..續本文上一頁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，《清淨道論》說，“ “我確實經由此道而來”；他這樣省察道。“此福已獲得”；他這樣省察果。“此狀態作爲所緣我已透視”；他這樣省察不死---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，會省察煩惱。

　　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.

　　以這種方式省察之後，禅修者仍繼續觀照變得突出的名色。但當他這樣投入觀照，名色對他顯得很粗顯，不如以前在行舍智階段那般微細。爲何如此？這是因爲此時的呈現的觀智具有生滅隨觀智的性質。因爲當聖弟子(即入流果，等等)重新開始修內觀(觀照)，通常生滅隨觀智首先生起。證果後重新觀照，觀智生起的的順序通常如此。

　　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，當有些禅修者從道果的證悟中出來，由證悟而生的強烈的信心、喜、樂和平靜會充滿全身。由于這樣，觀照那時變得明顯的任何東西他們都不能進行。即使他們作出雙倍的努力，試圖繼續內觀禅修，他們也無法在現象發生時清晰且分別開地觀照現象。他們只是繼續經曆強力生起的喜、樂和平靜。這種心的狀態由于現行的強烈的信心而極爲祥和，會持續一小時、兩小時甚至更久而不間斷。由于這樣，禅修者感到就像他們處于某種開闊的空間，充滿光明且極爲祥和。那時生起的的喜樂，具有甯靜特性，被禅修者這樣贊美，“確實，我以前從沒有感受和經曆這樣的快樂！”兩叁小時過去後，那種信心、喜、樂和平靜將會退減。禅修者可以再度在名色法生起的時候觀照，並能將它們一一分開，且能清楚地辨析它們。然而在那時也是一樣，首先現起的是生滅隨觀智。

　　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 pra…

《十六觀智 Progress of Insight - 見清淨 Purification of View》全文未完，請進入下頁繼續閱讀…