..续本文上一页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."

　　当名色分辨智成熟的时候，禅者知道是这样:“在吸气的时候，只存在腹部上升移动和对移动的觉知，除此之外并没有一个我；在呼气的时候，只存在腹部下降移动和对移动的觉知，除此之外没有一个我。”通过这样了知以及别的情况下的了知，他藉由观照获得这样的知见：“只存在这样一对法：作为所缘的色法和觉知它的心法；世俗常用的”众生”、”补特伽罗”或”命者”、”我”或”他人”、”男人”或”女人”等名称所指的正是这一对法。除了名色外并没有单独存在的众生或补特伽罗，我或他人，男人或女人。 ”

　　This is called purification of view. 这就叫见清净

　　IV. Purification by Overcoming Doubt 度疑清净

　　2. Knowledge by Discerning Conditionality 缘摄受智

　　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.

　　见清净成熟的时候，当我们观察身心过程，引发这些心法、色法的因缘也变得清晰。首先会注意到心法作为因缘引发色法的过程，例如，当我们弯曲臂或腿，想要弯曲四肢的心会显现，禅者首先观察到这个心念，然后观察到弯曲的动作，等等。于是这种直接经验让他明白：“当有弯曲四肢的心念，色身弯曲的过程生起；当有伸展四肢的心念，色身伸展的过程生起。” 以同样的方式，他通过直接经验了解其它情形。

　　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，他也会通过直接经验明了心法的因缘，是这样一种方式: 当禅者心要发生散乱的时候，先会生起相应的心作意引发散乱的目标。如果没有正念观照这个作意，散乱心就会生起；但如果有正念观照了知这个作意，散乱心就不会生起。其它类型的心法的情况与此类似(如喜乐、嗔恨、贪婪，等等)。当眼根门和可见之色同时出现时，眼识生起；否则眼识不会生起。相类似的情况也发生在其它根门。当有一个可注意的或认知的目标出现，然后才生起相应的观察、思考、推理、了知的心；否则不会有这样的心生起。以同样的方式，禅者了知每一个其它(意门)认知过程。

　　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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