..續本文上一頁e into the mind”s focus. On noticing them attentively twice, thrice or more, he will see well that these mental objects which are being noticed move from one place to another, or they become gradually smaller and less distinct, until at last they disappear entirely. The meditator, however, does not perceive anything that is permanent and lasting, or free from destruction and disappearance.

　　至于心中出現的各種形狀的圖像，只有當被觀照的那個圖像消失之後，另一個圖像才進入心的視野。一旦專注地觀照兩次、叁次或者更多次，他會看到被觀照的圖像從一個地方移動到另一個地方，或者逐漸變小、變得不清晰，直到最終徹底消失。禅者看不到任何東西是恒常持久的、或不會壞滅消失的。

　　Seeing how each object, even while being noticed, comes to destruction and disappearance, the meditator comprehends it as impermanent in the sense of undergoing destruction. He further comprehends it as suffering (painful) in the sense of breaking up after each arising. Having seen how various painful feelings arise in continuous succession — how if one painful feeling ceases, another arises, and when that has ceased, again another arises — having seen that, he comprehends the respective objects as just a conglomeration of suffering. Further, he comprehends the object as consisting of mere impersonal phenomena without a master, in the sense of not arising of (or by) themselves, but arising subject to conditions and then breaking up.

　　看到每一個被觀照的對象如何壞滅和消失的過程，甚至在觀照的時候它們就壞滅消失，禅者體悟到：這是無常，因爲它們壞滅。他進一步體悟到：這是苦，因爲它們生起後就滅掉。看到苦受如何無間相續——一個苦受滅去，另一個生起；當此苦受滅去，再一個生起，他體悟到：這一切只是苦的堆集。進一步，他體悟到：被觀照的一切都僅僅是沒有“自我”、沒有主宰的現象，因爲它們不是從自己或靠自己生起的，而是依因緣條件生起然後滅去。

　　This comprehension of an object noticed, as being impermanent, painful, and without a self (impersonal), through knowing its nature of impermanency, etc., by means of simply noticing, without reflecting and reasoning, is called "knowledge by comprehension through direct experience."

　　通過直接的觀照了知被觀照的對象的無常等特性，而不是通過推理和思維，這種對無常、苦、無我的體證就是“現量觸知智”。

　　Having thus seen the three characteristics once or several times by direct experience, the meditator, by inference from the direct experience of those objects noticed, comprehends all bodily and mental processes of the past, present, and future, and the whole world, by coming to the conclusion: "They, too, are in the same way impermanent, painful, and without a self." This is called "knowledge of comprehension by inference."

　　這樣通過直接經驗見到(無常、苦、無我)叁相一次或多次，禅者依據這種經驗推斷而體悟到，所有色法、心法，無論在過去、現在、將來，還是在整個世界，“它們都同樣地是無常、苦、無我的”。這叫作“比量觸知智”。

　　Alluding to this very knowledge, it is said in the Patisambhidamagga: "Whatever there is of materiality, past, present or future, internal or external, coarse or fine, inferior or superior, far or near, all materiality he defines as impermanent. That is one kind of comprehension," and so on.

　　在《無礙解道》中提及這種智時說：“無論什麼樣的色法，過去、現在或將來，或內或外，或粗或細，或勝或劣，或遠或近，所有的色他都確定爲無常(苦，無我等等)。這是觸知的一種。”

　　Also in the Commentary to the Kathavatthu it is said: "Even if the impermanence of only a single formation (conditioned phenomenon) is known, there may be consideration of the rest by induction thus: ”All formations are impermanent.” "

　　《論事》的注釋書也說：“即使見一個行的無常，也可能推論得出其余的行也是如此，即：”一切行無常。””

　　The words "All formations are impermanent" refer to an understanding by induction, and not to an understanding by perceiving a (co-present) object at the same moment. (This passage is the authority for the usage of the term "inductive insight.")

　　“一切行無常”的語句指的是通過推理得出的見解，而不是從同一刹那觀照(同時存在的)所緣而獲得的見解(使用“推論內觀”這個名詞，就是以這一段爲權威性的依據)。

　　Also in the Commentary to the Majjhima Nikaya25 it is said: "Because in the case of the realm of neither-perception-nor-non-perception, the insight into the sequence of mental factors belongs to the Buddhas alone and not to the disciples, he (the Buddha) said thus thereby indicating the insight by groups._" (This passage is the authority for the usage of the term "comprehension by groups.")26

　　在《中部》經的注釋中也說：“因爲只有諸佛才能觀察到非想非非想天的心法序列，而諸聲聞弟子則不行，所以他(佛陀)這樣說即指”…

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