解脫心 A Heart Released 九、清淨內明的戰略，根除煩惱的技術

§9. The strategies of clear insight, techniques for uprooting defilement.

九、清淨內明的戰略，根除煩惱的技術

The nature of all good things is that they come from things that aren’t good, just as lotuses that are fair and lovely are born from mud that is filthy and repulsive; yet once they rise clear of the mud, they are clean and pure, becoming a fitting headdress for a king, a viceroy, or a courtier, never again returning to the mud. In this they are like the earnest meditator, one engaged in a persistent effort. Such a person must investigate a thing that is filthy and repulsive if the mind is to gain release from all filthy and repulsive things. The ‘thing that is filthy and repulsive’ here is the body. The body is an assemblage of filth, urine, and excrement. The things that are exuded from the hair of the head, the hair of the body, nails, teeth, skin, and so on are all forms of excrement. When they fall into food, people take offense at it. The food has to be thrown out, for no one can stomach it. Moreover, the body has to be constantly washed and scrubbed if it is to look presentable. If we don’t clean it, it will smell rank and no one will let us come near. Clothing and other accessories, when they are apart from the body, are clean and attractive, but as soon as they come into contact with the body they become dirty. If we let them go without washing for a long time, no one will let us come near, because of the smell.

　　所有美好事物的本性是它們來自並不美好的事物，就像白淨可愛的蓮花卻生自污穢惡心的淤泥中，一旦它們長出淤泥，它們就白淨而純潔，成為國王、總督或大臣適當的頭飾，不再回到淤泥中。它們就像熱誠的禪思者，致力于持續的努力，這樣的人，如果心里想要從所有污穢惡心的事物中獲得解脫，就必須觀察思惟一個污穢惡心的事物。所謂『污穢惡心的事物』這里是指身體。身體是垢穢、尿液和糞便的聚集。從頭髮、體毛、指甲、牙齒、皮膚等所排出的東西，都是各種的糞穢。當它們掉入食物中，人們就會不悅。這食物必須扔掉，因為沒人能下嚥。還有，如果身體看起來要能見人的樣子，就要經常的擦洗。如果我們不予清理，就會有臭味，沒有人願意讓我們接近他。衣服和飾品，當它們還沒穿上身的時候，是潔淨而動人的，但是只要它們一與身體接觸，它們就弄髒了。如果我們長時間任其自然，不予洗濯，就有臭味，沒有人願意讓我們接近他。

From this we can see that the body is a house of urine and excrement, asubha — unattractive; patikkula — repulsive. When still alive, it’s bad enough; when there is no more life to it, it’s even more disgusting, to the point where nothing else can compare. So from the very beginning, all earnest meditators investigate the body methodically until they have it mastered. Before the body becomes clear, they investigate whichever part or aspect of the body is agreeable to their temperament until a particular aspect of the body appears as an uggaha nimitta. Then they focus on that aspect, working at it and developing it repeatedly.

　　由此我們可以知道，身體是糞尿的庫房，不淨—不可愛，可厭—令人厭惡的。當活著的時候就夠糟了；當沒有生命的時候，它就更令人嫌惡，肯定沒有其它東西可以比擬了，所以從一開始，所有熱誠的禪思者就有條理地觀察思惟這個身體，直到他們洞悉了身體。在身體變得清楚明白以前，他們就自己個性上所願意的，身體的任何一個部位，加以觀察，直到身體的某一特殊部位呈現一個『取相』(禪思時自發地生起的影像)，然後他們專注于那個部位，重複地在它上面下工夫並開發它。

‘Working at it and developing it repeatedly’ should be understood as follows: When rice farmers grow rice, they work in the soil, plowing the soil and planting rice in the soil. The following year they grow rice in the soil again. They don’t grow their rice in the air or in the middle of the sky. They grow it only in the soil, and the rice then fills their granaries of its own accord. When they work repeatedly in the soil, they don’t have to plead, ‘Rice, O rice, please come and fill our granaries.’ The rice pours in of its own accord. And even if they forbid it, saying, ‘Rice, O rice, don’t come and fill our granaries,’ if they have completed their work in the soil, there’s no doubt but that the rice will still come and keep their granaries full.

　　『重複地在它上面下工夫並開發它』必須作如是了解：當農夫栽種稻子時，他們在田地上工作，犁耕田地並栽種稻子。下一年，他們又在田地上栽種稻子。他們不會在空氣中或半空中栽種稻子，他們只在田地上栽種，然後稻米自然會充滿他們的谷倉，當他們重複地在田地上工作時，他們不必祈求：『稻米，哦！稻米，請長出來並充滿我們的谷倉。』稻米自然會傾瀉而入。即使他們對它下禁令：『稻米，哦！稻米，不要長出來，不要充滿我們的谷倉。』如果他們已經完成田里的工作，毫無疑問的，稻米還是會長出來並裝滿他們的谷倉。

In the same way, we as earnest meditators should keep investigating the body at the point that is agreeable to our temperaments or first appears for us to see. No matter what, we should not neglect or abandon that point. Working at it repeatedly doesn’t refer only to the practice of walking meditation. We should be mindful, continuing our investigation in all places and at all times. Sitting, standing, walking, and lying down; eating, drinking, working, speaking, and thinking, we should always have all-round mindfulness of the present: This is what is meant by ‘working at it repeatedly’.

　　同樣地，就像熱誠的禪思者一樣，就我們的個性所願意的身體部位，或首先顯現給我們看的身體部位，應該持續地予以觀察思惟。不論如何，我們都不應該忽略或放棄這一點，重複地在它上面下工夫，不只是指經行禪思的修習而已，我們隨時隨地都要念住或持續我們的觀察思惟，行、住、坐、臥，吃、喝、工作、說話和思考，我們隨時都要全面地念住現前，這就是『重複地在它上面下工夫』的意義。

Once you have investigated the body until it is clear, you should then consider dividing it up into its various parts, using your own way of being methodical. Separate the body into the elements of earth, water, fire, and wind, examining it until you really see it in those terms. At this stage, you may use any strategies of your own devising that are agreeable to your temperament, but you must not in any event abandon the original reference point that first appeared to you. When you are investigating at this stage, you should work at it and develop it repeatedly. Don’t investigate once and then let it go for half a month or a month. Investigate in and out, back and forth, again and again. In other words, withdraw inward to quiet the mind and then come out again to investigate the body. Don’t exclusively investigate the body or exclusively quiet the mind.

　　一旦你已經把身體觀察思惟到很清楚明白，接下來你應該考慮，運用你自己有條理的方法，把它分解成不同的部份，把身體分解成地、水、火、風諸元素，並檢查它，直到你真的以此觀點視之。在這個階段，你可以運用適合自己個性而設計的任何策略，但無論如何，你不能舍棄最先顯現給你的原始參考點。當你正在這個階段觀察思惟時，你必須重複地在它上面下工夫並開發它，不要觀察思惟一次，然後就任它一去半個月或一個月。內、外、前、後，一遍又一遍的觀察思惟。換句話說，撤入內在以平息心意，然後出來再度觀察思惟身體，不要一味地觀察思惟身體或一味地平息心意。

When you have investigated in this way until you have it thoroughly mastered, what happens next is what comes of its own accord. The mind is bound to converge in a big way; and the instant it converges, everything will appear to converge, being one and the same. The entire world will be nothing but elements. At the same time, an image will appear of the world as being level as a drum head, because the entire world is of one and the same inherent nature. Forests, mountains, people, animals — even you yourself — will all ultimately have to be leveled down in one and the same way. Together with this vision, knowledge arises, cutting off all doubts in the heart. This is called yatha-bhuta-ñana-dassana vipassana: the clear insight that both knows and sees things for what they actually are.

　　當你已經用這種方法來觀察思惟，一直到你已經完全洞悉身體時，接下來所發生的，就是順其自然而來的部份了。心意必定會大規模的蘊集，而在它蘊集的瞬間，一切事物將隨著蘊集，如同其一，整個世界不過是四大所成。在這同時，一個平坦如鼓皮的世界境相將會出現，因為整個世界有著相同如一而與生俱來的屬性。森林、山岳、人們、動物‥‥‥‥乃至你自己‥‥ ‥‥ 最後都必將被剷平如一，伴隨著這個境相，知見生起，切斷所有心里的疑惑，這叫做：『如實知見禪觀』—清淨內明，知道而且見到事物的本來面目。

This step is not the end point. It is the beginning of the next stage we have to practice, which we as earnest meditators are to work at and develop repeatedly in order for heightened awareness to be mastered and complete. Then we will see that the mental fashionings that suppose, ‘This is mine… That is me,’ are inconstancy; and that because of attachment they are suffering — for all elements have been the way they are all along: arising, aging, growing ill, and dying, arising and deteriorating since before we were born. From time immemorial, this is the way they have been. But because the conditions of the mind and the five khandhas — rupa, vedana, sañña, sankhara, and viññana — have fashioned and labeled throughout every existence up to the present, through lives too numerous to number, the mind has been deluded into following its supposings. It’s not the case that our supposings have attached themselves to us. When you come right down to it, there’s no doubt but that all phenomena in the world, whether endowed with consciousness or not, have been the way they are — arising and deteriorating on their own — in just this way.

　　這個階段並不是終點，這是下一階段，我們必須修習的起點，這也是我們這些熱誠的禪思者所要重複地下工夫和開發的，以求精通和完成更高的覺悟，看著種種心態的臆測：『這是我的‥‥ ‥‥ 那是我』，是無常的；他們痛苦是因為執著的緣故─因為所有的元素(中譯注：有情四大)自始至終都是如此：生、老、病、死，早在我們出生之前就生起、衰落。從無始以來，它們就是這個樣子。但因為心意和五蘊—色、受、想、行、識的因緣—業已形成並標記所有的存在成為現狀，歷經生生世世，難以計數，心意已經被癡化成追隨它的臆測，而非臆測自行附著于我們。當你正觀于此，毫無疑問的，世界上所有的現象，不論是有意識或無意識的，他(它)們一直是這個樣子—自行生起、衰落—就是這樣。

So we realize, pubbe ananussu tesu dhammesu — these regularities of behavior (lit. ‘dhamma-nesses’) have been this way from the past. Even though no one has told us, we know that this is just the way they have been. This is why the Buddha maintained with regard to this point that he didn’t hear this from anyone, wasn’t taught this by anyone — for this is just the way these things had been since before his time. Thus we can see that the regularities in the behavior of all elements are bound to be this way. But because the conditions of the mind have fastened into all of these things for so many lives, they have behaved in line with those supposings. The mind has been overwhelmed by latent tendencies (anusaya) to the point where it is deluded into believing them, and so states of becoming and birth have been created through the clinging of the conditions of the mind.

　　所以我們認知，pubbe ananussutesu dhammesu ─『前所未聞法』─這些活動規律(中譯注：法性)從過去就一直是這樣；即使沒有人告訴我們，我們也知道他(它)們一直是這樣子，關于這一點，就是佛陀為什麼堅持說這是他所未曾從別人聽聞，未有別人教導—因為在他那時代之前，事情就一直是這樣子，因此我們可以知道，所有元素的活動規律必定是這個樣子，但是因為心意的因緣，多生以來已經牢牢固著于所有這些事物之中，他們就隨著臆測行動。心意已經被潛在的性向所克服，以至于愚癡到相信它們，所以『有』和『生』的狀態，透過心意因緣的執著，就被產生出來。

Thus the earnest meditator comes to analyze things down in line with their inherent nature, seeing that,

　　熱誠的禪思者，到了能夠以事物與生俱來的本性去解析它，就會見到：

sabbe sankhara anicca, sabbe sankhara dukkha:

　　『一切行無常，一切行是苦。』

Acts of mental fashioning — the conditions of the mind — are what is inconstant. The world of living beings is constant: It is simply the way it is. Analyze these things in terms of the four Noble Truths as a way of rectifying the conditions of the mind, so that you can see for certain, in your own right, that these conditions of the mind are inconstant and stressful. And the fact that you haven’t seen in your own right that they are inconstant and stressful is why you have fallen for mental fashionings. When you truly see this, it will rectify the conditions of the mind. The realization will come to you,

　　心理狀態的作用─亦即心意的因緣─就是無常，有情眾生的世間是無常的，它就是這個樣子。以四聖諦的觀點來解析這些事物，做為改正心意的方法，你自己就一定會知道(中譯注：即身觀察緣自覺知)，這些心意的因緣是無常和痛苦的，而你尚未覺察到它們是無常和痛苦的事實，正是你陷入心理狀態的原因。當你真正見此真相，就會改正心意的因緣。你將會證知

sankhara sassata natthi:

　　『諸行無常』。

‘There are no mental fashionings that are constant and lasting.’ Mental fashionings are simply conditions of the mind, like mirages. As for living beings, they have been a constant feature of the world all along. When you know both sides — i.e., that living beings are simply the way they are, and that mental fashionings are simply a condition of the mind that supposes them — then thitibhutam, the primal mind that has no conditions, can gain release.

　　『沒有永恆而持久的心理狀態。』心理狀態只是心意的因緣而已，就像海市蜃樓。至于有情眾生，他們始終認為世間是恆久的，當你知道了兩面，亦即有情眾生就是這個樣子，而心理狀態只是心意臆測的因緣罷了，于是『住地』，沒有因緣相續的初心得到了解脫。

As for the teaching that all phenomena or regularities of behavior are not-self: How could they be the self? Their business is simply to arise the way they do. Thus the Buddha taught,

　　至于一切現象或活動規律無我(中譯注：一切法無我)的教導，它們怎能是我？它們的工作只是如其所做而生起。因此佛陀教導：

sabbe dhamma anatta:

　　『一切法無我』

‘All phenomena are not-self.’ We as earnest meditators should investigate things to see them clearly in this way, until the mind is made to converge, enabling us to see truly and vividly along these lines in our own right, at the same time giving rise to the knowledge that accompanies this vision. This is what is meant by vutthana-gamini vipassana (clear insight leading to emergence). We should work at this stage until it is mastered, until we see truly and clearly, along with the full convergence of the mind and its concurrent knowledge, converging against the current, curing the latent tendencies, turning supposing into release; or until we converge on the primal mind that is simply the way it is, to the point where it is absolutely clear, with the concurrent knowledge,

　　『所有的現象都是無我。』我們身為熱誠的禪思者，必須這樣觀察思惟事物，明明白白地看清它們，直到心意專精于一，讓我們自己能夠沿著這些準繩，真實而清楚地去看待事物，同時伴隨著這個洞察力，也增長了知見。這就是所謂的『生起出離之禪觀』(導至出離之清淨內明)。我們必須在這個階段上用功，直到熟練，直到我們看得真確而明白，伴隨著全面的念住和正知，逆流(中譯注：煩惱流)念住，袪除潛在的性向，轉變臆測成為解脫；或直到我們專注于最初的心意─如實知見為止，以：『此生已盡，不受後有』的正知達到絕對的清明。

Khina jati ñanam hoti:

‘There is the knowledge of no more birth.’

This stage is not an assumption or a supposing. It isn’t anything fashioned or conjectured into being, nor is it anything that can be obtained by wanting. It is something that arises, is, and knows entirely of its own accord. Intense, relentless practice in which we analyze things shrewdly on our own is what will cause it to arise of its own accord.

　　這個階段並不是一個假設或臆測，它既非形成或臆測的任何事物，也不是願望所能獲得的任何事物，它是自然生起而完全明白的事情。熱心不懈的修習，敏銳地分析我們自己的身心(中譯注：即身觀察)，就會引導它自然生起(中譯注：緣自覺知)。

This has been compared to rice plants. Once we have properly nourished and cared for the rice plant, the results — the grains of rice — are not something that can be obtained by wanting. They will appear of their own accord. If a person who wants to get rice is lazy and doesn’t care for the rice plant, he can keep wanting until the day he dies, but no rice grains will appear for him. The same holds true with the reality of release: It isn’t something that can be obtained by wanting. A person who wants release but who practices wrongly or doesn’t practice — and wastes his time being lazy until the day he dies — won’t meet with release at all.

　　這好比是稻子，只要我們適當地培育和照料稻子，結果—谷粒—並不是願望所能得到的，它們自然會出現的。如果一個想要得到稻米的人，卻懶惰而不照料稻子，他可以到死都懷著這個願望，卻不會有稻米呈現在他面前。解脫的實相亦是如此：它不是靠願望所能獲得的，一個想要解脫的人，卻錯誤地修習或不修習─在懶惰中浪費時間，直到死亡之日─終究未能解脫。