..續本文上一頁ingle purpose of forsaking them and escaping from them. For that reason, the knowledge arising at that time is called "knowledge of re-observation." The term "re-observation" has the same meaning as "re-noticing" or "re-contemplation." Then the nature (or characteristics) of the formations — their being impermanent, suffering, and without a self — will be clearly evident to him; and among these three, the aspect of suffering will be particularly distinct.

　　如此欲求脫離諸行，禅者更加精進努力，以舍棄和脫離諸行爲唯一的目標，他連續不斷地觀照諸行。由于再度精進觀照的緣故，此時生起的智被叫作“審察智”，這裏用詞“審察”和“再作仔細觀照”、“再作仔細觀察”是同一個意思。此時，諸行的自性(或者說特點)——無常、苦、無我——將清楚地顯現，而苦會特別明顯。

　　At this stage, too, there will usually arise in his body various kinds of pains which are severe, sharp, and of growing intensity. Hence his whole bodily and mental system will seem to him like an unbearable mass of sickness or a conglomeration of suffering. And a state of restlessness will usually manifest itself, making him incapable of keeping to one particular posture for any length of time. For then he will not be able to hold any one position long, but will soon want to change it. This state, however, simply manifests the unbearable nature of the formations. Though he wants to change his bodily posture, still he should not give in easily to that wish, but should endeavor to remain motionless for a longer period in the same posture and continue to carry on the practice of noticing. By doing so he will be able to overcome his restlessness.

　　到了這一階觀智，通常各種嚴重的、強烈的、強度不斷增加的疼痛會在身體中生起。由此他的整個身心系統對他來說似乎就像一堆不可忍受的病痛或者苦的集聚。一種不安甯的狀態通常會顯現，使他無法以特定的姿勢堅持足夠的時間。由于這樣他不能長時間保持一個姿勢，不久就會變換姿勢。然而這種狀態只是諸行難以忍受的自性的簡單顯現。盡管他想變換身體的姿勢，但他不應該輕易屈服于這種念頭，而應該努力盡量長地保持一種姿勢不動，並繼續觀照。這樣做他就能夠克服不安。

　　Now his insight knowledge is quite strong and lucid, and by virtue of it even his painful feelings will at once cease as soon as they are firmly noticed. Even if a painful feeling does not cease completely, he will perceive that it is dissolving, part by part, from moment to moment. That is to say, the ceasing, vanishing, and disappearing of each single moment of feeling will become apparent separately in each corresponding act of noticing. In other words, now it will not be as it was at the time of the knowledge of comprehension, when the constant flow or continuity of feelings of the same kind was apparent as a single unit. But if, without abandoning the practice, that feeling of pain is firmly and continuously noticed, it will entirely cease before long. When it ceases in that way, it does so for good and will not arise again. Though in that way the insight knowledge may have become strong and perfectly lucid, still he is not satisfied with that much. He will even think: "My insight knowledge is not clear." He should, however, dismiss such thoughts by applying the act of noticing to them, and he should go on with his task of continuously noticing the bodily and mental formations as they occur.

　　現在他的觀智很強很明晰，憑借此觀智堅定地觀照一下，苦受甚至會立即滅去。即使苦受沒有完全滅去，他會觀察到苦受刹那刹那地、一節一節地消融。也就是說，在每一刹那的觀照中會看到苦受在這一刹那滅去、消融、消失，受在前後刹那中是分開的。換句話說，現在的情況和觸知智(遍知智)時候不同，那時候受明顯地連續流動、象一個整體。但如果禅者沒有放棄用功而是堅定不移、連續不斷地觀照此苦受，此苦受不久就會完全寂止。當此苦受這樣寂止之後，就會永遠消失不再生起。盡管這樣觀智會變得很強而且非常明晰，但是禅者仍然不會就此滿足。他甚至會想：“我的觀智不夠明了。” 然而他應該觀照這些想法使其消失，並且繼續不間斷地觀照身行和心行，要在它們發生的刹那觀照。

　　If he perseveres thus, his noticing will become more and more clear as the time passes in minutes, hours, and days. Then he will overcome the painful feelings and the restlessness in being unable to remain long in one particular posture, and also the idea that his insight knowledge is not yet clear enough. His noticing will then function rapidly, and at every moment of noticing he will understand quite clearly any of the three characteristics of impermanence, etc.

　　如果他堅持不懈這樣用功，經過幾分鍾、幾小時或者幾天的時間，他的觀照會變得越來越清楚。那時候他會一並克服苦受和不能保持一個姿勢很長時間的煩惱以及覺得觀智還不夠清楚的想法。他的觀照變得快速敏捷，他在每一個觀照中會清楚地了知無常等叁相之一。

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