---
title: 十六觀智 Progress of Insight - 見清淨 Purification of View
description: "摘自：馬哈希尊者所著的「Progress of Insight」"
---

十六觀智

摘自：馬哈希尊者所著的「Progress of Insight」

諸究竟法=色法、心、心所、涅槃；在此，色法、心、心所，被稱為是有為的究竟法。涅槃，被稱為是無為的究竟法。

一共有十六觀智：名色分別智、緣攝受智、思惟智、生滅智、壞滅智、怖畏智、過患智、厭離智、欲解脫智、審察智、行舍智、隨順智、種姓智、道智、果智、省察智。

十六觀智

翻譯緣起:馬哈希尊者所著的「Progress of Insight」一書是修習馬哈希禪法的非常重要的參考書，去年出了一個譯本《清淨智論》，這個譯本應該說是不錯的，我就推薦給學習馬哈希禪法的朋友們。只是有些遺憾書中是采用的半文言的翻譯，可能有的人讀起來就不那麼容易。由于正確理解十六觀智前面幾個觀智很重要，所以我就試著把前面幾個觀智翻譯成白話文。由于有《清淨智論》這個譯本作參考，翻譯起來相對就比較容易一些，比如有些名相已經有了翻譯，就不用費工夫去查了，就省很多心。

III. Purification of View 見清淨

1. Analytical Knowledge of Body and Mind 名色分辨智

Endowed with purification of mind and continuing the practice of noticing, the meditator now comes to know body-and-mind analytically as follows: "The rising (upward movement) of the abdomen is one process; the falling (downward movement) is another; sitting is another; touching is another," etc. In this way he comes to know how to distinguish each bodily process that he notices. Further he realizes: "The knowing of the rising movement is one process; the knowing of the falling movement is another." In that way he comes to know each mental act of noticing. Further he realizes: "The rising movement is one process; the knowing of it is another. The falling movement is one process; the knowing of it is another," and so on. In that way he comes to know how to distinguish each bodily and mental process. All that knowledge comes from simply noticing, not from reasoning; that is to say, it is knowledge by direct experience arrived at by the mere act of noticing, and not knowledge derived from ratiocination.

以心清淨為基礎繼續修持觀照，禪者現在通過如下分析而了知名色：「腹部的上升是一法，腹部的下降是一法，坐是一法，接觸是另一法」，等等。這樣他知道如何分辨他觀照的每一個色法。進一步他認識到：「覺知腹部生起是一法，覺知腹部下降是另一法。」這樣他知道如何分辨他所觀照的每一個心法。更進一步他認識到：「上升是一法，覺知上升是另一法；下降是一法，覺知下降是另一法」，如此等等。這樣他得以了知如何分辨每一個色法和心法。所有這些知識來自于簡單的觀照而不是來自于推理；也就是說，這種知識源于觀照獲得的直接經驗，並非推導出來的結論。

Thus, when seeing a visual object with the eye, the meditator knows how to distinguish each single factor involved: "The eye is one; the visual object is another; seeing is another, and knowing it is another." The same manner applies in the case of the other sense functions.

For at the time, in each act of noticing, the meditator comes to know analytically the mental processes of noticing, and those of thinking and reflecting, knowing them for himself through direct knowledge by his experience thus: "They have the nature of going towards an object, inclining towards an object, cognizing an object." On the other hand, he knows analytically the material processes going on in the whole body — which are here described as "the rising and falling movements of the abdomen," "sitting," etc., knowing them thus: "These have not the nature of going or inclining towards an object, or of cognizing an object." Such knowing is called "knowing matter (or the body) by its manifestation of non-determining." For it is said in the Mula-Tika, the "Principal Sub-commentary" to the Abhidhamma Vibhanga: "In other words, 'non-determining' (as in the passage quoted) should be understood as having no faculty of cognizing an object."

這樣，當用眼看到一個可見的所緣，禪者知道如何分辨這當中包含的每一個單一的要素：「眼是一法；可見的所緣是另一法；看是又一法；覺知是再一法。」同樣的分析適用于其它感觀功能。這個時候，在每一個觀照中，禪者通過分辨而了知觀照、思維、回憶等心法，通過他的經歷直接知道這些心法是這樣:「它們有投向所緣、趨向所緣、認知所緣的特性。」 另一方面，他通過分辨而了知在身體內進行著的色法過程——在這里用「腹部的上升、下降」，「坐」，等等進行描述，他知道這些色法是這樣：「它們不具有投向所緣、趨向所緣或認知所緣的特性。」 我們說色法因為顯示出「無分辨抉擇的功能」，所以我們知道它們是色法。的確，《根本大疏鈔》(《分別論的疏鈔》)曾說：「換句話說， '無分辨抉擇的功能'應該理解為沒有認知所緣的功能。」

Such knowledge as this, which analyzes in each act of noticing both the bodily process noticed and the mental process engaged in noticing, according to their true essential nature, is called "analytical knowledge of body and mind."

通過按照各自的真實的根本特性分析每一個觀照行為中被觀照的色法和參與觀照的心法，由此獲得的智慧叫作「名色分辨智」。

When that knowledge has come to maturity, the meditator understands thus: "At the moment of breathing in, there is just the rising movement of the abdomen and the knowing of the movement, but there is no self besides; at the moment of breathing out, there is just the falling movement of the abdomen and the knowing of the movement, but there is no self besides." Understanding it thus in these and other instances, he knows and sees for himself by noticing thus: "There is here only that pair: a material process as object, and a mental process of knowing it; and it is to that pair alone that the terms of conventional usage 'being,' 'person' or 'soul,' 'I' or 'another,' 'man' or 'woman' refer. But apart from that dual process there is no separate person or being, I or another, man or woman."

當名色分辨智成熟的時候，禪者知道是這樣:「在吸氣的時候，只存在腹部上升移動和對移動的覺知，除此之外並沒有一個我；在呼氣的時候，只存在腹部下降移動和對移動的覺知，除此之外沒有一個我。」通過這樣了知以及別的情況下的了知，他藉由觀照獲得這樣的知見：「只存在這樣一對法：作為所緣的色法和覺知它的心法；世俗常用的'眾生』、'補特伽羅』或'命者』、'我』或'他人』、'男人』或'女人』等名稱所指的正是這一對法。除了名色外並沒有單獨存在的眾生或補特伽羅，我或他人，男人或女人。 」

This is called purification of view. 這就叫見清淨

IV. Purification by Overcoming Doubt 度疑清淨
2. Knowledge by Discerning Conditionality 緣攝受智

When purification of view has come to maturity, the conditions necessary for the bodily and mental processes observed will also become evident. Firstly, the consciousness that is the condition of the (respective) bodily process will be evident. How? For instance, when bending the arms or legs, the consciousness intending to bend these limbs is evident. So the meditator first notices that consciousness, and next he notices the act of bending, and so on. Then he understands by direct experience: "When there is consciousness intending to bend a limb, the bodily process of bending arises; when there is consciousness intending to stretch a limb, the bodily process of stretching arises." And in the same way he understands other instances too by direct experience.

見清淨成熟的時候，當我們觀察身心過程，引發這些心法、色法的因緣也變得清晰。首先會注意到心法作為因緣引發色法的過程，例如，當我們彎曲臂或腿，想要彎曲四肢的心會顯現，禪者首先觀察到這個心念，然後觀察到彎曲的動作，等等。于是這種直接經驗讓他明白：「當有彎曲四肢的心念，色身彎曲的過程生起；當有伸展四肢的心念，色身伸展的過程生起。」 以同樣的方式，他通過直接經驗了解其它情形。

Again, he also understands by direct experience the condition for the mental process, in the following manner: "In the case of consciousness desirous of running off the track, there arises first a corresponding consciousness giving initial attention (to the distracting object). If that consciousness is not noticed (with mindfulness), then there arises a consciousness that runs off the track. But if the consciousness of initial attention to the distracting object is noticed and known, no stray thought will arise. It is similar in the case of other (types of consciousness, for instance when taking delight or being angry, greedy, etc.). When both the sense door of the eye and a visual object are present, there arises visual consciousness; otherwise visual consciousness will not arise; and so it is in the case of the other sense doors. If there is a noticeable or recognizable object, then there arises consciousness engaged in noticing or thinking or reasoning or understanding, as the case may be; otherwise no such consciousness arises. Similarly he understands what occurs in every other instance (of mind-door cognition).

再者，他也會通過直接經驗明了心法的因緣，是這樣一種方式: 當禪者心要發生散亂的時候，先會生起相應的心作意引發散亂的目標。如果沒有正念觀照這個作意，散亂心就會生起；但如果有正念觀照了知這個作意，散亂心就不會生起。其它類型的心法的情況與此類似(如喜樂、嗔恨、貪婪，等等)。當眼根門和可見之色同時出現時，眼識生起；否則眼識不會生起。相類似的情況也發生在其它根門。當有一個可注意的或認知的目標出現，然後才生起相應的觀察、思考、推理、了知的心；否則不會有這樣的心生起。以同樣的方式，禪者了知每一個其它(意門)認知過程。

At that time, the meditator will generally experience many different painful feelings arising in his body. Now, while one of these feelings is being noticed (but without concern), another feeling will arise elsewhere; and while that is being noticed, again another will appear elsewhere. Thus the meditator follows each feeling as it arises and notices it. But though he is engaged in noticing these feelings as they arise, he will only perceive their initial phase of "arising" and not their final phase of "dissolution."

這時候，禪者通常會經歷很多不同的苦受，它們不斷在身中生起。當他觀照這些受當中的一個，另一受又會在別處生起；當他觀照此受，再一個又會在另一處生起。禪者于是這樣跟隨每一個受，當它一生起就觀照它。當他這樣投入地在這些受生起的時候觀照，他只會覺知這些受開始生起的階段而不能覺知這些受消失的階段。

Also many mental images of various shapes will then appear. The shape of a dagoba, a monk, a man, a house, a tree, a park, a heavenly mansion, a cloud, and many other such images will appear. Here, too, while the meditator is still engaged in noticing one of these mental images, another will show itself; while still noticing that, yet another will appear. Following thus the mental images as they arise, he goes on noticing them. But though he is engaged in noticing them, he will perceive only their initial phase, not the final phase.

He now understands: "Consciousness arises in accordance with each object that becomes evident. If there is an object, there arises consciousness; if there is no object, no consciousness arises."

許多不同形狀的影像也會在心中出現，或是佛塔的形狀，或是比丘、人物、房子、樹木、園林、天宮、云朵以及其它很多形狀。這里的情況也和上面類似，當禪者正在觀照一個影像，另一個又顯現出來；他觀照這個影像，再一個又會出現。他密切注意這些影像，每當一個影像一生起就觀照。但是，儘管他很投入地觀照，他只會覺察到開始生起的階段，而不會覺察到最後消失的階段。這時他了知：「心隨顯現的所緣而生起，有所緣，才有心生起；沒有所緣，就沒有心生起。

Between sequences of noticing he also, by considering inferentially, comes to know thus: "It is due to the presence of such causes and conditions as ignorance, craving, kamma, etc., that body-and-mind continue."

在一系列觀照之間，他通過推論知道：「是由于有這些因緣如無明、渴愛、業等等，身心才會存續。」

Such discernment through direct experience and through inference as described, when noticing body-and-mind with their conditions, is called "knowledge of discerning conditionality."

When that knowledge has come to maturity, the meditator perceives only body-and-mind processes occurring in strict accordance with their particular and appropriate conditions and he comes to the conclusion: "Here is only a conditioning body-and-mind process and a conditioned body-and-mind process. Apart from these, there is no person who performs the bending of the limbs, etc., or who experiences feelings of pain, etc."

通過觀照名色及它們的緣所獲得直接經驗，再加上如上的間接推證，禪者由此獲得的智慧就是「緣攝受智」。當此智成熟的時候，禪者見到的只有身心(名色)過程，這些過程是嚴格按照各自特有的並與之相適應的因緣而發生的。他得出結論：「這里只有作為緣的名色和緣所生名色。除此之外，沒有作彎曲肢體等的人或經歷苦受等的人。」

This is called purification (of insight) by overcoming doubt. 這就是度疑清淨

3. Knowledge of Comprehension 觸知智(遍知智)

When this "purification (of insight) by overcoming doubt" has reached maturity, the meditator will discern distinctly the initial, middle, and final phases of any object noticed by him. Then, in the case of various objects noticed, he will discern distinctly that only after each earlier process has ceased, does there arise a subsequent process. For instance, only when the rising movement of the abdomen has come to an end, does there arise the falling movement; only when that has ended, is there again a rising movement. So also in the case of walking: only when the lifting of the foot has come to an end, does there arise the carrying forward of the foot; only when that has been completed, does there follow the placing of the foot on the ground.

當緣度疑清淨成熟的時候，禪者能清楚地看到他所觀照的任何所緣的初、中、後階段。這時，就所觀照的各種所緣而言，他能明確地看到只有當前一個過程結束後，後續的過程才會生起。例如，只有當腹部上升移動結束之後，才會出現腹部下降移動；只有當此過程結束後，才會有又一個上升移動。在經行中也是這樣：只有當提腳的過程結束後，才生起向前移腳的過程；只有當此過程也結束之後，才有緊隨的放腳于地的過程。

In the case of painful feelings, only after each single feeling occurring at its particular place has ceased, will another new feeling arise at another place. On noticing the respective painful feeling repeatedly, twice, thrice or more, the meditator will see that it gradually grows less, and at last ceases entirely.

至于苦受，只有當在某處的受滅去了之後，另一個受才會在另一個地方生起。對每一苦受觀照，兩次、三次或者更多次，禪者會看到它逐漸變弱並最終徹底滅去。

In the case of the variously shaped images that enter the mind's field, it is only after each single image noticed has vanished, that another new object will come into the mind's focus. On noticing them attentively twice, thrice or more, he will see well that these mental objects which are being noticed move from one place to another, or they become gradually smaller and less distinct, until at last they disappear entirely. The meditator, however, does not perceive anything that is permanent and lasting, or free from destruction and disappearance.

至于心中出現的各種形狀的圖像，只有當被觀照的那個圖像消失之後，另一個圖像才進入心的視野。一旦專注地觀照兩次、三次或者更多次，他會看到被觀照的圖像從一個地方移動到另一個地方，或者逐漸變小、變得不清晰，直到最終徹底消失。禪者看不到任何東西是恆常持久的、或不會壞滅消失的。

Seeing how each object, even while being noticed, comes to destruction and disappearance, the meditator comprehends it as impermanent in the sense of undergoing destruction. He further comprehends it as suffering (painful) in the sense of breaking up after each arising. Having seen how various painful feelings arise in continuous succession — how if one painful feeling ceases, another arises, and when that has ceased, again another arises — having seen that, he comprehends the respective objects as just a conglomeration of suffering. Further, he comprehends the object as consisting of mere impersonal phenomena without a master, in the sense of not arising of (or by) themselves, but arising subject to conditions and then breaking up.

看到每一個被觀照的對象如何壞滅和消失的過程，甚至在觀照的時候它們就壞滅消失，禪者體悟到：這是無常，因為它們壞滅。他進一步體悟到：這是苦，因為它們生起後就滅掉。看到苦受如何無間相續——一個苦受滅去，另一個生起；當此苦受滅去，再一個生起，他體悟到：這一切只是苦的堆集。進一步，他體悟到：被觀照的一切都僅僅是沒有「自我」、沒有主宰的現象，因為它們不是從自己或靠自己生起的，而是依因緣條件生起然後滅去。

This comprehension of an object noticed, as being impermanent, painful, and without a self (impersonal), through knowing its nature of impermanency, etc., by means of simply noticing, without reflecting and reasoning, is called "knowledge by comprehension through direct experience."

通過直接的觀照了知被觀照的對象的無常等特性，而不是通過推理和思維，這種對無常、苦、無我的體證就是「現量觸知智」。

Having thus seen the three characteristics once or several times by direct experience, the meditator, by inference from the direct experience of those objects noticed, comprehends all bodily and mental processes of the past, present, and future, and the whole world, by coming to the conclusion: "They, too, are in the same way impermanent, painful, and without a self." This is called "knowledge of comprehension by inference."

這樣通過直接經驗見到(無常、苦、無我)三相一次或多次，禪者依據這種經驗推斷而體悟到，所有色法、心法，無論在過去、現在、將來，還是在整個世界，「它們都同樣地是無常、苦、無我的」。這叫作「比量觸知智」。

Alluding to this very knowledge, it is said in the Patisambhidamagga: "Whatever there is of materiality, past, present or future, internal or external, coarse or fine, inferior or superior, far or near, all materiality he defines as impermanent. That is one kind of comprehension," and so on.

在《無礙解道》中提及這種智時說：「無論什麼樣的色法，過去、現在或將來，或內或外，或粗或細，或勝或劣，或遠或近，所有的色他都確定為無常(苦，無我等等)。這是觸知的一種。」

Also in the Commentary to the Kathavatthu it is said: "Even if the impermanence of only a single formation (conditioned phenomenon) is known, there may be consideration of the rest by induction thus: 'All formations are impermanent.' "

《論事》的注釋書也說：「即使見一個行的無常，也可能推論得出其余的行也是如此，即：'一切行無常。』」

The words "All formations are impermanent" refer to an understanding by induction, and not to an understanding by perceiving a (co-present) object at the same moment. (This passage is the authority for the usage of the term "inductive insight.")

「一切行無常」的語句指的是通過推理得出的見解，而不是從同一剎那觀照(同時存在的)所緣而獲得的見解(使用「推論內觀」這個名詞，就是以這一段為權威性的依據)。

Also in the Commentary to the Majjhima Nikaya25 it is said: "Because in the case of the realm of neither-perception-nor-non-perception, the insight into the sequence of mental factors belongs to the Buddhas alone and not to the disciples, he (the Buddha) said thus thereby indicating the insight by groups._" (This passage is the authority for the usage of the term "comprehension by groups.")26

在《中部》經的注釋中也說：「因為只有諸佛才能觀察到非想非非想天的心法序列，而諸聲聞弟子則不行，所以他(佛陀)這樣說即指'按類進行的內觀』。」(使用'按類進行的觸知』這個名詞，就是以這一段為權威性的依據。)(注：按照《清淨道論》，「推論內觀」和「按類進行的內觀」是指同一種內觀。)

4. Knowledge of Arising and Passing Away:
The Ten Corruptions of Insight27
生滅隨觀智：十種觀的染

When the meditator, in the exercise of noticing, is able to keep exclusively to the present body-and-mind process, without looking back to past processes or ahead to future ones, then, as a result of insight, (the mental vision of) a brilliant light will appear to him. To one it will appear like the light of a lamp, to others like a flash of lightning, or like the radiance of the moon or the sun, and so on. With one it may last for just one moment, with others it may last longer.

當禪者在練習觀照時，達到心能安住于當下生起的名色而不跳到過去或未來的名色上，此時，由于內觀的效果，(心的視野中)會有明亮的光呈現出來。有的人看到象燈光，另外一些人可能看到象閃電，或者象月亮、太陽的光芒，等等。對有的人可能只是出現一瞬間，對另外一些人則可能延續較長時間。

There will also arise in him strong mindfulness pertaining to insight. As a result, all the successive arisings of bodily and mental processes will present themselves to the consciousness engaged in noticing, as if coming to it of themselves; and mindfulness too seems as if alighting on the processes of itself. Therefore the meditator then believes: "There is no body-and-mind process in which mindfulness fails to engage."

His knowledge consisting in insight, here called "noticing," will be likewise keen, strong, and lucid. Consequently, he will discern clearly and in separate forms all the bodily and mental processes noticed, as if cutting to pieces a bamboo sprout with a well-sharpened knife. Therefore the meditator then believes: "There is no body-and-mind process that cannot be noticed." When examining the characteristics of impermanence, etc., or other aspects of reality, he understands everything quite clearly and at once, and he believes it to be the knowledge derived from direct experience.

和內觀相應的非常強的正念也會生起，由于這種正念的力量，一個接一個生起的心法色法好像自動地呈現在心的視野中而被觀照，此時正念好像也自動落于被觀照的名色上。這時禪者相信：「沒有任何一個生起的名色被正念所遺漏。」 內觀中包含智，在這里以「觀照」體現出來，也會相應地變得敏銳、有力、明了。由于智的力量，所有被觀照的名色，他都可以一個一個地分開看得很清楚，就像用鋒利的刀把竹筍切成一片一片那樣清楚。因此禪者確信：「沒有任何一個生起的名色逃脫觀照。」 當他考察究竟法的無常等特性或其它方面，他立即就清楚地了知一切，並且認為此智是來源于直接經驗(現量智)。

Further, strong faith pertaining to insight arises in him. Under its influence, the meditator's mind, when engaged in noticing or thinking, is serene and without any disturbance; and when he is engaged in recollecting the virtues of the Buddha, the Dhamma, and the Sangha, his mind quite easily gives itself over to them. There arise in him the wish to proclaim the Buddha's Teaching, joyous confidence in the virtues of those engaged in meditation, the desire to advise dear friends and relatives to practice meditation, grateful remembrance of the help received from his meditation master, his spiritual mentor, etc. These and many other similar mental processes will occur.

進一步，和內觀相應的強烈的「信」也會生起。由于信的力量，禪者在進行觀照或者思惟的時候，他的心寧靜沒有波動；當他修佛隨念、法隨念和僧隨念時，心很容易投入。他心中升起說法的願望，對修行人產生信任和好感，希望勸說親朋好友修行，對指導禪修的師傅、老師充滿感恩之情，等等。這些念頭和其它想法會自然生起。

There arises also rapture in its five grades, beginning with minor rapture.28 When purification of mind is gained, that rapture begins to appear by causing "goose-flesh," tremor in the limbs, etc.; and now it produces a sublime feeling of happiness and exhilaration, filling the whole body with an exceedingly sweet and subtle thrill. Under its influence, he feels as if the whole body had risen up and remained in the air without touching the ground, or as if it were seated on an air cushion, or as if it were floating up and down.

以小喜為首的五種喜也會生起。從獲得心清淨開始，喜會讓人起雞皮疙瘩，引起四肢震顫等等；此時會有甜美、微妙的觸受充滿全身，產生勝妙的喜、樂。由于喜的作用，他感到好像整個身體都離開地面升起來並保持在空中，或者像坐在氣墊上一樣，或者像在上升、下降。

There arises tranquillity of mind with the characteristic of quietening the disturbances of consciousness and its mental concomitants; and along with it appear mental agility, etc.29 When walking, standing, sitting, or reclining there 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.

心輕安也會出現，具有讓心和心所平靜的特徵，心輕快性等心所法也會伴隨出現。由于心輕安等的作用，無論行住坐臥，心和心所都保持寧靜而無擾動，沒有粗重、僵直、不適、病態或扭曲的狀態出現。此時，心和心所因為無作而極輕松，所以是輕安的；運作輕靈快捷，所以是輕快的；能夠自在轉向欲觀照的所緣，所以是柔軟的；對任何所緣的觀照時間能隨其所欲，所以是適業的；很容易深入清楚觀照所緣，所以是明靜的；總是朝向善行、傾向善行、轉向善行，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

遍滿全身的勝妙之樂也會生起。由此樂的作用，他變得極快樂並且相信：「我現在于一切時中都快樂」，或者「我現在確實找到了過去從未體驗過的快樂」，他很想告訴別人他的這種不尋常的經驗。關于這種由輕安等心所為助緣的喜、樂，《法句經》中說，

法喜超人間
靜心之比丘
因入僻靜處
內觀入諸法

徹見生與滅
五蘊之諸法
得妙勝喜樂
知不死之法

( 《法句經》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.

精進力生起，不松也不緊，但卻有力而平穩。過去他的精進力有時過松，會被昏沉睡眠所控制，所以不能敏銳地不間斷地觀照顯現的所緣；他的慧也同樣不清晰。而另外一些時間，他的精進過度，所以陷入散亂，同樣也不能敏銳不間斷地觀照，等等。而現在精進力不松不緊，有力且平穩，所以克服了昏沉睡眠和散亂，能夠敏銳不間斷地觀照當下的目標，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

和內觀相應的強有力的「舍」也會生起，這種舍的力量對一切行(生滅)保持一種中性的不偏不倚的狀態。在舍的力量作用下，他作諸行無常等的觀察時也能保持中舍性，他能夠敏銳不間斷地觀察當下生起的名色。這時他的觀照變得不需刻意努力，好像會自動運作一樣。當他的心要轉向某目標，會生起很強的舍，由此舍的力量他的心可以說能很快進入所轉向的目標。

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 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.

進一步，一種微細的執著會生起，這種執著特點是非常平靜，在那里享受內觀伴有的「光明」的優美和其它前述的種種勝妙之處。可是禪者不能覺察這是一種煩惱，卻認為這些正是禪修帶來的喜樂。因此禪者會讚嘆說：「我現在才找到最上的禪定之樂！」 經歷了伴隨「光明」的這樣的喜樂，享受那種輕松、敏捷、完美的觀照，禪者現在認為：「可以肯定，我一定是證得了道與果！現在我達到了修行的目的地！」 這是一個錯誤，把非聖道的成就當成了得聖道，這是觀的染，通常會象上面描述那樣發生。即使禪者不把「光明」和其它情況當作道與果，但他仍然會喜歡這些。這同樣也是觀的染。所以，這種觀智即使運作快捷，如果被這些煩惱所染，只能叫著「早期生滅隨觀智」。出于同樣的理由，我們說禪者此時還沒有具備特別明晰地觀照名色生滅的能力。

V. Purification by Knowledge and Vision
of What is Path and Not-path

道與非道智見清淨

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.

當禪者在進行觀照時，他自己領悟到或者經由別人的指導得出這樣一個判斷：「光明或其它我所經歷的現象不是聖道。喜歡這些只是觀的染。不間斷觀照顯現的所緣，只有這樣修持才是正確的內觀道。我必須繼續觀照的工作。」 這種決斷就是道與非道智見清淨。

VI. Purification by Knowledge and Vision
of the Course of Practice

行道智見清淨

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).

出現的明亮的光和其它一些現象他如實觀照，或者不去理睬注意它們，之後他繼續象前面一樣觀照在六根門變得明顯的名色。當他這樣觀照，他就得以克服和光、喜、輕安、樂、執著等等相關的染，他的覺知保持只關注所觀照的生滅過程。這時，他在每一個觀照中看到：「所觀照的法，生起就立即滅去。」 而且每一個法生起即在所生起的地方滅去，這點也變得很清楚。

這樣他通過自己的直接經驗了知名色是如何剎那剎那地生起和壞滅的。這種從觀照名色的剎那生滅得到的智、這種對每一法的生滅能一一分開的分辨能力，當沒有觀的染的時候，就叫作「強力生滅隨觀智」。這一智就是「行道智見清淨」的開始，從這一觀智到隨順智都屬于「行道智見清淨」。

5. Knowledge of Dissolution 壞滅智

Noticing the bodily and mental processes as they arise, he sees them part by part, link by link, piece by piece, fraction by fraction: "Just now it arises, just now it dissolves." When that knowledge of arising and passing away becomes mature, keen and strong, it will arise easily and proceed uninterruptedly as if borne onward of itself; also the bodily and mental processes will be easily discernible. When keen knowledge thus carries on and formations are easily discernible, then neither the arising of each bodily and mental process, nor its middle phase called "presence," nor the continuity of bodily and mental processes called "occurrence as unbroken flux" is apparent to him; nor are the shape of the hand, the foot, the face, the body, and so on, apparent to him. But what is apparent to him is only the ceasing of bodily and mental processes, called "vanishing," or "passing away," or "dissolution."

他觀照名色的生起，一部分一部分、一節一節、一片一片、一小部分一小部分地觀察，他看到每個法「在此刻生起，即在此刻滅去」。當生滅隨觀智變得成熟、敏銳、強大時，此智就很容易顯現並好像自行遠轉一樣不間斷地運作，同時對名色觀照很清楚。觀智保持這樣敏銳，諸行很容易觀察，這時名色的生起過程「生」對他來說不明顯，名色生滅全過程的中間相「住」也不明顯，名為「不斷的生滅之流」的名色相續性也不明顯，腳、手、臉、身等的形狀也不明顯；這時只有名色「滅」的過程對他是明顯的，這滅的過程就是「消失」、「消逝」或者「消融」的過程。

For instance, while noticing the rising movement of the abdomen, neither its initial nor middle phase is apparent, but only the ceasing or vanishing, which is called the final phase, is apparent; and so it is also with the falling movement of the abdomen. Again, in the case of bending an arm or leg, while noticing the act of bending, neither the initial nor the middle phase of bending is apparent, nor is the form of the limb apparent, but only the final phase of ceasing and vanishing is apparent. It is similar in the other cases of stretching a limb, and so on.

例如，當觀照腹部上升運動時，開始和中間段都不明顯，只有滅或者說消失階段、也就是最後段是明顯的。腹部的下降運動也是這樣。又如在彎曲肘或腿時，當觀照這個彎曲動作，彎曲的開始段和中間段都不明顯，四肢的形狀也不明顯，只有最後段，亦即滅、消失階段是明顯的。在伸展四肢等其它動作中的情況也是類似的。

For at that time each object that is being noticed seems to him to be entirely absent or to have become non-existent. Consequently, at this stage of knowledge, it seems to him as if he were engaged in noticing something which has already become absent or non-existent by having vanished; and the consciousness engaged in noticing appears to have lost contact with the object that is being noticed. It is for that reason that a meditator may here think: "I have lost the insight"; but he should not think so.

這時候每個觀照的所緣對他來說好像整個都沒有了或變得不存在了。因而當處在這一階觀智中，他好像在觀照已經消散了的沒有的或不存在的東西，能觀之心似乎也失去了和所緣的接觸。正是由于這種情況，禪者可能會想：「我的內觀退失了」，但是他不應該這樣想。

For formerly his consciousness normally took delight in conceptual objects of shapes, etc.;34 and even up to the knowledge of arising and passing away, the idea of formations with their specific features35 was always apparent to him. Hence his mind took delight in a plainly distinguishable object consisting of formations, with its particular structure36 and its particular feature-idea. But now that his knowledge has developed in the way described, no such idea of the formations' features or structure appears to him, still less any other, cruder concept. At such a stage, the arising of formations, that is, the first phase of the process, is not apparent (as it is in the case of knowledge of arising and passing away), but there is apparent only the dissolution, that is, the final phase, having the nature of vanishing. Therefore the meditator's mind does not take delight in it at first, but he may be sure that soon, after becoming familiar (with that stage of the practice), his mind will delight in the cessation (of the phenomena) too, which is called their dissolution. With this assurance he should again turn to the practice of continuous noticing.

以前他的心通常樂見形狀等概念法的所緣，即使到了生滅隨觀智階段，帶著各自特徵的諸行法的相總會清楚地呈現出來。因此他的心樂見清楚易辨的有形、有相的行法構成的所緣。但是現在他的觀智修習到了前面所描述的程度，諸行的形或相這樣的概念法不再現起，更別說其它更粗的概念法。在這一智階，諸行的生起，亦即生滅全過程的第一階段，就不(象生滅隨觀智階段)那麼明顯，只有壞滅是明顯的，這是最後階段，具有消失的特性。因此，禪者的心對壞滅開始並不歡喜，但應該知道，在不久之後對這種觀照變得熟悉，他的心會樂見這種叫作「壞滅」的「滅」。確信這點之後，他應該再度繼續作連續觀照。

When thus engaged, he perceives that in each act of noticing there are always present two factors, an objective factor and a subjective one — the object noticed and the mental state of knowing it — which dissolve and vanish by pairs, one pair after the other. For in each single instance of a rising movement of the abdomen, there are, in fact, numerous physical processes constituting the rising movement, which are seen to dissolve serially. It is like seeing the continuous successive vanishing of a summer mirage moment by moment; or it is like the quick and continuous bursting of bubbles produced in a heavy shower by thick rain drops falling on a water surface; or it is like the quick, successive extinction of oil-lamps or candles, blown out by the wind, as these lights are being offered at a shrine by devotees. Similar to that appears the dissolving and vanishing, moment by moment, of the bodily processes noticed. And the dissolution of consciousness noticing those bodily processes is apparent to him along with the dissolution of the bodily processes. Also while he is noticing other bodily and mental processes, their dissolution, too, will be apparent to him in the same manner. Consequently, the knowledge will come to him that whatever part of the whole body is noticed, that object ceases first, and after it the consciousness engaged in noticing that object follows in its wake. From that the meditator will understand very clearly in the case of each successive pair the dissolution of any object whatsoever and the dissolution of the consciousness noticing that very object. (It should be borne in mind that this refers only to understanding arrived at through direct experience by one engaged in noticing only; it is not an opinion derived from mere reasoning.)

當他這樣用功，他覺察到每一個觀照過程中總是同時有兩個要素出現：所緣和能緣——即被觀照的目標和覺知目標的心法——二者成對地消融、消失，一對接一對地消失。事實上，每一次腹部的上升，都包含很多色法過程，它們構成了上升運動，禪者會觀察到它們一個接一個次第消融。這就像看到夏日的海市蜃樓剎那剎那地一個接一個消失一樣，又像暴雨中粗大的雨點在水面激起的水泡那樣，接二連三快速地爆裂，又象大風吹滅信眾供養寺廟的諸多燈燭那樣，順次快速地熄滅。所觀照的色法就是象這樣剎那剎那地消融、消失。他也會清楚看到觀照這些色法的心法也和被觀照的色法一起消融。當他觀照別的名色，也會見到它們也以同樣的方式消融。因此他會生起這樣的智慧：觀照全身任何一部分，被觀照的目標首先滅盡，而進行觀照的心也緊隨其後滅去。從這種經驗中禪者會非常明白任何一個所緣和觀照此所緣的心是如何一對接一對地壞滅(需要記住，這指的是通過直接觀照的經驗生起的智慧，而不是僅僅從推理得出的一種觀點。)

It is the perfectly clear understanding of the dissolution of the two things, pair by pair — that is, (1) of the visual or other object appearing at any of the six sense doors, and (2) of the consciousness noticing that very object — that is called "knowledge of dissolution."

正是這種徹底清楚了知——(1)六根門出現的色等法，和(2)觀照此法的心——二者成對地壞滅，被叫作「壞滅智」。

6. Awareness of Fearfulness 怖畏智

When that knowledge of dissolution is mature, there will gradually arise, just by seeing the dissolution of all object-and-subject-formations, awareness of fearfulness37 and other (higher) knowledges, together with their respective aspects of fear, and so on.38

Having seen how the dissolution of two things — that is, any object noticed and the insight-thought engaged in noticing it — takes place moment by moment, the meditator also understands by inference that in the past, too, every conditioned thing (formation) has broken up in the same way, that just so it will break up also in the future, and that at the present it breaks up, too. And just at the time of noticing any formations that are evident, these formations will appear to him in their aspect of fearfulness. Therefore, during the very act of noticing, the meditator will also come to understand: "These formations are indeed fearful."

Such understanding of their fearfulness is called "knowledge of the awareness of fearfulness"; it has also the name "knowledge of fear." At that time, his mind itself is gripped by fear and seems helpless.

當壞滅智成熟時，由于見到作為能緣、所緣的諸行的壞滅，覺知怖畏智和其它更高階觀智會依次生起，諸行怖畏的一面和其它特點隨這些觀智一同顯現。看見了所觀照的對象和觀照的心二者是怎樣剎那剎那滅去，禪者通過推想知道過去的諸行是以同樣的方式壞滅，未來的諸行也會以同樣的方式壞滅，而現在的諸行也是一樣，正在壞滅。在觀照顯現的諸行的當下，這些行法會顯示出怖畏的一面。所以，禪者在觀照的當下也會明了：「這些行法確實是可怖畏的。」

這種對行法怖畏的了知就是「覺知怖畏智」，也叫「怖畏智」。而此時，他的心本身也被怖畏所抓住，並且像是很無助。

7. Knowledge of Misery 過患智

When he has realized the fearfulness (of the formations) through the knowledge of fear, and keeps on noticing continuously, then the "knowledge of misery" will arise in him before long. When it has arisen, all formations everywhere — whether among the objects noticed, or among the states of consciousness engaged in noticing, or in any kind of life or existence that is brought to mind — will appear insipid, without a vitalizing factor,39 and unsatisfying. So he sees, at that time, only suffering, only unsatisfactoriness, only misery. Therefore this state is called "knowledge of misery."

當他通過怖畏智體證了諸行的怖畏繼而連續不斷地觀照，不久「過患智」就會生起。當此智生起時，每一處的所有行法——不論是被觀照的對象，還是觀照之心的諸心所，亦或顯現在心的視野中的任何生命或存在——都會顯得無趣味、無滋養、不如意。所以他此時看到的只有苦、不如意、過患。這樣的情況叫作「過患智」。

8. Knowledge of Disgust 厭離智

Seeing thus the misery in conditioned things (formations), his mind finds no delight in those miserable things but is entirely disgusted with them. At times, his mind becomes, as it were, discontented and listless. Even so he does not give up the practice of insight, but spends his time continuously engaging in it. He therefore should know that this state of mind is not dissatisfaction with meditation, but is precisely the "knowledge of disgust" that has the aspect of being disgusted with the formations. Even if he directs his thought to the happiest sort of life and existence, or to the most pleasant and desirable objects, his mind will not take delight in them, will find no satisfaction in them. On the contrary, his mind will incline and lean and tend only towards Nibbana. Therefore the following thought will arise in him between moments of noticing: "The ceasing of all formations that are dissolving from moment to moment — that alone is happiness."

如此觀見諸行的過患，他對這些有過患的東西沒有欣喜，只有厭惡。有時他的心似乎變得不滿、倦怠。儘管如此，他並不放棄修持內觀，繼續花時間連續不斷地用功。他因此應該知道自己這種狀態不是因為禪修的不如意，而正是因為「厭離智」，因其具有對諸行生厭的特點。即使他把心導向最快樂的生命或存在，或者導向最愉悅、最愜意的所緣，他的心也不會喜悅，也不會覺得如意。相反，他的心將傾向、朝向、趨向于涅槃。因此在觀照的間歇如下念頭會生起：「剎那剎那壞滅的諸行，只有當其寂止才是樂。」

9. Knowledge of Desire for Deliverance 欲解脫智

When through this knowledge (now acquired) he feels disgust with regard to every formation noticed, there will arise in him a desire to forsake these formations or to become delivered from them. The knowledge relating to that desire is called "knowledge of desire for deliverance." At that time, usually various painful feelings arise in his body, and also an unwillingness to remain long in one particular bodily posture. Even if these states do not arise, the comfortless nature of the formations will become more evident than ever. And due to that, between moments of noticing, he feels a longing thus: "Oh, may I soon get free from that! Oh, may I reach the state where these formations cease! Oh, may I be able to give up these formations completely!" At this juncture, his consciousness engaged in noticing seems to shrink from the object noticed at each moment of noticing, and wishes to escape from it.

由于此厭離智(此時已獲得)他對被觀照的每一個行法生厭離，他會生起舍棄諸行或者說從諸行解脫的欲望。與此欲望相應的智就叫作「欲解脫智」。此時，通常各種苦受會在他身體里顯現，他也不願意保持一個姿勢很長時間。即使這些狀況不發生，諸行令人不舒服的本質會變得比任何時候都明顯。由于這樣，他在觀照的間隙會感到有這樣一種渴望：「啊，願我盡快從此解脫！啊，願我進入諸行止息的境界！願我能完全舍棄諸行！」 此時，在他的每一剎那的觀照中，觀照之心似乎從被觀照的所緣回縮，欲求脫離所緣。

10. Knowledge of Re-observation 審察智

Being thus desirous of escaping from the formations, the meditator makes stronger effort and continues the practice of noticing these very formations with the single purpose of forsaking them and escaping from them. For that reason, the knowledge arising at that time is called "knowledge of re-observation." The term "re-observation" has the same meaning as "re-noticing" or "re-contemplation." Then the nature (or characteristics) of the formations — their being impermanent, suffering, and without a self — will be clearly evident to him; and among these three, the aspect of suffering will be particularly distinct.

如此欲求脫離諸行，禪者更加精進努力，以舍棄和脫離諸行為唯一的目標，他連續不斷地觀照諸行。由于再度精進觀照的緣故，此時生起的智被叫作「審察智」，這里用詞「審察」和「再作仔細觀照」、「再作仔細觀察」是同一個意思。此時，諸行的自性(或者說特點)——無常、苦、無我——將清楚地顯現，而苦會特別明顯。

At this stage, too, there will usually arise in his body various kinds of pains which are severe, sharp, and of growing intensity. Hence his whole bodily and mental system will seem to him like an unbearable mass of sickness or a conglomeration of suffering. And a state of restlessness will usually manifest itself, making him incapable of keeping to one particular posture for any length of time. For then he will not be able to hold any one position long, but will soon want to change it. This state, however, simply manifests the unbearable nature of the formations. Though he wants to change his bodily posture, still he should not give in easily to that wish, but should endeavor to remain motionless for a longer period in the same posture and continue to carry on the practice of noticing. By doing so he will be able to overcome his restlessness.

到了這一階觀智，通常各種嚴重的、強烈的、強度不斷增加的疼痛會在身體中生起。由此他的整個身心系統對他來說似乎就像一堆不可忍受的病痛或者苦的集聚。一種不安寧的狀態通常會顯現，使他無法以特定的姿勢堅持足夠的時間。由于這樣他不能長時間保持一個姿勢，不久就會變換姿勢。然而這種狀態只是諸行難以忍受的自性的簡單顯現。儘管他想變換身體的姿勢，但他不應該輕易屈服于這種念頭，而應該努力盡量長地保持一種姿勢不動，並繼續觀照。這樣做他就能夠克服不安。

Now his insight knowledge is quite strong and lucid, and by virtue of it even his painful feelings will at once cease as soon as they are firmly noticed. Even if a painful feeling does not cease completely, he will perceive that it is dissolving, part by part, from moment to moment. That is to say, the ceasing, vanishing, and disappearing of each single moment of feeling will become apparent separately in each corresponding act of noticing. In other words, now it will not be as it was at the time of the knowledge of comprehension, when the constant flow or continuity of feelings of the same kind was apparent as a single unit. But if, without abandoning the practice, that feeling of pain is firmly and continuously noticed, it will entirely cease before long. When it ceases in that way, it does so for good and will not arise again. Though in that way the insight knowledge may have become strong and perfectly lucid, still he is not satisfied with that much. He will even think: "My insight knowledge is not clear." He should, however, dismiss such thoughts by applying the act of noticing to them, and he should go on with his task of continuously noticing the bodily and mental formations as they occur.

現在他的觀智很強很明晰，憑藉此觀智堅定地觀照一下，苦受甚至會立即滅去。即使苦受沒有完全滅去，他會觀察到苦受剎那剎那地、一節一節地消融。也就是說，在每一剎那的觀照中會看到苦受在這一剎那滅去、消融、消失，受在前後剎那中是分開的。換句話說，現在的情況和觸知智(遍知智)時候不同，那時候受明顯地連續流動、象一個整體。但如果禪者沒有放棄用功而是堅定不移、連續不斷地觀照此苦受，此苦受不久就會完全寂止。當此苦受這樣寂止之後，就會永遠消失不再生起。儘管這樣觀智會變得很強而且非常明晰，但是禪者仍然不會就此滿足。他甚至會想：「我的觀智不夠明了。」 然而他應該觀照這些想法使其消失，並且繼續不間斷地觀照身行和心行，要在它們發生的剎那觀照。

If he perseveres thus, his noticing will become more and more clear as the time passes in minutes, hours, and days. Then he will overcome the painful feelings and the restlessness in being unable to remain long in one particular posture, and also the idea that his insight knowledge is not yet clear enough. His noticing will then function rapidly, and at every moment of noticing he will understand quite clearly any of the three characteristics of impermanence, etc.

如果他堅持不懈這樣用功，經過幾分鍾、幾小時或者幾天的時間，他的觀照會變得越來越清楚。那時候他會一併克服苦受和不能保持一個姿勢很長時間的煩惱以及覺得觀智還不夠清楚的想法。他的觀照變得快速敏捷，他在每一個觀照中會清楚地了知無常等三相之一。

This understanding of any of the three characteristics of impermanence, etc., through the act of noticing which functions with promptness in quick succession, is called "strong knowledge of re-observation."

這種一 一連續快捷的觀照而產生的對無常等三相之一相的了知，就叫作強審察智。
11. Knowledge of Equanimity about Formations 行舍智

When this knowledge of re-observation is mature, there will arise knowledge perceiving evident bodily and mental processes in continuous succession quite naturally, as if borne onward of itself. This is called "knowledge of equanimity about formations."

當審察智成熟之後，另一個智會生起。以此智他會很自然地看到清楚的身心過程一一相續，就像自動發生一樣。這就是「行舍智」。

Now, in the act of noticing, effort is no longer required to keep formations before the mind or to understand them. After the completion of each single act of noticing, the object to be noticed will then appear of itself, and insight knowledge, too, will of itself notice and understand it. It is as if no further effort need be made by the meditator. Formerly, owing to seeing the dissolution of formations, there arose, in successive order, the aspect of fearfulness, the perception of misery, the aspect of disgust, the desire for deliverance, and dissatisfaction with the knowledge so far acquired. But now these mental states no longer arise even though, in the present state too, the breaking up of formations which are dissolving more rapidly is closely perceived. Even if a painful feeling arises in the body, no mental disturbance (grief) arises, and there is no lack of fortitude in bearing it. Generally, however, at this stage, pains will be entirely absent, that is, they do not arise at all. Even if the meditator thinks about something fearful or sad, no mental disturbance will arise, be it in the form of fear or of sorrow. This, firstly, is "the abandoning of fear" at the stage of "equanimity about formations."

現在觀照無須刻意努力去看清諸行或了知諸行。每一個觀照完成之後，下一個所緣會自動現前，而觀智也會自動觀察和了知所緣，似乎禪者無須進一步努力。先前因為看到諸行的壞滅，怖畏、過患、厭離、欲解脫、對所得觀智不滿意等依次生起。儘管現在觀見諸行的壞滅在此時滅去得更加迅速，但上述心里狀態不再生起。儘管有身體的苦受生起，但是心中沒有擾動(憂)生起，不會缺乏對苦受的忍耐力。而且通常在這個階段會完全沒有痛苦，就是說，痛苦根本不會生起。即使禪者想到任何可怕或糟糕的事，無論是恐怖的還是悲傷的，心也不會被擾動，這就是「行舍智」階段的「怖畏之斷舍」。

At the earlier stage, on attaining knowledge of arising and passing away, great joy had arisen on account of the clarity of insight. But now this kind of joy does not arise, even though there is present the exceedingly peaceful and sublime clarity of mind belonging to "equanimity about formations." Though he actually sees desirable objects conducive to joy, or though he thinks about various enjoyable things, no strong feeling of joy will arise. This is "the abandoning of delight" at the stage of "equanimity about formations."

在先前生滅隨觀智階段，由于內觀明了，很強的喜會生起，但現在儘管行舍智的心具有極為寂靜、超越的明了性，這種很強的喜也不會生起。即使他看到喜歡的令人高興的東西或者想到各種高興的事，也不會有強烈的喜樂的感受生起。這是行舍智階段「喜的舍斷」。

He cherishes no desire nor hate with regard to any object, desirable or undesirable, that comes into the range of his sense doors, but taking them as just the same in his act of noticing, he understands them (that is to say, it is a pure act of understanding). This is "equable vision" at the stage of "equanimity about formations."

他對所觀照的對象不懷有喜歡或厭惡，不管是喜歡的還是不喜歡的所緣進入他根門的范圍，在他的觀照中都一樣平等對待，他只是了知它們而已(也就是說，只是純粹的了知)。這就是行舍智的「增上舍性」。

Of these three qualities just mentioned, it is said in the Path of Purification: "Having discarded fear and delight, he is impartial and neutral towards all formations" (Visuddhimagga, xxi,62).關于剛講的行舍智的這三種特質，《清淨道論》說：「舍斷了怖畏與喜歡，他對一切行保持不偏向和中舍性。」

If he resumes the practice of noticing with the thought: "Now I will do it vigorously again!" then, before long, the noticing will function efficiently as if borne onward of itself. From now onwards there is no need for the meditator to make further (deliberate) effort. Though he does not make a (deliberate) effort, his noticing will proceed in a continuous and steady flow for a long time; it will go on even for two or three hours without interruption. This is "the state of long-lasting (practice)" of equanimity about formations. Referring to this it is said in the Patisambhidamagga: " 'The wisdom lasting long' is the knowledge present in the mental states of equanimity about formations." The Great Commentary to the Path of Purification explains as follows: "This is said with reference to knowledge functioning in a continuous flow."

當他想「現在我當再度精勤觀照！」而用功時，不久他的觀照就會非常有力，就好像在自動運行。從此以後禪者不需要刻意努力。雖然他不作刻意努力，但是他的觀照會連續穩定地流暢運作很長時間，甚至會持續兩三個小時而無中斷。這是行舍智的「長住性」。關于這點，《無礙解道》說「長住的慧」是存在于行舍心諸心所中的智。《清淨道論大疏鈔》中則這樣解釋：「這是指連續運作的智。」

Now when noticing functions spontaneously as if borne onward of itself, the mind, even if sent out towards a variety of objects, generally refuses to go; and even if it does go, it will not stay long but will soon return to the usual object to be noticed, and will resume continuous noticing. In this connection it was said: "He shrinks, recoils, and retreats; he does not go forth to it."

當觀照的運作變成了自動運行時，即使禪者試圖把心轉向外在的所緣，心通常也不會轉過去，即使轉過去了也不會多停留，很快就會回到原來的觀照目標上，繼續不間斷地觀照。由于這樣所以有這樣的說法：「他的心縮回、卷退、退回，而不伸向那些所緣。」

12. Insight Leading to Emergence 至出起觀智

So, through knowledge of equanimity about formations, which is endowed with many virtues, blessings, and powers, he notices the formations as they occur. When this knowledge is mature, having become keen, strong, and lucid, on reaching its culmination point, it will understand any of the formations as being impermanent or painful or without self, just by seeing their dissolution. Now that act of noticing any one characteristic out of the three, which is still more lucid in its perfect understanding, manifests itself two or three times or more in rapid succession. This is called "insight leading to emergence."[40]

行舍智具有很多功德、作用和威力，依靠行舍智禪者在諸行發生的時候觀照它們。當行舍智成熟，變得敏銳、強壯、明淨，達到頂點的時候，通過觀諸行的壞滅，此智了知任何一行法為無常、苦或無我。此時觀照三相之一相，由其完美的慧觀照更加明晰，觀照以極快的速度一個接一個顯現兩次、三次或多次。這就是「至出起觀」。

Thereupon, immediately after the last consciousness in the series of acts of noticing belonging to this insight leading to emergence, the meditator's consciousness leaps forth into Nibbana, which is the cessation of all formations, taking it as its object. Then there appears to him the stilling (subsidence) of all formations called cessation.在屬于至出起觀智幾個觀照的最後一個心之後，禪者的心立即躍進進入諸行寂滅的涅槃，並以涅槃為所緣。那時他經歷被稱作滅盡的諸行的寂止。

This mode of realization of Nibbana has been mentioned in many discourses of the Master, for example: "The vision of truth arose: whatsoever has the nature of arising is bound to cease." Herein the words "bound to cease" indicate the aspect of realizing the stilling and ceasing of all formations which have the nature of arising.

這種證入涅槃的方式在導師的很多開示中提到，例如：「法眼生起：任何具有生起特性的必然會滅。」這里「必然會滅」指的是這一方面的情況：親身體證具有生起特點的諸行的寂止和滅盡。

Also in the Questions of King Milinda it is said: "His consciousness, while carrying on the practice of bringing to mind (i.e., noticing), passes beyond the continuous occurrence of phenomena and alights upon non-occurrence. One who, having practiced in the correct manner, has alighted upon non-occurrence, O king, is said to have realized Nibbana." 在《彌蘭王問經中》也說:「他的心在進行觀照時，超越了連續生滅之法而著落于不, , 生不滅。一個以正確方法修行的人入于不生不滅，大王呀，這就叫作證入涅槃。」

The meaning is this: the meditator who wishes to realize Nibbana should repeatedly bring to mind, through the practice of noticing, every bodily and mental process that appears at any of the six sense doors. When he brings them to mind thus, his consciousness engaged in noticing — here called "bringing to mind" — will, until adaptation knowledge is reached, fall at every moment upon the (conditioned) bodily and mental formations called here "continuous occurrence," because they go on occurring over and over again in an unbroken flow, like a river's current. 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.

這意思是：想體證涅槃的禪者應當通過觀照，不斷地對現起于任一根門的每一名色作意。當他這樣作意，作觀照的心(這里叫作作意)每個剎那都落在名、色行法上面，直到成就隨順智。此處的名、色行法我們說是「持續轉起」【注】，因為它們以一種不間斷的方式運作，就象溪中的水流，持續不斷一再發生。但到了最後階段，此心不再落在持續轉起上，而是超越它落在「不轉起」，而「不轉起」和名、色行法的「轉起」相對。換句話說，到達「不轉起」，也就是說，到達寂滅，心就好像落在寂滅的境界，這種境界是諸行(亦即因緣生法)的寂止。當禪者已通過生滅隨觀智和其它智階(或者說通過戒清淨、心清淨、見清淨等)正確修持沒有偏離，以這樣的方式到達不轉起(透過心落其上)，我們就說他「體證了涅槃」。我們說他直接體驗了涅槃、直接見到了涅槃。

(【注】：這里occurence按傳統的譯法譯為「轉起」，指的是發生、生起。另外，有的地方講十六觀智沒有將至處起智列在其中。)

13. Knowledge of Adaptation 隨順智

Here the knowledge by way of noticing that occurs last in the series constituting insight leading to emergence, is called "knowledge of adaptation."[41] 構成至出起智的那些觀照的最後一個叫作「隨順智」。

This is the end of the purification by knowledge and vision of the course of practice.這是「行道智見清淨」的終點。

14. Maturity Knowledge 種姓智

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] 緊隨其後，另一個智顯現，此智(相應的心)可以說是第一次落入涅槃境界，涅槃境界空無行法(因緣生法)，因其是諸行的寂滅。此智叫作「種姓智」。

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."

種姓智之後緊隨的觀智，住于同樣的空無諸行的涅槃，因涅槃是諸行的寂滅。它被稱作「道智」。這也被叫作「智見清淨」。

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."

又緊隨道智之後的觀智，屬于最後一個次第，是道智過程的延續，亦住于空無諸行的涅槃，因涅槃是諸行的寂滅。這被叫作「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，種姓智、道智、果智三重智持續的時間不長，非常短暫，只延續瞬間，像一個觀照心的持續的時間。隨後生起「省察智」。通過省察智，禪修者明辨，至出起觀隨極快速的觀照作用生起，緊接此觀照的最後一步，道心進入(諸行的)寂滅。這叫「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間，心住于同樣的寂滅狀態。這叫「果省察智」。

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

他進一步明辨，剛才所經歷的所緣空無諸行。這是「涅槃省察智」。

In this connection it is said in the Path of Purification: " 'By that path, indeed, 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，《清淨道論》說，「 『我確實經由此道而來』；他這樣省察道。『此福已獲得』；他這樣省察果。『此狀態作為所緣我已透視』；他這樣省察不死---涅槃。」

Some meditators, but not all, have "reviewing of defilements."[45]

有些禪修者，但不是所有禪修者，會省察煩惱。

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.

以這種方式省察之後，禪修者仍繼續觀照變得突出的名色。但當他這樣投入觀照，名色對他顯得很粗顯，不如以前在行舍智階段那般微細。為何如此？這是因為此時的呈現的觀智具有生滅隨觀智的性質。因為當聖弟子(即入流果，等等)重新開始修內觀(觀照)，通常生滅隨觀智首先生起。證果後重新觀照，觀智生起的的順序通常如此。

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，當有些禪修者從道果的證悟中出來，由證悟而生的強烈的信心、喜、樂和平靜會充滿全身。由于這樣，觀照那時變得明顯的任何東西他們都不能進行。即使他們作出雙倍的努力，試圖繼續內觀禪修，他們也無法在現象發生時清晰且分別開地觀照現象。他們只是繼續經歷強力生起的喜、樂和平靜。這種心的狀態由于現行的強烈的信心而極為祥和，會持續一小時、兩小時甚至更久而不間斷。由于這樣，禪修者感到就像他們處于某種開闊的空間，充滿光明且極為祥和。那時生起的的喜樂，具有寧靜特性，被禪修者這樣讚美，「確實，我以前從沒有感受和經歷這樣的快樂！」兩三小時過去後，那種信心、喜、樂和平靜將會退減。禪修者可以再度在名色法生起的時候觀照，並能將它們一一分開，且能清楚地辨析它們。然而在那時也是一樣，首先現起的是生滅隨觀智。

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 practice, others may perhaps read it with advantage, too.

Now these are my concluding good wishes for the latter type of readers: Just as a very delicious, appetizing, tasty and nutritious meal can be appreciated fully only by one who has himself eaten it, and not without partaking of it, in the same way, the whole series of knowledges described here can be understood fully only by one who has himself seen it by direct experience, and not otherwise. So may all good people reach the stage of indubitable understanding of this whole series of knowledges! May they also strive to attain it!

This treatise on the purities and insights,
For meditators who have seen things clear,
Although their store of learning may be small —
The Elder, Mahasi by name, in insight's method skillful,
Has written it in Burmese tongue and into Pali rendered it.
The Treatise on the Purities and Insights
composed on 22.5.1950
is here concluded.

Notes
1. Here, and in the title of this treatise, the Pali term ñana has been rendered by "insight," as at the outset the word "knowledge," the normal rendering of ñana, might not be taken by the reader with the full weight and significance which it will receive in the context of the present treatise. In all the following occurrences, however, this Pali term has been translated by "knowledge," while the word "insight" has been reserved for the Pali term vipassana. When referring to the several types and stages of knowledge, the plural "knowledges" has been used, in conformity with the Pali ñanani.
2. In the canonical Buddhist scriptures, the seven stages of purification (visuddhi) are mentioned in the Discourse on the Stage Coaches (Majjhima Nikaya No. 24). They are also the framework of the Venerable Buddhaghosa's Path of Purification (Visuddhimagga), where they are explained in full. (Translation by Ñanamoli Thera, publ. by BPS.)
3. "Motion" (vayo, lit. wind, air) refers to the last of the four material elements (dhatu), or primary qualities of matter. The other three are: earth (solidity, hardness), water (adhesion), and fire (caloricity). These four elements, in varying proportional strength, are present in all forms of matter. The so-called "inner wind element" which applies in this context is active in the body as motion, vibration, and pressure manifesting itself in the passage of air through the body (e.g., in breathing), in the movement and pressure of limbs and organs, and so on. It becomes perceptible as a tactile process, or object of touch (photthabbarammana), through the pressure caused by it.
4. The attention directed to the movement of the abdomen was introduced into the methodical practice of insight-meditation by the author of this treatise, the Venerable Mahasi Sayadaw, and forms here the basic object of meditative practice. For details see The Heart of Buddhist Meditation by Nyanaponika Thera (London: Rider & Co., 1962; BPS, 1992), pp. 94f., 106. If preferred, the breath itself may instead be taken as the basic object of meditative attention, according to the traditional method of "mindfulness of breathing" (anapanasati); see Heart of Buddhist Meditation, pp.108ff. Mindfulness of Breathing by Ñanamoli Thera (BPS, 1982).
5. According to the Buddhist Abhidhamma teachings, only the three elements of earth, fire, and wind constitute the tactile substance in matter. The element of water is not held to be an object of touch even in cases where it predominates, as in liquids. What is tactile in any given liquid is the contribution of the other three elements to its composite nature.
6. "Door" is a figurative expression for the sense organs (which, including the mind, are sixfold), because they provide, as it were, the access to the world of objects.
7. The preceding sequence of terms is frequently used in the Discourses (Suttas) of the Buddha to refer to those individuals who have attained to the first supramundane stage on the road to arahantship, i.e., stream-entry (sotapatti), or the following ones. See Note 33. The term Dhamma refers here to Nibbana.
8. I. The Five Precepts binding on all Buddhist laymen, are: abstention from (1) killing, (2) stealing, (3) unlawful sexual intercourse, (4) lying, (5) intoxicants.
II. The Eight Uposatha Precepts are: abstention from (1) killing, (2) stealing, (3) all sexual intercourse, (4) lying, (5) intoxicants, (6) partaking of solid food and certain liquids after noon, (7) abstention from (a) dance, song, music, shows (attendance and performance), (b) from perfumes, ornaments, etc., (8) luxurious beds. This set of eight precepts is observed by devout Buddhist lay followers on full-moon days and on other occasions.

III. The Ten Precepts: (1)-(6) = II, 1-6; (7) = II, 7 (a); (8) = II, 7 (b); (9) = II, 8; (10) abstention from acceptance of gold and silver, money, etc.

9. The other three items of the monk's fourfold pure conduct are control of the senses, purity of livelihood, and pure conduct concerning the monk's requisites.
10. Access (or "neighbourhood") concentration (upacara-samadhi) is that degree of mental concentration that approaches, but not yet attains, the full concentration (appana-samadhi) of the first absorption (jhana). It still belongs to the sensuous plane (kamavacara) of consciousness, while the jhanas belong to the fine-material plane (rupavacara).
11. Pañcupadanakkhandha. These five groups, which are the objects of grasping, are: (1) corporeality, (2) feeling, (3) perception, (4) mental formations, (5) consciousness.
12. Also called sukkhavipassana-yanika.
13. Literally: "according to their true nature and function."
14. This method of meditation aims at "knowledge by direct experience" (paccakkha-ñana), resulting from mindfulness directed towards one's own bodily and mental processes. It is for that reason that here express mention is made of "one's own life continuity." Having gathered the decisive direct experience from the contemplation of his own body and mind, the meditator will later extend the contemplation to the life-processes of others, by way of inference (anumana). See, in the Satipatthana Sutta, the recurrent passage: "contemplating the body, etc., externally."
15. "Noticing" (sallakkhana) is a key term in this treatise. The corresponding verb in the Pali language is sallakkheti (sam + lakh), which can be translated adequately as well as literally by "to mark clearly." Though the use of "to mark" in the sense of "to observe" or "to notice" is quite legitimate in English, it is somewhat unusual and unwieldy in its derivations. Hence the rendering by "noticing" was chosen. "Noticing" is identical with "bare attention," the term used in the translator's book The Heart of Buddhist Meditation.
16. The Sub-commentary to the Brahmajala Sutta explains as follows: "Things in their true nature (paramatthadhamma) have two characteristics or marks: specific characteristics and general characteristics. The understanding of the specific characteristics is knowledge by experience (paccakkha-ñana), while the understanding of the general characteristics is knowledge by inference (anumana-ñana)." The specific characteristic, for instance, of the element of motion (vayo-dhatu) is its nature of supporting, its function of moving; its general characteristics are impermanence, etc.
17. The three terms printed in italics are standard categories of definition used in the Pali Commentaries and the Visuddhimagga. In the case of mental phenomena, a fourth category, "proximate condition" (padatthana) is added. The definition of the element of motion (or of wind) occurs, for instance, in the Visuddhimagga (XI, 93) and is shown in this treatise to be a fact of direct experience.
18. "Purification of mind" refers to mental concentration of either of two degrees of intensity: full concentration or access concentration (see Note 10). In both types of concentration, the mind is temporarily purified from the five mental hindrances (see Note 20), which defile the mind and obstruct concentration.
19. The "other" objects may also belong to the same series of events, for instance, the recurrent rise and fall of the abdomen.
20. The five mental hindrances (nivarana) which obstruct concentration, are: (1) sense-desire, (2) ill-will, (3) sloth and torpor, (4) agitation and remorse, (5) sceptical doubt. For details, see The Five Mental Hindrances and their Conquest, by Nyanaponika Thera (BPS Wheel No. 26).
21. Insight reaches its culmination on attaining to the perfection of the "purification by knowledge and vision of the course of practice." See Note 41 and the Visuddhimagga, XXI,1.
22. This passage is translated in The Way of Mindfulness by Soma Thera (3rd ed., BPS, 1967), p. 104, where, for our term "access concentration," the rendering "partial absorption" is used.
23. When occurring during the practice of tranquillity meditation.
24. This is the fully absorbed concentration (jhana) achieved at the attainment of the noble paths and fruitions.
25. In the Commentary to the Majjhima Nikaya No.111, the Anupada Sutta.
26. The Visuddhimagga says that both terms, "knowledge by inductive insight" and "comprehension by groups," are names for the same type of insight. According to the Paramattha-manjusa, its Commentary, the former term was used in Ceylon, the latter in India.
27. The ten corruptions of insight (vipassanupakkilesa) are first mentioned in the Patisambhidamagga (PTS, Vol. II, pp.100f.) and are explained in the Visuddhimagga (XX,105ff.). The names and the sequence of the terms as given in this treatise differ slightly from those found in the above two sources.
28. The five grades of rapture (piti), dealt with in the Visuddhimagga (IV,94) are: (1) minor, (2) momentarily recurring, (3) flooding, (4) elevating, (5) suffusing.
29. This passage refers to the six pairs of qualitative factors of mental activity, which, according to the Abhidhamma, are present in all moral consciousness though in different degrees of development. The first pair is tranquillity (a) of consciousness, and (b) of its concomitant mental factors. The other pairs are agility, pliancy, wieldiness, proficiency, and uprightness, all of which have the same twofold division as stated before. These six pairs represent the formal, or structural, side of moral consciousness. For details see Abhidhamma Studies, by Nyanaponika Thera (2nd ed. BPS, 1985), pp.81f.
30. These six obstructions of mind are countered by the six pairs of mental factors mentioned in Note 29 and in the following sentence of the text.
31. Non-action, non-activity or non-busyness, refers to the receptive, but keenly watchful, attitude of noticing (or bare attention).
32. Advertence is the first stage of the perceptual process, as analyzed in the Abhidhamma. It is the first "turning-towards" the object of perception; in other words, initial attention.
33. The supramundane paths and fruitions are: stream-entry, once-returning, non-returning, and arahantship. By attaining to the first path and fruition, that of stream-entry, final deliverance is assured at the latest after seven more rebirths.
34. "Conceptual objects of shapes" (santhana-paññatti). The other two types of concepts intended here are: the concepts of individual identity derived from the continuity of serial phenomena (santati-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 individual 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).