..续本文上一页通常乐见形状等概念法的所缘，即使到了生灭随观智阶段，带着各自特征的诸行法的相总会清楚地呈现出来。因此他的心乐见清楚易辨的有形、有相的行法构成的所缘。但是现在他的观智修习到了前面所描述的程度，诸行的形或相这样的概念法不再现起，更别说其它更粗的概念法。在这一智阶，诸行的生起，亦即生灭全过程的第一阶段，就不(象生灭随观智阶段)那么明显，只有坏灭是明显的，这是最后阶段，具有消失的特性。因此，禅者的心对坏灭开始并不欢喜，但应该知道，在不久之后对这种观照变得熟悉，他的心会乐见这种叫作“坏灭”的“灭”。确信这点之后，他应该再度继续作连续观照。

　　When thus engaged, he perceives that in each act of noticing there are always present two factors, an objective factor and a subjective one — the object noticed and the mental state of knowing it — which dissolve and vanish by pairs, one pair after the other. For in each single instance of a rising movement of the abdomen, there are, in fact, numerous physical processes constituting the rising movement, which are seen to dissolve serially. It is like seeing the continuous successive vanishing of a summer mirage moment by moment; or it is like the quick and continuous bursting of bubbles produced in a heavy shower by thick rain drops falling on a water surface; or it is like the quick, successive extinction of oil-lamps or candles, blown out by the wind, as these lights are being offered at a shrine by devotees. Similar to that appears the dissolving and vanishing, moment by moment, of the bodily processes noticed. And the dissolution of consciousness noticing those bodily processes is apparent to him along with the dissolution of the bodily processes. Also while he is noticing other bodily and mental processes, their dissolution, too, will be apparent to him in the same manner. Consequently, the knowledge will come to him that whatever part of the whole body is noticed, that object ceases first, and after it the consciousness engaged in noticing that object follows in its wake. From that the meditator will understand very clearly in the case of each successive pair the dissolution of any object whatsoever and the dissolution of the consciousness noticing that very object. (It should be borne in mind that this refers only to understanding arrived at through direct experience by one engaged in noticing only; it is not an opinion derived from mere reasoning.)

　　当他这样用功，他觉察到每一个观照过程中总是同时有两个要素出现：所缘和能缘——即被观照的目标和觉知目标的心法——二者成对地消融、消失，一对接一对地消失。事实上，每一次腹部的上升，都包含很多色法过程，它们构成了上升运动，禅者会观察到它们一个接一个次第消融。这就像看到夏日的海市蜃楼刹那刹那地一个接一个消失一样，又像暴雨中粗大的雨点在水面激起的水泡那样，接二连三快速地爆裂，又象大风吹灭信众供养寺庙的诸多灯烛那样，顺次快速地熄灭。所观照的色法就是象这样刹那刹那地消融、消失。他也会清楚看到观照这些色法的心法也和被观照的色法一起消融。当他观照别的名色，也会见到它们也以同样的方式消融。因此他会生起这样的智慧：观照全身任何一部分，被观照的目标首先灭尽，而进行观照的心也紧随其后灭去。从这种经验中禅者会非常明白任何一个所缘和观照此所缘的心是如何一对接一对地坏灭(需要记住，这指的是通过直接观照的经验生起的智慧，而不是仅仅从推理得出的一种观点。)

　　It is the perfectly clear understanding of the dissolution of the two things, pair by pair — that is, (1) of the visual or other object appearing at any of the six sense doors, and (2) of the consciousness noticing that very object — that is called "knowledge of dissolution."

　　正是这种彻底清楚了知——(1)六根门出现的色等法，和(2)观照此法的心——二者成对地坏灭，被叫作“坏灭智”。

　　6. Awareness of Fearfulness 怖畏智

　　When that knowledge of dissolution is mature, there will gradually arise, just by seeing the dissolution of all object-and-subject-formations, awareness of fearfulness37 and other (higher) knowledges, together with their respective aspects of fear, and so on.38

　　Having seen how the dissolution of two things — that is, any object noticed and the insight-thought engaged in noticing it — takes place moment by moment, the meditator also understands by inference that in the past, too, every conditioned thing (formation) has broken up in the same way, that just so it will break up also in the future, and that at the present it breaks up, too. And just at the time of noticing any formations that are evident, these formations will appear to him in their aspect of fearfulness. Therefore, during the very act of noticing, the meditator will also come to understand: "These formations are indeed fearful."

　　Such understanding of their fearfulness is calle…

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