..續本文上一頁按類進行的內觀”。”(使用”按類進行的觸知”這個名詞，就是以這一段爲權威性的依據。)(注：按照《清淨道論》，“推論內觀”和“按類進行的內觀”是指同一種內觀。)
4. Knowledge of Arising and Passing Away:
The Ten Corruptions of Insight27
生滅隨觀智：十種觀的染
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.
當禅者在練習觀照時，達到心能安住于當下生起的名色而不跳到過去或未來的名色上，此時，由于內觀的效果，(心的視野中)會有明亮的光呈現出來。有的人看到象燈光，另外一些人可能看到象閃電，或者象月亮、太陽的光芒，等等。對有的人可能只是出現一瞬間，對另外一些人則可能延續較長時間。
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.
和內觀相應的非常強的正念也會生起，由于這種正念的力量，一個接一個生起的心法色法好像自動地呈現在心的視野中而被觀照，此時正念好像也自動落于被觀照的名色上。這時禅者相信：“沒有任何一個生起的名色被正念所遺漏。” 內觀中包含智，在這裏以“觀照”體現出來，也會相應地變得敏銳、有力、明了。由于智的力量，所有被觀照的名色，他都可以一個一個地分開看得很清楚，就像用鋒利的刀把竹筍切成一片一片那樣清楚。因此禅者確信：“沒有任何一個生起的名色逃脫觀照。” 當他考察究竟法的無常等特性或其它方面，他立即就清楚地了知一切，並且認爲此智是來源于直接經驗(現量智)。
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.
進一步，和內觀相應的強烈的“信”也會生起。由于信的力量，禅者在進行觀照或者思惟的時候，他的心甯靜沒有波動；當他修佛隨念、法隨念和僧隨念時，心很容易投入。他心中升起說法的願望，對修行人産生信任和好感，希望勸說親朋好友修行，對指導禅修的師傅、老師充滿感恩之情，等等。這些念頭和其它想法會自然生起。
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.
以小喜爲首的五種喜也會生起。從獲得心清淨開始，喜會讓人起雞皮疙瘩，引起四肢震顫等等；此時會有甜美、微妙的觸受充滿全身，産生勝妙的喜、樂。由于喜的作用，他感到好像整個身體都離開地面升起來並保持在空中，或者像坐在氣墊上一樣，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 th…
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