..續本文上一頁. 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.

　　這意思是：想體證涅槃的禅者應當通過觀照，不斷地對現起于任一根門的每一名色作意。當他這樣作意，作觀照的心(這裏叫作作意)每個刹那都落在名、色行法上面，直到成就隨順智。此處的名、色行法我們說是“持續轉起”【注】，因爲它們以一種不間斷的方式運作，就象溪中的水流，持續不斷一再發生。但到了最後階段，此心不再落在持續轉起上，而是超越它落在“不轉起”，而“不轉起”和名、色行法的“轉起”相對。換句話說，到達“不轉起”，也就是說，到達寂滅，心就好像落在寂滅的境界，這種境界是諸行(亦即因緣生法)的寂止。當禅者已通過生滅隨觀智和其它智階(或者說通過戒清淨、心清淨、見清淨等)正確修持沒有偏離，以這樣的方式到達不轉起(透過心落其上)，我們就說他“體證了涅槃”。我們說他直接體驗了涅槃、直接見到了涅槃。

　　(【注】：這裏occurence按傳統的譯法譯爲“轉起”，指的是發生、生起。另外，有的地方講十六觀智沒有將至處起智列在其中。)

　　13. Knowledge of Adaptation 隨順智

　　Here the knowledge by way of noticing that occurs last in the series constituting insight leading to emergence, is called "knowledge of adaptation."[41] 構成至出起智的那些觀照的最後一個叫作“隨順智”。

　　This is the end of the purification by knowledge and vision of the course of practice.這是“行道智見清淨”的終點。

　　14. Maturity Knowledge 種姓智

　　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] 緊隨其後，另一個智顯現，此智(相應的心)可以說是第一次落入涅槃境界，涅槃境界空無行法(因緣生法)，因其是諸行的寂滅。此智叫作“種姓智”。

　　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."

　　種姓智之後緊隨的觀智，住于同樣的空無諸行的涅槃，因涅槃是諸行的寂滅。它被稱作“道智”。這也被叫作“智見清淨”。

　　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."

　　又緊隨道智之後的觀智，屬于最後一個次第，是道智過程的延續，亦住于空無諸行的涅槃，因涅槃是諸行的寂滅。這被叫作“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，種姓智、道智、果智叁重智持續的時間不長，非常短暫，只延續瞬間，像一個觀照心的持續的時間。隨後生起“省察智”。通過省察智，禅修者明辨，至出起觀隨極快速的觀照作用生起，緊接此觀照的最後一步，道心進入(諸行的)寂滅。這叫“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間，心住于同樣的寂滅狀態。這叫“果省察智”。

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

　　他進一步明辨，剛才所經曆的所緣空無諸行。這是“涅槃省察智”。

　　In this connection it is said in the Path of Purification: " ”By that path, indeed, …

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