..續本文上一頁This understanding of any of the three characteristics of impermanence, etc., through the act of noticing which functions with promptness in quick succession, is called "strong knowledge of re-observation."

　　這種一 一連續快捷的觀照而産生的對無常等叁相之一相的了知，就叫作強審察智。

　　11. Knowledge of Equanimity about Formations 行舍智

　　When this knowledge of re-observation is mature, there will arise knowledge perceiving evident bodily and mental processes in continuous succession quite naturally, as if borne onward of itself. This is called "knowledge of equanimity about formations."

　　當審察智成熟之後，另一個智會生起。以此智他會很自然地看到清楚的身心過程一一相續，就像自動發生一樣。這就是“行舍智”。

　　Now, in the act of noticing, effort is no longer required to keep formations before the mind or to understand them. After the completion of each single act of noticing, the object to be noticed will then appear of itself, and insight knowledge, too, will of itself notice and understand it. It is as if no further effort need be made by the meditator. Formerly, owing to seeing the dissolution of formations, there arose, in successive order, the aspect of fearfulness, the perception of misery, the aspect of disgust, the desire for deliverance, and dissatisfaction with the knowledge so far acquired. But now these mental states no longer arise even though, in the present state too, the breaking up of formations which are dissolving more rapidly is closely perceived. Even if a painful feeling arises in the body, no mental disturbance (grief) arises, and there is no lack of fortitude in bearing it. Generally, however, at this stage, pains will be entirely absent, that is, they do not arise at all. Even if the meditator thinks about something fearful or sad, no mental disturbance will arise, be it in the form of fear or of sorrow. This, firstly, is "the abandoning of fear" at the stage of "equanimity about formations."

　　現在觀照無須刻意努力去看清諸行或了知諸行。每一個觀照完成之後，下一個所緣會自動現前，而觀智也會自動觀察和了知所緣，似乎禅者無須進一步努力。先前因爲看到諸行的壞滅，怖畏、過患、厭離、欲解脫、對所得觀智不滿意等依次生起。盡管現在觀見諸行的壞滅在此時滅去得更加迅速，但上述心裏狀態不再生起。盡管有身體的苦受生起，但是心中沒有擾動(憂)生起，不會缺乏對苦受的忍耐力。而且通常在這個階段會完全沒有痛苦，就是說，痛苦根本不會生起。即使禅者想到任何可怕或糟糕的事，無論是恐怖的還是悲傷的，心也不會被擾動，這就是“行舍智”階段的“怖畏之斷舍”。

　　At the earlier stage, on attaining knowledge of arising and passing away, great joy had arisen on account of the clarity of insight. But now this kind of joy does not arise, even though there is present the exceedingly peaceful and sublime clarity of mind belonging to "equanimity about formations." Though he actually sees desirable objects conducive to joy, or though he thinks about various enjoyable things, no strong feeling of joy will arise. This is "the abandoning of delight" at the stage of "equanimity about formations."

　　在先前生滅隨觀智階段，由于內觀明了，很強的喜會生起，但現在盡管行舍智的心具有極爲寂靜、超越的明了性，這種很強的喜也不會生起。即使他看到喜歡的令人高興的東西或者想到各種高興的事，也不會有強烈的喜樂的感受生起。這是行舍智階段“喜的舍斷”。

　　He cherishes no desire nor hate with regard to any object, desirable or undesirable, that comes into the range of his sense doors, but taking them as just the same in his act of noticing, he understands them (that is to say, it is a pure act of understanding). This is "equable vision" at the stage of "equanimity about formations."

　　他對所觀照的對象不懷有喜歡或厭惡，不管是喜歡的還是不喜歡的所緣進入他根門的範圍，在他的觀照中都一樣平等對待，他只是了知它們而已(也就是說，只是純粹的了知)。這就是行舍智的“增上舍性”。

　　Of these three qualities just mentioned, it is said in the Path of Purification: "Having discarded fear and delight, he is impartial and neutral towards all formations" (Visuddhimagga, xxi,62).關于剛講的行舍智的這叁種特質，《清淨道論》說：“舍斷了怖畏與喜歡，他對一切行保持不偏向和中舍性。”

　　If he resumes the practice of noticing with the thought: "Now I will do it vigorously again!" then, before long, the noticing will function efficiently as if borne onward of itself. From now onwards there is no need for the meditator to make further (deliberate) effort. Though he does not make a (deliberate) effort, his noticing will proceed in a continuous and …

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