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十六观智 Progress of Insight - 见清净 Purification of View
 
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十六观智

摘自:马哈希尊者所著的“Progress of Insight”

诸究竟法=色法、心、心所、涅槃;在此,色法、心、心所,被称为是有为的究竟法。涅槃,被称为是无为的究竟法。

一共有十六观智:名色分别智、缘摄受智、思惟智、生灭智、坏灭智、怖畏智、过患智、厌离智、欲解脱智、审察智、行舍智、随顺智、种姓智、道智、果智、省察智。

十六观智

翻译缘起:马哈希尊者所著的“Progress of Insight”一书是修习马哈希禅法的非常重要的参考书,去年出了一个译本《清净智论》,这个译本应该说是不错的,我就推荐给学习马哈希禅法的朋友们。只是有些遗憾书中是采用的半文言的翻译,可能有的人读起来就不那么容易。由于正确理解十六观智前面几个观智很重要,所以我就试着把前面几个观智翻译成白话文。由于有《清净智论》这个译本作参考,翻译起来相对就比较容易一些,比如有些名相已经有了翻译,就不用费工夫去查了,就省很多心。

III. Purification of View 见清净

1. Analytical Knowledge of Body and Mind 名色分辨智

Endowed with purification of mind and continuing the practice of noticing, the meditator now comes to know body-and-mind analytically as follows: "The rising (upward movement) of the abdomen is one process; the falling (downward movement) is another; sitting is another; touching is another," etc. In this way he comes to know how to distinguish each bodily process that he notices. Further he realizes: "The knowing of the rising movement is one process; the knowing of the falling movement is another." In that way he comes to know each mental act of noticing. Further he realizes: "The rising movement is one process; the knowing of it is another. The falling movement is one process; the knowing of it is another," and so on. In that way he comes to know how to distinguish each bodily and mental process. All that knowledge comes from simply noticing, not from reasoning; that is to say, it is knowledge by direct experience arrived at by the mere act of noticing, and not knowledge derived from ratiocination.

以心清净为基础继续修持观照,禅者现在通过如下分析而了知名色:“腹部的上升是一法,腹部的下降是一法,坐是一法,接触是另一法”,等等。这样他知道如何分辨他观照的每一个色法。进一步他认识到:“觉知腹部生起是一法,觉知腹部下降是另一法。”这样他知道如何分辨他所观照的每一个心法。更进一步他认识到:“上升是一法,觉知上升是另一法;下降是一法,觉知下降是另一法”,如此等等。这样他得以了知如何分辨每一个色法和心法。所有这些知识来自于简单的观照而不是来自于推理;也就是说,这种知识源于观照获得的直接经验,并非推导出来的结论。

Thus, when seeing a visual object with the eye, the meditator knows how to distinguish each single factor involved: "The eye is one; the visual object is another; seeing is another, and knowing it is another." The same manner applies in the case of the other sense functions.

For at the time, in each act of noticing, the meditator comes to know analytically the mental processes of noticing, and those of thinking and reflecting, knowing them for himself through direct knowledge by his experience thus: "They have the nature of going towards an object, inclining towards an object, cognizing an object." On the other hand, he knows analytically the material processes going on in the whole body — which are here described as "the rising and falling movements of the abdomen," "sitting," etc., knowing them thus: "These have not the nature of going or inclining towards an object, or of cognizing an object." Such knowing is called "knowing matter (or the body) by its manifestation of non-determining." For it is said in the Mula-Tika, the "Principal Sub-commentary" to the Abhidhamma Vibhanga: "In other words, 'non-determining' (as in the passage quoted) should be understood as having no faculty of cognizing an object."

这样,当用眼看到一个可见的所缘,禅者知道如何分辨这当中包含的每一个单一的要素:“眼是一法;可见的所缘是另一法;看是又一法;觉知是再一法。”同样的分析适用于其它感观功能。这个时候,在每一个观照中,禅者通过分辨而了知观照、思维、回忆等心法,通过他的经历直接知道这些心法是这样:“它们有投向所缘、趋向所缘、认知所缘的特性。” 另一方面,他通过分辨而了知在身体内进行着的色法过程——在这里用“腹部的上升、下降”,“坐”,等等进行描述,他知道这些色法是这样:“它们不具有投向所缘、趋向所缘或认知所缘的特性。” 我们说色法因为显示出“无分辨抉择的功能”,所以我们知道它们是色法。的确,《根本大疏钞》(《分别论的疏钞》)曾说:“换句话说, '无分辨抉择的功能'应该理解为没有认知所缘的功能。”

Such knowledge as this, which analyzes in each act of noticing both the bodily process noticed and the mental process engaged in noticing, according to their true essential nature, is called "analytical knowledge of body and mind."

通过按照各自的真实的根本特性分析每一个观照行为中被观照的色法和参与观照的心法,由此获得的智慧叫作“名色分辨智”。

When that knowledge has come to maturity, the meditator understands thus: "At the moment of breathing in, there is just the rising movement of the abdomen and the knowing of the movement, but there is no self besides; at the moment of breathing out, there is just the falling movement of the abdomen and the knowing of the movement, but there is no self besides." Understanding it thus in these and other instances, he knows and sees for himself by noticing thus: "There is here only that pair: a material process as object, and a mental process of knowing it; and it is to that pair alone that the terms of conventional usage 'being,' 'person' or 'soul,' 'I' or 'another,' 'man' or 'woman' refer. But apart from that dual process there is no separate person or being, I or another, man or woman."

当名色分辨智成熟的时候,禅者知道是这样:“在吸气的时候,只存在腹部上升移动和对移动的觉知,除此之外并没有一个我;在呼气的时候,只存在腹部下降移动和对移动的觉知,除此之外没有一个我。”通过这样了知以及别的情况下的了知,他藉由观照获得这样的知见:“只存在这样一对法:作为所缘的色法和觉知它的心法;世俗常用的'众生’、'补特伽罗’或'命者’、'我’或'他人’、'男人’或'女人’等名称所指的正是这一对法。除了名色外并没有单独存在的众生或补特伽罗,我或他人,男人或女人。 ”

This is called purification of view. 这就叫见清净

IV. Purification by Overcoming Doubt 度疑清净
2. Knowledge by Discerning Conditionality 缘摄受智

When purification of view has come to maturity, the conditions necessary for the bodily and mental processes observed will also become evident. Firstly, the consciousness that is the condition of the (respective) bodily process will be evident. How? For instance, when bending the arms or legs, the consciousness intending to bend these limbs is evident. So the meditator first notices that consciousness, and next he notices the act of bending, and so on. Then he understands by direct experience: "When there is consciousness intending to bend a limb, the bodily process of bending arises; when there is consciousness intending to stretch a limb, the bodily process of stretching arises." And in the same way he understands other instances too by direct experience.

 

见清净成熟的时候,当我们观察身心过程,引发这些心法、色法的因缘也变得清晰。首先会注意到心法作为因缘引发色法的过程,例如,当我们弯曲臂或腿,想要弯曲四肢的心会显现,禅者首先观察到这个心念,然后观察到弯曲的动作,等等。于是这种直接经验让他明白:“当有弯曲四肢的心念,色身弯曲的过程生起;当有伸展四肢的心念,色身伸展的过程生起。” 以同样的方式,他通过直接经验了解其它情形。

Again, he also understands by direct experience the condition for the mental process, in the following manner: "In the case of consciousness desirous of running off the track, there arises first a corresponding consciousness giving initial attention (to the distracting object). If that consciousness is not noticed (with mindfulness), then there arises a consciousness that runs off the track. But if the consciousness of initial attention to the distracting object is noticed and known, no stray thought will arise. It is similar in the case of other (types of consciousness, for instance when taking delight or being angry, greedy, etc.). When both the sense door of the eye and a visual object are present, there arises visual consciousness; otherwise visual consciousness will not arise; and so it is in the case of the other sense doors. If there is a noticeable or recognizable object, then there arises consciousness engaged in noticing or thinking or reasoning or understanding, as the case may be; otherwise no such consciousness arises. Similarly he understands what occurs in every other instance (of mind-door cognition).

再者,他也会通过直接经验明了心法的因缘,是这样一种方式: 当禅者心要发生散乱的时候,先会生起相应的心作意引发散乱的目标。如果没有正念观照这个作意,散乱心就会生起;但如果有正念观照了知这个作意,散乱心就不会生起。其它类型的心法的情况与此类似(如喜乐、嗔恨、贪婪,等等)。当眼根门和可见之色同时出现时,眼识生起;否则眼识不会生起。相类似的情况也发生在其它根门。当有一个可注意的或认知的目标出现,然后才生起相应的观察、思考、推理、了知的心;否则不会有这样的心生起。以同样的方式,禅者了知每一个其它(意门)认知过程。

 

At that time, the meditator will generally experience many different painful feelings arising in his body. Now, while one of these feelings is being noticed (but without concern), another feeling will arise elsewhere; and while that is being noticed, again another will appear elsewhere. Thus the meditator follows each feeling as it arises and notices it. But though he is engaged in noticing these feelings as they arise, he will only perceive their initial phase of "arising" and not their final phase of "dissolution."

这时候,禅者通常会经历很多不同的苦受,它们不断在身中生起。当他观照这些受当中的一个,另一受又会在别处生起;当他观照此受,再一个又会在另一处生起。禅者于是这样跟随每一个受,当它一生起就观照它。当他这样投入地在这些受生起的时候观照,他只会觉知这些受开始生起的阶段而不能觉知这些受消失的阶段。

Also many mental images of various shapes will then appear. The shape of a dagoba, a monk, a man, a house, a tree, a park, a heavenly mansion, a cloud, and many other such images will appear. Here, too, while the meditator is still engaged in noticing one of these mental images, another will show itself; while still noticing that, yet another will appear. Following thus the mental images as they arise, he goes on noticing them. But though he is engaged in noticing them, he will perceive only their initial phase, not the final phase.

He now understands: "Consciousness arises in accordance with each object that becomes evident. If there is an object, there arises consciousness; if there is no object, no consciousness arises."

许多不同形状的影像也会在心中出现,或是佛塔的形状,或是比丘、人物、房子、树木、园林、天宫、云朵以及其它很多形状。这里的情况也和上面类似,当禅者正在观照一个影像,另一个又显现出来;他观照这个影像,再一个又会出现。他密切注意这些影像,每当一个影像一生起就观照。但是,尽管他很投入地观照,他只会觉察到开始生起的阶段,而不会觉察到最后消失的阶段。这时他了知:“心随显现的所缘而生起,有所缘,才有心生起;没有所缘,就没有心生起。

Between sequences of noticing he also, by considering inferentially, comes to know thus: "It is due to the presence of such causes and conditions as ignorance, craving, kamma, etc., that body-and-mind continue."

 

在一系列观照之间,他通过推论知道:“是由于有这些因缘如无明、渴爱、业等等,身心才会存续。”

Such discernment through direct experience and through inference as described, when noticing body-and-mind with their conditions, is called "knowledge of discerning conditionality."

When that knowledge has come to maturity, the meditator perceives only body-and-mind processes occurring in strict accordance with their particular and appropriate conditions and he comes to the conclusion: "Here is only a conditioning body-and-mind process and a conditioned body-and-mind process. Apart from these, there is no person who performs the bending of the limbs, etc., or who experiences feelings of pain, etc."

通过观照名色及它们的缘所获得直接经验,再加上如上的间接推证,禅者由此获得的智慧就是“缘摄受智”。当此智成熟的时候,禅者见到的只有身心(名色)过程,这些过程是严格按照各自特有的并与之相适应的因缘而发生的。他得出结论:“这里只有作为缘的名色和缘所生名色。除此之外,没有作弯曲肢体等的人或经历苦受等的人。”

This is called purification (of insight) by overcoming doubt. 这就是度疑清净

 

3. Knowledge of Comprehension 触知智(遍知智)

When this "purification (of insight) by overcoming doubt" has reached maturity, the meditator will discern distinctly the initial, middle, and final phases of any object noticed by him. Then, in the case of various objects noticed, he will discern distinctly that only after each earlier process has ceased, does there arise a subsequent process. For instance, only when the rising movement of the abdomen has come to an end, does there arise the falling movement; only when that has ended, is there again a rising movement. So also in the case of walking: only when the lifting of the foot has come to an end, does there arise the carrying forward of the foot; only when that has been completed, does there follow the placing of the foot on the ground.

当缘度疑清净成熟的时候,禅者能清楚地看到他所观照的任何所缘的初、中、后阶段。这时,就所观照的各种所缘而言,他能明确地看到只有当前一个过程结束后,后续的过程才会生起。例如,只有当腹部上升移动结束之后,才会出现腹部下降移动;只有当此过程结束后,才会有又一个上升移动。在经行中也是这样:只有当提脚的过程结束后,才生起向前移脚的过程;只有当此过程也结束之后,才有紧随的放脚于地的过程。

In the case of painful feelings, only after each single feeling occurring at its particular place has ceased, will another new feeling arise at another place. On noticing the respective painful feeling repeatedly, twice, thrice or more, the meditator will see that it gradually grows less, and at last ceases entirely.

至于苦受,只有当在某处的受灭去了之后,另一个受才会在另一个地方生起。对每一苦受观照,两次、三次或者更多次,禅者会看到它逐渐变弱并最终彻底灭去。

In the case of the variously shaped images that enter the mind's field, it is only after each single image noticed has vanished, that another new object will come 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'按类进行的内观’。”(使用'按类进行的触知’这个名词,就是以这一段为权威性的依据。)(注:按照《清净道论》,“推论内观”和“按类进行的内观”是指同一种内观。)

4. Knowledge of Arising and Passing Away:
The Ten Corruptions of Insight27
生灭随观智:十种观的染

When the meditator, in the exercise of noticing, is able to keep exclusively to the present body-and-mind process, without looking back to past processes or ahead to future ones, then, as a result of insight, (the mental vision of) a brilliant light will appear to him. To one it will appear like the light of a lamp, to others like a flash of lightning, or like the radiance of the moon or the sun, and so on. With one it may last for just one moment, with others it may last longer.

当禅者在练习观照时,达到心能安住于当下生起的名色而不跳到过去或未来的名色上,此时,由于内观的效果,(心的视野中)会有明亮的光呈现出来。有的人看到象灯光,另外一些人可能看到象闪电,或者象月亮、太阳的光芒,等等。对有的人可能只是出现一瞬间,对另外一些人则可能延续较长时间。

 

There will also arise in him strong mindfulness pertaining to insight. As a result, all the successive arisings of bodily and mental processes will present themselves to the consciousness engaged in noticing, as if coming to it of themselves; and mindfulness too seems as if alighting on the processes of itself. Therefore the meditator then believes: "There is no body-and-mind process in which mindfulness fails to engage."

His knowledge consisting in insight, here called "noticing," will be likewise keen, strong, and lucid. Consequently, he will discern clearly and in separate forms all the bodily and mental processes noticed, as if cutting to pieces a bamboo sprout with a well-sharpened knife. Therefore the meditator then believes: "There is no body-and-mind process that cannot be noticed." When examining the characteristics of impermanence, etc., or other aspects of reality, he understands everything quite clearly and at once, and he believes it to be the knowledge derived from direct experience.

 

和内观相应的非常强的正念也会生起,由于这种正念的力量,一个接一个生起的心法色法好像自动地呈现在心的视野中而被观照,此时正念好像也自动落于被观照的名色上。这时禅者相信:“没有任何一个生起的名色被正念所遗漏。” 内观中包含智,在这里以“观照”体现出来,也会相应地变得敏锐、有力、明了。由于智的力量,所有被观照的名色,他都可以一个一个地分开看得很清楚,就像用锋利的刀把竹笋切成一片一片那样清楚。因此禅者确信:“没有任何一个生起的名色逃脱观照。” 当他考察究竟法的无常等特性或其它方面,他立即就清楚地了知一切,并且认为此智是来源于直接经验(现量智)。

Further, strong faith pertaining to insight arises in him. Under its influence, the meditator's mind, when engaged in noticing or thinking, is serene and without any disturbance; and when he is engaged in recollecting the virtues of the Buddha, the Dhamma, and the Sangha, his mind quite easily gives itself over to them. There arise in him the wish to proclaim the Buddha's Teaching, joyous confidence in the virtues of those engaged in meditation, the desire to advise dear friends and relatives to practice meditation, grateful remembrance of the help received from his meditation master, his spiritual mentor, etc. These and many other similar mental processes will occur.

进一步,和内观相应的强烈的“信”也会生起。由于信的力量,禅者在进行观照或者思惟的时候,他的心宁静没有波动;当他修佛随念、法随念和僧随念时,心很容易投入。他心中升起说法的愿望,对修行人产生信任和好感,希望劝说亲朋好友修行,对指导禅修的师傅、老师充满感恩之情,等等。这些念头和其它想法会自然生起。

There arises also rapture in its five grades, beginning with minor rapture.28 When purification of mind is gained, that rapture begins to appear by causing "goose-flesh," tremor in the limbs, etc.; and now it produces a sublime feeling of happiness and exhilaration, filling the whole body with an exceedingly sweet and subtle thrill. Under its influence, he feels as if the whole body had risen up and remained in the air without touching the ground, or as if it were seated on an air cushion, or as if it were floating up and down.

以小喜为首的五种喜也会生起。从获得心清净开始,喜会让人起鸡皮疙瘩,引起四肢震颤等等;此时会有甜美、微妙的触受充满全身,产生胜妙的喜、乐。由于喜的作用,他感到好像整个身体都离开地面升起来并保持在空中,或者像坐在气垫上一样,或者像在上升、下降。

There arises tranquillity of mind with the characteristic of quietening the disturbances of consciousness and its mental concomitants; and along with it appear mental agility, etc.29 When walking, standing, sitting, or reclining there is, under the influence of these mental qualities, no disturbance of consciousness and its mental concomitants, nor heaviness, rigidity, unwieldiness, sickness, or crookedness.30 Rather, his consciousness and its mental concomitants are tranquil through having reached the supreme relief in non-action.31 They are agile in always functioning swiftly; they are pliant in being able to attend to any object desired; they are wieldy, in being able to attend to an object for any length of time desired; they are quite lucid through their proficiency, that is, through the ease with which insight penetrates the object; they are also straight through being directed, inclined, and turned only towards wholesome activities.

心轻安也会出现,具有让心和心所平静的特征,心轻快性等心所法也会伴随出现。由于心轻安等的作用,无论行住坐卧,心和心所都保持宁静而无扰动,没有粗重、僵直、不适、病态或扭曲的状态出现。此时,心和心所因为无作而极轻松,所以是轻安的;运作轻灵快捷,所以是轻快的;能够自在转向欲观照的所缘,所以是柔软的;对任何所缘的观照时间能随其所欲,所以是适业的;很容易深入清楚观照所缘,所以是明静的;总是朝向善行、倾向善行、转向善行,所以是正直的。

There also arises a very sublime feeling of happiness suffusing all his body. Under its influence he becomes exceedingly joyous and he believes: "Now I am happy all the time," or "Now, indeed, I have found happiness never felt before," and he wants to tell others of his extraordinary experience. With reference to that rapture and happiness, which are aided by the factors of tranquillity, etc., it was said:

Superhuman is the bliss of a monk
Who, with mind at peace,
Having entered a secluded place,
Wins insight into Dhamma.
When he fully comprehends
The five groups' rise and fall,
He wins to rapture and to joy —
The Deathless this, for those who understand.

Dhammapada vv. 373-374

遍满全身的胜妙之乐也会生起。由此乐的作用,他变得极快乐并且相信:“我现在于一切时中都快乐”,或者“我现在确实找到了过去从未体验过的快乐”,他很想告诉别人他的这种不寻常的经验。关于这种由轻安等心所为助缘的喜、乐,《法句经》中说,

法喜超人间
静心之比丘
因入僻静处
内观入诸法

彻见生与灭
五蕴之诸法
得妙胜喜乐
知不死之法

( 《法句经》373、374偈)

There arises in him energy that is neither too lax nor too tense but is vigorous and acts evenly. For formerly his energy was sometimes lax, and so he was overpowered by sloth and torpor; hence he could not notice keenly and continuously the objects as they became evident, and his understanding, too, was not clear. And at other times his energy was too tense, and so he was overpowered by agitation, with the same result of being unable to notice keenly, etc. But now his energy is neither too lax nor too tense, but is vigorous and acts evenly; and so, overcoming these shortcomings of sloth, torpor, and agitation, he is able to notice the objects present keenly and continuously, and his understanding is quite clear, too.

精进力生起,不松也不紧,但却有力而平稳。过去他的精进力有时过松,会被昏沉睡眠所控制,所以不能敏锐地不间断地观照显现的所缘;他的慧也同样不清晰。而另外一些时间,他的精进过度,所以陷入散乱,同样也不能敏锐不间断地观照,等等。而现在精进力不松不紧,有力且平稳,所以克服了昏沉睡眠和散乱,能够敏锐不间断地观照当下的目标,他的慧也非常清晰。

There also arises in him strong equanimity associated with insight, which is neutral towards all formations. Under its influence he regards with neutrality even his examination of the nature of these formations with respect to their being impermanent, etc.; and he is able to notice keenly and continuously the bodily and mental processes arising at the time. Then his activity of noticing is carried on without effort, and proceeds, as it were, of itself. Also in adverting to the objects, there arises in him strong equanimity, by virtue of which his mind enters, as it were, quickly into the objects of advertence.32

和内观相应的强有力的“舍”也会生起,这种舍的力量对一切行(生灭)保持一种中性的不偏不倚的状态。在舍的力量作用下,他作诸行无常等的观察时也能保持中舍性,他能够敏锐不间断地观察当下生起的名色。这时他的观照变得不需刻意努力,好像会自动运作一样。当他的心要转向某目标,会生起很强的舍,由此舍的力量他的心可以说能很快进入所转向的目标。

There arises further a subtle attachment of a calm nature that enjoys the insight graced with the "brilliant light" and the other qualities here described. The meditator, however, is not able to discern it as a corruption but believes it to be just the very bliss of meditation. So meditators speak in praise of it thus: "Only now do I find full delight in meditation!"

Having felt such rapture and happiness accompanied by the "brilliant light" and enjoying the very act of perfect noticing, which is ably functioning with ease and rapidity, the meditator now believes: "Surely I must have attained to the supramundane path and fruition!33 Now I have finished the task of meditation." This is mistaking what is not the path for the path, and it is a corruption of insight which usually takes place in the manner just described. But even if the meditator does not take the "brilliant light" and the other corruptions as an indication of the path and fruition, still he feels delight in them. This is likewise a corruption of insight. Therefore, the knowledge consisting in noticing, even if quick in its functioning, is called "the early stage of (or 'weak') knowledge of arising and passing away," if it is beset and corrupted by those corruptions. For the same reason the meditator is at that time not in a position to discern quite distinctly the arising and passing away of bodily and mental processes.

进一步,一种微细的执着会生起,这种执着特点是非常平静,在那里享受内观伴有的“光明”的优美和其它前述的种种胜妙之处。可是禅者不能觉察这是一种烦恼,却认为这些正是禅修带来的喜乐。因此禅者会赞叹说:“我现在才找到最上的禅定之乐!” 经历了伴随“光明”的这样的喜乐,享受那种轻松、敏捷、完美的观照,禅者现在认为:“可以肯定,我一定是证得了道与果!现在我达到了修行的目的地!” 这是一个错误,把非圣道的成就当成了得圣道,这是观的染,通常会象上面描述那样发生。即使禅者不把“光明”和其它情况当作道与果,但他仍然会喜欢这些。这同样也是观的染。所以,这种观智即使运作快捷,如果被这些烦恼所染,只能叫着“早期生灭随观智”。出于同样的理由,我们说禅者此时还没有具备特别明晰地观照名色生灭的能力。


V. Purification by Knowledge and Vision
of What is Path and Not-path

道与非道智见清净

While engaged in noticing, the meditator either by himself or through instructions from someone else, comes to this decision: "The brilliant light, and the other things experienced by me, are not the path. Delight in them is merely a corruption of insight. The practice of continuously noticing the object as it becomes evident — that alone is the way of insight. I must go on with just the work of noticing." This decision is called purification by knowledge and vision of what is path and not-path.

当禅者在进行观照时,他自己领悟到或者经由别人的指导得出这样一个判断:“光明或其它我所经历的现象不是圣道。喜欢这些只是观的染。不间断观照显现的所缘,只有这样修持才是正确的内观道。我必须继续观照的工作。” 这种决断就是道与非道智见清净。


VI. Purification by Knowledge and Vision
of the Course of Practice

行道智见清净

After noticing these manifestations of brilliant light and the others, or after leaving them unheeded, he goes on continuously as before with the act of noticing the bodily and mental processes as they become evident at the six sense doors. While thus engaged in noticing, he gets over the corruptions relating to brilliant light, rapture, tranquillity, happiness, attachment, etc., and his knowledge remains concerned exclusively with the arising and passing away of the processes noticed. For then, at each act of noticing, he sees: "The noticed object, having arisen, disappears instantly." It also becomes clear to him that each object disappears just where it arises; it does not move on to another place.

In that way he understands by direct experience how bodily and mental processes arise and break up from moment to moment. It is such knowledge and understanding resulting from the continuous noticing of bodily and mental processes as they arise and dissolve moment after moment, and the discernment, in separate sections, of the arising and passing away of each of them, while being free from the corruptions, that is called "final knowledge of contemplation of arising and passing away." This is the beginning of "purification by knowledge and vision of the course of practice," which starts from this insight and extends to adaptation knowledge (No.13).

出现的明亮的光和其它一些现象他如实观照,或者不去理睬注意它们,之后他继续象前面一样观照在六根门变得明显的名色。当他这样观照,他就得以克服和光、喜、轻安、乐、执着等等相关的染,他的觉知保持只关注所观照的生灭过程。这时,他在每一个观照中看到:“所观照的法,生起就立即灭去。” 而且每一个法生起即在所生起的地方灭去,这点也变得很清楚。

这样他通过自己的直接经验了知名色是如何刹那刹那地生起和坏灭的。这种从观照名色的刹那生灭得到的智、这种对每一法的生灭能一一分开的分辨能力,当没有观的染的时候,就叫作“强力生灭随观智”。这一智就是“行道智见清净”的开始,从这一观智到随顺智都属于“行道智见清净”。

5. Knowledge of Dissolution 坏灭智

Noticing the bodily and mental processes as they arise, he sees them part by part, link by link, piece by piece, fraction by fraction: "Just now it arises, just now it dissolves." When that knowledge of arising and passing away becomes mature, keen and strong, it will arise easily and proceed uninterruptedly as if borne onward of itself; also the bodily and mental processes will be easily discernible. When keen knowledge thus carries on and formations are easily discernible, then neither the arising of each bodily and mental process, nor its middle phase called "presence," nor the continuity of bodily and mental processes called "occurrence as unbroken flux" is apparent to him; nor are the shape of the hand, the foot, the face, the body, and so on, apparent to him. But what is apparent to him is only the ceasing of bodily and mental processes, called "vanishing," or "passing away," or "dissolution."

他观照名色的生起,一部分一部分、一节一节、一片一片、一小部分一小部分地观察,他看到每个法“在此刻生起,即在此刻灭去”。当生灭随观智变得成熟、敏锐、强大时,此智就很容易显现并好像自行远转一样不间断地运作,同时对名色观照很清楚。观智保持这样敏锐,诸行很容易观察,这时名色的生起过程“生”对他来说不明显,名色生灭全过程的中间相“住”也不明显,名为“不断的生灭之流”的名色相续性也不明显,脚、手、脸、身等的形状也不明显;这时只有名色“灭”的过程对他是明显的,这灭的过程就是“消失”、“消逝”或者“消融”的过程。

For instance, while noticing the rising movement of the abdomen, neither its initial nor middle phase is apparent, but only the ceasing or vanishing, which is called the final phase, is apparent; and so it is also with the falling movement of the abdomen. Again, in the case of bending an arm or leg, while noticing the act of bending, neither the initial nor the middle phase of bending is apparent, nor is the form of the limb apparent, but only the final phase of ceasing and vanishing is apparent. It is similar in the other cases of stretching a limb, and so on.

例如,当观照腹部上升运动时,开始和中间段都不明显,只有灭或者说消失阶段、也就是最后段是明显的。腹部的下降运动也是这样。又如在弯曲肘或腿时,当观照这个弯曲动作,弯曲的开始段和中间段都不明显,四肢的形状也不明显,只有最后段,亦即灭、消失阶段是明显的。在伸展四肢等其它动作中的情况也是类似的。

For at that time each object that is being noticed seems to him to be entirely absent or to have become non-existent. Consequently, at this stage of knowledge, it seems to him as if he were engaged in noticing something which has already become absent or non-existent by having vanished; and the consciousness engaged in noticing appears to have lost contact with the object that is being noticed. It is for that reason that a meditator may here think: "I have lost the insight"; but he should not think so.

这时候每个观照的所缘对他来说好像整个都没有了或变得不存在了。因而当处在这一阶观智中,他好像在观照已经消散了的没有的或不存在的东西,能观之心似乎也失去了和所缘的接触。正是由于这种情况,禅者可能会想:“我的内观退失了”,但是他不应该这样想。

For formerly his consciousness normally took delight in conceptual objects of shapes, etc.;34 and even up to the knowledge of arising and passing away, the idea of formations with their specific features35 was always apparent to him. Hence his mind took delight in a plainly distinguishable object consisting of formations, with its particular structure36 and its particular feature-idea. But now that his knowledge has developed in the way described, no such idea of the formations' features or structure appears to him, still less any other, cruder concept. At such a stage, the arising of formations, that is, the first phase of the process, is not apparent (as it is in the case of knowledge of arising and passing away), but there is apparent only the dissolution, that is, the final phase, having the nature of vanishing. Therefore the meditator's mind does not take delight in it at first, but he may be sure that soon, after becoming familiar (with that stage of the practice), his mind will delight in the cessation (of the phenomena) too, which is called their dissolution. With this assurance he should again turn to the practice of continuous noticing.

以前他的心通常乐见形状等概念法的所缘,即使到了生灭随观智阶段,带着各自特征的诸行法的相总会清楚地呈现出来。因此他的心乐见清楚易辨的有形、有相的行法构成的所缘。但是现在他的观智修习到了前面所描述的程度,诸行的形或相这样的概念法不再现起,更别说其它更粗的概念法。在这一智阶,诸行的生起,亦即生灭全过程的第一阶段,就不(象生灭随观智阶段)那么明显,只有坏灭是明显的,这是最后阶段,具有消失的特性。因此,禅者的心对坏灭开始并不欢喜,但应该知道,在不久之后对这种观照变得熟悉,他的心会乐见这种叫作“坏灭”的“灭”。确信这点之后,他应该再度继续作连续观照。

When thus engaged, he perceives that in each act of noticing there are always present two factors, an objective factor and a subjective one — the object noticed and the mental state of knowing it — which dissolve and vanish by pairs, one pair after the other. For in each single instance of a rising movement of the abdomen, there are, in fact, numerous physical processes constituting the rising movement, which are seen to dissolve serially. It is like seeing the continuous successive vanishing of a summer mirage moment by moment; or it is like the quick and continuous bursting of bubbles produced in a heavy shower by thick rain drops falling on a water surface; or it is like the quick, successive extinction of oil-lamps or candles, blown out by the wind, as these lights are being offered at a shrine by devotees. Similar to that appears the dissolving and vanishing, moment by moment, of the bodily processes noticed. And the dissolution of consciousness noticing those bodily processes is apparent to him along with the dissolution of the bodily processes. Also while he is noticing other bodily and mental processes, their dissolution, too, will be apparent to him in the same manner. Consequently, the knowledge will come to him that whatever part of the whole body is noticed, that object ceases first, and after it the consciousness engaged in noticing that object follows in its wake. From that the meditator will understand very clearly in the case of each successive pair the dissolution of any object whatsoever and the dissolution of the consciousness noticing that very object. (It should be borne in mind that this refers only to understanding arrived at through direct experience by one engaged in noticing only; it is not an opinion derived from mere reasoning.)

当他这样用功,他觉察到每一个观照过程中总是同时有两个要素出现:所缘和能缘——即被观照的目标和觉知目标的心法——二者成对地消融、消失,一对接一对地消失。事实上,每一次腹部的上升,都包含很多色法过程,它们构成了上升运动,禅者会观察到它们一个接一个次第消融。这就像看到夏日的海市蜃楼刹那刹那地一个接一个消失一样,又像暴雨中粗大的雨点在水面激起的水泡那样,接二连三快速地爆裂,又象大风吹灭信众供养寺庙的诸多灯烛那样,顺次快速地熄灭。所观照的色法就是象这样刹那刹那地消融、消失。他也会清楚看到观照这些色法的心法也和被观照的色法一起消融。当他观照别的名色,也会见到它们也以同样的方式消融。因此他会生起这样的智慧:观照全身任何一部分,被观照的目标首先灭尽,而进行观照的心也紧随其后灭去。从这种经验中禅者会非常明白任何一个所缘和观照此所缘的心是如何一对接一对地坏灭(需要记住,这指的是通过直接观照的经验生起的智慧,而不是仅仅从推理得出的一种观点。)

 

It is the perfectly clear understanding of the dissolution of the two things, pair by pair — that is, (1) of the visual or other object appearing at any of the six sense doors, and (2) of the consciousness noticing that very object — that is called "knowledge of dissolution."

正是这种彻底清楚了知——(1)六根门出现的色等法,和(2)观照此法的心——二者成对地坏灭,被叫作“坏灭智”。

6. Awareness of Fearfulness 怖畏智

When that knowledge of dissolution is mature, there will gradually arise, just by seeing the dissolution of all object-and-subject-formations, awareness of fearfulness37 and other (higher) knowledges, together with their respective aspects of fear, and so on.38

Having seen how the dissolution of two things — that is, any object noticed and the insight-thought engaged in noticing it — takes place moment by moment, the meditator also understands by inference that in the past, too, every conditioned thing (formation) has broken up in the same way, that just so it will break up also in the future, and that at the present it breaks up, too. And just at the time of noticing any formations that are evident, these formations will appear to him in their aspect of fearfulness. Therefore, during the very act of noticing, the meditator will also come to understand: "These formations are indeed fearful."

Such understanding of their fearfulness is called "knowledge of the awareness of fearfulness"; it has also the name "knowledge of fear." At that time, his mind itself is gripped by fear and seems helpless.

当坏灭智成熟时,由于见到作为能缘、所缘的诸行的坏灭,觉知怖畏智和其它更高阶观智会依次生起,诸行怖畏的一面和其它特点随这些观智一同显现。看见了所观照的对象和观照的心二者是怎样刹那刹那灭去,禅者通过推想知道过去的诸行是以同样的方式坏灭,未来的诸行也会以同样的方式坏灭,而现在的诸行也是一样,正在坏灭。在观照显现的诸行的当下,这些行法会显示出怖畏的一面。所以,禅者在观照的当下也会明了:“这些行法确实是可怖畏的。”

这种对行法怖畏的了知就是“觉知怖畏智”,也叫“怖畏智”。而此时,他的心本身也被怖畏所抓住,并且像是很无助。

7. Knowledge of Misery 过患智

When he has realized the fearfulness (of the formations) through the knowledge of fear, and keeps on noticing continuously, then the "knowledge of misery" will arise in him before long. When it has arisen, all formations everywhere — whether among the objects noticed, or among the states of consciousness engaged in noticing, or in any kind of life or existence that is brought to mind — will appear insipid, without a vitalizing factor,39 and unsatisfying. So he sees, at that time, only suffering, only unsatisfactoriness, only misery. Therefore this state is called "knowledge of misery."

当他通过怖畏智体证了诸行的怖畏继而连续不断地观照,不久“过患智”就会生起。当此智生起时,每一处的所有行法——不论是被观照的对象,还是观照之心的诸心所,亦或显现在心的视野中的任何生命或存在——都会显得无趣味、无滋养、不如意。所以他此时看到的只有苦、不如意、过患。这样的情况叫作“过患智”。

8. Knowledge of Disgust 厌离智

Seeing thus the misery in conditioned things (formations), his mind finds no delight in those miserable things but is entirely disgusted with them. At times, his mind becomes, as it were, discontented and listless. Even so he does not give up the practice of insight, but spends his time continuously engaging in it. He therefore should know that this state of mind is not dissatisfaction with meditation, but is precisely the "knowledge of disgust" that has the aspect of being disgusted with the formations. Even if he directs his thought to the happiest sort of life and existence, or to the most pleasant and desirable objects, his mind will not take delight in them, will find no satisfaction in them. On the contrary, his mind will incline and lean and tend only towards Nibbana. Therefore the following thought will arise in him between moments of noticing: "The ceasing of all formations that are dissolving from moment to moment — that alone is happiness."

如此观见诸行的过患,他对这些有过患的东西没有欣喜,只有厌恶。有时他的心似乎变得不满、倦怠。尽管如此,他并不放弃修持内观,继续花时间连续不断地用功。他因此应该知道自己这种状态不是因为禅修的不如意,而正是因为“厌离智”,因其具有对诸行生厌的特点。即使他把心导向最快乐的生命或存在,或者导向最愉悦、最惬意的所缘,他的心也不会喜悦,也不会觉得如意。相反,他的心将倾向、朝向、趋向于涅槃。因此在观照的间歇如下念头会生起:“刹那刹那坏灭的诸行,只有当其寂止才是乐。”

9. Knowledge of Desire for Deliverance 欲解脱智

When through this knowledge (now acquired) he feels disgust with regard to every formation noticed, there will arise in him a desire to forsake these formations or to become delivered from them. The knowledge relating to that desire is called "knowledge of desire for deliverance." At that time, usually various painful feelings arise in his body, and also an unwillingness to remain long in one particular bodily posture. Even if these states do not arise, the comfortless nature of the formations will become more evident than ever. And due to that, between moments of noticing, he feels a longing thus: "Oh, may I soon get free from that! Oh, may I reach the state where these formations cease! Oh, may I be able to give up these formations completely!" At this juncture, his consciousness engaged in noticing seems to shrink from the object noticed at each moment of noticing, and wishes to escape from it.

由于此厌离智(此时已获得)他对被观照的每一个行法生厌离,他会生起舍弃诸行或者说从诸行解脱的欲望。与此欲望相应的智就叫作“欲解脱智”。此时,通常各种苦受会在他身体里显现,他也不愿意保持一个姿势很长时间。即使这些状况不发生,诸行令人不舒服的本质会变得比任何时候都明显。由于这样,他在观照的间隙会感到有这样一种渴望:“啊,愿我尽快从此解脱!啊,愿我进入诸行止息的境界!愿我能完全舍弃诸行!” 此时,在他的每一刹那的观照中,观照之心似乎从被观照的所缘回缩,欲求脱离所缘。

10. Knowledge of Re-observation 审察智

Being thus desirous of escaping from the formations, the meditator makes stronger effort and continues the practice of noticing these very formations with the single purpose of forsaking them and escaping from them. For that reason, the knowledge arising at that time is called "knowledge of re-observation." The term "re-observation" has the same meaning as "re-noticing" or "re-contemplation." Then the nature (or characteristics) of the formations — their being impermanent, suffering, and without a self — will be clearly evident to him; and among these three, the aspect of suffering will be particularly distinct.

如此欲求脱离诸行,禅者更加精进努力,以舍弃和脱离诸行为唯一的目标,他连续不断地观照诸行。由于再度精进观照的缘故,此时生起的智被叫作“审察智”,这里用词“审察”和“再作仔细观照”、“再作仔细观察”是同一个意思。此时,诸行的自性(或者说特点)——无常、苦、无我——将清楚地显现,而苦会特别明显。

At this stage, too, there will usually arise in his body various kinds of pains which are severe, sharp, and of growing intensity. Hence his whole bodily and mental system will seem to him like an unbearable mass of sickness or a conglomeration of suffering. And a state of restlessness will usually manifest itself, making him incapable of keeping to one particular posture for any length of time. For then he will not be able to hold any one position long, but will soon want to change it. This state, however, simply manifests the unbearable nature of the formations. Though he wants to change his bodily posture, still he should not give in easily to that wish, but should endeavor to remain motionless for a longer period in the same posture and continue to carry on the practice of noticing. By doing so he will be able to overcome his restlessness.

到了这一阶观智,通常各种严重的、强烈的、强度不断增加的疼痛会在身体中生起。由此他的整个身心系统对他来说似乎就像一堆不可忍受的病痛或者苦的集聚。一种不安宁的状态通常会显现,使他无法以特定的姿势坚持足够的时间。由于这样他不能长时间保持一个姿势,不久就会变换姿势。然而这种状态只是诸行难以忍受的自性的简单显现。尽管他想变换身体的姿势,但他不应该轻易屈服于这种念头,而应该努力尽量长地保持一种姿势不动,并继续观照。这样做他就能够克服不安。

Now his insight knowledge is quite strong and lucid, and by virtue of it even his painful feelings will at once cease as soon as they are firmly noticed. Even if a painful feeling does not cease completely, he will perceive that it is dissolving, part by part, from moment to moment. That is to say, the ceasing, vanishing, and disappearing of each single moment of feeling will become apparent separately in each corresponding act of noticing. In other words, now it will not be as it was at the time of the knowledge of comprehension, when the constant flow or continuity of feelings of the same kind was apparent as a single unit. But if, without abandoning the practice, that feeling of pain is firmly and continuously noticed, it will entirely cease before long. When it ceases in that way, it does so for good and will not arise again. Though in that way the insight knowledge may have become strong and perfectly lucid, still he is not satisfied with that much. He will even think: "My insight knowledge is not clear." He should, however, dismiss such thoughts by applying the act of noticing to them, and he should go on with his task of continuously noticing the bodily and mental formations as they occur.

现在他的观智很强很明晰,凭借此观智坚定地观照一下,苦受甚至会立即灭去。即使苦受没有完全灭去,他会观察到苦受刹那刹那地、一节一节地消融。也就是说,在每一刹那的观照中会看到苦受在这一刹那灭去、消融、消失,受在前后刹那中是分开的。换句话说,现在的情况和触知智(遍知智)时候不同,那时候受明显地连续流动、象一个整体。但如果禅者没有放弃用功而是坚定不移、连续不断地观照此苦受,此苦受不久就会完全寂止。当此苦受这样寂止之后,就会永远消失不再生起。尽管这样观智会变得很强而且非常明晰,但是禅者仍然不会就此满足。他甚至会想:“我的观智不够明了。” 然而他应该观照这些想法使其消失,并且继续不间断地观照身行和心行,要在它们发生的刹那观照。

If he perseveres thus, his noticing will become more and more clear as the time passes in minutes, hours, and days. Then he will overcome the painful feelings and the restlessness in being unable to remain long in one particular posture, and also the idea that his insight knowledge is not yet clear enough. His noticing will then function rapidly, and at every moment of noticing he will understand quite clearly any of the three characteristics of impermanence, etc.

如果他坚持不懈这样用功,经过几分钟、几小时或者几天的时间,他的观照会变得越来越清楚。那时候他会一并克服苦受和不能保持一个姿势很长时间的烦恼以及觉得观智还不够清楚的想法。他的观照变得快速敏捷,他在每一个观照中会清楚地了知无常等三相之一。

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 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. But in the last phase, instead of falling upon that continuous occurrence, consciousness passes beyond it and alights upon "non-occurrence," which is the very opposite of the bodily and mental formations called here "occurrence." In other words, it arrives at non-occurrence, that is to say, it reaches, as if it "alights upon," cessation, which is the stilling of the formations (or conditioned phenomena). When the meditator, having already before practiced correctly and without deviation by way of the knowledge of arising and passing away and the other knowledges (or by way of the purification of conduct, of mind, of view, etc.), has in this manner arrived at non-occurrence (by the consciousness alighting upon it), he is said to have "realized Nibbana." He is called one who has made Nibbana a direct experience and has actually seen it.

这意思是:想体证涅槃的禅者应当通过观照,不断地对现起于任一根门的每一名色作意。当他这样作意,作观照的心(这里叫作作意)每个刹那都落在名、色行法上面,直到成就随顺智。此处的名、色行法我们说是“持续转起”【注】,因为它们以一种不间断的方式运作,就象溪中的水流,持续不断一再发生。但到了最后阶段,此心不再落在持续转起上,而是超越它落在“不转起”,而“不转起”和名、色行法的“转起”相对。换句话说,到达“不转起”,也就是说,到达寂灭,心就好像落在寂灭的境界,这种境界是诸行(亦即因缘生法)的寂止。当禅者已通过生灭随观智和其它智阶(或者说通过戒清净、心清净、见清净等)正确修持没有偏离,以这样的方式到达不转起(透过心落其上),我们就说他“体证了涅槃”。我们说他直接体验了涅槃、直接见到了涅槃。

(【注】:这里occurence按传统的译法译为“转起”,指的是发生、生起。另外,有的地方讲十六观智没有将至处起智列在其中。)

13. Knowledge of Adaptation 随顺智

Here the knowledge by way of noticing that occurs last in the series constituting insight leading to emergence, is called "knowledge of adaptation."[41] 构成至出起智的那些观照的最后一个叫作“随顺智”。

This is the end of the purification by knowledge and vision of the course of practice.这是“行道智见清净”的终点。

14. Maturity Knowledge 种姓智

Immediately afterwards, a type of knowledge manifests itself that, as it were, falls for the first time into Nibbana, which is void of formations (conditioned phenomena) since it is the cessation of them. This knowledge is called "maturity knowledge."[42] 紧随其后,另一个智显现,此智(相应的心)可以说是第一次落入涅槃境界,涅槃境界空无行法(因缘生法),因其是诸行的寂灭。此智叫作“种姓智”。

VII. Purification by Knowledge and Vision 

15. Path Knowledge 道智
It is followed immediately by knowledge that abides in that same Nibbana, which is void of formations since it is the cessation of them. This is called "path knowledge."[43] It is also called "purification by knowledge and vision."

种姓智之后紧随的观智,住于同样的空无诸行的涅槃,因涅槃是诸行的寂灭。它被称作“道智”。这也被叫作“智见清净”。

16. Fruition Knowledge  果智
That again is immediately followed by knowledge that belongs to the final stage and continues in the course of its predecessor. It abides in that same Nibbana, which is void of formations since it is the cessation of them. This is called "fruition knowledge."

又紧随道智之后的观智,属于最后一个次第,是道智过程的延续,亦住于空无诸行的涅槃,因涅槃是诸行的寂灭。这被叫作“果智”。

17. Knowledge of Reviewing省察智
The duration of that threefold knowledge of maturity, path, and fruition is, however, not long. It is very short, and lasts for just an instant, like the duration of a single thought of noticing. Subsequently there arises "knowledge of reviewing." Through that knowledge of reviewing the meditator discerns that the insight leading to emergence came along with the very rapid function of noticing, and that immediately after the last phase of noticing, the path consciousness entered into the cessation (of formations). This is "knowledge reviewing the path."

然而,种姓智、道智、果智三重智持续的时间不长,非常短暂,只延续瞬间,像一个观照心的持续的时间。随后生起“省察智”。通过省察智,禅修者明辨,至出起观随极快速的观照作用生起,紧接此观照的最后一步,道心进入(诸行的)寂灭。这叫“道省察智”。

He also discerns that the consciousness abided in that same state of cessation during the intervening period between the path and reviewing. This is "knowledge reviewing fruition."

他亦明辨在道心和省察智之间,心住于同样的寂灭状态。这叫“果省察智”。

He further discerns that the object just experienced is void of all formations. This is "knowledge reviewing Nibbana."

他进一步明辨,刚才所经历的所缘空无诸行。这是“涅槃省察智”。

In this connection it is said in the Path of Purification: " 'By that path, indeed, I have come'; thus he reviews the path. 'That blessing was obtained'; thus he reviews the fruition. 'That state has been penetrated as an object by me';[44] thus he reviews the Deathless, Nibbana"(Visuddhimagga, xxii, 20).

就此,《清净道论》说,“ ‘我确实经由此道而来’;他这样省察道。‘此福已获得’;他这样省察果。‘此状态作为所缘我已透视’;他这样省察不死---涅槃。”

Some meditators, but not all, have "reviewing of defilements."[45]

有些禅修者,但不是所有禅修者,会省察烦恼。

After having reviewed in this way, the meditator still continues the practice of noticing bodily and mental processes as they become evident. But while he is thus engaged in noticing, the bodily and mental processes appear to him quite coarse, not subtle as before at the time of the knowledge of equanimity about formations. Why is this so? This is so because the knowledge present now has the nature of the knowledge of arising and passing away. For when the noble disciples (namely, stream-winners, etc.) resume the practice of insight (by noticing), the knowledge of arising and passing away usually arises at the beginning. This is the usual course of order in this respect.

以这种方式省察之后,禅修者仍继续观照变得突出的名色。但当他这样投入观照,名色对他显得很粗显,不如以前在行舍智阶段那般微细。为何如此?这是因为此时的呈现的观智具有生灭随观智的性质。因为当圣弟子(即入流果,等等)重新开始修内观(观照),通常生灭随观智首先生起。证果后重新观照,观智生起的的顺序通常如此。

However, when some meditators emerge from the attainment of path and fruition, great faith, happiness, rapture, and tranquillity, produced by virtue of the attainment, arise flooding the whole body. Owing to that, they are unable to carry out the practice of noticing anything apparent at that time. Even if they make double effort and attempt to proceed with the practice of insight, they fail to discern the phenomena clearly and separately, at the moment of their occurrence. They continue to experience only rapture, tranquillity, and happiness, which occur with great force. This state of mind, which is extraordinarily serene through the strong faith prevailing, lasts for one hour, two hours, or more, without break. Because of this, meditators feel as if they were in some such place as a wide open space suffused with radiance and most delightful. The rapture and happiness, of a serene character, that then arise are praised by meditators thus: "Surely, I have never before felt and experienced such happiness!" After two or three hours have passed, that faith, happiness, rapture, and tranquillity will fade. The meditators can once again proceed with noticing the bodily and mental processes as they occur, distinguishing them separately, and they will be able to discern them clearly. But at that time, too, first the knowledge of arising and passing away will appear.

然而,当有些禅修者从道果的证悟中出来,由证悟而生的强烈的信心、喜、乐和平静会充满全身。由于这样,观照那时变得明显的任何东西他们都不能进行。即使他们作出双倍的努力,试图继续内观禅修,他们也无法在现象发生时清晰且分别开地观照现象。他们只是继续经历强力生起的喜、乐和平静。这种心的状态由于现行的强烈的信心而极为祥和,会持续一小时、两小时甚至更久而不间断。由于这样,禅修者感到就像他们处于某种开阔的空间,充满光明且极为祥和。那时生起的的喜乐,具有宁静特性,被禅修者这样赞美,“确实,我以前从没有感受和经历这样的快乐!”两三小时过去后,那种信心、喜、乐和平静将会退减。禅修者可以再度在名色法生起的时候观照,并能将它们一一分开,且能清楚地辨析它们。然而在那时也是一样,首先现起的是生灭随观智。

Conclusion 
Now, the present treatise on the "Progress of Insight through the Stages of Purification" has been written in a concise form, so that meditators can easily comprehend it. Hence complete details have not been given here. And since it was written with a view to making it easily intelligible, in many passages of this treatise relevant canonical references have not been quoted, and there are repetitions and other faults of literary composition. But these shortcomings of presentation and the incompleteness of canonical references may here be overlooked by the reader. Only the meaning and purpose should be heeded well by the wise. It is to this that I would invite the reader's attention.

Though in the beginning it was mentioned that this treatise has been written for those who have already obtained distinctive results in their practice, others may perhaps read it with advantage, too.

Now these are my concluding good wishes for the latter type of readers: Just as a very delicious, appetizing, tasty and nutritious meal can be appreciated fully only by one who has himself eaten it, and not without partaking of it, in the same way, the whole series of knowledges described here can be understood fully only by one who has himself seen it by direct experience, and not otherwise. So may all good people reach the stage of indubitable understanding of this whole series of knowledges! May they also strive to attain it!

This treatise on the purities and insights,
For meditators who have seen things clear,
Although their store of learning may be small —
The Elder, Mahasi by name, in insight's method skillful,
Has written it in Burmese tongue and into Pali rendered it.
The Treatise on the Purities and Insights
composed on 22.5.1950
is here concluded.

Notes 
1. Here, and in the title of this treatise, the Pali term ñana has been rendered by "insight," as at the outset the word "knowledge," the normal rendering of ñana, might not be taken by the reader with the full weight and significance which it will receive in the context of the present treatise. In all the following occurrences, however, this Pali term has been translated by "knowledge," while the word "insight" has been reserved for the Pali term vipassana. When referring to the several types and stages of knowledge, the plural "knowledges" has been used, in conformity with the Pali ñanani.
2. In the canonical Buddhist scriptures, the seven stages of purification (visuddhi) are mentioned in the Discourse on the Stage Coaches (Majjhima Nikaya No. 24). They are also the framework of the Venerable Buddhaghosa's Path of Purification (Visuddhimagga), where they are explained in full. (Translation by Ñanamoli Thera, publ. by BPS.)
3. "Motion" (vayo, lit. wind, air) refers to the last of the four material elements (dhatu), or primary qualities of matter. The other three are: earth (solidity, hardness), water (adhesion), and fire (caloricity). These four elements, in varying proportional strength, are present in all forms of matter. The so-called "inner wind element" which applies in this context is active in the body as motion, vibration, and pressure manifesting itself in the passage of air through the body (e.g., in breathing), in the movement and pressure of limbs and organs, and so on. It becomes perceptible as a tactile process, or object of touch (photthabbarammana), through the pressure caused by it.
4. The attention directed to the movement of the abdomen was introduced into the methodical practice of insight-meditation by the author of this treatise, the Venerable Mahasi Sayadaw, and forms here the basic object of meditative practice. For details see The Heart of Buddhist Meditation by Nyanaponika Thera (London: Rider & Co., 1962; BPS, 1992), pp. 94f., 106. If preferred, the breath itself may instead be taken as the basic object of meditative attention, according to the traditional method of "mindfulness of breathing" (anapanasati); see Heart of Buddhist Meditation, pp.108ff. Mindfulness of Breathing by Ñanamoli Thera (BPS, 1982).
5. According to the Buddhist Abhidhamma teachings, only the three elements of earth, fire, and wind constitute the tactile substance in matter. The element of water is not held to be an object of touch even in cases where it predominates, as in liquids. What is tactile in any given liquid is the contribution of the other three elements to its composite nature.
6. "Door" is a figurative expression for the sense organs (which, including the mind, are sixfold), because they provide, as it were, the access to the world of objects.
7. The preceding sequence of terms is frequently used in the Discourses (Suttas) of the Buddha to refer to those individuals who have attained to the first supramundane stage on the road to arahantship, i.e., stream-entry (sotapatti), or the following ones. See Note 33. The term Dhamma refers here to Nibbana.
8. I. The Five Precepts binding on all Buddhist laymen, are: abstention from (1) killing, (2) stealing, (3) unlawful sexual intercourse, (4) lying, (5) intoxicants.
II. The Eight Uposatha Precepts are: abstention from (1) killing, (2) stealing, (3) all sexual intercourse, (4) lying, (5) intoxicants, (6) partaking of solid food and certain liquids after noon, (7) abstention from (a) dance, song, music, shows (attendance and performance), (b) from perfumes, ornaments, etc., (8) luxurious beds. This set of eight precepts is observed by devout Buddhist lay followers on full-moon days and on other occasions.

III. The Ten Precepts: (1)-(6) = II, 1-6; (7) = II, 7 (a); (8) = II, 7 (b); (9) = II, 8; (10) abstention from acceptance of gold and silver, money, etc.

9. The other three items of the monk's fourfold pure conduct are control of the senses, purity of livelihood, and pure conduct concerning the monk's requisites.
10. Access (or "neighbourhood") concentration (upacara-samadhi) is that degree of mental concentration that approaches, but not yet attains, the full concentration (appana-samadhi) of the first absorption (jhana). It still belongs to the sensuous plane (kamavacara) of consciousness, while the jhanas belong to the fine-material plane (rupavacara).
11. Pañcupadanakkhandha. These five groups, which are the objects of grasping, are: (1) corporeality, (2) feeling, (3) perception, (4) mental formations, (5) consciousness.
12. Also called sukkhavipassana-yanika.
13. Literally: "according to their true nature and function."
14. This method of meditation aims at "knowledge by direct experience" (paccakkha-ñana), resulting from mindfulness directed towards one's own bodily and mental processes. It is for that reason that here express mention is made of "one's own life continuity." Having gathered the decisive direct experience from the contemplation of his own body and mind, the meditator will later extend the contemplation to the life-processes of others, by way of inference (anumana). See, in the Satipatthana Sutta, the recurrent passage: "contemplating the body, etc., externally."
15. "Noticing" (sallakkhana) is a key term in this treatise. The corresponding verb in the Pali language is sallakkheti (sam + lakh), which can be translated adequately as well as literally by "to mark clearly." Though the use of "to mark" in the sense of "to observe" or "to notice" is quite legitimate in English, it is somewhat unusual and unwieldy in its derivations. Hence the rendering by "noticing" was chosen. "Noticing" is identical with "bare attention," the term used in the translator's book The Heart of Buddhist Meditation.
16. The Sub-commentary to the Brahmajala Sutta explains as follows: "Things in their true nature (paramatthadhamma) have two characteristics or marks: specific characteristics and general characteristics. The understanding of the specific characteristics is knowledge by experience (paccakkha-ñana), while the understanding of the general characteristics is knowledge by inference (anumana-ñana)." The specific characteristic, for instance, of the element of motion (vayo-dhatu) is its nature of supporting, its function of moving; its general characteristics are impermanence, etc.
17. The three terms printed in italics are standard categories of definition used in the Pali Commentaries and the Visuddhimagga. In the case of mental phenomena, a fourth category, "proximate condition" (padatthana) is added. The definition of the element of motion (or of wind) occurs, for instance, in the Visuddhimagga (XI, 93) and is shown in this treatise to be a fact of direct experience.
18. "Purification of mind" refers to mental concentration of either of two degrees of intensity: full concentration or access concentration (see Note 10). In both types of concentration, the mind is temporarily purified from the five mental hindrances (see Note 20), which defile the mind and obstruct concentration.
19. The "other" objects may also belong to the same series of events, for instance, the recurrent rise and fall of the abdomen.
20. The five mental hindrances (nivarana) which obstruct concentration, are: (1) sense-desire, (2) ill-will, (3) sloth and torpor, (4) agitation and remorse, (5) sceptical doubt. For details, see The Five Mental Hindrances and their Conquest, by Nyanaponika Thera (BPS Wheel No. 26).
21. Insight reaches its culmination on attaining to the perfection of the "purification by knowledge and vision of the course of practice." See Note 41 and the Visuddhimagga, XXI,1.
22. This passage is translated in The Way of Mindfulness by Soma Thera (3rd ed., BPS, 1967), p. 104, where, for our term "access concentration," the rendering "partial absorption" is used.
23. When occurring during the practice of tranquillity meditation.
24. This is the fully absorbed concentration (jhana) achieved at the attainment of the noble paths and fruitions.
25. In the Commentary to the Majjhima Nikaya No.111, the Anupada Sutta.
26. The Visuddhimagga says that both terms, "knowledge by inductive insight" and "comprehension by groups," are names for the same type of insight. According to the Paramattha-manjusa, its Commentary, the former term was used in Ceylon, the latter in India.
27. The ten corruptions of insight (vipassanupakkilesa) are first mentioned in the Patisambhidamagga (PTS, Vol. II, pp.100f.) and are explained in the Visuddhimagga (XX,105ff.). The names and the sequence of the terms as given in this treatise differ slightly from those found in the above two sources.
28. The five grades of rapture (piti), dealt with in the Visuddhimagga (IV,94) are: (1) minor, (2) momentarily recurring, (3) flooding, (4) elevating, (5) suffusing.
29. This passage refers to the six pairs of qualitative factors of mental activity, which, according to the Abhidhamma, are present in all moral consciousness though in different degrees of development. The first pair is tranquillity (a) of consciousness, and (b) of its concomitant mental factors. The other pairs are agility, pliancy, wieldiness, proficiency, and uprightness, all of which have the same twofold division as stated before. These six pairs represent the formal, or structural, side of moral consciousness. For details see Abhidhamma Studies, by Nyanaponika Thera (2nd ed. BPS, 1985), pp.81f.
30. These six obstructions of mind are countered by the six pairs of mental factors mentioned in Note 29 and in the following sentence of the text.
31. Non-action, non-activity or non-busyness, refers to the receptive, but keenly watchful, attitude of noticing (or bare attention).
32. Advertence is the first stage of the perceptual process, as analyzed in the Abhidhamma. It is the first "turning-towards" the object of perception; in other words, initial attention.
33. The supramundane paths and fruitions are: stream-entry, once-returning, non-returning, and arahantship. By attaining to the first path and fruition, that of stream-entry, final deliverance is assured at the latest after seven more rebirths.
34. "Conceptual objects of shapes" (santhana-paññatti). The other two types of concepts intended here are: the concepts of individual identity derived from the continuity of serial phenomena (santati-paññatti), and collective concepts derived from the agglomeration of phenomena (samuha-paññatti).
35. "The idea of formations with their specific features": this phrase elaborates the meaning applicable here of the Pali term nimitta, which literally means "mark," "sign," "feature," i.e., the idea or image conceived of an object perceived.
36. "With its particular structure" (sa-viggaha): the distinctive (vi) graspable (gaha) form of an object.
37. Bhay'upatthana. The word bhaya has the subjective aspect of fear and the objective aspect of fearfulness, danger. Both are included in the significance of the term in this context.
38. This refers to the knowledges described in the following (Nos. 7-11).
39. Niroja. Lit. "without nutritive essence."
40. According to the Visuddhimagga, the "insight leading to emergence" is the culmination of insight, and is identical with the following three knowledges: equanimity about formations, desire for deliverance, and knowledge of re-observation. It is called "leading to emergence" because it emerges from the contemplation of formations (conditioned phenomena) to the supramundane path that has Nibbana as its object.
41. The Visuddhimagga says (XXI,130): "The knowledge of adaptation derives its name from the fact that it adapts itself to the earlier and the later states of mind. It adapts itself to the preceding eight insight knowledges with their individual functions, and to the thirty-seven states partaking of enlightenment that follow."
42. Gotrabhu-ñana (maturity knowledge) is, literally, the "knowledge of one who has become one of the lineage (gotra)." By attaining to that knowledge, one has left behind the designation and stage of an unliberated worldling and is entering the lineage and rank of the noble ones, i.e., the stream-enterer, etc. Insight has now come to full maturity, maturing into the knowledge of the supramundane paths and fruitions. Maturity knowledge occurs only as a single moment of consciousness; it does not recur, since it is immediately followed by the path consciousness of stream-entry or once-returning, etc.
43. "Path knowledge" is the knowledge connected with the four supramundane paths of stream-entry, etc. Here, in this passage, only the path of stream-entry is meant. Path knowledge, like maturity knowledge, lasts only for one moment of consciousness, being followed by the fruition knowledge resulting from it, which may repeat itself many times and may also be deliberately entered into by way of the "attainment of fruition" (see No. 17).
44. That means that Nibbana has now become an object of direct experience, and is no longer a mental construct of conceptual thinking.
45. The knowledge of reviewing defilements still remaining, does not obtain at the stage of arahantship where all defilements have been eliminated. It may occur, but not necessarily so, at the lower three stages of stream-entry, etc.
46. See Note 43.
47. The five spiritual faculties (indriya) are: faith, energy, mindfulness, concentration, and wisdom. For details see The Way of Wisdom by Edward Conze (BPS Wheel No.65/66).


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