..续本文上一页. 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.

　　这意思是：想体证涅槃的禅者应当通过观照，不断地对现起于任一根门的每一名色作意。当他这样作意，作观照的心(这里叫作作意)每个刹那都落在名、色行法上面，直到成就随顺智。此处的名、色行法我们说是“持续转起”【注】，因为它们以一种不间断的方式运作，就象溪中的水流，持续不断一再发生。但到了最后阶段，此心不再落在持续转起上，而是超越它落在“不转起”，而“不转起”和名、色行法的“转起”相对。换句话说，到达“不转起”，也就是说，到达寂灭，心就好像落在寂灭的境界，这种境界是诸行(亦即因缘生法)的寂止。当禅者已通过生灭随观智和其它智阶(或者说通过戒清净、心清净、见清净等)正确修持没有偏离，以这样的方式到达不转起(透过心落其上)，我们就说他“体证了涅槃”。我们说他直接体验了涅槃、直接见到了涅槃。

　　(【注】：这里occurence按传统的译法译为“转起”，指的是发生、生起。另外，有的地方讲十六观智没有将至处起智列在其中。)

　　13. Knowledge of Adaptation 随顺智

　　Here the knowledge by way of noticing that occurs last in the series constituting insight leading to emergence, is called "knowledge of adaptation."[41] 构成至出起智的那些观照的最后一个叫作“随顺智”。

　　This is the end of the purification by knowledge and vision of the course of practice.这是“行道智见清净”的终点。

　　14. Maturity Knowledge 种姓智

　　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] 紧随其后，另一个智显现，此智(相应的心)可以说是第一次落入涅槃境界，涅槃境界空无行法(因缘生法)，因其是诸行的寂灭。此智叫作“种姓智”。

　　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."

　　种姓智之后紧随的观智，住于同样的空无诸行的涅槃，因涅槃是诸行的寂灭。它被称作“道智”。这也被叫作“智见清净”。

　　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."

　　又紧随道智之后的观智，属于最后一个次第，是道智过程的延续，亦住于空无诸行的涅槃，因涅槃是诸行的寂灭。这被叫作“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，种姓智、道智、果智三重智持续的时间不长，非常短暂，只延续瞬间，像一个观照心的持续的时间。随后生起“省察智”。通过省察智，禅修者明辨，至出起观随极快速的观照作用生起，紧接此观照的最后一步，道心进入(诸行的)寂灭。这叫“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间，心住于同样的寂灭状态。这叫“果省察智”。

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

　　他进一步明辨，刚才所经历的所缘空无诸行。这是“涅槃省察智”。

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

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