The Benefits of Insight Knowledge

观智的利益

 “Mālukyaputta” If, when you see, you just see it; when you hear, you just hear it; when you think, you just think it; when you know, you just know it, then you will realise that the sense-objects you perceive have nothing to do with you.”

“摩罗迦子！如果，在你见时，你只见到它；在你闻时，你只闻到它；在你觉时，你只觉到它；在你知时，你只知到它，那么你将会认识到，你所感知的感官对象和你脱离了关系。”

This means that in no way can you get involved with the sense-objects that you perceive. You are completely free from the lust, anger, and delusion that those sense-objects usually arouse. When you fail to stop short at seeing, hearing, etc., your mind will cling to those passions, and whenever you recall those sense-objects they will again arouse lust, anger, and delusion.

它的意思是，你决不会被感知到的感官对象给缠缚住。你完全地从贪、嗔、痴中解放出来。贪、嗔、痴通常是感官对象引发出来的。如果你无法在看到、听到..等等时停住，你的心将会粘着于这些对象，无论何时你回忆起这些感官对象，它们会再次引发贪、嗔、痴。

Those who fail to note seeing, hearing, etc., get emotionally involved with the sights, sounds, etc., with which they come into contact. Those who have developed insight knowledge of dissolution through the practice of meditation realise the constant dissolution of both the sense-objects and the mind that knows them, and they are able to grasp the significance of the three characteristics.

那些没有注意看到、听到…等等的人，就会在情绪上被他们接触到的色、声..等给缠缚住。那些通过禅修练习已经开发出坏灭智的人，他们会了知到感官对象和感知的心两者的不断坏灭，他们就有能力领悟三种特相的意义。

Since sense-objects fail to generate defilements in the meditator, there is no reason for the meditator to recall them, and so defilements are discarded. The inclination to defilements caused by sense-objects is called ārammanānusaya.

既然感官对象无法在禅修者身上产生烦恼，他们就没理由去回忆它们，如此，烦恼就被舍除。感官对象所触发烦恼的趋势，称为所缘随眠(ārammanānusaya)。

The Commentaries urge meditators to give unwholesome impulsions a wide berth. In fact, abandoning such impulsions come naturally to the diligent meditator, who requires no special effort to shun evil. When insight knowledge becomes keen, impulsions fail to arise because the stream of consciousness stops at determining. So the flow of consciousness subsides at determining, before impulsion begins to operate.

注释书力劝禅修者给予不善速行一个远离目标的停泊处。事实上，对于勤勉用功的禅修者来说，舍弃这些速行是很自然的事情，他们不需要特别的努力就能避免不善(速行)。观智变得锐利后，速行就无法生起，因为心识的流在确定心那里就停住了。所以，心识的流在确定心就停息下来，随后的速行并没有开始运作。

The Buddha continued: “Mālukyaputta! When you have nothing to do with the sense-objects that you perceive, you will get no foothold on them.”

佛陀继续说道，“摩罗迦子！当你和你所感知的感官对象脱离了关系，你在它们上面就失去了立足处。”