十六观智

　　摘自：马哈希尊者所著的“Progress of Insight”

　　诸究竟法=色法、心、心所、涅槃；在此，色法、心、心所，被称为是有为的究竟法。涅槃，被称为是无为的究竟法。

　　一共有十六观智：名色分别智、缘摄受智、思惟智、生灭智、坏灭智、怖畏智、过患智、厌离智、欲解脱智、审察智、行舍智、随顺智、种姓智、道智、果智、省察智。

　　十六观智

　　翻译缘起:马哈希尊者所著的“Progress of Insight”一书是修习马哈希禅法的非常重要的参考书，去年出了一个译本《清净智论》，这个译本应该说是不错的，我就推荐给学习马哈希禅法的朋友们。只是有些遗憾书中是采用的半文言的翻译，可能有的人读起来就不那么容易。由于正确理解十六观智前面几个观智很重要，所以我就试着把前面几个观智翻译成白话文。由于有《清净智论》这个译本作参考，翻译起来相对就比较容易一些，比如有些名相已经有了翻译，就不用费工夫去查了，就省很多心。

　　III. Purification of View 见清净

　　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.

　　以心清净为基础继续修持观照，禅者现在通过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，接触是另一法”，等等。这样他知道如何分辨他观照的每一个色法。进一步他认识到：“觉知腹部生起是一法，觉知腹部下降是另一法。”这样他知道如何分辨他所观照的每一个心法。更进一步他认识到：“上升是一法，觉知上升是另一法；下降是一法，觉知下降是另一法”，如此等等。这样他得以了知如何分辨每一个色法和心法。所有这些知识来自于简单的观照而不是来自于推理；也就是说，这种知识源于观照获得的直接经验，并非推导出来的结论。

　　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."

　　这样，当用眼看到一个可见的所缘，禅者知道如何分辨这当中包含的每一个单一的要素：“眼是一法；可见的所缘是另一法；看是又一法；觉知是再一法。”同样的分析适用于其它感观功能。这个时候，在每一个观照中，禅者通过分辨而了知观照、思维、回忆等心法，通过他的经历直接知道这些心法是这样:“它们有投向所缘、趋向所缘、认知所缘的特性。” 另一方面，他通过分辨而了知在身体内进行着的色法过程——在这里用“腹部的上升、下降”，“坐”，等等进行描述，他知道这些色法是这样：“它们不具有投向所缘、趋向所缘或认知所缘的特性。” 我们说色法因为显示出“无分辨抉择的功能”，所以我们知道它们是色法。的确，《根本大疏钞》(《分别论的疏钞》)曾说：“换句话说， ”无分辨抉择的功能”应该理解为没有认知所缘的功能。”

　　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."

　　通过按照各自的真实的根本特性分析每一个观照行为中被观照的色法和参与观照的心法，由此获得的智慧叫作“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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