..续本文上一页 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.

　　进一步，一种微细的执着会生起，这种执着特点是非常平静，在那里享受内观伴有的“光明”的优美和其它前述的种种胜妙之处。可是禅者不能觉察这是一种烦恼，却认为这些正是禅修带来的喜乐。因此禅者会赞叹说：“我现在才找到最上的禅定之乐！” 经历了伴随“光明”的这样的喜乐，享受那种轻松、敏捷、完美的观照，禅者现在认为：“可以肯定，我一定是证得了道与果！现在我达到了修行的目的地！” 这是一个错误，把非圣道的成就当成了得圣道，这是观的染，通常会象上面描述那样发生。即使禅者不把“光明”和其它情况当作道与果，但他仍然会喜欢这些。这同样也是观的染。所以，这种观智即使运作快捷，如果被这些烦恼所染，只能叫着“早期生灭随观智”。出于同样的理由，我们说禅者此时还没有具备特别明晰地观照名色生灭的能力。

　　V. Purification by Knowledge and Vision

　　of What is Path and Not-path

　　道与非道智见清净

　　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.

　　当禅者在进行观照时，他自己领悟到或者经由别人的指导得出这样一个判断：“光明或其它我所经历的现象不是圣道。喜欢这些只是观的染。不间断观照显现的所缘，只有这样修持才是正确的内观道。我必须继续观照的工作。” 这种决断就是道与非道智见清净。

　　VI. Purification by Knowledge and Vision

　　of the Course of Practice

　　行道智见清净

　　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).

　　出现的明亮的光和其它一些现象他如实观照，或者不去理睬注意它们，之后他继续象前面一样观照在六根门变得明显的名色。当他这样观照，他就得以克服和光、喜、轻安、乐、执着等等相关的染，他的觉知保持只关注所观照的生灭过程。这时，他在每一个观照中看到：“所观照的法，生起就立即灭去。” 而且每一个法生起即在所生起的地方灭去，这点也变得很清楚。

　　这样他通过自己的直接经验了知名色是如何刹那刹那地生起和坏灭的。这种从观照名色的刹那生灭得到…

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