Visuddhimagga XV-43

Manoviññāṇadhātu ārammaṇesu vavatthānābhāvato araññamakkaṭo viya, duddamanato assakhaḷuṅko viya, yatthakāmanipātito vehāsakkhittadaṇḍo viya,
意识界,于诸所缘,不能确定,故应视如森林的猿猴;甚难调御,故如野马;它能落于任何所欲之境,故如投于空中的棍;
Ñ(XV,43): The mind-consciousness element should be regarded as a forest monkey, because it does not stay still on its object; or as a wild horse, because it is difficult to tame; or as a stick flung into the air, because it falls anyhow;


lobhadosādinānappakārakilesavesayogato raṅganaṭo viya daṭṭhabbāti.
因它穿了贪瞋等的种种烦恼之衣,故应视如盛装的舞女。
Ñ: or as a stage dancer, because it adopts the guise of the various defilements such as greed and hate.


Iti sādhujanapāmojjatthāya kate visuddhimagge
Paññābhāvanādhikāre
Āyatanadhātuniddeso nāma
Pannarasamo paricchedo.
为诸善人所喜悦而造的清净道论,在论慧的修习中完成了第十五品,定名为处界的解释。
Ñ: The fifteenth chapter called 'The Description of the Bases and Elements' in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.



Visuddhimagga XV-42

Manodhātu pana yathāsambhavato cakkhuviññāṇadhātuādīnaṃ purecarānucarā viya daṭṭhabbā.
其次意界,从生起方面说,应视它是眼识界的先驱及随从者。
Notes in Chinese translation: 五门转向的意界是眼识界等的先驱,领受意界是眼识界等的随从者。
Ñ(XV,42): The mind element, however, should be regarded as the forerunner and follower of eye-consciousness, etc., as that arises.


Dhammadhātuyā vedanākkhandho sallamiva sūlamiva ca daṭṭhabbo.
在法界中的受蕴,当视如箭如桩。
Ñ: As to the mental-data element, the feeling aggregate should be regarded as a dart and as a stake,


Saññāsaṅkhārakkhandhā vedanāsallasūlayogāāturā viya,
其中的想蕴及行蕴,则如受了与受的箭桩的苦痛。
Ñ: the perception and formations aggregates as a disease owing to their connexion with the dart and stake of feeling.


puthujjanānaṃ vā saññā āsādukkhajananato rittamuṭṭhi viya.
或者凡夫的想,因由意欲而生苦痛之故如空拳,
Ñ: Or the ordinary man's perception should be regarded as an empty fist because it produces pain through [disappointed] desire;


Ayathābhuccanimittagāhakato vanamigo viya.
或因取于不如实之想,故如森林之鹿(见假的草人而作人想)。
Ñ: or as a forest deer [with a scarecrow] because it apprehends the sign incorrectly.


Saṅkhārā paṭisandhiyaṃ pakkhipanato aṅgārakāsuyaṃ khipanakapurisā viya.
行蕴,由它而投人于结生,故应视如投人于火坑的人,
Ñ: And the formations aggregate should be regarded as men who throw one into a pit of hot coals, because they throw one into rebirth-linking,


Jāti dukkhānubandhato rājapurisānubandhacorā viya.
或因它而为生苦所随,故应视如为官吏所追的盗贼,
Ñ: or as thieves pursued by the king's men because they are pursued by the pains of birth;


Sabbānatthāvahassa khandhasantānassa hetuto visarukkhabījāni viya.
或因为它是取来一切不利的蕴的相续之因,故应视如毒树的种子。
Ñ: or as the seeds of a poison-tree, because they are the root-cause of the aggregates' continuity, which brings all kinds of harm.


Rūpaṃ nānāvidhupaddavanimittato khuracakkaṃ viya daṭṭhabbaṃ.
(而法处所摄的)色,因为是种种的危险之相,故应视如刀轮。
Ñ: And materiality should be regarded as a razor-wheel (see Jā.iv,3), because it is the sign of various kinds of dangers.


Asaṅkhatā pana dhātu amatato santato khemato ca daṭṭhabbā.
对于无为界,则应视为不死、寂静、安隐。
Ñ: The unformed element, however, should be regarded as deathless, as peace, as safety.


Kasmā? Sabbānatthāvahassa paṭipakkhabhūtattā.
何以故?因为是反对取来一切不利之故。[PTS 490]
Ñ: Why? Because it is the opposite of all ill. [490]



Notice:

Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; and (2) Please ask permission from BPS to use the English translation of the Visuddhimagga.

Acknowledgment: Thanks to Buddhist Publication Society (BPS) and Venerable Nyanatusita for allowing me to use the English translation of the Visuddhimagga (The Path Of Purification) by Bhadantācariya Buddhaghosa, translated from the Pāḷi by Bhikkhu Ñāṇamoli, as part of a combined Chinese English translation.

Sādhu ! Sādhu ! Sādhu !