that this state of mind is not dissatisfaction with meditation, but is precisely the "knowledge of disgust" that has the aspect of being disgusted with the formations. Even if he directs his thought to the happiest sort of life and existence, or to the most pleasant and desirable objects, his mind will not take delight in them, will find no satisfaction in them. On the contrary, his mind will incline and lean and tend only towards Nibbana. Therefore the following thought will arise in him between moments of noticing: "The ceasing of all formations that are dissolving from moment to moment — that alone is happiness."
如此观见诸行的过患，他对这些有过患的东西没有欣喜，只有厌恶。有时他的心似乎变得不满、倦怠。尽管如此，他并不放弃修持内观，继续花时间连续不断地用功。他因此应该知道自己这种状态不是因为禅修的不如意，而正是因为“厌离智”，因其具有对诸行生厌的特点。即使他把心导向最快乐的生命或存在，或者导向最愉悦、最惬意的所缘，他的心也不会喜悦，也不会觉得如意。相反，他的心将倾向、朝向、趋向于涅槃。因此在观照的间歇如下念头会生起：“刹那刹那坏灭的诸行，只有当其寂止才是乐。”
9. Knowledge of Desire for Deliverance 欲解脱智
When through this knowledge (now acquired) he feels disgust with regard to every formation noticed, there will arise in him a desire to forsake these formations or to become delivered from them. The knowledge relating to that desire is called "knowledge of desire for deliverance." At that time, usually various painful feelings arise in his body, and also an unwillingness to remain long in one particular bodily posture. Even if these states do not arise, the comfortless nature of the formations will become more evident than ever. And due to that, between moments of noticing, he feels a longing thus: "Oh, may I soon get free from that! Oh, may I reach the state where these formations cease! Oh, may I be able to give up these formations completely!" At this juncture, his consciousness engaged in noticing seems to shrink from the object noticed at each moment of noticing, and wishes to escape from it.
由于此厌离智(此时已获得)他对被观照的每一个行法生厌离，他会生起舍弃诸行或者说从诸行解脱的欲望。与此欲望相应的智就叫作“欲解脱智”。此时，通常各种苦受会在他身体里显现，他也不愿意保持一个姿势很长时间。即使这些状况不发生，诸行令人不舒服的本质会变得比任何时候都明显。由于这样，他在观照的间隙会感到有这样一种渴望：“啊，愿我尽快从此解脱！啊，愿我进入诸行止息的境界！愿我能完全舍弃诸行！” 此时，在他的每一刹那的观照中，观照之心似乎从被观照的所缘回缩，欲求脱离所缘。
10. Knowledge of Re-observation 审察智
Being thus desirous of escaping from the formations, the meditator makes stronger effort and continues the practice of noticing these very formations with the s…
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