第三篇成果 The Sixteen Yanas

聖者脫離了生死輪迴，斷盡了一切貪愛，乾枯的河道中，愛水不再奔流，生死的巨輪不再轉動，這就是苦的止息：涅槃。（小部-尼柯耶）

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3-1-1 名色分別智回上
Nama-rupa-pariccheda-nama.
( Knowledge of mind-matter determination )

此智是修行者體會到當下的實相。實相是指身心自然的真實狀態，此智改變妄執身心是「我」的邪見。因為妄執身心為「我」的煩惱（邪見）已經存在非常長久的時間了，所以此智（見到身心無我的智慧）對於修行者而言是非常難以在當下掌握到的。想要成就此智的人就必須奉行佛陀在《大念處經》中提到的四念處正確修法。

This is the wisdom by which the practitioner realize sabhava-dhamma in the present moment. Sabhava is the true state of the nature of nama and rupa. This wisdom changes the wrong view that nama-rupa is 'self' . The wisdom of this yana is very difficult for the practitioner to catch in the present moment, because the kilesa (wrong view) that thinks nama-rupa is "I" or "me" has existed for a long time. The one who would reach this yana must follow the right practice of Satipatthana , as laid down by the Lord Buddha in the Mahasatipatthana discourse.

想要成就此智的人修行者，必須以逐漸增強的思慧常常在當下掌握到身心，直到正念正知生起猛利的智慧，然後引發正見。例如，正見生起的時候，修行者會知道當下正在觀照什麼色身、什麼心（坐的色身，心在聽等等）→而他也清楚是心知道這是坐的色身等等。而且進一步他會了解到世界萬物也只是色法和心法而已→非男、非女、無我或靈魂→而修行者現在知道這一點，甚至是由他內心深刻體會的。自我的邪見破除時，修行者會感到驚訝，因為從出生以來他從未有過這種無「我」的感覺。

The yogi who would succeed must catch nama and rupa in the present moment very often, with more and more cinta wisdom , until sati-sampajanna has strong wisdom. Then samma-ditthi (right view) will occur. For example, when right view occurs, the yogi will know, in the present moment , which rupa and which nama is being observed (sitting rupa,nama hearing, etc.) -- and he will also realize that it is nama that knows it is sitting rupa, etc. And, further, he will know that everything in the world is now know this , even in his deepest mind . When the wrong view is destroyed of self-hood, the yogi will feel very frightened because ever since being born, he has never had the feeling of there being no "I" or "me".

由於猛利的實相般若將我們的邪見從他的感覺中根除，現在他就能體會到身心自然的真實狀態（實相）了。

Because of the very strong vipassana-panna that roots kilesa out of his feeling, he can now realize the true state of the nature of nama and rupa.

修行者成就此智時是自知的，就像吃糖一樣→用不著別人告訴他糖的滋味如何。

The yogi that reaches this yana will know by himself, It is like tasking sugar -- he will not have to be told what is tastes like.

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在長含經中，佛說：「法是可以由智慧直接體證的」。

法是不需要老師向你解釋你成就了那一種智慧→你可以由自己體驗知道。有時修行者也會認為他已經成就了達到某一種智慧，但並不是很肯定，通常如果自己還不肯定的話，就很可能是他還沒達到那一階智。

In the Anguttara-Nikaya the Lord Buddha said dhamma is ; "Paccatangve ditabbha vinnuhi" (directly experienceable by the wise) . Dhamma doesn't need a teacher to explain that you reach a certain wisdom -- you reached a certain yana, but is not really sure. If one is not certain , it is quite probable that the yana has not been reached.

這一階智稱為見清淨，因為在體證的那一剎那是沒有煩惱的，但這種正見尚未真正體會到三法印，要見到無常、苦、無我還需要更進一步的修法。

This yana is called ditthi-visuddhi (or "purity of view") , because at the moment of realization, there is no kilesa. But this right view has not realized the three characteristics yet, and further practice is needed to see anicca, dukkha and anatta.

此智（第一階智）成為修行者的「歸依處」，因為他親自嚐到了實相的滋味，就像吃糖一樣，他體會第一階智是因為他親自嚐到它的。

This wisdom (1st yana) becomes the "refuge" of the yogi , because he has realized the true state of the nature which he knows by tasting , as he would sugar . He knows it because he has tasted it himself.

從現在起，他清楚不是「他」在坐而是色身在坐，不是「他」在看而是「心」在看等等→而且進一步，他了解到每一個他所見到的有情只是身心而已。從這時起，名色（身心）就成為他的老師了。

From now on he knows "he" doesn't sit, rupa sits, ..."he" doesn't see, nama see, etc.-- and furthermore, he knows every being he sees is only nama and rupa . From this point on , rupa and nama become his teacher.

3-1-2 把握因緣智回上
Paccaya-pariccheda-nana. ( Knowledge of conditionality )

修行者體會到第一階智的時候，如果他持續地在當下觀照身心，他將體會有很多種色身和很多種心，並且觀照的時候，不會將兩者混淆在一起。例如，以前坐的色身痛時，他注意到痛，但他只知道是坐的色身痛，並沒有體會到這個苦是心受。現在他不但知道坐的色身痛而且體會到心受知色身痛。因此在此智，他體會到身心兩者皆從因緣而生並且身心是互為因緣，因為心要作由需要意根、其他諸根（器官）和所緣才能起作用。相反地，色身也要依靠心才能動作走、移動等等。修行者當下體會到身心皆從因緣而生並且互為因緣，他就明白身心不是由上帝或超自然的力量所創（邪見）。

When the yogi realizes the 1st yana, if he is still observing rupa and nama in the present moment, he will realize there are many rupa and many nama and the observing will not mix the two together, For example, when sitting rupa has pain and he is aware of it, he knows sitting rupa is suffering rupa has pain and he is aware of it, he knows sitting rupa is suffering but doesn't see the suffering as nama-vedana. But now he sees that rupa suffers and nama-vedana knows that rupa suffers. So at this yana , he sees that nama and rupa both exist from cause and each is dependent (paccaya) on the other, For nama to function, it must have a heart base, sense door, and object to know.

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現在的身心，事實上是從過去的無明、愛、取和業而來。身心需要食物賴以維生。修行者以智慧體會到這種因緣關係，過去如此，現在如此，未來也是如此。他體會到此世是由此而生（由因緣而生），因此對於過去也是由此而生，未來也要由此而生是確信無疑了。

Conversely, rupa depends on nama to function -- to walk, move, etc. When the yogi realizes in the present moment that nama and rupa exist from cause, and are dependent on each other, he realizes that rupa and nama aren't created by a god or supernormal power (iddhi)

在七清凈當中，此智（第二階智）稱為度疑清凈。在此智以後，修行者覺得自在了，因為他死後一定能往生善趣，能體證到此智的人稱為「小須陀洹果」。

In the Seven Purities, this yana (2nd) is called Kankhavitarana visuddhi, which means "the right view without the defilement of doubt." At this yana the practitioner feels at ease, because he is sure he will be born into a happy state (sugati), if he dies. One who realizes this is called culla sotapanna ("little sotapanna").

3-1-3 審察遍知智回上

Sammasana-nana. ( Mastering Knowledge )

在前一階智，修行者只要體會到身心的因（生起），還沒體會身心的滅→由於身心迅速不斷的生滅，對於見到生滅現象，修行者的智慧還很弱。

At the previous yana, the yogi only realizes the cause (arising) of nama and rupa, but not the falling away -- because of the rapid sequence of rupa and nama. At that point, the wisdom of the practitioner is still weak.

如果修行者繼續保持在當下觀照身心，他很快就可以見到生滅的身心，但這時候智慧還不只以見到相續的空檔。例如從坐姿變換到立姿，修行者可以見到滅去的舊姿勢（坐姿）。但坐著當下觀照時，因為智慧還不夠強，還無法見到生滅的身心。但他可以了解身心的三法印。而這還不是真正的當下，真正的當下要第四階智在才現前。

If the yogi continues to see rupa and nama frequently in the present moment, he will soon see the falling away of rupa and nama. But this wisdom is still not strong enough to see the separation of santati (continuity). For example, when sitting, and then a change is made to standing , the yogi will see the falling away in the old position (sitting) , But when the yogi is sitting in the present moment he doesn't see the rising and falling away, because wisdom is not strong enough yet. He can, however, realize the three characteristics in rupa and nama. This is still not true present moment; this does not occur until the fourth yana.

《清淨道論》稱此智為「審察遍知」。

Visuddhi Magga calls this tiranaparinna, "full knowledge as investigating"

在七清淨中此智稱為「道非道智見清陣」，此智可以導致真實的道路→亦即下一階智。

In the Seven Purities this yana is termed Magga nanadassana visuddhi --- which means "purity of the knowledge and vision regarding path and not path" . This yana, then, leads to the path --- i.e., the next yana.

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3-1-4 生滅隨觀智回上

Udayabbayanana. ( Knowledge of ariising and falling away )

此智是體會身心的生滅並且相續的感覺（妄執身心為相續的錯覺），現在看起來事實上是身心生滅的分離現象→在（修慧）當下。在此階智修行者可以見到身心同時生滅，事實上，據佛所說，心的生滅比身的生滅快十七倍→只是修行者無法見到這麼快的速度，他可以見到兩者（身心）同時生滅。此智可以清楚地見到身心的三法印，而且三法印可以消除心中潛伏的煩惱，也就是愛、我（「我」的錯覺）、見（邪見）和顛倒妄想。

This is the wisdom that realizes the arising and falling away of nama and rupa, and santati (the illusion of continuity) is now seen as being actually separate states of nama and rupa -- in the (vipassana) present moment. At this stage of wisdom the yogi sees nama and rupa arising and falling at away seventeen times faster than rupa -- but the yogi is not fast enough to see this . He sees the two (nama and rupa) arising and falling together. This yana sees clearly the three characteristics in rupa and nama, and it can eradicate hidden kilesa in nama (mind) that is tanha, atta (illusion of 'I' ego), ditthi (wrong view), and vipallasa.

此智可以告訴修行者修行正確與否。如果修行正確可以導致涅槃。正確修法生起的智見是觀智（第四至第十二階智），如果修行錯誤就會產生觀的染→有十種觀的染稱為毗婆舍那染。（見此智下一段介紹毗婆舍那染）。

This yana tells the yogi weather he is on the right path or not. If the path is right it leads to nibbana. The knowledge of tight path is vipassana wisdom. If it is not the right path there will ge defilements of insight -- ten of these, which are called vipassanupakilesa, (See paragraphs following this yana for vipassanupakilesa).

如果毗婆舍那染存在的話，表示修行者的清凈不足以厭離染（煩惱）→因為煩惱深沈而智慧微弱，不足以厭離它。這種染是由於偏定造成的，偏定的現象會使修行者偏離了觀智，而使他執著於不同的境界，而這些境界很容易使他誤以為是涅槃。這些境界包括光明、喜、捨等等。如果修行者以前修過禪定的話，會很容易偏定。他會發覺如果這種定境一再發生的話，對於修毗婆舍那是一種非常大的障礙。信太強或精進過猛也可能會成為障礙。這十種染可能會非常誘人，以致於修行者執著於境界之中，還迷糊地認為這就是涅槃，甚至於他老師告訴他並非如此，他也不會相信。如果修行者不離開這些染著，他就無法進步至更上一層的階智了。

If vipassanupakilesa exists, it means the yogi's purity is not sufficient to detect the kilesa -- because the kilesa is very deep and weak wisdom cannot detect it. The kilesa is caused by having too much samadhi, which takes phenomena, which he tends to mistake for nibbana. This phenomena includes bright lights; rapture (piti), and strong tranquility . Yogis who have done this samadhi in the past and have developed too much samadhi, will find that if this samadhi is allowed to recur, it will be a strong obstacle to vipassana wisdom. Too much faith (saddha) and too much earnestness can also be an often be drawn into them, and, infatuatedly thinking they are nibbana, will not even believe his teacher when told the contrary. If the yogi cannot escape these defilements, he cannot go on to higher stages of insight.

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行道智見清凈。如果修行正確的話，行道智見清凈是此智（第四階智）所生的觀智，這樣稱呼它是因為它是正確之道，沒有混雜煩惱、貪愛和迷惑。三法印（注1）都包含在此智之中→因此這個階智就顯得非常重要了。如果修行正確的話，在此智可將三法印看得很清楚。智慧越增長，煩惱就越斷除：將身觀照得很清楚的話，修行者就可以自己看到心了。

Purity of knowledge and vision of the path progress. This is insight wisdom which occurs in this yana (the fourth), if practice is correct. It is called this, because it is the correct path and not mixed with defilement, craving and delusion. All three characteristics are included in this yana --- so it is very important. when the right path is reached in this yanna the three characteristics will be seen clearly. The more wisdom is gained, the more kilesa is eradicated. When rupa is observer and becomes clear, the yogi will see nama by himself.

觀的染（毗婆舍那染），如前所述，共有十種觀的染：

Defilements of Insight.(Vipassanupakilesa) As noted before, there are ten of these defilements of insight:

（1）光明：修行者見到亮光，這時候他可能會誤認為他已經證得涅槃，因此滿足於這種境界而起貪愛，但這是邪見，是他的「自我」認為他已經證得涅槃了。

1. Illumination (Obhasa). When the yogi sees bright lights he might think he has reached nibbana, and so becomes satisfied with this state, causing tanha to arise. This is wrong view. It is his ego that thinks he has reached nibbana.

（2）智：某些修行者精通教理，會一直思惟佛法，而這種現象會使他偏離當下合。

2. Knowledge (yana). Some yogis who know dhamma theory well, will think about it all the time, and this will pull then out of the present moment.

（3）喜：因為修行偏定而感覺喜，而這是染（煩惱）。修毗婆舍那時是不會有喜的感受，因為體會到三法印不會導致喜的感覺。

3. Rapture (piti). Because the yogi has too much samadhi, he feels rapture, and this is kilesa. When practicing vipassana one cannot have rapture, because realizing the three characteristics does not lead to a joyful feeling.

（注1）見到三法印是用內觀（毗婆舍那），不同我們腦海中一般描述的印象。他們是：（1）解了諸法非自作而是由緣的關係而起的，故得明瞭「無我相」。（2）解了即有而無及前際後際的差別，故得明瞭「無常相」。（3）解了生滅的逼惱，故得明瞭「苦相」。（佛音尊者，清凈道論，第二十品，330頁）。

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（4）輕安：有時一種非常平靜的狀態會生起，這也是偏定的現象，三法印不可能以輕安而體證的，這種情況下智慧也不會增長。

4. Tranquility (passaddhi). Sometimes a very peaceful state will arise, this is also from too much samadhi. The three characteristics can't be realized with tranquility, and wisdom cannot be developed.

（5）樂：樂的感覺也是偏定。樂一生起就無法見到苦了。

5. Bliss ( sukkha). A feeling of bliss is also too much samadhi. When sukkha occurs, dukkha cannot be seen.

（6）勝解：這會造成修行者誤以為他已見到涅槃了，而甚至他的老師告訴他事實並非如此的時候，他也不相信他的老師的話。這是由於信太強慧太弱（通常慧和信要保持平衡）。

6. Fervour (adhimokkha). This causes the yogi to falsely believe he has seen nibbana, and he will often not even believe his teacher, when told the contrary. This is caused by having too much faith (saddha), too little panna (normally panna and satta should be equal.)

（7）策勵：太過堅忍或精進會令行者感到疲憊，而使他的心變得不太清楚，妄想就會生起。通常進和定要保持平衡，太過精進會導致妄想，太過偏定會造成修行者停止修行。

7. Exertion (pakkaha). Too much perseverance or effort can make the yogi tired, his citta (mind) is not clear, and foonge (wandering mind) sets in. Usually, perseverance and concentration should be equal. Too much perseverance leads to foong, and too much concentration will cause the yogi to stop practicing.

（8）現起：念住太強會導致偏定而使修行者會看到幻像（眼前現起各種圖樣），然後他會偏離當下而無法繼續修行。

8. Excess sati (uppathana). Too much sati can lead to excess samadhi and the yogi will see nimitas (sign that appear before the eyes). Then he will lose rupa and nama as objects--- i.e., he will be out of the present moment, and won't be able to continue.

（9）捨：有時猛烈的捨念會生起，而修行者會誤以為他沒有煩惱→煩惱為涅槃所滅但他仍有邪見的煩惱（痴），而貪和瞋也只是暫時地平息，這種情況下他是無法繼續修行的。

9. Equanimity (uppekha). Sometimes strong equanimity will arise, and the yogi will falsely believe that he has no kilesa--- it has been eradicated by nibbana; but he still has the kilesa of wrong view(moha), and like(lobha) and dislike(dohsa) have only gone temporarily, In this stage he cannot continue to practice.

（10）欲：修行者會對所有觀的染感到快樂，並且滿足於維持現狀，而因此無法繼續修行。

10. Delight (nikanti). The yogi becomes happy with all of the vipassana-upakilesa, and is satisfied to remain as he is. And so he cannot continue practice.

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毗婆舍那染是一種內觀的染著，是由於偏定而產生的，這種情況修行者會產生他已經沒有煩惱或已經達到涅槃的錯覺。他這種認為「我」已經達到涅槃的感覺是不清淨的。因為他是以心中有一個「我」的方式在修行。（這已經不是毗婆舍那四念處禪觀了，因為毗婆舍那不是用一個「我」在修行。

Vipassanupakilesa is kilesa of vipassana and occurs because of too much samadhi; this gives the yogi the wrong view that he has reached a state of no kilesa, or has reached nibbana. Because it practices with an 'I' in mind. (This is not Vipassana, because Vipassana does not practice with an 'I".)

這些感覺對於修奢摩他是好的，但對修毗婆舍那卻是不好的，因為奢摩他（定）會助長幻像，所以奢摩他需要很強的定，但對毗婆舍那並不需要。

This feeling is good for samattha but it is not good for vipassana. Samattha requires strong samadhi, but Vipassana does not, because samattha encourages nimitas.

觀的染不會發生在三種修行者身上：

Vipassanupakilesa will not occur in three types of yogis:

（1）不是用正確方法修毗婆舍那的人。這種情況下所生的煩惱不會是觀的染。

1. A yogi who is not practicing Vipassana the right way, In this case the defilements that arise cannot be called defilements of insight.

（2）修行不太精進的人（不太精進，偏定的現象就不會產生）。

2. One who has weak perseverance (with weak perseverance, strong samadhi will not occur).

（3）成就聖道，知道正確修法的人。

3. One who is ariya and knows the right path.

修行者去除觀的染的時候，他很快就能清楚的見到生滅的身心，在七清凈中，此智（第四階智）至第十一階智稱為→行道智見清淨。

When the yogi gets rid of vipassanupakilesa, he will soon see the arising and falling away of nama and rupa very clearly. IN the Seven Purities this yana (the 4th) up to the 11th (anulomana) is called patipadananadassana visuddhi--- purity of knowledge and vision of progress.

3-1-5 崩壞隨觀智回上

Bhanganupassananana (Knowledge of Dissolution)

此智是只見到滅去的身心所產生的智慧，此智修行者會見到內（心）、外（所緣）崩壞的五蘊。例如坐的色身為所知，是滅去的；而能知坐的色身之心，本身也是滅去的。 This yana is the wisdom that sees only the falling away of rupa and nama. The yogi sees the dissolution of the five khandas, both inside (citta) and outside (object). For example, sitting rupa is perceived to be falling away and nama that knows sitting rupa is falling away too.

修行者從未見過這種現象，會產生畏懼和害怕的心理。具足精進、正念、正知→此智是強到足以拔除邪見的。滅去的感覺太強了，以致於修行者只專注於這種滅去的現象上，而無法注意到生起的現象。見到身心這種崩壞現象所生起的智慧對修行者產生很大多影響，因為他體會到天地萬物都是不實的、生滅的。

This phenomenon, never seen before, produces a sense of awe and fear in the yogi. This wisdom is strong enough to uproot moha (wrong view) with atapi, sati, and sampajanna. The felling of falling away is so powerful that the yogi concentrates only on it, and pays no attention to the arising. This wisdom that sees the dissolution of rupa and nama has a frightening impact on the yogi, because he realizes that everything in the world is insubstantial and disappears the moment it appears.

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此智成就時，可以破除顛倒妄想→稱為「常」顛倒想，一種妄執身心是常的邪見。此智成就時，修行者就會感覺到這是正確的修法，而再也不想嘗試錯誤的修法了。

The wisdom of this yana will destroy vipallasa (perversity of perception) – the type called nicca-vipallasa, the wrong perception that the body and mind are permanent. When this wisdom is reached, the yogi will feel that this is correct practice, and will not want to do incorrect practice.

此智是拔除煩惱的第一步，而從此智開始一直到最後一階智（道智）都持續在斷除煩惱。煩惱開始漸漸地斷除了，而這些煩惱正是每個人無始以來生死輪迴沈浸之處。

This yana is the first step of eradication (pahana-parinna) of kilesa (see Fig. 3-1) which continues up until the last yana ( magga-nana). Kilesa is beginning to be pulled out, kilesa that one has been saturated in by many passages through samsara-vata (rebirth in samsara).

證得此智有八種功德利益：

There are eight benefits to this yana:

（1）體會到未來任何形式的「有」（生命形態），是沒有任何樂趣可言的。

1. Realizing there is no pleasure in any future becoming.

（2）因為體會到此生是苦，而感覺到此生是沒有任何樂趣可言的。

2. Seeing there is no pleasure in this life, because it is realized that this life is dukkha.

（3）對於滅苦產生強烈的樂欲。

3. Development of a stronger desire to end suffering

（4）如果是比丘，會產生僅需要簡單的生活必需品的欲求（少欲知足）。

4. In the case of a monk, leads to a desire to have simple requisites.

（5）也讓比丘生起嚴格持戒的強烈欲求。

5. Also gives the monk a strong desire to follow the vinaya.

（6）使證得此智的人不會犯戒。

6. Makes the one who reaches this yana incapable of breaking the precepts.

（7）修行者變得樂於盡責、忍辱、同情他人的煩惱、也不容易受噪音等干擾的影響。

7. The practitioner becomes easy to please in terms of needs, is slow to anger if incited, is patient with other people's defilements, and is not bothered by disturbances, such as loud noises, etc.

（8）超脫樂與不樂的感受。

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3-1-6怖畏現起智回上
Bhayatupatthana-nana (Knowledge of Fearfulness)

此智中，體會到身心是有害的智慧生起了，因為第五階智見到身心崩壞的現象，身心不實的感覺生起→體會到身心一直是迅速生滅的→這令修行者畏懼和恐怖的。

修行者對於身心的感受再也沒有樂趣可言了，甚至將來要出生於任何形式的生命（有），都會令他感到畏懼的→對過去的出生也是如此的感受。此智可以降服貪愛，但還無法完全拔除。智慧是貪愛之敵，但就像在皮癬的患處抹藥一樣，藥效退了之後皮膚又開始癢了。

In this yana the wisdom is realized that nama-rupa is harmful. Because dissolution was seen in the 5th yana, the feeling arises that rupa and nama are insubstantial – always arising and vanishing quickly – and this causes fear and terror in the yogi. The meditator sees no pleasure in rupa and nama, and even to be born in any bhava (becoming) in the future is seen as fearful – as it was in the past. This yana causes tanha to be arrested, but does not completely eradicate is. This wisdom is the enemy of tanha, but it is like putting a medication on skin that itches, and when the medication wears off, the skin begins to itch again.

3-1-7 過患隨觀智回上
Adinavanana (Knowledge of Danger)

第六階智證得時（怖畏），就會導致此智，每一階智都引發至下一階智的生起，而每一階智的感受都逐漸增強。修行者認知身心是過患的，而覺得如果沒有身心是最好的。

When the sixth yana is realized (fearfulness), it leads to this yana, which sees rupa and nama as a source of peril and danger. From the first vipassana-yana to this one, each yana leads to the next, and each feeling is stronger. The meditator perceives nama and rupa as dangerous, and feels that not to have nama and rupa would be good

此智體會到身心的五種過患：

Five dangers are realized:

（1）三界（欲界、色界、無色界）（注1）的身心都好像是困在火坑一樣。

1. Nama and rupa in all three lokas (kama-loka, rupa-loka and arupa-loka) appear as though they are in a hole surrounded by fire.

（2）體會到任何形式的有（生命）好像被十一把火困住一樣：生、老、病、死、憂、悲、苦、惱等火。（見1-4-4-2節第一聖諦的十一種苦）。

2. It is realized that nama-rupa in any becoming, is surrounded by eleven fires: the eleven fires of birth, decay, death, grief, etc. (see the eleven dukkha of the First Noble Truth, 1.4.4.2.). The practitioner feels that nama-rupa is very harmful, dangerous and a source of suffering.

（3）體會到無明是身心的因，而因無明有生老病死，所以無明是過患的。

（注1）欲界（此世界加上他方有感官享樂的世界），色界（有形體的世界），無色界（沒有形體的世界）。

3. It is realized the cause of rupa-nama is avijjha (ignorance), and that ignorance is harmful, because it leads only to birth, decay, old age and death.

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（4）體會到身心每一刻都在衰變和崩壞，而因此是過患的。

4. It is realized that rupa-nama is decaying and disintegrating moment by moment, and is thus harmful.

（5）體會到再繼續生死輪迴是過患的、危害的→因為任何形式的有（生命）的身心都是苦的根源，只會再引發苦果。

5. It is realized that being born again in samsara is harmful and dangerous – because nama-rupa are a source of suffering in any bhava, and can only lead to torture again

體會到五種過患的同時，也會生起五種功德：

When these five harmful things are realized, benefits from this are also realized. It is seen that:

（1）不再出生是快樂的，一個沒有身心之處是最安隱。

1. Not having to be reborn is happiness, and that a place where there is no rupa and nama would be desirable.

（2）如果不再出生於任何「有」是最快樂的，而這即是通往涅槃之道。

2. If there is no rebirth in any bhava, there will be happiness, and this will lead to the path to nibbana.

（3）如果斷除了造成身心的因，就可以不再受苦的束縛。

3. If there is no cause (samudaya) to create rupa-nama anymore, there will be freedom from suffering.

（4）沒有身心在任何「有」中衰變，會是一個寂靜安隱之處。

4. With no rupa-nama to decay in any bhava, that will be a peaceful place (nibbana).

（5）不在輪迴中出生是有益的，而且是快樂的泉源。

5. Not having to be reborn in samsara-vata is beneficial and a source of happiness.

在此智中，修行者體會到身心或五蘊是實相（非男、非女），但這種實相卻是一種過患。此智也有很強的智慧可以防止貪愛在心中產生顛倒妄想。此智是貪愛之敵，而使貪愛難以產生作用，因為五蘊被視為過患、危險而沒有樂趣可言，所以貪愛無法在感受中暫留。

In this yana, the yogi realizes that nama-rupa, or the five khandas, is sabhava (no man, no woman) and that sabhava is a harmful state. This yana also has very strong wisdom that prevents tanha from creating vipallasa (perversity of perception) in the mind.

在此智中，修行者不再將正念視為好的，而視之為具足三法印（無常、苦、無我）的法→但正念仍然發揮作用。甚至對於智慧也是如此看待→無喜歡或不喜歡。這是因為沒有愛或見（邪見）讓修行者對正念和智慧產生貪愛。

The wisdom of this yana is the enemy of tanha, and makes it very difficult for tanha to function; tanha has no place to lodge in the feeling, because the whole world (Five Khandas) is seen as harmful, perilous, and without pleasure.

即將成就涅槃的心，必須修到對貪愛產生敵對的感覺，然後心才可以脫離輪迴而達到涅槃之道。

In this yana the yogi no longer sees sati as good, but merely something that has the Three Characteristics (anicca, dukkha and anatta) – but sati continues to function. Even panna is seen without like or dislike. This is because there is no tanha or ditthi (wrong view) to cause the yogi to like sati and panna.

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換句話說，如果修行者還妄孰身心為常、樂、我、淨的話，那麼心就無法脫離輪迴，通達涅槃而滅苦。心必須體會到苦，而體會苦的智慧將引導修行者成就涅槃。涅槃不能由禪定證得，因為禪定會產生樂顛倒想（妄執五蘊是快樂的），而不能體會身心是過患的真相

The mind that is going to reach nibbana has to practice until it reaches this feeling (that tanha is the enemy), and then the mind will separate from samsara-vata and reach the path of nibbana. If the yogi thinks, on the other hand, that nama-rupa is good, permanent and happy, then the mind cannot separate from samsara-vata and cannot reach nibbana to end suffering. The mind has to realize dukkha, and the panna that realizes dukkha will bring one to nibbana. Nibbana can't be realized by samadhi, because samadhi will cause sukhavipallasa (thinking that the five Khandas are happy) and one can’t see the truth that nama-rupa are harmful.

3-1-8 厭離隨觀智回上

Nibbida-nana (Knowledge of Disgust)

在每一階智中，智慧是越來越強，此智對身心（五蘊）厭離的感覺生起了，這是由於上一階智觀察身心過患的結果，但這種厭離不是瞋心而是智慧。這種情形導致不想再出生於任何「有」之中，即使是最高的地位→國王，或億萬富翁。這就像有兩條路可走：一條暗路是再繼續生死輪迴，另一條明路是安全保險的涅槃。由於對身心的厭離，對於這條暗路不感興趣了，而通往涅槃的明路卻似乎是非常動人的。這種從放下貪愛所得的智慧稱為厭離隨觀智。如果完全放下貪愛便稱為離染（無執），這導解放或解脫，再由解脫導致涅槃。

In each of the yanas, the wisdom becomes stronger. In this yana, a felling of disgust arises with nama-rupa (five Khandas), as a result of the previous yana (seventh). There is no dohsa in the disgust, just panna. This results in a desire not to be reborn again in any bhava, even in the highest state – king, or multi-millionaire. It is like one has come to two paths: the dark path is rebirth in samsara-vata and the bright path is the safety and security of nibbana. Because of disgust with nama-rupa, no pleasure is seen in the dark path, and the bright path to nibbana seems appealing. This wisdom results from being disentangled from tanha, and is called nibbi-dayana. If disentanglement from tanha is complete, it is called viraga (detachment) . This leads to release or emancipation (vimutti). Emancipation leads to nibbana.

成就比智至少可以體證三法印其中的一相：無常、苦、無我。如果厭離的感覺含有瞋心的話，就不是厭離隨觀智了，而這種含有瞋心的厭離是無法見到三法印的。

The wisdom reached in this yana will realize at least one of the three characteristics: anicca, dukkha or anatta. If the disgust felt has dohsa, it is not nibbida-yana, because this kind of disgust cannot see the three characteristics.

想由修毗婆舍那而脫離生死輪迴的人，如果成就了此智，所有的煩惱，即使是從前很強的煩惱，也會變鬆變弱了。從此智起由道心（注1）而引導致涅槃之道。

The one who practices vipassana to find freedom from samsara-vata, if he reaches this yana, all of the kilesa, even very strong, will be loosened and disentangled. From this yana the vithicitta leads to the path of nibbana.

此智厭離的覺受可以摘要成法句經的偈頌：

The disgust felt in this yana is summarized in this Dhammapada verse:

諸行皆無常，
Impermanent are all existing things.

智者了知此；
With wisdom who perceives this fact

直道厭離苦
Straightway becomes contemptuous of suffering.

此解脫正道。
This is the way of Salvation.

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3-1-9 欲求解脫智回上
Munnacittukammayata-nana (Knowledge of the Desire for Deliverance)

從第七階智體會身心危險和過患，而從第八階智生起了厭離，現在修行者對於身心已經充滿了一種求解脫的樂欲：就像被關在牢裡的人，無時無刻都想逃跑一樣。

Realizing danger and peril from the seventh yana, and disgust from the eighth, the yogi becomes filled with a desire for deliverance from rupa and nama. It is like someone who is in a jail and wishes every moment to escape

第六、七、八階智是相關聯的，而每一階智的覺受越來越強，怖畏現起智引發過患隨觀智，而再由過患隨觀智引發厭離隨觀智→然後產生欲求解脫智。然後由此智（第九）導致涅槃：因為欲求解脫可以導致對更精進而求證涅槃。

The sixth, seventh and eighth yana are related, with each one becoming stronger. Knowledge of fearfulness leads to knowledge of danger, knowledge of danger leads to knowledge of disgust, which leads to knowledge of desire for deliverance. This yana (ninth) then leads to nibbana. Desire for deliverance results in more earnestness in practice, in order to reach nibbana.

3-1-10 審察隨觀智回上

Patisankha-nana (Knowledge of Reflective Contemplation)

在前幾個階智中，由怖畏知過患而生厭離，而導致欲從身心解脫出來。此智，由於欲求身心解脫的結果，激發修行者（注2）想找出一條解脫的路→但還不知道怎麼做，只要體會到身心中的三法印，而生起一種強烈欲求脫離身心的感覺。

In the previous yanas, fear, danger, and disgust led to a desire for deliverance from nama and rupa (9th yana). In this yana, motivated by this desire to be free of rupa and nama, the yogi tries to find a way to escape – but does not yet know how. Having just realized the three characteristics in rupa and nama the feeling is strong to escape from them

（注1）導致涅槃的道心（或道識）是：厭離、離染和彼分涅槃（以反面取代的方式暫滅煩惱）彼分涅槃的例子是在第一階智時，我見被正見所取代。）

（注2）這裡所用的「修行者」是方便講，但事實上只有般若在作用→非男、非女、無人。）

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這種想解脫的欲求起源於第七、第八、第九階智，這三個階智加在一起引發一種非常清楚而猛利的般若智慧和想要斷除煩惱的欲求並設法尋求一條解脫之道：一條可以脫離生死輪迴而伸展到未來的道路。此智，修行者比前幾階智更常見三法印。因為見到身心的無常、苦、無我，就引發想要滅苦的強烈欲求。

The cause of the desire to escape is from the 7th, 8th and the 9th yana, which have come together to produce a very clear and strong panna and desire to get rid of kilesa, and to try to find a way for deliverance: a way to get to the end of samsara-vata, which seems to stretch out for a long way into the future. In this yana, the yogi sees the three characteristics more often than in the previous ones. Having seen that rupa and nama are impermanent, suffering and without self, there is a strong desire to end this suffering.

（佛說只有三法印能引導人出離苦痛。一個修行者從未見過三法印，就無法脫離生死輪迴。導致涅槃唯一的道路，就是將身心視為無常、苦、無我）。

(The Buddha said that only the Three Characteristics can lead one out of suffering. A yogi who has never seen the Three Characteristics cannot escape from samsara-vata. There is only one way that leads to nibbana, and that is to see nama and rupa as anicca, dukkha and anatta.)

3-1-11 行捨智回上

Sankhara-rupekkhanana (Knowledge of Equanimity about Formations)

此智引發對身心（身心的行）的冷漠，再也不會對身心產生執著和貪戀→身心是長久以來我們妄執為「我」「我所有」「我自己」的東西。但這種冷漠夾雜著厭離的心態。

This wisdom causes indifference to nama and rupa (sankhara or mental and physical formations) to develop; there is no clinging or attachment to nama and rupa – which for so long we thought of as ‘I’, ‘mine’ or ‘myself’. But the indifference is combined with disgust

此智由前一階智發展而來，能夠強烈而清楚地照見五蘊（行）的不堅實性：非男、非女、無人、非上帝等等。→而且生命一天天地消失了，可能很快就要死→對於身心實在是毫無樂趣可言。

This wisdom, developed in the previous yana, is very strong and it is clearly seen that the Five Khandas (sankhara) are insubstantial: not a man, a woman, a person, a dog, etc. – and that life is getting short and one may soon die – and there is no pleasure in nama and rupa.

以智慧體會到身心是空的，非男、非女的時候，不會再對身心產生興趣了。同樣地，覺得世界也的是空的。因此捨心→對身心無愛憎之念→但這是與厭離相應的捨。現在，心中想要證得涅槃而再也不想管身心了，也不想再生於三界之中了。（見第七階智注腳）。

When the mind with wisdom realizes nama-rupa is void (sunnata - not man, not woman), it has no more interest in nama-rupa; it sees the world as void, too. So the mind has equanimity – neither dislike nor like of nama-rupa – but equanimity with disgust. Now the mind wants to reach nibbana. It doesn’t care about nama and rupa anymore. It doesn’t care to be reborn in any of the three lokas.

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此智是世間範圍內最高階智，此智可以啟發修行者的道心（道識）和果心（成果），而使修行者成為一個聖者。這是一種很猛利的智慧，並且能斷除大部分的煩惱，因為此智可以很清楚地見到三法印，所以引發了實證涅槃的強烈意願。

The wisdom of this yana is the highest vipassana wisdom in the mundane sphere. This wisdom will bring the yogi to magga-citta (path consciousness) and phala-citta (fruition), and the yogi will become ariya-puggala (a noble one). It is very strong wisdom and can get rid of most kilesa, because it sees the Three Characteristics very clearly. This results in very strong chanda (will) to reach nibbana.

第九階智（欲求解脫）、第十階智（想找出路）、第十一階智（諸行的捨）都是相關聯的→但第十一階的智慧較強。

The ninth yana (desire for deliverance), the tenth yana (reflecting on the way out -, and the eleventh (equanimity about formations) are all related – but the wisdom of the eleventh is stronger.

與三法印任何一相相應的捨心皆可稱為解脫心。

The mind that has equanimity with any one of the three characteristics is called vimokkhamukha (liberated mind). If the mind is liberated to nibbana by impermanence (aniccanupassana), it is called animitta-nibbana.

如果觀無常而趣向涅槃解脫的，稱無相解脫門。

If the mind is liberated to nibbana by impermanent, it is called impermanent-nibbana.

如果觀苦而趣向涅槃解脫的，稱無願解脫門。

If the mind is liberated to nibbana by suffering (dukkhanupassana), it is called appanihitta-nibbana.

如果觀無我而趣向涅槃解脫的，稱空解脫門。

If the mind is liberated to nibbana by non-self (anattanupassana), it is called sunnata-nibbana.

3-1-12 隨順智回上

Anulomanana (Knowledge of Adaptation and Conformity)

因為此智是一個完整的智慧，所以可以幫助修行者體驗四聖諦。此智是由前面幾個階智引發而生起的，而此智的猛利智慧比前幾智更具足信心、更加精進、更有念住、更具慧解→因為它體證了苦諦和集諦。以三十七道品而論，以智己經到達七菩提分（七覺支）（注1）的程度了，因為它可以幫助體證四聖諦。

This yana helps the yogi to realize the Four Noble Truths because it is a very complete wisdom. This wisdom derives from the previous yana. This yana is very strong wisdom: it has more faith, more earnestness, more mindfulness, and more wisdom than the previous yanas – because it has realized dukkha-sacca and samudaya-sacca. Stated in terms of Bodhipakkhiyadhamma, this wisdom is perfect at the level of the Bojjhangas (Seven Factors of Enlightenment) because it helps to realize the Four Noble Truths.

佛法中有三個層次的智慧（見圖3-1）

There are three steps of wisdom in Buddhism (see Fig. 3-1):

第一和第二階智：知遍知

1st and 2nd yana: Yataparinna (full knowledge as the known)

第三和第四階智：審察遍知

3rd and 4th yana: Tiranaparinna (full knowledge as investigating)

第五和第十四階智：斷遍知

5th to 14th yana: Pahanaparinna (full knowledge as abandoning)

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毗婆舍那的作用是從第一階智開始，逐漸斷惑至第十二階智為止。但此智仍屬於世間→是世間智的作用。隨順智以三法印為所緣，也是最後一個觀智。

Vipassana-dhura (duty) starts from the 1st yana and gets rid of kilesa step by step, until the 12th yana (Anulomanana) is reached. This wisdom is still mundane (lokiya) – it has mundane functions. At Anulomanana the first two Noble Truths, Dukkha-Sacca and Samudaya-Sacca, have been realized, using the three characteristics as an object. With this yana nama and rupa end as an object. And so does vipassana-nana.

隨順智是由觀三法印的任何一相而引發道剎那（主宰道識的心），（見第十一階智的最後三段）這整個過程僅在生起三個速行心極短的時間內完成。隨順智源於行捨智（第十一階智）並且是種姓智（第十三階智）生起的資助或助緣。

Anulomanana is the wisdom that brings any one of the three characteristics (nama-rupa) to cross over to maggavitthi, which is the citta that governs path consciousness (see last 3 paragraphs of 11th yana). This occurs in just three thought moments (cittakhana). The wisdom for Anulomanana comes from sankhara-pekkhanana (eleventh yana). Anulomanana (twelfth) is a supportive or aiding condition (paccaya) of Gottara-bhunana (thirteenth).

從隨順智（第十二階智）發展至種姓智（第十三階智）的過程如下：

The process of crossing from Anulomanana (12th) to Gottara-bhunana (13th) is as follows:

Figure 3-2 Anulomanana

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就像懸吊在繩子上過河一樣，抓住繩子的是遍作（隨順智的第一個速行心：準備心），遍作心為道心作準備，下一個階段懸吊的繩子將人帶到河流中間的是近行（隨順智的第二個速行心）而隨順智再將人帶到對岸上。當人落在對岸的時候，此心稱為種姓智，此心是以涅槃為所緣。

It is like swinging on a rope across a stream. The grasping of the rope is at Parikamma (the 1st wisdom of Anulomanana), which prepares one for Maggacitta (path consciousness); the next swing of the rope takes one to the midstream or Upacara (the second wisdom); and Anulomanana then takes one just above the other shore. When one drops down to the further shore, the mind is in Gottarabhu-nana. The mind now has nibbana as an object.

隨順智是世間範圍的最後一智→世間範圍亦即以身心為所緣，從現在起以涅槃為所緣。

上述的方式（過程），從世間心到出世間心稱為法決定（模範的次第）。

The way described above, in which the mundane mind goes to supramundane, is called dhammaniyana (the order of the norm).

3-1-13 種姓智（行道智見清淨）回上

Gottarabhu-nana (Purity of the knowledge and vision of the way of progress)

此智在是在通往道智（第十四階智）的道剎那生起時所引發的智慧，而此智不同於前面其他階智的地方是此智以涅槃為所緣（出世間），但心仍屬於世間。雖然不再以身心為所緣，但此智尚未完全達到出世間，而前一階智的心和所緣都還屬於世間。

This is the wisdom that occurs in maggavitthi, which is the path of the citta that goes to Magga-nana (the 14th yana). This yana is different from other yanas in that, while nibbana is the object (supramundane), the mind (citta) is still mundane. Rupa and nama have been abandoned, but it is not completely supramundane yet (lokkuttara). In the previous yana, both mind and object are mundane.

在此智中，心的智慧使修行者從凡夫轉變成聖人，這是在生死輪迴中，心第一次以涅槃為所緣，雖然是以涅槃為所緣，但此智還無法斷惑。

The wisdom of the citta (mind) in this yana changes the yogi from puttujjana (worldling) to ariya-pugghala (noble one). It is the first citta in samsara-vata to have nibbana as an object. Even though nibbana is the object, this yana cannot destroy kilesa completely (samuched).

阿姜念說此智就好像剛開始從事一件工作的工人，對他的工作尚未完全熟悉一樣→這即是為什麼此智還無法完全斷惑的原因。

Aachan Naeb said that this yana is like a new worker, who isn’t completely familiar with his job yet – and that is why this yana cannot destroy kilesa completely

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3-1-14 道智（智見清淨）回上

Magga-nana (Purity of knowledge and vision)

此智生於道心之中，而道心是以種姓智（第十三階智）為助緣，如同第十三階智一樣，此智也是以涅槃為所緣，但此智已完全斷惑並且心和所緣都是出世間的。

This is the wisdom that occurs in the citta (mental state) that is called magga-citta. Magga-citta comes, or receives its aiding condition, from Gottarabhu-nana (13th yana). This yana has nibbana as an object, like the 13th. But this yana completely destroys kilesa and both citta (mind) and object are supramundane

此智在以四個道心的力量完全斷惑的過程中，是第一個生起的道心。當這個道心生起時，即證得須陀洹果（入流果）（注1：後面三個道心導致更高的果證：斯陀洹、阿那含、阿羅漢。）雖然這個道心生起僅一剎那，卻使生命減少到最多僅剩七番生死便可脫離輪迴了。（須陀洹）

Kilesa in this yana is completely destroyed by the power of magga-citta. This is the first of the four magga-cittas, which leads to Sotapanna (Stream-winner). Magga-citta acts for just one thought moment (citta-khana), but it reduces future rebirth to a maximum of seven lives (sotapanna).

此智稱為八正道中的正見：對四聖諦的正見。此階的智慧像是雷雨中的閃電一般，因為它是非常強，非常明亮而突然的。

This yana is called Samma-ditthi (Right Understanding) in the Eight-Fold-Path: the Right Understanding of the Four Noble Truths. The wisdom of this yana is compared to the lightning in a thunderstorm (vachira-panna), because it is very strong and very bright and very sudden.

道心第一次生起時稱為須陀洹道。在更高的道果上，又生起了三次。修行者第一次成為聖者，他不會再墮於四惡趣中。

When magga-citta occurs for the first time, it is called Sotapattimagga. It occurs three more times for the Higher Paths. The yogi, for the first time, becomes ariya-pugghala (noble one). He can no longer be born in apaya (the four states of loss and woe).

此智是樂的→出世間樂。共有四個出世間智：

This yana is kusula – lokkutura-kusula (supramundane). There are four of these yanas:

（1）須陀洹道（屬於入流識）

1. Sotapatti-magga (consciousness belonging to the Path of Stream Entry

（2）斯陀洹道（屬於一來識）

2. Sakadagami-magga (consciousness belonging to the Path of Once-Returning)

（3）阿那含道（屬於不來識）

3. Anagami-magga (consciousness belonging to the Path of Non-Returning)

（4）阿羅漢道（屬於阿羅漢識）

4. Arahatta-magga (consciousness belonging to the Path of Arahantship)

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3-1-15 果智回上
Phala-nana (Knowledge of Fruition)

在七清淨中，此智稱為智見清淨，道心（道識）在前一階智（第十四階智）生起時，是以涅槃為其所緣並且完全斷惑→然後在此智中，果心生起的感覺是非常深刻而寂靜的。這種順序稱法決定，是次第的模式→亦即果心總是根著道心而來。果心生起時，有時是三個剎那，有時是兩個剎那。根器較利的修行者跳過遍作而從近行開始，然後隨順、種姓、道心、然後果心（成果）是三次而非二次。

In the Seven Purities, this yana is Nanadassanavisuddhi (Purity of knowledge and Vision). When magga-citta (path consciousness) occurs in the previous yana (14th) and has nibbana as its object, it destroys kilesa completely – then, in this yana, phala-citta arises, and the feeling is of a very deep peace. This sequence is dhammaniyama, the order of the norm – i.e. phala-citta always follows magga-citta. When phala-citta occurs, it happens sometimes in three thought moments, and sometimes two. The faster yogi, with three thought moments, skips parikama (see Fig 3-1) and begins with Upacara, then Anuloma, Gottorabhu, Magga, and then Phala (fruition) three times, instead of two.

果心是從道心而生的出世間果，果心一生起，就滅去→它是沒有作用的。果心滅去之後，涅槃不再是心的所緣。在果智時修行者第二次成為聖者（第一次在道智→第十四階智）。他現在稱為須陀洹果的聖者，並可確定最多再七番生死就可以圓覺了。

Phala-citta is lokkutura-vipaka, which is the supramundane result from magga-citta. It just occurs, and then ends – it has no function. After it is over, nibbana is no longer the object. In phala-nana the yogi becomes ariya-pugghala for the second time (the first time was in magga-nana – 14th). He is now called Sotapatti-phala-pugala and is assured of full enlightenment in not more than seven more births.

對於三個智階而言，此智完全在證智之中。

In the Wisdom Stages, this yana is completely in kata-nana.

3-1-16 思惟反射智回上

Paccavekkhana-nana (Knowledge of Consideration, Reflection)

在此智中修行者思惟前幾智所體證的五件事：

In this yana the practitioner considers five things realized in the previous yana:

（1）道智（第十四階智）（由此道而來）

1. Magga-nana (Path Knowledge, 14th yana)

（2）果智（第十五階智）（曾獲如此功德）

2. Phala-nana (Fruition Knowledge, 15th yana)

（3）涅槃（以此法為緣而通達）

3. Nibbana

（4）已斷的煩惱（曾捨斷此等煩惱）

4. Kilesa that has been abandoned

（5）殘餘的煩惱（此等是我殘餘的煩惱）

5. Kilesa still existing

此智源於果智（第十五階智），而且又再回到世間的程度。因為我們回復到世間心，涅槃也不再是心的所緣了。

This yana derives from Phala-nana (15th), and is back on the mundane plane again (lokiya). Since nibbana is no longer the object we return to a mundane citta.

體證此智而達到任何到三個階段的成就者（須陀洹、斯陀洹、阿那含）稱為有學的聖者。在此智（第十六階智）阿羅漢只思考前面四項，因為阿羅漢已經沒有煩惱，所以不再思惟殘存的煩惱了。不是所有達到此智的聖者都思惟以上所有的問題，某些利根器的修行者，只思惟前三項→而完全不思惟煩惱。

One who realizes this yana in any of the first three stages of attainment (Sotapanna, Sakadagami, Anagami) is called Sakha-puggala, or “holy one who is a learner”. In this yana (16th) the arahant considers only four of the above items – since the arahant has no kilesa. Not all sakkha-puggala’s who reach this stage consider all of the above items. Some, with strong wisdom, consider only the first three – and do not cogitate kilesa at all.

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此階的智慧不同第十四階智、第十五階智→它們在當下以涅槃為所緣。而此智，修行者只是反應，而不在當下。前一階智好比嚐鹽巴，而此智就像思惟鹽巴的滋味。因此，不是出世間心，而是世間心，即使這是世間智，七清淨也將它列為智見清淨，而把出世間智（第十四、十五階智）列在其下。這是因為此智源於第十四、十五階智。

The wisdom of this yana is different from the 14th and 15th, where nibbana is the object in the present moment. The yogi is merely reflecting, and is not in the present moment. The previous yana can be compared to tasting salt, while this yana would be like considering what the salt tasted like. Therefore, this yana is not lokkutura-citta, but is lokiya-citta. Even thought this is a mundane wisdom, the Seven Purities classifies it as Nana-dassana-visuddhi (Purity of Knowledge and Vision), which is also the classification that the supramundane yana (14th and 15th) are under. This is because this yana derives from the 14th and 15th.

注： Notes:

（a）在第一個成就的階位，第十三階智稱為種姓智，因為修行者由凡夫種姓變成了聖人種姓：但接下來的成就（斯陀洹等等）此智稱為灌頂智，因為在這種情況下，成就者早已經是聖人了。但成就每一個道果的剎那心都是一樣的。

a) In the first attainment, the 13th yana is called Gottarabhu-nana because the yogi changes from puthujjana to ariyapuggula, but in the succeeding attainment (Sakadagami etc) the yana is called Vodana-nana because, in this case, the attainer is already Ariya. But the path of consciousness (vithicitta) is the same for each attainment.

（b）第一階智至第十二階智都還屬於世間，第十四、十五階智是真正的出世間，第十六階智又回到世間了。

b) Yanas one to twelve are lokiya (mundane); the 13th is transitional: part lokiya and part lokkutura (supramundane); the 14th and 15th are real lokkutura while the 16th is back again to mundane.

（c）有十種障礙將人束縛於輪迥之中：它們是：

c) There are ten fetters that bind one to rebirth. They are:

（1）「我」的邪見。

1. Wrong view of self

（2）懷疑佛陀的教法。 2. Doubt about the Buddha’s teaching

2. Doubt about the Buddha’s teaching

（3）執著於儀式和典禮（戒禁取見）

3. Adherence to rites and rituals

（4）欲貪。

4. Sensual desire

（5）瞋恨。（以上稱五下分結）

5. Hatred

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（6）色貪。

6. Desire for fine material existence (rupa-loka)

（7）無色貪。

7. Desire for immaterial existence (arupa-loka)

（8）慢。

8. Pride

（9）掉舉。

9. Restlessness

（10）無明。（以上五個稱五上分結）

10. Ignorance

（s1）入流者（須陀洹）：破除了前三種束縛，入流者是入於能導致涅槃之流，他最多再七番生死便可能解脫了。他已經確定不會再生於惡道：地獄、畜生、餓鬼、修羅。

a) Stream-Winner (Sotapanna): the first three fetters are destroyed. Stream-Winner is one who enters the stream leading to nibbana. He can return to this life not more than seven times. He is assured of not being born in any of the lower states of woe: a) hell b) animal state c) hungry ghost d)demon

（s2）一來者（斯陀洹）：第四、五束縛減弱了，他再返回欲界一次便可解脫生死（欲界是指人、天）。

b) Once-Returner (Sakadagami): 4th and 5th fetters are weakened. He can return to this life (sensual world) only one more time. (Sensual world is human and heavens.)

（s3）不還者（阿那含）第四、五個束縛破除了，他不會再生於欲界。

c) Non-Returner (Anagami): 4th and 5th fetters are destroyed. He will not be reborn in the sensual world.

（s4）圓覺者（阿羅漢）最後五個束縛破除了，他不會再生於任何世界。

d) Fully Enlightened (Arahatta): last 5 fetters are destroyed. He can never be reborn again in any world

（d）七清淨：第一階智是七清淨中的見清淨。第二階智五七清淨中是度疑清淨。第三、四階智是道非道智見清淨。第四至第十三階智是行道智見清淨。第十四至十六階智是智見清淨。

4) Seven Purities: the first yana (nama-rupa-parichedanana) is purity of view (ditthi-visuddhi) in the Seven Purities (see Figure 3-1).

The second yana (paccaya-parigaha-nana), in the Seven Purities, is purity of transcending doubt (kankha-vitarana-visuddhi).

Yanas 3-4 are knowledge and vision regarding path and not path (magga-magga-nana-dassana-visuddhi).

Yanas 4-13 are purity of knowledge and vision of the way of progress (patipadana dassanaviduddhi).

Yanas 14-16 are purity of knowledge and vision (nana-dassana-visuddhi).

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