..續本文上一頁 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.

　　進一步，一種微細的執著會生起，這種執著特點是非常平靜，在那裏享受內觀伴有的“光明”的優美和其它前述的種種勝妙之處。可是禅者不能覺察這是一種煩惱，卻認爲這些正是禅修帶來的喜樂。因此禅者會贊歎說：“我現在才找到最上的禅定之樂！” 經曆了伴隨“光明”的這樣的喜樂，享受那種輕松、敏捷、完美的觀照，禅者現在認爲：“可以肯定，我一定是證得了道與果！現在我達到了修行的目的地！” 這是一個錯誤，把非聖道的成就當成了得聖道，這是觀的染，通常會象上面描述那樣發生。即使禅者不把“光明”和其它情況當作道與果，但他仍然會喜歡這些。這同樣也是觀的染。所以，這種觀智即使運作快捷，如果被這些煩惱所染，只能叫著“早期生滅隨觀智”。出于同樣的理由，我們說禅者此時還沒有具備特別明晰地觀照名色生滅的能力。

　　V. Purification by Knowledge and Vision

　　of What is Path and Not-path

　　道與非道智見清淨

　　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.

　　當禅者在進行觀照時，他自己領悟到或者經由別人的指導得出這樣一個判斷：“光明或其它我所經曆的現象不是聖道。喜歡這些只是觀的染。不間斷觀照顯現的所緣，只有這樣修持才是正確的內觀道。我必須繼續觀照的工作。” 這種決斷就是道與非道智見清淨。

　　VI. Purification by Knowledge and Vision

　　of the Course of Practice

　　行道智見清淨

　　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).

　　出現的明亮的光和其它一些現象他如實觀照，或者不去理睬注意它們，之後他繼續象前面一樣觀照在六根門變得明顯的名色。當他這樣觀照，他就得以克服和光、喜、輕安、樂、執著等等相關的染，他的覺知保持只關注所觀照的生滅過程。這時，他在每一個觀照中看到：“所觀照的法，生起就立即滅去。” 而且每一個法生起即在所生起的地方滅去，這點也變得很清楚。

　　這樣他通過自己的直接經驗了知名色是如何刹那刹那地生起和壞滅的。這種從觀照名色的刹那生滅得到…

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