..续本文上一页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.

　　至于心中出现的各种形状的图像，只有当被观照的那个图像消失之后，另一个图像才进入心的视野。一旦专注地观照两次、三次或者更多次，他会看到被观照的图像从一个地方移动到另一个地方，或者逐渐变小、变得不清晰，直到最终彻底消失。禅者看不到任何东西是恒常持久的、或不会坏灭消失的。

　　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.

　　看到每一个被观照的对象如何坏灭和消失的过程，甚至在观照的时候它们就坏灭消失，禅者体悟到：这是无常，因为它们坏灭。他进一步体悟到：这是苦，因为它们生起后就灭掉。看到苦受如何无间相续——一个苦受灭去，另一个生起；当此苦受灭去，再一个生起，他体悟到：这一切只是苦的堆集。进一步，他体悟到：被观照的一切都仅仅是没有“自我”、没有主宰的现象，因为它们不是从自己或靠自己生起的，而是依因缘条件生起然后灭去。

　　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."

　　通过直接的观照了知被观照的对象的无常等特性，而不是通过推理和思维，这种对无常、苦、无我的体证就是“现量触知智”。

　　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."

　　这样通过直接经验见到(无常、苦、无我)三相一次或多次，禅者依据这种经验推断而体悟到，所有色法、心法，无论在过去、现在、将来，还是在整个世界，“它们都同样地是无常、苦、无我的”。这叫作“比量触知智”。

　　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《无碍解道》中提及这种智时说：“无论什么样的色法，过去、现在或将来，或内或外，或粗或细，或胜或劣，或远或近，所有的色他都确定为无常(苦，无我等等)。这是触知的一种。”

　　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.” "

　　《论事》的注释书也说：“即使见一个行的无常，也可能推论得出其余的行也是如此，即：”一切行无常。””

　　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.")

　　“一切行无常”的语句指的是通过推理得出的见解，而不是从同一刹那观照(同时存在的)所缘而获得的见解(使用“推论内观”这个名词，就是以这一段为权威性的依据)。

　　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》经的注释中也说：“因为只有诸佛才能观察到非想非非想天的心法序列，而诸声闻弟子则不行，所以他(佛陀)这样说即指”…

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