..续本文上一页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.

　　如此欲求脱离诸行，禅者更加精进努力，以舍弃和脱离诸行为唯一的目标，他连续不断地观照诸行。由于再度精进观照的缘故，此时生起的智被叫作“审察智”，这里用词“审察”和“再作仔细观照”、“再作仔细观察”是同一个意思。此时，诸行的自性(或者说特点)——无常、苦、无我——将清楚地显现，而苦会特别明显。

　　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.

　　到了这一阶观智，通常各种严重的、强烈的、强度不断增加的疼痛会在身体中生起。由此他的整个身心系统对他来说似乎就像一堆不可忍受的病痛或者苦的集聚。一种不安宁的状态通常会显现，使他无法以特定的姿势坚持足够的时间。由于这样他不能长时间保持一个姿势，不久就会变换姿势。然而这种状态只是诸行难以忍受的自性的简单显现。尽管他想变换身体的姿势，但他不应该轻易屈服于这种念头，而应该努力尽量长地保持一种姿势不动，并继续观照。这样做他就能够克服不安。

　　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.

　　现在他的观智很强很明晰，凭借此观智坚定地观照一下，苦受甚至会立即灭去。即使苦受没有完全灭去，他会观察到苦受刹那刹那地、一节一节地消融。也就是说，在每一刹那的观照中会看到苦受在这一刹那灭去、消融、消失，受在前后刹那中是分开的。换句话说，现在的情况和触知智(遍知智)时候不同，那时候受明显地连续流动、象一个整体。但如果禅者没有放弃用功而是坚定不移、连续不断地观照此苦受，此苦受不久就会完全寂止。当此苦受这样寂止之后，就会永远消失不再生起。尽管这样观智会变得很强而且非常明晰，但是禅者仍然不会就此满足。他甚至会想：“我的观智不够明了。” 然而他应该观照这些想法使其消失，并且继续不间断地观照身行和心行，要在它们发生的刹那观照。

　　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.

　　如果他坚持不懈这样用功，经过几分钟、几小时或者几天的时间，他的观照会变得越来越清楚。那时候他会一并克服苦受和不能保持一个姿势很长时间的烦恼以及觉得观智还不够清楚的想法。他的观照变得快速敏捷，他在每一个观照中会清楚地了知无常等三相之一。

　　…

《十六观智 Progress of Insight - 见清净 Purification of View》全文未完，请进入下页继续阅读…