据说，理智是产生自发性的根源。也有人提到，对感觉或被感知之物保持警觉，便是自发性的起点。

It has been mentioned that intelligence is what creates spontaniety. It has also been mentioned that the alertness to the sensation or to the sensed matter is where spontaniety starts.

此外,我们曾说过,自发性体现在获取自发性所产生的标准之中。我们把智力的运用定义为感知的速度与关联的速度。尚需弄清的是,智力的速度如何发生,或者智力的运用如何发生。自发性就是智力的运用。因此,自发性并非自然而然产生的,而是一个迅速但艰辛的过程。其原因在于对被感知之物,或对感知本身的专注。普通人是有智力的,他拥有足以具备自发性的智力。尽管自发性与智力相关联,却并不产生智力。这是因为智力是人所固有的,与每个人同在。然而,智力是一个理性的过程。它包含理性过程所需要的一切,或一切适用于它的事物。实在被印刻在大脑上,或者说,感觉将实在传递到大脑。大脑将先前的信息与感觉汇集在一起。于是,理性过程便存在了。由于人是能言的动物(因此也是能思的动物),所以每一个人,作为人,都进行理性的过程。这意味着人是有智力的,或者他具有足以对事物作出判断的智力水平。

Moreover, we said that spontaniety is reflected in taking the measure that is the fruit of spontaniety. We defined the use of intelligence as the speed of sensation and the speed of linkage. It remains to be known how the speed of intelligence occurs or how the use of intelligence occurs. Spontaniety is the use of intelligence. Thus spontaniety does not come naturally. It is rather a quick, but arduous process. Its cause is the attention to the sensed matter, or to the sensation. The ordinary person is intelligent and he has enough intelligence to have spontaniety. Though spontaniety is related and connected with intelligence, it does not however create it. This is because intelligence is natural in man and it exists with every man. However, intelligence is a rational process. It includes everything required by the rational process or everything that applies to it. The reality is imprinted on the brain, or the sensation carries the reality to the brain. The brain gathers together the previous information and the sensation. Thus the rational process exists. Since man is a speaking animal (and therefore a thinking animal), then every human being, as such, undertakes the rational process. This means that man is intelligent or he has a level of intelligence sufficient for him to issue a judgement on matters.

然而，智力不仅仅是理性的过程。这是因为智力体现在速度上：感知的速度与联结的速度。若此种速度存在，智力便存在；若此种速度不存在，智力便不存在。这种速度应当同时存在于两者之中，即存在于感知之中，也存在于联结之中。

Intelligence, however, is more than the rational process. This is because it is manifested in the speed: speed of sensation and speed of linkage. If such speed existed, the intelligence would exist; if it did not exist, the intelligence would not exist. The speed should be present in both of them, i.e. in the sensation and in the linkage.

链接的速度只有在人对被感知的事物已有相关信息的前提下才会存在。一旦感知发生,这些信息便随之而来,因为感知会带来它,或者说要求它。这正是应当发生的情况,称之为链接的速度。若信息可得,链接的速度便自然发生,感知带来信息,并能以极为出众的速度将其带来。因此,链接的速度除了感知之外不需要任何东西,也不需要其他因素。至于感知的速度,它只通过注意力而来,或者说通过注意力的速度而来。由此可见,注意力的速度是运用智力的第一和主要支柱。

The speed of linkage only exists if one had previous information about the sensed matter. Once sensation occurred this information comes, because sensation brings it or requires it. This is what should occur and it is termed the speed of linkage. This speed of linkage occurs naturally if the information is available, where sensation brings it; it can bring it at an outstanding speed. Therefore, speed of linkage does not require anything except sensation. It does not need any other factor. As for the speed of sensation it only comes through attention, or the speed of attention. Thus, the speed of attention is the first and principal pillar for the use of intelligence.

因此，这件事取决于注意力，或者说注意力的速度。

Thus the matter is based on the attention or the speed of attention.

因此,必须关注注意力,或者说注意力的速度,因为正是它催生了智力的运用,进而催生了自发性。自发性需要智力的运用,而智力的运用又需要注意力或注意力的速度。所以,注意力的速度是自发性与智力运用之间的共同要素,或者说它是产生智力运用过程的首要条件。智力运用的过程得以形成,自发性随之产生,二者都依赖于它。因此,有必要研究注意力,或注意力的速度,以便理解智力的运用,进而理解自发性,理解它如何存在,以及它如何在人身上形成。

Therefore, care must be given to the attention or the speed of attention, for it is the one thing that creates the use of intelligence and consequently creates spontaniety. Spontaniety requires the use of intelligence which itself requires attention or the speed of attention. Therefore, the speed of attention is the common factor between spontaniety and the use of intelligence, or it is the principal condition in creating the process of the use of intelligence. Creating the process by which intelligence is used and hence creating spontaniety both depend upon it. Thus, it is necessary to study attention, or the speed of attention, so as to understand the use of intelligence and consequently to understand spontaniety, how it exists and how it is formed in man.

注意的目标在于考察和认知所感知的事物。没有这种目标指向，注意便无从发生。在前面的例子中，司机看到路上有液体流动。如果他没有有意去弄清它是什么，而是忽略了它，那么他就没有注意，因而也不会运用理智，灵机之应也不会出现。所以，有意地获取关于某事物本质的知识，是整个过程的基础。因此，首先要做的是有意地获取关于所感知事物性质的知识，或为此而进行严肃、艰苦但迅速的努力。这是因为一切都取决于这种知识。所以，知识或追求知识的意向才是基础。一个例子是所罗门（Sulaiman）对两个女人争认同一个孩子的裁决故事：他迅速而灵机一动地发现了孩子的真正母亲是谁。两个女人都声称孩子是自己的儿子。于是所罗门意识到，真正的母亲会为了让孩子活下去而把他交给任何人带走；尽管她宁愿自己抚养孩子，她也会为了不让孩子被杀而作出牺牲。相反，那个并非孩子母亲的女人则不在乎将孩子分开。因此，他向两个女人提议将孩子一分为二，也就是把孩子杀掉，因为孩子被杀的结果将显示谁是母亲。如果他明确提议杀掉孩子，那个不是母亲的女人可能会假装关心孩子。然而，他并没有公开提议杀孩子，而是以隐晦的方式提出杀害的主张，即提议把孩子在两个女人之间分开。真正的母亲随即拒绝了这一提议，而那个并非母亲的女人接受了。由此，他知道了孩子的真正母亲。 这种认为分割孩子就意味着杀死孩子的感觉，只是来自亲生母亲，因此她拒绝了这一提议。由此，母亲的拒绝和假母亲的接受迅速传到了法官苏莱曼的脑海中，也就是说，他在理智上感知到了拒绝与接受。先前的信息是在他接收到这一感觉之后才出现的，于是他知道拒绝分割孩子的是母亲，据此他判决有利于她，把孩子交给了她。他对母亲身份的这一认识，是出于自发性；自发性只来自于运用理智；理智的运用只来自于注意力；而注意力正是引发感觉及感觉速度的东西。这自然导致了迅速的联想，即先前的信息迅速地进入脑海。自发性是在迅速的联想与迅速的感觉共同作用之后产生的。这是因为理智得到了运用，所需的衡量标准，即判定孩子是母亲的儿子的裁决，也随之出现。苏莱曼的故事是感觉的一个良好例证，就像液体在地面上流淌的例子一样。

Attention is to target the examination and recognition of the sensed matter. Without this targeting, attention cannot occur. In the previous example, the driver saw fluid flowing on the road. If he did not intentionally aim to know what it was and instead overlooked it, he would not have attention, consequently neither the use of intelligence nor spontaniety would occur. So the intentional acquisition of knowledge about a matter, in terms of what it is, is the basis of the whole process. Thus, the first thing is the intentional acquisition of knowledge of the nature of the sensed matter, or to carry out a serious, arduous, but swift movement for that sake. This is because everything depends on this knowledge. Thus the knowledge or aiming to have knowledge is the basis. An example of that is the story of Sulaiman’s division of the child claimed by two women, where he discovered who the mother of the child was quickly and spontaneously. Each of the two women claimed the child to be her son. So Sulaiman realised that the real mother of the child was the one who would give it up for any person to take in order to keep it alive; despite her preference to take it and keep it alive, she would sacrifice in order that it is not killed. In contrast, the woman who was not the mother of the child would not care for dividing it. That is why he proposed to the two women that the child be divided between them, i.e. to kill the child, for its killing would show who the mother was. Had he explicitly proposed the killing of the child, the woman who was not the mother might have pretended to be concerned about the child. However, he did not propose killing it openly. He rather offered the killing in an implicit way. So he proposed dividing the child between the two women. The real mother then rejected this and the woman who was not the mother accepted it. Thus he knew the real mother of the child. The sensation that the division of the child means killing it was only came from the real mother, which is why she rejected the proposal. Thus, this rejection from the mother and the acceptance from the fake mother quickly reached the mind of the judge, Sulaiman, i.e. he sensed the rejection and acceptance intellectually. The previous information came once he received this sensation, so he knew that the one who rejected the division of the child was the mother and accordingly he ruled in her favour and gave her the child. This knowledge of the mother’s identity was a result of spontaniety; spontaniety only came from using the intelligence; the use of intelligence only came from the attention; and the attention is the thing that initiated the sensation and the speed of sensation. This naturally led to quick linkage, i.e. the previous information coming swiftly to the mind. Spontaniety occurred after the use of quick linkage together with quick sensation. This is because the use of intelligence occurred and the required measure, i.e. the verdict for the mother that the child is her son, occurred as well. The incident of Sulaiman is a good example of sensation, like the example of the fluid flowing on the ground.

另一个很好的例子是，当一个人知道别人问你“你从哪里来？”时，其背后的目的。因此，任何感觉，无论所涉及的事物是物质的还是非物质的，都是一个很好的例子。

Another good example of this is when one knows the aim of somebody asking you, “where are you from?” So any sensation, of any matter, whether it is material or immaterial, is a good example.

因此,感觉是这一过程的第一步;引发感觉的是注意力。由此可见,感觉来自于这种注意力以及迅速的感知。随后,一个念头会唤起另一个念头进入心中,于是理智的运用随之发生,自发性也随之产生。

Thus, sensation is the first step in the process; what initiates sensation is attention. Thus, sensation results from this attention and quick sensation as well. Then a thought evokes another to the mind and accordingly the use of intelligence occurs and spontaniety occurs.

因此,注意力是整个过程的基础。至于这种注意力是如何产生的,它是由生命的作用而产生的,也就是说,它是自然发生的。诚然,警觉会引发注意力并将其导向目标,但警觉是生命的必需之一,它只存在于有生命的事物之中,即真正有生命的事物。如果一个人没有警觉,这意味着他的生命处于冷漠、沉睡或死亡之中。

Thus, attention is the basis of the whole process. As regards to how this attention occurs, it occurs by the effect of life, i.e. it occurs naturally. It is true that alertness initiates it and directs to it, but vigilance is one of the necessities of life, though it does not exist except in the living things, i.e. the truly living things. If somebody has no vigilance, this means his life is in apathy, sleep or death.

这样的人不被要求保持专注,因此也不被要求运用他的理智,因为只要他不具有生命,理智本就不存在。生命的必要条件之一是活着的人具有警觉。警觉一旦存在,专注便可以产生。说警觉引发专注,这种说法是不正确的,更确切的说法是:"若有警觉,专注便会发生。"也不能说警觉之所以产生,是因为它是生命的必要条件之一。然而,专注是由警觉而产生的。由于警觉是天然的,所以专注通过警觉而发生,也就是通过生命的存在而发生。因此,专注是基础,而不是警觉。这是因为只要生物具有生命或活力,警觉就存在于其中;而专注则通过意图和追求而产生,即有意识地去审视所感知的事物,关注其所包含的内容及其本质。一旦这一认知完整,运用理智的过程便随之进行,或者说自发性的过程便随之进行。因此,一切都取决于这一认知的正确性。换言之,运用心智的过程、自发性的过程、对事物作出判断的过程以及针对已发生之事所采取的措施,其有效性全都取决于关于该事物所获得的认知是否正确。所以,信息正确性的重要性在很大程度上超过其他一切,因为正是对其正确性的证明,能够拯救或毁灭,带来成功或失败,赋予生命或导致死亡。因此,信息的正确性是本主题的重要要素之一。

Such a person is not asked to be attentive, accordingly he is not asked to use his intelligence, for it does not exist in the first place as long as he is not characterise with life. One of the necessities of life is that the living person has vigilance. Once vigilance exists, attention can be created. It is not true to say that vigilance initiates attention. It is rather said, “If there is vigilance, attention occurs.” Nor is it true to say that vigilance occurs because it is one of the necessities of life. However, attention occurs due to vigilance. Since vigilance is natural, thus attention occurs through vigilance, i.e. it occurs by the presence of life. Thus, attention is the basis and not vigilance. This is because vigilance exists in the living creature as long as there is life or vitality in it. However, attention occurs through intent and pursuance, i.e. by intentionally looking at the sensed matter and paying attention to what it contains and to its essence. Once this knowledge is complete, the process of the use of intelligence is performed, or the process of spontaniety is performed. Therefore, everything depends on the validity of this knowledge. In other words, the validity of the process of using the mind, of spontaniety, of the judgement issued about the matter and of the measure taken towards what occurred, all depend on the validity of the knowledge obtained about the matter. Therefore, the importance of the validity of the information outweighs, to a great extent, anything else. This is because the proof of its validity is the one thing that would save or destroy, cause success or failure, give life or death. Thus, the validity of information is one of the important elements of the subject.

在地面上流动的液体这一感知过程的例子中,如果那是水,而他却以为是汽油,那么他为了躲避而采取的应对措施就承担了很大的风险,可能会暴露于更危险的境地。而如果他继续驾驶,他本不会受到伤害,因为那是水,而不是易燃的汽油。他力求了解该液体的性质,并认识到它是汽油而非水,这意味着他对所感知之物的身份获得了确定的认识。基于这种确信,快速的关联也随之发生。这一切都取决于对所感知之物的正确理解,而这种理解要通过对它的注意或对它的有意识的认知来实现。因此,理智的运用不同于其他事物的运用,它既复杂又深刻。其复杂性来自于对它的有意识的认知和对它的注意。这种复杂性在于事物之间彼此相似,区分它们相当困难,需要迅速才能达到这样的认识。

In the example of the sensation process of the fluid flowing on the ground, if it was water and he thought it to be petrol, then he took a great risk by evasive measures, where he might be exposed to something more dangerous. While if he continued driving, he would not have been harmed, for it was water, not flammable petrol. The fact that he aimed at knowing the nature of the fluid, realising that it was petrol and not water means that he became certain of the identity of the sensed matter. Based on this assurance, quick linkage also occurred. All of that depended on the correct understanding of the sensed matter, through attention towards it or the intentional knowledge of it. Therefore, the use of intelligence is not like the use of other things. It is rather both complex and profound. Its complexity comes from the intentional knowledge of it and the attention to it. This is complex because things are similar. Differentiating between them is considerably complicated; it requires speed in order to reach such knowledge.

这种深刻性源于迅速的感知，而这并非易事。因为它需要专注，也需要其正确性与严谨性。这是一个深刻的问题，因为仅仅发生迅速的感知是不够的。相反，还必须了解那种感知的迅速性以及它从何而来。

The fact that it is profound comes from quick sensation - a matter that is not easy. This is because it needs attention, together with its correctness and soundness. This is a profound matter; because it is not enough that only quick sensation occurs. It is rather necessary to know about that speed of sensation and where it came from.

这是从注意力机制而来，还是来自其他方面？还是它是自动产生的，像快速关联一样？这些都是深奥的问题。

Did it come from the attention or from something else? Or did it come automatically, like quick linkage? These are profound matters.

因此，运用理智是复杂而深刻的。它是一个艰难但迅速的过程。因此，人们担心运用理智可能是一种欺骗性的operation。所以，它非但不能成为引导的过程，反而可能成为误导的过程。因此，它必须是一个健全而正确的过程；它应当满足其条件，或其有效性的条件。

Therefore, the use of intelligence is complex and profound. It is an arduous, but quick process. Therefore, it is feared that the use of intelligence might be a deceptive operation. So, instead of being a guiding process, it might be misguiding. Therefore, it must be a sound and correct process; it should fulfil its conditions, or the conditions of its validity.

阿拉伯语中表示"运用理智"的词，与表示"自发直觉"的词（badeeha）相近；也就是说，这些词的含义最好是自动地（aaliyyah）被接受，而不必进行哲学思辨，因为对它们的使用正源于此。它也可能是一个复杂而深刻的过程，必须满足其正确性的条件，这使得它们需要哲学化并有赖于思考。尽管这是一个包含思想与复杂性的过程，它本身即是一种思考；然而它是一种简单的思考，因此不适合掺入繁复的成分。

The Arabic word for using intelligence is like the word for spontaneous intuition (badeeha); i.e. it is better that the meaning of these words be automatically (aaliyyah) accepted, without being subject to philosophising, which is the origin in using them. It might also be a complicated and deep process, which must fulfil the conditions of its correctness, which makes them philosophised and in need of thought. Though this is a process that includes thoughts and complexities, it is in itself is a thought; it is however a simple thought and thus improper for it to be involved with complications.

因此，将其理解为自动的、字面意义上的做法更为妥当或合适。由此可见，这就是理智的运用，仅此而已。

Therefore, it is better or more appropriate to make it automatic in meaning. Thus, it is called the use of intelligence and nothing more.

所谓运用理智，所理解的即是从言辞中所理解的。这已足以用于行动，也足以防止错误。这是因为仅从其言辞所理解的，就足以开始运用理智的过程，也就是说，足以去运用理智。因为“运用”（isti'maal）一词指的是有意识的使用目的，而“理智”已为人所知。因此，“运用”（isti'maal）一词

What is understood from the use of intelligence is what is understood from uttering the words. This is enough for action and for preventing error. This is because what is understood from uttering it alone is enough to undertake the process of the use of intelligence, i.e. it is enough to use intelligence. This is because the word ‘use’ (isti’maal) means the intentional aim of using, ‘intelligence’ is already known. Thus, the word “using” (isti’maal)

我们认为，智力最好保持其本然的自动运作（ʾāliyy），而不要卷入哲学或思辨。因此有人说：“isti’maal udhdhakaa’”，意思仅仅是运用智力，别无其他。

intelligence is better to remain automatic (aaliy) and not to be involved in philosophy or thinking. So it is said, “isti’maal udhdhakaa’,” which means the use of intelligence and nothing more.