..續本文上一頁steady flow for a long time; it will go on even for two or three hours without interruption. This is "the state of long-lasting (practice)" of equanimity about formations. Referring to this it is said in the Patisambhidamagga: " ”The wisdom lasting long” is the knowledge present in the mental states of equanimity about formations." The Great Commentary to the Path of Purification explains as follows: "This is said with reference to knowledge functioning in a continuous flow."

　　當他想“現在我當再度精勤觀照！”而用功時，不久他的觀照就會非常有力，就好像在自動運行。從此以後禅者不需要刻意努力。雖然他不作刻意努力，但是他的觀照會連續穩定地流暢運作很長時間，甚至會持續兩叁個小時而無中斷。這是行舍智的“長住性”。關于這點，《無礙解道》說“長住的慧”是存在于行舍心諸心所中的智。《清淨道論大疏鈔》中則這樣解釋：“這是指連續運作的智。”

　　Now when noticing functions spontaneously as if borne onward of itself, the mind, even if sent out towards a variety of objects, generally refuses to go; and even if it does go, it will not stay long but will soon return to the usual object to be noticed, and will resume continuous noticing. In this connection it was said: "He shrinks, recoils, and retreats; he does not go forth to it."

　　當觀照的運作變成了自動運行時，即使禅者試圖把心轉向外在的所緣，心通常也不會轉過去，即使轉過去了也不會多停留，很快就會回到原來的觀照目標上，繼續不間斷地觀照。由于這樣所以有這樣的說法：“他的心縮回、卷退、退回，而不伸向那些所緣。”

　　12. Insight Leading to Emergence 至出起觀智

　　So, through knowledge of equanimity about formations, which is endowed with many virtues, blessings, and powers, he notices the formations as they occur. When this knowledge is mature, having become keen, strong, and lucid, on reaching its culmination point, it will understand any of the formations as being impermanent or painful or without self, just by seeing their dissolution. Now that act of noticing any one characteristic out of the three, which is still more lucid in its perfect understanding, manifests itself two or three times or more in rapid succession. This is called "insight leading to emergence."[40]

　　行舍智具有很多功德、作用和威力，依靠行舍智禅者在諸行發生的時候觀照它們。當行舍智成熟，變得敏銳、強壯、明淨，達到頂點的時候，通過觀諸行的壞滅，此智了知任何一行法爲無常、苦或無我。此時觀照叁相之一相，由其完美的慧觀照更加明晰，觀照以極快的速度一個接一個顯現兩次、叁次或多次。這就是“至出起觀”。

　　Thereupon, immediately after the last consciousness in the series of acts of noticing belonging to this insight leading to emergence, the meditator”s consciousness leaps forth into Nibbana, which is the cessation of all formations, taking it as its object. Then there appears to him the stilling (subsidence) of all formations called cessation.在屬于至出起觀智幾個觀照的最後一個心之後，禅者的心立即躍進進入諸行寂滅的涅槃，並以涅槃爲所緣。那時他經曆被稱作滅盡的諸行的寂止。

　　This mode of realization of Nibbana has been mentioned in many discourses of the Master, for example: "The vision of truth arose: whatsoever has the nature of arising is bound to cease." Herein the words "bound to cease" indicate the aspect of realizing the stilling and ceasing of all formations which have the nature of arising.

　　這種證入涅槃的方式在導師的很多開示中提到，例如：“法眼生起：任何具有生起特性的必然會滅。”這裏“必然會滅”指的是這一方面的情況：親身體證具有生起特點的諸行的寂止和滅盡。

　　Also in the Questions of King Milinda it is said: "His consciousness, while carrying on the practice of bringing to mind (i.e., noticing), passes beyond the continuous occurrence of phenomena and alights upon non-occurrence. One who, having practiced in the correct manner, has alighted upon non-occurrence, O king, is said to have realized Nibbana." 在《彌蘭王問經中》也說:“他的心在進行觀照時，超越了連續生滅之法而著落于不, , 生不滅。一個以正確方法修行的人入于不生不滅，大王呀，這就叫作證入涅槃。”

　　The meaning is this: the meditator who wishes to realize Nibbana should repeatedly bring to mind, through the practice of noticing, every bodily and mental process that appears at any of the six sense doors. When he brings them to mind thus, his consciousness engaged in noticing — here called "bringing to mind" — will, until adaptation knowledge is reached, fall at every moment upon the (conditioned) bodily and mental formations called here "continuous occurrence," because they go on occurring over and over again in an unbroken flow, like a river”s current…

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