..續本文上一頁 eradication of doubt, the second stage in vipassana has been achieved. This does not mean that the "I"- conceit has been given up for good and all; fine vestiges are still present. Adequate understanding of the mode of interaction of causes has resulted in the dispelling of doubt and has made it possible to give up the idea of "I" in its grossest forms.

　　When doubt has been transcended, it becomes possible to bring about the Purification consisting of perfect knowledge as to what is the right path to follow and what is not. There exist several obstacles to this further progress, which usually arise in the course of vipassana practice. While the mind is in a concentrated state, there are likely to arise various strange phenomena with which the meditator may become overawed, such as wonderful impressive auras seen in the mind”s eye (the physical eyes being shut). If these effects are purposely encouraged, they can become highly developed; and if the meditator jumps to the conclusion that "this is the Fruit of vipassana practice," or congratulates himself saying, "This is something supernatural; this will do me!" and the like, the arising of these phenomena is liable to bar the way to the true Path and Fruit. Consequently, teachers consider it a side track, a blind alley. Another example is the arising of feelings of joy and contentment which continually overflow the mind to such an extent that it becomes incapable of any further introspection, or jumps to the conclusion that "this is Nirvana, right here and now," so that the way becomes blocked and further progress is impossible. This is another obstruction to insight. Teachers say, furthermore, that even insight into the nature of body and mind may sometimes lead to self satisfaction and the delusion that the meditator has a remarkable degree of spiritual insight, so that he becomes overconfident. This too is an obstacle to progress in vipassana. Occasionally the meditator may make use of the mental power he has developed to make his body go rigid, with the result that he loses the awareness necessary for further introspection. This is a stubborn obstacle in the path to further progress, yet meditators usually approve of it, regarding it as a supernatural faculty, or even as the Fruit of the Path. Anyone who becomes so pleased with and infatuated by the attainment of deep concentration, this sitting with body rigid and devoid of all sensation, that he is unable to progress further in vipassana, is in a most pitiable position.

　　Another condition that may very easily come about is a blissful rapture the like of which the meditator has never encountered before. Once arisen it induces wonder and amazement and unjustified self satisfaction. While the rapture lasts, he body and the mind experience extreme bliss and all problems vanish. Things that formerly were liked or disliked are liked or disliked no longer when recalled to mind. Things the meditator had formerly feared and dreaded or worried and fretted over no longer induce those reactions, so that he gets the false idea that he has already attained liberation, freedom from all defilements; because for as long as he is in that condition he has all the characteristics of a genuinely perfected inpidual. Should satisfaction arise with respect to this condition, it acts as an obstacle to further progress in vipassana. And in time the condition will fade away so that things formerly liked or disliked will be liked or disliked again just as before, or even more so.

　　Yet another kind of obstacle involves faith. Faith or confidence never felt before becomes firmly established, for example confidence in the Threefold Gem, Buddha, Dhamma and Sangha, or in theories the meditator thinks out for himself. There may even come about a most intense…

《Insight by Organized Training》全文未完，請進入下頁繼續閱讀…