..续本文上一页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."

　　当他想“现在我当再度精勤观照！”而用功时，不久他的观照就会非常有力，就好像在自动运行。从此以后禅者不需要刻意努力。虽然他不作刻意努力，但是他的观照会连续稳定地流畅运作很长时间，甚至会持续两三个小时而无中断。这是行舍智的“长住性”。关于这点，《无碍解道》说“长住的慧”是存在于行舍心诸心所中的智。《清净道论大疏钞》中则这样解释：“这是指连续运作的智。”

　　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."

　　当观照的运作变成了自动运行时，即使禅者试图把心转向外在的所缘，心通常也不会转过去，即使转过去了也不会多停留，很快就会回到原来的观照目标上，继续不间断地观照。由于这样所以有这样的说法：“他的心缩回、卷退、退回，而不伸向那些所缘。”

　　12. Insight Leading to Emergence 至出起观智

　　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，依靠行舍智禅者在诸行发生的时候观照它们。当行舍智成熟，变得敏锐、强壮、明净，达到顶点的时候，通过观诸行的坏灭，此智了知任何一行法为无常、苦或无我。此时观照三相之一相，由其完美的慧观照更加明晰，观照以极快的速度一个接一个显现两次、三次或多次。这就是“至出起观”。

　　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.在属于至出起观智几个观照的最后一个心之后，禅者的心立即跃进进入诸行寂灭的涅槃，并以涅槃为所缘。那时他经历被称作灭尽的诸行的寂止。

　　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.

　　这种证入涅槃的方式在导师的很多开示中提到，例如：“法眼生起：任何具有生起特性的必然会灭。”这里“必然会灭”指的是这一方面的情况：亲身体证具有生起特点的诸行的寂止和灭尽。

　　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《弥兰王问经中》也说:“他的心在进行观照时，超越了连续生灭之法而着落于不, , 生不灭。一个以正确方法修行的人入于不生不灭，大王呀，这就叫作证入涅槃。”

　　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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