..续本文上一页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，《清净道论》说，“ “我确实经由此道而来”；他这样省察道。“此福已获得”；他这样省察果。“此状态作为所缘我已透视”；他这样省察不死---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，会省察烦恼。

　　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.

　　以这种方式省察之后，禅修者仍继续观照变得突出的名色。但当他这样投入观照，名色对他显得很粗显，不如以前在行舍智阶段那般微细。为何如此？这是因为此时的呈现的观智具有生灭随观智的性质。因为当圣弟子(即入流果，等等)重新开始修内观(观照)，通常生灭随观智首先生起。证果后重新观照，观智生起的的顺序通常如此。

　　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，当有些禅修者从道果的证悟中出来，由证悟而生的强烈的信心、喜、乐和平静会充满全身。由于这样，观照那时变得明显的任何东西他们都不能进行。即使他们作出双倍的努力，试图继续内观禅修，他们也无法在现象发生时清晰且分别开地观照现象。他们只是继续经历强力生起的喜、乐和平静。这种心的状态由于现行的强烈的信心而极为祥和，会持续一小时、两小时甚至更久而不间断。由于这样，禅修者感到就像他们处于某种开阔的空间，充满光明且极为祥和。那时生起的的喜乐，具有宁静特性，被禅修者这样赞美，“确实，我以前从没有感受和经历这样的快乐！”两三小时过去后，那种信心、喜、乐和平静将会退减。禅修者可以再度在名色法生起的时候观照，并能将它们一一分开，且能清楚地辨析它们。然而在那时也是一样，首先现起的是生灭随观智。

　　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…

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