..续本文上一页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."

　　这种一 一连续快捷的观照而产生的对无常等三相之一相的了知，就叫作强审察智。

　　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."

　　当审察智成熟之后，另一个智会生起。以此智他会很自然地看到清楚的身心过程一一相续，就像自动发生一样。这就是“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."

　　现在观照无须刻意努力去看清诸行或了知诸行。每一个观照完成之后，下一个所缘会自动现前，而观智也会自动观察和了知所缘，似乎禅者无须进一步努力。先前因为看到诸行的坏灭，怖畏、过患、厌离、欲解脱、对所得观智不满意等依次生起。尽管现在观见诸行的坏灭在此时灭去得更加迅速，但上述心里状态不再生起。尽管有身体的苦受生起，但是心中没有扰动(忧)生起，不会缺乏对苦受的忍耐力。而且通常在这个阶段会完全没有痛苦，就是说，痛苦根本不会生起。即使禅者想到任何可怕或糟糕的事，无论是恐怖的还是悲伤的，心也不会被扰动，这就是“行舍智”阶段的“怖畏之断舍”。

　　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."

　　在先前生灭随观智阶段，由于内观明了，很强的喜会生起，但现在尽管行舍智的心具有极为寂静、超越的明了性，这种很强的喜也不会生起。即使他看到喜欢的令人高兴的东西或者想到各种高兴的事，也不会有强烈的喜乐的感受生起。这是行舍智阶段“喜的舍断”。

　　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."

　　他对所观照的对象不怀有喜欢或厌恶，不管是喜欢的还是不喜欢的所缘进入他根门的范围，在他的观照中都一样平等对待，他只是了知它们而已(也就是说，只是纯粹的了知)。这就是行舍智的“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).关于刚讲的行舍智的这三种特质，《清净道论》说：“舍断了怖畏与喜欢，他对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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