十六觀智

　　摘自：馬哈希尊者所著的“Progress of Insight”

　　諸究竟法=色法、心、心所、涅槃；在此，色法、心、心所，被稱爲是有爲的究竟法。涅槃，被稱爲是無爲的究竟法。

　　一共有十六觀智：名色分別智、緣攝受智、思惟智、生滅智、壞滅智、怖畏智、過患智、厭離智、欲解脫智、審察智、行舍智、隨順智、種姓智、道智、果智、省察智。

　　十六觀智

　　翻譯緣起:馬哈希尊者所著的“Progress of Insight”一書是修習馬哈希禅法的非常重要的參考書，去年出了一個譯本《清淨智論》，這個譯本應該說是不錯的，我就推薦給學習馬哈希禅法的朋友們。只是有些遺憾書中是采用的半文言的翻譯，可能有的人讀起來就不那麼容易。由于正確理解十六觀智前面幾個觀智很重要，所以我就試著把前面幾個觀智翻譯成白話文。由于有《清淨智論》這個譯本作參考，翻譯起來相對就比較容易一些，比如有些名相已經有了翻譯，就不用費工夫去查了，就省很多心。

　　III. Purification of View 見清淨

　　1. Analytical Knowledge of Body and Mind 名色分辨智

　　Endowed with purification of mind and continuing the practice of noticing, the meditator now comes to know body-and-mind analytically as follows: "The rising (upward movement) of the abdomen is one process; the falling (downward movement) is another; sitting is another; touching is another," etc. In this way he comes to know how to distinguish each bodily process that he notices. Further he realizes: "The knowing of the rising movement is one process; the knowing of the falling movement is another." In that way he comes to know each mental act of noticing. Further he realizes: "The rising movement is one process; the knowing of it is another. The falling movement is one process; the knowing of it is another," and so on. In that way he comes to know how to distinguish each bodily and mental process. All that knowledge comes from simply noticing, not from reasoning; that is to say, it is knowledge by direct experience arrived at by the mere act of noticing, and not knowledge derived from ratiocination.

　　以心清淨爲基礎繼續修持觀照，禅者現在通過如下分析而了知名色：“腹部的上升是一法，腹部的下降是一法，坐是一法，接觸是另一法”，等等。這樣他知道如何分辨他觀照的每一個色法。進一步他認識到：“覺知腹部生起是一法，覺知腹部下降是另一法。”這樣他知道如何分辨他所觀照的每一個心法。更進一步他認識到：“上升是一法，覺知上升是另一法；下降是一法，覺知下降是另一法”，如此等等。這樣他得以了知如何分辨每一個色法和心法。所有這些知識來自于簡單的觀照而不是來自于推理；也就是說，這種知識源于觀照獲得的直接經驗，並非推導出來的結論。

　　Thus, when seeing a visual object with the eye, the meditator knows how to distinguish each single factor involved: "The eye is one; the visual object is another; seeing is another, and knowing it is another." The same manner applies in the case of the other sense functions.

　　For at the time, in each act of noticing, the meditator comes to know analytically the mental processes of noticing, and those of thinking and reflecting, knowing them for himself through direct knowledge by his experience thus: "They have the nature of going towards an object, inclining towards an object, cognizing an object." On the other hand, he knows analytically the material processes going on in the whole body — which are here described as "the rising and falling movements of the abdomen," "sitting," etc., knowing them thus: "These have not the nature of going or inclining towards an object, or of cognizing an object." Such knowing is called "knowing matter (or the body) by its manifestation of non-determining." For it is said in the Mula-Tika, the "Principal Sub-commentary" to the Abhidhamma Vibhanga: "In other words, ”non-determining” (as in the passage quoted) should be understood as having no faculty of cognizing an object."

　　這樣，當用眼看到一個可見的所緣，禅者知道如何分辨這當中包含的每一個單一的要素：“眼是一法；可見的所緣是另一法；看是又一法；覺知是再一法。”同樣的分析適用于其它感觀功能。這個時候，在每一個觀照中，禅者通過分辨而了知觀照、思維、回憶等心法，通過他的經曆直接知道這些心法是這樣:“它們有投向所緣、趨向所緣、認知所緣的特性。” 另一方面，他通過分辨而了知在身體內進行著的色法過程——在這裏用“腹部的上升、下降”，“坐”，等等進行描述，他知道這些色法是這樣：“它們不具有投向所緣、趨向所緣或認知所緣的特性。” 我們說色法因爲顯示出“無分辨抉擇的功能”，所以我們知道它們是色法。的確，《根本大疏鈔》(《分別論的疏鈔》)曾說：“換句話說， ”無分辨抉擇的功能”應該理解爲沒有認知所緣的功能。”

　　Such knowledge as this, which analyzes in each act of noticing both the bodily process noticed and the mental process engaged in noticing, according to their true essential nature, is called "analytical knowledge of body and mind."

　　通過按照各自的真實的根本特性分析每一個觀照行爲中被觀照的色法和參與觀照的心法，由此獲得的智慧叫作“名色分辨智”。

　　When that knowledge has come to maturity, the meditator understands thus: "At the moment of breathing in, there is just the rising movement of the abdomen and the knowing of …

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