..续本文上一页ere is, under the influence of these mental qualities, no disturbance of consciousness and its mental concomitants, nor heaviness, rigidity, unwieldiness, sickness, or crookedness.30 Rather, his consciousness and its mental concomitants are tranquil through having reached the supreme relief in non-action.31 They are agile in always functioning swiftly; they are pliant in being able to attend to any object desired; they are wieldy, in being able to attend to an object for any length of time desired; they are quite lucid through their proficiency, that is, through the ease with which insight penetrates the object; they are also straight through being directed, inclined, and turned only towards wholesome activities.
心轻安也会出现，具有让心和心所平静的特征，心轻快性等心所法也会伴随出现。由于心轻安等的作用，无论行住坐卧，心和心所都保持宁静而无扰动，没有粗重、僵直、不适、病态或扭曲的状态出现。此时，心和心所因为无作而极轻松，所以是轻安的；运作轻灵快捷，所以是轻快的；能够自在转向欲观照的所缘，所以是柔软的；对任何所缘的观照时间能随其所欲，所以是适业的；很容易深入清楚观照所缘，所以是明静的；总是朝向善行、倾向善行、转向善行，所以是正直的。
There also arises a very sublime feeling of happiness suffusing all his body. Under its influence he becomes exceedingly joyous and he believes: "Now I am happy all the time," or "Now, indeed, I have found happiness never felt before," and he wants to tell others of his extraordinary experience. With reference to that rapture and happiness, which are aided by the factors of tranquillity, etc., it was said:
Superhuman is the bliss of a monk
Who, with mind at peace,
Having entered a secluded place,
Wins insight into Dhamma.
When he fully comprehends
The five groups” rise and fall,
He wins to rapture and to joy —
The Deathless this, for those who understand.
Dhammapada vv. 373-374
遍满全身的胜妙之乐也会生起。由此乐的作用，他变得极快乐并且相信：“我现在于一切时中都快乐”，或者“我现在确实找到了过去从未体验过的快乐”，他很想告诉别人他的这种不寻常的经验。关于这种由轻安等心所为助缘的喜、乐，《法句经》中说，
法喜超人间
静心之比丘
因入僻静处
内观入诸法
彻见生与灭
五蕴之诸法
得妙胜喜乐
知不死之法
( 《法句经》373、374偈)
There arises in him energy that is neither too lax nor too tense but is vigorous and acts evenly. For formerly his energy was sometimes lax, and so he was overpowered by sloth and torpor; hence he could not notice keenly and continuously the objects as they became evident, and his understanding, too, was not clear. And at other times his energy was too tense, and so he was overpowered by agitation, with the same result of being unable to notice keenly, etc. But now his energy is neither too lax nor too tense, but is vigorous and acts evenly; and so, overcoming these shortcomings of sloth, torpor, and agitation, he is able to notice the objects present keenly and continuously, and his understanding is quite clear, too.
精进力生起，不松也不紧，但却有力而平稳。过去他的精进力有时过松，会被昏沉睡眠所控制，所以不能敏锐地不间断地观照显现的所缘；他的慧也同样不清晰。而另外一些时间，他的精进过度，所以陷入散乱，同样也不能敏锐不间断地观照，等等。而现在精进力不松不紧，有力且平稳，所以克服了昏沉睡眠和散乱，能够敏锐不间断地观照当下的目标，他的慧也非常清晰。
There also arises in him strong equanimity associated with insight, which is neutral towards all formations. Under its influence he regards with neutrality even his examination of the nature of these formations with respect to their being impermanent, etc.; and he is able to notice keenly and continuously the bodily and mental processes arising at the time. Then his activity of noticing is carried on without effort, and proceeds, as it were, of itself. Also in adverting to the objects, there arises in him strong equanimity, by virtue of which his mind enters, as it were, quickly into the objects of advertence.32
和内观相应的强有力的“舍”也会生起，这种舍的力量对一切行(生灭)保持一种中性的不偏不倚的状态。在舍的力量作用下，他作诸行无常等的观察时也能保持中舍性，他能够敏锐不间断地观察当下生起的名色。这时他的观照变得不需刻意努力，好像会自动运作一样。当他的心要转向某目标，会生起很强的舍，由此舍的力量他的心可以说能很快进入所转向的目标。
There arises further a subtle attachment of a calm nature that enjoys the insight graced with the "brilliant light" and the other qualities here described. The meditator, however, is not able to discern it as a corruption but believes it to be just the very bliss of meditation. So meditators speak in praise…
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