XVII. 如何推進到內觀 How to Proceed to Vipassanā

XVII. How to Proceed to Vipassanā

XVII. 如何推進到內觀

I shall now show concisely the work of the fourth tetrad.

現在我來簡單說明第四組四法的修習。

When Can One Proceed to Vipassanā?

何時可以推進到內觀

As the Ānāpānasati Sutta and its Commentary explain the order of practice in mindfulness of breathing, one is to take up work in the fourth tetrad only after one has attained the four jhānas. If one can adhere strictly to this order of practice, that is ideal, but if one cannot follow this sequence one may proceed to vipassanā, or insight, from the third jhāna. It is also permissible to proceed to vipassanā from the second jhāna, or from the first, or from the access stage prior to full attainment of jhāna, or from the connection stage, or even from the counting stage after one has overcome the wandering tendencies of the mind.

依照《安那般那念經》和義注對出入息念說明的修習次序，禪修者只有達到第四禪後才開始修習第四組四法。如果禪修者嚴格遵從這個修習次序，那是理想的，但是如果無法遵循這個次序，他可以從第三禪推進到內觀(vipassanā)。也允許從第二禪推進到內觀，或者從初禪，或者從近行定，或者從隨逐階段，或者甚至是從已經去除了心的走神趨勢的計數階段。

Two Methods

兩種方法

One may proceed to vipassanā while still keeping the attention on the out-breath and in-breath, or one may treat the mindfulness of breathing as preparatory work and then proceed to vipassanā by taking any portion of the five aggregates (pañcakkhandhā) one wishes as the object of attention.

禪修者可以在專注于出息和入息的同時推進到內觀。或者他可以把安那般那念作為預備修習(注1)，然後選取五蘊(pañcakkhandhā)的任一部分作為觀照目標而推進到內觀。(譯注1，aimwell修正版的用詞是「近行定」。)

In the Ānāpānasati Sutta that is dealt with here, in accordance with the passage, 「he trains in contemplating impermanence, and thus he exhales and inhales」 (aniccānupassī assasissāmīti sikkhati, etc.),」 the method given associates the work of insight meditation directly with mindfulness of breathing. The point of the text is that, when one breathes in and out, one must do so while making a special endeavour to advert to their impermanent nature and to clearly perceive that impermanent nature.

《安那般那念經》的相關經文是「學隨觀無常我將出息和入息，等(aniccānupassī assasissāmīti sikkhati, etc.)」，這個給出的方法是直接地把內觀修習和安那般那念結合在一起。這段經文的要點是，禪修者在出息和入息時，必須付出特別的努力去注意出入息的無常本質，清楚覺知那無常本質。

From the Counting and Connection Stages

從計數和隨逐階段

In these two stages, the work consists solely of keeping the attention on the out-breaths and in-breaths and perceiving them with wisdom. Hence, if one wishes to proceed to vipassanā from these stages, the effort must be based on corporeal phenomena (rūpa-dhamma).

這兩個階段的修習只是保持注意力在出息和入息，並帶有智慧地覺知它們。因此，如果禪修者希望從這兩個階段推進到內觀，必須基于色法(rūpa-dhamma)來努力。

From the Fixing Stage

從安住階段

At the level of access concentration (upacāra-samādhi), there are two stages: contemplation of feeling (vedanānupassanā) and contemplation of mind (cittānupassanā). The second tetrad (wherein it is said, 「experiencing rapture … experiencing joy」) is the contemplation of feeling stage. The third tetrad (wherein it is said, 「experiencing the mind …」) is the contemplation of mind stage. If one wants to proceed to vipassanā from the contemplation of feeling stage, the effort must be based on the mental phenomenon (nāma-dhamma) of feeling (vedanā). If one wishes to proceed from the contemplation of mind stage, the effort must be based on the mental phenomenon of mind (citta). If one wishes to proceed from the level of full absorption (appanā-samādhi), the effort can be based either on feeling or mind, or on any of the jhāna characteristics of the jhāna that one has attained.

在近行定(upacāra-samādhi)層次，有兩個階段：受隨觀(vedanānupassanā)和心隨觀(cittānupassanā)。第二組四法(它說，「覺知喜…覺知樂」)是受隨觀的階段。第三組四法(它說，「覺知心…」)是心隨觀的階段。如果禪修者想從受隨觀的階段推進到內觀，必須基于名法(nāma-dhamma)中的受心所(vedanā)來努力。如果想從心隨觀的階段推進到內觀，必須基于名法中的心法(citta)推進內觀。如果想從安止定(appanā-samādhi)層次推進到內觀，可以基于受心所或者心法，或者他所證到禪那的任一禪支來努力。

Vipassanā based on Corporeal Phenomena

以色法為所緣的內觀

When effort in the counting stage is accomplished, instead of proceeding next to the connection stage, one must proceed to the stage of insight into impermanence (anicca-vipassanā) in accordance with the text, 「he trains to contemplate impermanence, and thus he exhales and inhales」 (aniccānupassī assasissāmīti sikkhati, etc.).

如果計數階段成就後，不是推進到隨逐階段，而是推進到內觀，禪修者就必須過渡到觀照無常(anicca-vipassanā)，如經文所示「學隨觀無常我將出息和入息，等(aniccānupassī assasissāmīti sikkhati, etc.)」

The momentary concentration (khaṇika-samādhi) which one achieved in the counting stage must be treated as access concentration (upacāra-samādhi). A person who wants to practise vipassanā, being an ordinary human being, may not find it possible to put forth effort twenty-four hours a day. He must therefore allocate three or four hours a day and put forth effort punctually and regularly every day. When he starts to practise, he must first overcome the wandering tendencies of the mind and establish mindfulness on the breath. It is only after he has overcome the mind』s wandering tendencies that he can direct the mind towards vipassanā. He must not relinquish mindfulness of the breathing, but must remain established in it until he achieves insight and attains knowledge of the path and fruit (magga-ñāṇa and phala-ñāṇa). Even when he enters fruition, he must treat mindfulness of breathing as access concentration.

禪修者在計數階段所達到的剎那定(khaṇika-samādhi)，應當視為(等同于)近行定(upacāra-samādhi)。作為普通人，他想修習內觀，可能發現不可能一天花二十四小時來努力禪修。因此他必須每天安排三或四個小時，每天按時和有規律地禪修。開始禪修時，首先必須去除心的走神趨勢，把正念確立在呼吸上。只有去除了心的走神趨勢後，才有能力指示心朝向內觀。不能放棄安那般那念，必須保持正念于呼吸，直到獲得觀智並證得道智(magga-ñāṇa)和果智(phala-ñāṇa)。即使證了果，還必須修習安那般那念維持近行定。

Five Stages of Purity (visuddhi)

五階段的清淨

In the path of vipassanā, there are five stages of purity: (i) purity of view (diṭṭhi-visuddhi), (ii) purity of escape from doubts (kaṅkhāvitaraṇa-visuddhi), (iii) purity of wisdom distinguishing the real path from the false path (maggāmagga-ñāṇadassana-visuddhi) (iv) purity of wisdom in the practice (paṭipadā-ñāṇadassana-visuddhi), and (v) purity of wisdom (ñāṇadassana-visuddhi). [6]

在內觀道上，有五階段的清淨：(i) 見清淨 (diṭṭhi-visuddhi), (ii) 度疑清淨 (kaṅkhāvitaraṇa-visuddhi), (iii) 道非道智見清淨 (maggāmagga-ñāṇadassana-visuddhi)， (iv) 行道智見清淨 (paṭipadā-ñāṇadassana-visuddhi)，和 (v) 智見清淨 (ñāṇadassana-visuddhi). [6]

Purity of View in regard to Corporeal Phenomena (diṭṭhi-visuddhi in rūpa)

關于色法的見清淨

I shall now show how purity of view (diṭṭhi-visuddhi) in corporeal phenomena (rūpa-dhamma) is achieved. [7]

現在我說明關于色法(rūpa-dhamma) [7]的見清淨如何達成。

In the corporeal phenomena of out-breath and in-breath, there are always present eight corporeal elements: earth (paṭhavi), water (āpo), fire (tejo), wind (vāyo), colour (vaṇṇa), odour (gandha), taste (rasa), and nutriment (ojā). [8] When sound is produced, it contains nine elements, the additional element being sound (sadda). Among all these elements, the basic elements are earth, water, fire, and wind.

出息和入息中總是存在八種色法元素：地(paṭhavi)、水(āpo)、火(tejo)、風(vāyo)、顏色(vaṇṇa)、香(gandha)、味(rasa)、和食素(ojā)。[8] 聲音產生時，它包含九種元素，新增的一種元素是聲(sadda)。所有這些元素中，基本的元素是地、水、火、風。

The earth element (paṭhavī-dhātu) is the functional quality of hardness. In all corporeal phenomena there exists this basic quality of hardness. In those things in which the earth element predominates, the quality of hardness can be touched or felt, but not in such things as sunbeams and moonbeams. Its existence, however, can be logically realised. For example, how can the water element bind if there is nothing solid to bind? How can the fire element burn if there is nothing solid to burn? How can the wind element produce motion if there is nothing solid to push?

地元素的特相是硬度。所有物質現象都存在這一基本的地元素。在地元素起支配作用的事物中，硬的特相能夠觸摸或感覺到，但在不起支配作用的事物中比如陽光和月光則不能。不過，地元素的存在能推理得知。比如，如果不存在被凝固的固性元素(注1)，水元素怎麼能凝固？如果不存在被燃燒的固性元素，火元素怎麼能燃燒？如果不存在被推動的固性元素，風元素怎麼能推動？(譯注1，即地元素。其特相是：硬、軟、粗、滑、重、)

In the corporeal groups of the out-breath and in-breath, the binding function that causes the grouping is that of the water element. The heat and cold in the groups are caused by the fire element. Motion is caused by the wind element. In out-breath and in-breath, it is the wind element that predominates. If one can appreciate the existence of these four primary elements in out-breath and in-breath, then one can appreciate their existence in the whole body, and in pursuance of that appreciation, if one can penetrate and perceive their existence in out-breath and in-breath, then one can also penetrate and perceive them in the whole body.

在出息和入息這一色蘊中，導致諸色法黏結在一起的是水元素。蘊中的熱和冷是由火元素產生。運動是由風元素產生。在出息和入息中，風元素起支配作用。如果禪修者能分別出在出息和入息中這四大元素的存在，然後他就能分別出在整個身體中它們的存在，依照那種分別，如果禪修者能夠穿透和覺知到出息和入息中它們的存在，然後他也能穿透和覺知到在整個身體中它們的存在。(譯注：水大的特相：流動、黏結。火大的特相：冷、熱。風大的特相：支持、推動。)

In ultimate reality, there exist in the out-breath and in-breath only these four primary elements of earth, water, fire, and wind. It is when the eye of wisdom penetrates and perceives these primary elements that one can be said to perceive reality. If the perception does not penetrate far enough and fails to reach these four elements, but stops short at such things as the shape and form of the out-breaths and in-breaths, then one is still on the path of personality view (sakkāya-diṭṭhi), according to which: 「The beginning of the out-breath is at the navel. Its end is at the tip of the nose. It originates once at the beginning. It disappears once at the end. There is no repeated origination and disappearance in the middle. Similarly for the in-breath.」 This is the belief that is firmly and deeply rooted in the minds of worldlings (puthujjana). One must rid oneself of this deep and firm root in the perception of one』s body by ridding oneself of it in the out-breaths and in-breaths.

從究竟真實講，出息和入息中只存在地、水、火、風這四大元素(及其所造元素)。只有用智慧之眼穿透並覺知到這些主要元素，才能說禪修者覺知到真實。如果覺知沒有穿透得足夠遠，無法到達這四大元素，只是停留于出息和入息的外形和形狀等概念，他就依然是處于有身見(sakkāya-diṭṭhi)的道路上。有身見即如此：「出息開始于肚臍處，結束于鼻尖處。它在開始處生起一次，在結束處壞滅一次，在中間階段並沒有持續的生起和壞滅。入息也類似。」這是凡夫(puthujjana)內心根深蒂固的觀念。出息和入息是身體的一部分，禪修者必須通過從出息和入息解脫出來，從而從這個根深蒂固的有身見解脫出來。

The way to rid oneself of it is as follows: When the eye of wisdom penetrates to these four primary elements and the ultimate reality is perceived, such things as shape and form in the out-breath and in-breath disappear, and every time one contemplates them, the deep and firm root of personality view disappears. One perceives that there is in reality no shape and form—no out-breath and in-breath. One perceives that there exist only the four primary elements. Thus purity of view (diṭṭhi-visuddhi) is achieved.

擺脫有身見的方法是：智慧之眼穿透這四種主要元素並覺知到究竟真實後，出息和入息的外形和形狀等概念就消失，每次觀照它們，根深蒂固的有身見就消失。禪修者覺知到在究竟層面不存在外形和形狀—沒有出息和入息。禪修者覺知到只是存在四種主要元素。因此達到見清淨(diṭṭhi-visuddhi)。

It is the same with respect to the other parts of the body such as head-hairs, body-hairs, etc. There exists, on the one hand, the deeply rooted habitual perception of shape and form, such as, 「This is head-hair,」 and on the other, there exist the four primary elements. When these four primary elements are penetrated and clearly perceived with wisdom in the head-hairs, the deeply rooted wrong perception of shape and form will disappear. It will be perceived that the head-hairs do not exist in reality. When it is thus seen, purity of view in the head-hairs is achieved. Proceed in the same way in the case of the other parts of the body such as body-hairs, etc.

至于身體的其他部分比如頭髮、體毛等，也是一樣的。一方面，存在外形和形狀的根深蒂固的習慣性觀念，比如，「這是頭髮」，同時另一方面，存在四種主要元素。用智慧去穿透和清楚覺知頭髮中的四種主要元素，外形和形狀的根深蒂固的邪見將消失。你將會覺知到頭髮在真實層面上並不存在。如此觀見它後，關于頭髮的見清淨就達到。對于身體的其他部分比如體毛等，用同樣的方式去觀照。(注，此段aimwell修訂出錯。)

This ends purity of view regarding corporeal phenomena.

關于色法的見清淨，到此結束。

Purity of View in regard to Mental Phenomena (diṭṭhi-visuddhi in nāma)

關于名法的見清淨

There is the mind that adverts to the objects of out-breath and in-breath. There is the mind that adverts towards the four primary elements. There are attributes of that mind such as mindfulness, energy, and knowledge (sati, viriya, ñāṇa). These are all mental elements (nāma-dhātu). The function of knowing the objects is the mind (citta). That of attending to them again and again is mindfulness. That of putting forth effort is energy. That of proficiency is knowledge.

存在心。心注意出息和入息這個目標。心注意四種主要元素。還存在心所，比如念(sati)、精進(viriya)、智(ñāṇa，注1)。心和心所都是名法(nāma-dhātu)。有識知目標的功能的，是心(citta)。一再留意的，是念。努力的，是精進。精通的，是智。(譯注1，即慧(paññāindri)心所，二者同義。)

Thinking and perceiving, 「I shall advert my mind towards out-breath and in-breath,」 is the work of the deeply rooted view in the mind. One must overcome this deeply rooted view. How? The advertence to out-breath and in-breath is a functional element—a mental element. When that element appears in the mental organ, advertence towards out-breath and in-breath occurs. It is a purely mental functional element. It is not corporeal. It is not the function of the aggregate of corporeality. It is not an entity or being. It is not the function of a being. It is not an 「I,」 nor is it the function of an 「I.」 It is an element which, in the Abhidhamma, is called citta, or viññāṇa, or nāma. It is thus that one must try to perceive. Let it not be confused and mixed up with the aggregate of corporeality, or taken as a being or 「I.」 When it is clearly perceived thus, purity of view in a mental element is achieved, and when purity of view in mind is achieved, it is also achieved in the other mental elements of mindfulness, energy, and knowledge.

認為和感覺「我將把我的心轉向出息和入息」，這是內心根深蒂固的有身見在運作。禪修者必須去除這種根深蒂固的有身見。如何去除？轉向注意出息和入息，是一種心的功能。當這種心在意門出現後，注意力就轉向出息和入息。它純粹是一種心(注，轉向心)。它不是色法。它不是色蘊的功能。它不是實體或有情。它不是有情的功能。它不是「我」，也不是「我」的功能。在阿毘達摩中，它稱為名法(中的心法)。禪修者必須努力去覺知心法，不要把它和色法混淆起來，不要把它認為是有情或「我」。如此清楚覺知到心法後，心法的見清淨就達到。心法的見清淨達到後，念、精進、和智等心所法的見清淨也同樣達到。(譯注，重點檢查此段，到底指作意心所還是轉向心。英譯的用詞混淆不清。按照文義，是轉向心，但英譯的用詞卻和「心所」的用詞一樣。)

This ends purity of view in mental phenomena. This also ends the explanation of purity of view.

名法的見清淨到此結束。見清淨的解釋也到此結束。(譯注，這兩節分別是談如何破除色法和名法的兩大類有身見。)

Purity of Escape from Doubt (kaṅkhāvitaraṇa-visuddhi)

度疑清淨

When the functions of the five elements consisting of the four corporeal elements and one element of mind are penetrated and perceived with wisdom, effort must be made to achieve the wisdom of purity of escape from doubt (kaṅkhāvitaraṇa-visuddhi-ñāṇa). This wisdom is achieved by attaining the wisdom which discerns dependent origination (paṭicca-samuppāda-ñāṇa). [9]

有五種元素，即地水火風四種色法和心法。帶有智慧地穿透和覺知這五種元素的功能後，必須努力成就度疑清淨(kaṅkhāvitaraṇa-visuddhi-ñāṇa)。度疑清淨是通過證得緣攝受智(paṭicca-samuppāda-ñāṇa) [9]達到的。

Kaṅkhā means vicikicchā (doubt). In the infinitely long saṃsāra, there are many wrong views and wrong theories about the functions of the five elements mentioned above to which beings subscribe. These beings lean towards these wrong views and wrong theories, such as belief in self and permanence, because they do not know the dependent origination of the corporeal and mental elements. This is ordinary doubt. Perplexity regarding the sixteen points mentioned in the suttas, such as 「Have I not existed in the past?」 (ahosiṃ nu kho ahaṃ atītamaddhānaṃ), etc., are special kinds of doubt (see MN Sutta No. 2).

Kaṅkhā的意思是vicikicchā (疑)。在無窮盡的輪迴中，有情認同上述五種元素的很多錯誤見解和錯誤理論。這些有情傾向于這些錯誤見解和錯誤理論，比如我見、常見，因為他們不了知名色法的因緣。這是普通的疑。經中提到十六疑，比如「我在過去世存在嗎？(ahosiṃ nu kho ahaṃ atītamaddhānaṃ)」等等。這些疑是特殊的疑(見MN Sutta No. 2)。(譯注，參看《清淨道論》P620)

Of the four kinds of corporeal elements that exist within the body, there are some that are caused by kamma; others that are caused by mind (citta); still others that are caused by temperature (utu); and still others that are caused by nutriment (āhāra). These four causes of corporeal phenomena must be known.

存在于身體內的四種色法中，有的是業所生的，有的是心(citta)所生，還有的是時節(utu)所生，其余的是食素(āhāra)所生。必須了知色法的這四種因。

Within the body, there are corporeal phenomena caused by kamma that are incessantly arising without a moment』s break like the continuous flow of a river. There are also corporeal phenomena caused by mind that are thus continuously arising. Similarly, there are also corporeal phenomena caused by changes in temperature, and corporeal phenomena caused by the nutriment that is ingested.

身體內部，有的色法由業所生，它們不間斷地生起，就像一條河的連續流水。也有的色法由心所生，因而持續不斷的生起。類似地，有的色法由時節變化所生，還有的色法由吸收的食素所生。

In the case of the mind element, there are occasions of mind arising in dependence on particular objects of thought (such as out-breath and in-breath), each particular thought being connected with and dependent on each particular out-breath and in-breath as the case may be, like the connection and dependency of shadows and reflection on sunlight.

對于心法，它們是由認知的特定目標所引生(比如出息和入息)，依具體情況，每個特定的心和相應的出息和入息有著因緣的關系，這就像影子和陽光的照射兩者間的因緣關系。

This shows concisely the dependent origination of the five basic elements. If this dependent origination can be realised with wisdom, purity of escape from doubt is accomplished. The views of self and permanence will be overcome.

本節簡要描述了五種基本元素的因緣。如果能帶有智慧地了知這因緣，就能達到度疑清淨。我見和常見將被去除。

This ends the discussion of purity of escape from doubt.

度疑清淨到此結束。