XVII. How to Proceed to Vipassanā

XVII. 如何推进到内观

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

现在我来简单说明第四组四法的修习。

When Can One Proceed to Vipassanā?

何时可以推进到內观

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《安那般那念经》和义注对出入息念说明的修习次序，禅修者只有达到第四禅后才开始修习第四组四法。如果禅修者严格遵从这个修习次序，那是理想的，但是如果无法遵循这个次序，他可以从第三禅推进到内观(vipassanā)。也允许从第二禅推进到内观，或者从初禅，或者从近行定，或者从随逐阶段，或者甚至是从已经去除了心的走神趋势的计数阶段。

Two Methods

两种方法

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.

禅修者可以在专注于出息和入息的同时推进到内观。或者他可以把安那般那念作为预备修习(注1)，然后选取五蕴(pañcakkhandhā)的任一部分作为观照目标而推进到内观。(译注1，aimwell修正版的用词是“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.

《安那般那念经》的相关经文是“学随观无常我将出息和入息，等(aniccānupassī assasissāmīti sikkhati, etc.)”，这个给出的方法是直接地把内观修习和安那般那念结合在一起。这段经文的要点是，禅修者在出息和入息时，必须付出特别的努力去注意出入息的无常本质，清楚觉知那无常本质。

From the Counting and Connection Stages

从计数和随逐阶段

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).

这两个阶段的修习只是保持注意力在出息和入息，并带有智慧地觉知它们。因此，如果禅修者希望从这两个阶段推进到内观，必须基于色法(rūpa-dhamma)来努力。

From the Fixing Stage

从安住阶段

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)层次，有两个阶段：受随观(vedanānupassanā)和心随观(cittānupassanā)。第二组四法(它说，“觉知喜…觉知乐”)是受随观的阶段。第三组四法(它说，“觉知心…”)是心随观的阶段。如果禅修者想从受随观的阶段推进到内观，必须基于名法(nāma-dhamma)中的受心所(vedanā)来努力。如果想从心随观的阶段推进到内观，必须基于名法中的心法(citta)推进内观。如果想从安止定(appanā-samādhi)层次推进到内观，可以基于受心所或者心法，或者他所证到禅那的任一禅支来努力。

Vipassanā based on Corporeal Phenomena

以色法为所缘的内观

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.).

如果计数阶段成就后，不是推进到随逐阶段，而是推进到内观，禅修者就必须过渡到观照无常(anicca-vipassanā)，如经文所示“学随观无常我将出息和入息，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.

禅修者在计数阶段所达到的刹那定(khaṇika-samādhi)，应当视为(等同于)近行定(upacāra-samādhi)。作为普通人，他想修习内观，可能发现不可能一天花二十四小时来努力禅修。因此他必须每天安排三或四个小时，每天按时和有规律地禅修。开始禅修时，首先必须去除心的走神趋势，把正念确立在呼吸上。只有去除了心的走神趋势后，才有能力指示心朝向内观。不能放弃安那般那念，必须保持正念于呼吸，直到获得观智并证得道智(magga-ñāṇa)和果智(phala-ñāṇa)。即使证了果，还必须修习安那般那念维持近行定。

Five Stages of Purity (visuddhi)

五阶段的清净

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]

在内观道上，有五阶段的清净：(i) 见清净 (diṭṭhi-visuddhi), (ii) 度疑清净 (kaṅkhāvitaraṇa-visuddhi), (iii) 道非道智见清净 (maggāmagga-ñāṇadassana-visuddhi)， (iv) 行道智见清净 (paṭipadā-ñāṇadassana-visuddhi)，和 (v) 智见清净 (ñāṇadassana-visuddhi). [6]

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

关于色法的见清净

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

现在我说明关于色法(rūpa-dhamma) [7]的见清净如何达成。

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.

出息和入息中总是存在八种色法元素：地(paṭhavi)、水(āpo)、火(tejo)、风(vāyo)、颜色(vaṇṇa)、香(gandha)、味(rasa)、和食素(ojā)。[8] 声音产生时，它包含九种元素，新增的一种元素是声(sadda)。所有这些元素中，基本的元素是地、水、火、风。

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。所有物质现象都存在这一基本的地元素。在地元素起支配作用的事物中，硬的特相能够触摸或感觉到，但在不起支配作用的事物中比如阳光和月光则不能。不过，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)，水元素怎么能凝固？如果不存在被燃烧的固性元素，火元素怎么能燃烧？如果不存在被推动的固性元素，风元素怎么能推动？(译注1，即地元素。其特相是：硬、软、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.

在出息和入息这一色蕴中，导致诸色法黏结在一起的是水元素。蕴中的热和冷是由火元素产生。运动是由风元素产生。在出息和入息中，风元素起支配作用。如果禅修者能分别出在出息和入息中这四大元素的存在，然后他就能分别出在整个身体中它们的存在，依照那种分别，如果禅修者能够穿透和觉知到出息和入息中它们的存在，然后他也能穿透和觉知到在整个身体中它们的存在。(译注：水大的特相：流动、黏结。火大的特相：冷、热。风大的特相：支持、推动。)

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.

从究竟真实讲，出息和入息中只存在地、水、火、风这四大元素(及其所造元素)。只有用智慧之眼穿透并觉知到这些主要元素，才能说禅修者觉知到真实。如果觉知没有穿透得足够远，无法到达这四大元素，只是停留于出息和入息的外形和形状等概念，他就依然是处于有身见(sakkāya-diṭṭhi)的道路上。有身见即如此：“出息开始于肚脐处，结束于鼻尖处。它在开始处生起一次，在结束处坏灭一次，在中间阶段并没有持续的生起和坏灭。入息也类似。”这是凡夫(puthujjana)内心根深蒂固的观念。出息和入息是身体的一部分，禅修者必须通过从出息和入息解脱出来，从而从这个根深蒂固的有身见解脱出来。

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.

摆脱有身见的方法是：智慧之眼穿透这四种主要元素并觉知到究竟真实后，出息和入息的外形和形状等概念就消失，每次观照它们，根深蒂固的有身见就消失。禅修者觉知到在究竟层面不存在外形和形状—没有出息和入息。禅修者觉知到只是存在四种主要元素。因此达到见清净(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.

至于身体的其他部分比如头发、体毛等，也是一样的。一方面，存在外形和形状的根深蒂固的习惯性观念，比如，“这是头发”，同时另一方面，存在四种主要元素。用智慧去穿透和清楚觉知头发中的四种主要元素，外形和形状的根深蒂固的邪见将消失。你将会觉知到头发在真实层面上并不存在。如此观见它后，关于头发的见清净就达到。对于身体的其他部分比如体毛等，用同样的方式去观照。(注，此段aimwell修订出错。)

This ends purity of view regarding corporeal phenomena.

关于色法的见清净，到此结束。

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

关于名法的见清净

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。心注意出息和入息这个目标。心注意四种主要元素。还存在心所，比如念(sati)、精进(viriya)、智(ñāṇa，注1)。心和心所都是名法(nāma-dhātu)。有识知目标的功能的，是心(citta)。一再留意的，是念。努力的，是精进。精通的，是智。(译注1，即慧(paññāindri)心所，二者同义。)

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.

认为和感觉“我将把我的心转向出息和入息”，这是内心根深蒂固的有身见在运作。禅修者必须去除这种根深蒂固的有身见。如何去除？转向注意出息和入息，是一种心的功能。当这种心在意门出现后，注意力就转向出息和入息。它纯粹是一种心(注，转向心)。它不是色法。它不是色蕴的功能。它不是实体或有情。它不是有情的功能。它不是“我”，也不是“我”的功能。在阿毘达摩中，它称为名法(中的心法)。禅修者必须努力去觉知心法，不要把它和色法混淆起来，不要把它认为是有情或“我”。如此清楚觉知到心法后，心法的见清净就达到。心法的见清净达到后，念、精进、和智等心所法的见清净也同样达到。(译注，重点检查此段，到底指作意心所还是转向心。英译的用词混淆不清。按照文义，是转向心，但英译的用词却和“心所”的用词一样。)

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

名法的见清净到此结束。见清净的解释也到此结束。(译注，这两节分别是谈如何破除色法和名法的两大类有身见。)

Purity of Escape from Doubt (kaṅkhāvitaraṇa-visuddhi)

度疑清净

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]

有五种元素，即地水火风四种色法和心法。带有智慧地穿透和觉知这五种元素的功能后，必须努力成就度疑清净(kaṅkhāvitaraṇa-visuddhi-ñāṇa)。度疑清净是通过证得缘摄受智(paṭicca-samuppāda-ñāṇa) [9]达到的。

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)。在无穷尽的轮回中，有情认同上述五种元素的很多错误见解和错误理论。这些有情倾向于这些错误见解和错误理论，比如我见、常见，因为他们不了知名色法的因缘。这是普通的疑。经中提到十六疑，比如“我在过去世存在吗？(ahosiṃ nu kho ahaṃ atītamaddhānaṃ)”等等。这些疑是特殊的疑(见MN Sutta No. 2)。(译注，参看《清净道论》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.

存在于身体内的四种色法中，有的是业所生的，有的是心(citta)所生，还有的是时节(utu)所生，其余的是食素(āhāra)所生。必须了知色法的这四种因。

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.

身体内部，有的色法由业所生，它们不间断地生起，就像一条河的连续流水。也有的色法由心所生，因而持续不断的生起。类似地，有的色法由时节变化所生，还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.

对于心法，它们是由认知的特定目标所引生(比如出息和入息)，依具体情况，每个特定的心和相应的出息和入息有着因缘的关系，这就像影子和阳光的照射两者间的因缘关系。

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.

本节简要描述了五种基本元素的因缘。如果能带有智慧地了知这因缘，就能达到度疑清净。我见和常见将被去除。

This ends the discussion of purity of escape from doubt.

度疑清净到此结束。