..续本文上一页ti-paññatti), and collective concepts derived from the agglomeration of phenomena (samuha-paññatti).

　　35. "The idea of formations with their specific features": this phrase elaborates the meaning applicable here of the Pali term nimitta, which literally means "mark," "sign," "feature," i.e., the idea or image conceived of an object perceived.

　　36. "With its particular structure" (sa-viggaha): the distinctive (vi) graspable (gaha) form of an object.

　　37. Bhay”upatthana. The word bhaya has the subjective aspect of fear and the objective aspect of fearfulness, danger. Both are included in the significance of the term in this context.

　　38. This refers to the knowledges described in the following (Nos. 7-11).

　　39. Niroja. Lit. "without nutritive essence."

　　40. According to the Visuddhimagga, the "insight leading to emergence" is the culmination of insight, and is identical with the following three knowledges: equanimity about formations, desire for deliverance, and knowledge of re-observation. It is called "leading to emergence" because it emerges from the contemplation of formations (conditioned phenomena) to the supramundane path that has Nibbana as its object.

　　41. The Visuddhimagga says (XXI,130): "The knowledge of adaptation derives its name from the fact that it adapts itself to the earlier and the later states of mind. It adapts itself to the preceding eight insight knowledges with their inpidual functions, and to the thirty-seven states partaking of enlightenment that follow."

　　42. Gotrabhu-ñana (maturity knowledge) is, literally, the "knowledge of one who has become one of the lineage (gotra)." By attaining to that knowledge, one has left behind the designation and stage of an unliberated worldling and is entering the lineage and rank of the noble ones, i.e., the stream-enterer, etc. Insight has now come to full maturity, maturing into the knowledge of the supramundane paths and fruitions. Maturity knowledge occurs only as a single moment of consciousness; it does not recur, since it is immediately followed by the path consciousness of stream-entry or once-returning, etc.

　　43. "Path knowledge" is the knowledge connected with the four supramundane paths of stream-entry, etc. Here, in this passage, only the path of stream-entry is meant. Path knowledge, like maturity knowledge, lasts only for one moment of consciousness, being followed by the fruition knowledge resulting from it, which may repeat itself many times and may also be deliberately entered into by way of the "attainment of fruition" (see No. 17).

　　44. That means that Nibbana has now become an object of direct experience, and is no longer a mental construct of conceptual thinking.

　　45. The knowledge of reviewing defilements still remaining, does not obtain at the stage of arahantship where all defilements have been eliminated. It may occur, but not necessarily so, at the lower three stages of stream-entry, etc.

　　46. See Note 43.

　　47. The five spiritual faculties (indriya) are: faith, energy, mindfulness, concentration, and wisdom. For details see The Way of Wisdom by Edward Conze (BPS Wheel No.65/66).

《十六观智 Progress of Insight - 见清净 Purification of View》全文阅读结束。