MP3 Visuddhimagga Talks - part 05B

{05b-visuddhimagga-01} – (pp.69, para.35 – pp.70, para.38) The one-sessioner's practice.

{05b-visuddhimagga-02} – (pp.70, para.39 – pp.71, para.42) The bowl-food-eater's practice.

{05b-visuddhimagga-03} – (pp.71, para.43 – pp.72, para.46) The later-food-refuser's practice.

{05b-visuddhimagga-04} – General talks (making of robes).

MP3 Visuddhimagga Talks - part 05A

{05a-visuddhimagga-01} – (pp.59, para.1 – pp.60, para.3) Introduction to Ascetic Practices

{05a-visuddhimagga-02} – (pp.60, para.4 – pp.65, para.22) The refure-rag-wearer's practice

{05a-visuddhimagga-03} – (pp.60, para.4; pp.65, para.23 – pp.66, para.26) The triple-robe-wearer's practice.

{05a-visuddhimagga-04} – (pp.66, para.27 - pp.68, para.30) The alms-food-eater's practice.

{05a-visuddhimagga-05} – (pp.68, para.31 – pp.69, para.34) The house-to-house-seeker's practice.

{05a-visuddhimagga-06} – (pp.69, para.35) The one-sessioner's practice. (to be continued)

Visuddhimagga I-15

Evaṃ ettāvatā tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tevijjatādīnaṃ upanissayo, antadvayavajjanamajjhimapaṭipattisevanāni, apāyādisamatikkamanupāyo, tīhākārehi kilesappahānaṃ, vītikkamādīnaṃ paṭipakkho, saṃkilesattayavisodhanaṃ, sotāpannādibhāvassa ca kāraṇanti ime nava, aññe ca evarūpā guṇattikā pakāsitā hontīti.

因为这样，故说此颂也是阐明三学、三种善教、为三明等的近依、避二边而行中道、超越恶趣等的方便，以三相而断烦恼、违犯等的对治，三杂染的净化，以及为须陀洹等的原因的九类并其它像这样的三德。

Ñ(I,15): So thus far these nine and other like triads of special qualities have been shown, that is, the three trainings, the dispensation that is good in three ways, the necessary condition for the threefold clear-vision, the avoidance of the two extremes and the cultivation of the middle way, the means for surmounting the states of loss, etc., the abandoning of defilements in three aspects, prevention of transgression, etc., purification from the three kinds of defilements, and the reason for the states of Stream-entry, and so on.

※这是序论。

Visuddhimagga I-14

Tathā sīlena sotāpannasakadāgāmibhāvassa kāraṇaṃ pakāsitaṃ hoti, samādhinā anāgāmibhāvassa, paññāya arahattassa. Sotāpanno hi ‘‘sīlesu paripūrakārī’’ti (a. ni. 3.87) vutto, tathā sakadāgāmī. Anāgāmī pana ‘‘samādhismiṃ paripūrakārī’’ti (a. ni. 3.87). Arahā pana ‘‘paññāya paripūrakārī’’ti (a. ni. 3.87).

九、（为须陀洹等的原因）戒是阐明为须陀洹果及斯陀含果的原因。定是阿那含果的原因。慧是阿罗汉果的原因。因为证得须陀洹的人称为戒圆满者，斯陀含果亦然。证阿那含果的称为定圆满者。证阿罗汉果的称为慧圆满者。

Ñ(I,14): [6] Likewise the reason for the states of Stream-entry and Once-return is shown by Virtue; that for the state of Non-return, by Concentration; that for Arahantship by Understanding. For the Stream-enterer is called 'perfected in the kinds of virtue'; and likewise the Once-returner. But the Non-returner is called 'perfected in concentration'. And the Arahant is called 'perfected in understanding' (see A.i,233).

Bhikkhu Jotinanda: In a. ni 3.87 referred to it is said that stream-entered and once-returner are "fully accomplished in virtue but only moderately accomplished in concentration and wisdom." The non-returner is "fully accomplished in virtue and concentration but only moderately accomplished in wisdom." The arahant is "fully accomplished in virtue, concentration and wisdom." According to MṬ, in "the reason for the states of Stream-entry", etc. reason here means decisive-support condition (upanissayapaccayo).

Visuddhimagga I-13

Tathā sīlena kilesānaṃ vītikkamapaṭipakkho pakāsito hoti, samādhinā pariyuṭṭhānapaṭipakkho, paññāya anusayapaṭipakkho.

七、（违犯等的对治）戒是诸惑违犯的对治。定是缠的对治，慧是随眠的对治。

Ñ(I,13): Likewise prevention of defilements' transgression is shown by Virtue; prevention of obsession (by defilement) is shown by Concentration; prevention of inherent tendencies is shown by Understanding.

Sīlena ca duccaritasaṃkilesavisodhanaṃ pakāsitaṃ hoti, samādhinā taṇhāsaṃkilesavisodhanaṃ, paññāya diṭṭhisaṃkilesavisodhanaṃ.

[PTS 006] 八、（三杂染的净化）戒是阐明恶行杂染的净化。定是爱杂染的净化，慧是恶见杂染的净化。

Ñ: And purification from the defilement of misconduct is shown by Virtue; purification from the defilement of craving, by Concentration; and purification from the defilement of (false) views, by Understanding.

Chew: Here taṇhāsaṃkilesa is referring to sense-desires(kāmaraga). Am I right?

Han: Tha Pāḷi text says that [samādhinā taṇhāsaṃkilesavisodhana] = purification from the defilement of craving by concentration. And there are two sets of taṇhā. Kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā. Kāma-taṇhā, rūpa-taṇhā, arūpa-taṇhā. Yes, I think samādhi or jhāna cittas can abandon kāma-taṇhā.

Bhikkhu Jotinanda: MṬ says purification from the defilement of craving is the abandoning by way of suppression (vikkhambhana). This refers to the suppression of the mental hindrances by means of the jhāna factors. The only taṇhā among the five hindrances is kāmaraga. So yes it does refer to kāmaraga. The jhāna factors cannot suppress the other two taṇhā.

Visuddhimagga I-12

Tathā sīlena apāyasamatikkamanupāyo pakāsito hoti, samādhinā kāmadhātusamatikkamanupāyo, paññāya sabbabhavasamatikkamanupāyo.

五、（超越恶趣等的方便）戒是阐明超越恶趣的方便。定是超越欲界的方便。慧是超越一切有的方便。

Ñ(I,12): Likewise the means for surmounting the states of loss is shown by Virtue; the means for surmounting the element of sense desires, by Concentration; and the means for surmounting all becoming, by Understanding.

Sayādaw U Sīlānanda: [element of sense desires => world of sense-desires (Kāmāvacaraloka)].

Han: Ñ’s *translation* of “kāmadhātu” as “element of sense-desire” is correct. Sayādaw’s *interpretation* of “kāmadhātu” as the “world of sense-desires” is also correct. Mahāsī Sayādaw used the word “kāmadhātu” without translating it into Burmese language.

Bhikkhu Jotinanda: In MṬ kāmadhātu is paraphrase as sakalakāmabhava or "the entire sense-sphere existence". I think Ven. Ñm. was trying to be consistent with his translation of dhātu in other places as "element". But here dhātu does not mean element. I agree with Sayādaw Sīlānanda here for rendering kāmadhātu as world of sense-desires. It is not the Sayādaw's interpretation. It is the meaning here as explained by MṬ. "Element of sense-desires" simply does not make any sense here. With regards to "the means for surmounting the world of sense-desires, by Concentration" MṬ says that here it is appanā-samādhi (absorption concentration) that is meant by concentration not upacārajjhāna (access jhāna).

Sīlena ca tadaṅgappahānavasena kilesappahānaṃ pakāsitaṃ hoti, samādhinā vikkhambhanappahānavasena, paññāya samucchedappahānavasena.

六、（以三相而断烦恼）戒是阐明以彼分断而断烦恼，定是以镇伏断而断烦恼，慧是以正断而断烦恼。

Ñ: And the abandoning of defilements by substitution of opposites is shown by Virtue; that by suppression is shown by Concentration; and that by cutting off is shown by Understanding.

Visuddhimagga I-11

Tathā sīlena tevijjatāya upanissayo pakāsito hoti. Sīlasampattiñhi nissāya tisso vijjā pāpuṇāti, na tato paraṃ.

三、（为三明等的近依）戒是阐明为三明的近依（强因），因为只有依于戒的成就而得通达三明的。

Ñ(I,11): Likewise the necessary condition for the triple clear-vision is shown by Virtue. For with the support of perfected virtue one arrives at the three kinds of clear-vision, but nothing besides that.

Ñ footnote: The three kinds of clear-vision are: Recollection of Past Life, Knowledge of the Passing Away and Reappearance of Beings (Divine Eye), and Knowledge of Destruction of Cankers (M.i,22-3).

Samādhinā chaḷabhiññatāya upanissayo pakāsito hoti. Samādhisampadañhi nissāya cha abhiññā pāpuṇāti, na tato paraṃ.

定是阐明为六神通的近依，因为只有依于定的成就而得六神通的。

Ñ: The necessary condition for the six kinds of direct-knowledge is shown by Concentration. For with the support of perfected concentration one arrives at the six kinds of direct-knowledge, but nothing besides that.

Ñ footnote: The six kinds of direct-knowledge are: Knowledge of Supernormal Power, the Divine Ear Element, Penetration of Minds, Recollection of Past Life, Knowledge of the Passing Away and Reappearance of Beings, and Knowledge of Destruction of Cankers (M.i,34-5).

Paññāya paṭisambhidāpabhedassa upanissayo pakāsito hoti. Paññāsampattiñhi nissāya catasso paṭisambhidā pāpuṇāti, na aññena kāraṇena.

慧是阐明为无碍解的近依，因为只有依于慧的成就而得达四无碍解，不是由于别的原因所成就的。

Ñ: The necessary condition for the categories of discrimination is shown by Understanding. For with the support of perfected understanding one arrives at the four kinds of discrimination, but not for any other reason.

Ñ footnote: The four discriminations are those of meaning, law, language, and intelligence (A.ii,160).

Sayādaw U Sīlānanda: [meaning = result / effect]; [law = Dhamma / cause / the words of its teaching]; [language = Pāḷi]; [intelligence = wisdom / understanding].

Han: This is not in the Burmese translation, but the following is from a Burmese book. (1). attha-paṭisambhidā = the knowledge of (i) the results of the causes, (ii) nibbāna, (iii) the meaning of Pāḷi text, (iv) vipāka cittas, (v) kiriya cittas. (2). dhamma-paṭisambhidā = the knowledge of (i) the causes of the results, (ii) four ariya-magga, (iii) the sequence of Pāḷi text, (iv) kusala dhammas, (v) akusala dhammas. (3). nirutti-paṭisambhidā = the knowledge of the language and grammar of the above ten dhammas. (4). paṭibhāna-paṭisambhidā = the analytical knowledge of the above 3 kinds of knowledge.

Sīlena ca kāmasukhallikānuyogasaṅkhātassa antassa vajjanaṃ pakāsitaṃ hoti, samādhinā attakilamathānuyogasaṅkhātassa. Paññāya majjhimāya paṭipattiyā sevanaṃ pakāsitaṃ hoti.

四、（避二边而行中道）戒是阐明回避称为沉溺欲乐的极端行为。定是阐明回避称为自苦的极端行为。慧是阐明行于中道之教。

Ñ: And the avoidance of the extreme called devotion to indulgence of sense desires is shown by Virtue. The avoidance of the extreme called devotion to mortification of self is shown by Concentration. The cultivation of the middle way is shown by Understanding.

Visuddhimagga I-10

Kathaṃ? Ettha hi sīlena adhisīlasikkhā pakāsitā hoti, samādhinā adhicittasikkhā, paññāya adhipaññāsikkhā.

怎样阐明的呢？

一、（三学）这里的戒是阐明增上戒学；定是增上心学；慧是增上慧学。

Ñ: How?

Ñ(I,10): Here the training of higher virtue is shown by Virtue; the training of higher consciousness, by Concentration; and the training of higher understanding, by Understanding.

Sīlena ca sāsanassa ādikalyāṇatā pakāsitā hoti. ‘‘Ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha’’nti (saṃ. ni. 5.369) hi vacanato, ‘‘sabbapāpassa akaraṇa’’nti (dī. ni. 2.90) ādivacanato ca sīlaṃ sāsanassa ādi, tañca kalyāṇaṃ, avippaṭisārādiguṇāvahattā.

二、（三种善教）戒是阐明初善；所谓：「何为初善法？即是极净戒」，又如「诸恶莫作」等语，都是说明以戒教为首的；复次得无后悔之德故为善。

Ñ: The dispensation's goodness in the beginning is shown by Virtue. Because of the passage 'And what is the beginning of profitable things? Virtue that is quite purified' (S.v,143), and because of the passage beginning 'The not doing of any evil' (Dh.183), Virtue is the beginning of the dispensation. And that is good because it brings about the special qualities of non-remorse, and so on.

Sayādaw U Sīlānanda: [profitable = wholesome]; [so on = @Ñ(I,32): ...'Discipline is for the purpose of restraint, restraint is for the purpose of non-remorse, non-remorse is for the purpose of gladdening, gladdening is for the purpose of happiness, happiness is for the purpose of tranquillity, tranquillity is for the purpose of bliss, bliss is for the purpose of concentration, concentration is for the purpose of correct knowledge and vision, correct knowledge and vision is for the purpose of dispassion, dispassion is for the purpose of fading away [of greed], fading away is for the purpose of deliverance, deliverance is for the purpose of knowledge and vision of deliverance, knowledge and vision of deliverance is for the purpose of complete extinction [of craving, etc.] through not clinging. Talk has that purpose, counsel has that purpose, support has that purpose, giving ear has that purpose, that is to say, the liberation of the mind through not clinging' (Vin.v,164). ]

Han: “profitable things” is the translation of (kusalānaṃ dhammānaṃ). Mahāsī Sayādaw used the word “kusala” without translation into Burmese. “kusala” is translated as “wholesome” by most scholars. Although it is not in the Burmese translation, the continuation of "so on" by Sayādaw U Sīlānanda is excellent.

Bhikkhu Jotinanda: With regard to "And what is the beginning of profitable things?" Profitable things (kusala dhamma) or wholesome things is explained by MṬ as either the wholesomeness pertaining to the path (maggakusala) or blamelessness (anavajja). By the second explanation (blamelessness), the states involved in the noble-fruition (ariyaphaladhammā) are also included. By "The not doing of any evil" according to MṬ both cāritta and vāritta sīla are meant. For these two kinds of sīla see VM I-26.

Samādhinā majjhekalyāṇatā pakāsitā hoti. ‘‘Kusalassa upasampadā’’ti (dī. ni. 2.90) ādivacanato hi samādhi sāsanassa majjhe, so ca kalyāṇo, iddhividhādiguṇāvahattā.

定则阐明中善；如「众善奉行」[PTS 005] 等语，是说明定教为中；又得有神变等德故为善。

Ñ: Its goodness in the middle is shown by Concentration. [5] Because of the passage beginning 'Entering upon the profitable' (Dh.183), Concentration is the middle of the dispensation. And that is good because it brings about the special qualities of supernormal power, and so on.

Sayādaw U Sīlānanda: [Entering upon the profitable = Cultivating what is wholesome]. Han: It is the translation of “kusalassa upasampadā” and Sayādaw’s translation is better.

Paññāya sāsanassa pariyosānakalyāṇatā pakāsitā hoti. ‘‘Sacittapariyodāpanaṃ, etaṃ buddhāna sāsana’’nti (dī. ni. 2.90) hi vacanato, paññuttarato ca paññā sāsanassa pariyosānaṃ, sā ca kalyāṇaṃ, iṭṭhāniṭṭhesu tādibhāvāvahanato.

慧是阐明后善教；如「自净其意，是诸佛教」等语，是说明以慧为最上及最后；又因那慧对于好恶的事物视为平等故为善。

Ñ: Its goodness in the end is shown by Understanding. Because of the passage 'The purifying of one's own mind — this is the Buddhas' dispensation' (Dh.183), and because understanding is its culmination, Understanding is the end of the dispensation. And that is good because it brings about equipoise with respect to the desired and the undesired.

Sayādaw U Sīlānanda: [Understanding = Penetration of the Four Noble Truth]. Han: Mahāsī Sayādaw used just the word “paññā”. Sayādaw U Sīlānanda’s interpretation as “Penetration of the Four Noble Truth” is also good.

‘‘Selo yathā ekaghano, vātena na samīrati;

Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā’’ti. (dha. pa. 81); –

Hi vuttaṃ.

所谓：

譬如坚石山，不为风所动，

毁誉不能动，智者亦如是。

Ñ: For this is said:

'Just as a solid massive rock

Remains unshaken by the wind,

So too, in face of blame and praise

The wise remain immovable' (Dh. 81).

Visuddhimagga I-9

Ettāvatā hi tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tevijjatādīnaṃ upanissayo, antadvayavajjanamajjhimapaṭipattisevanāni, apāyādisamatikkamanupāyo, tīhākārehi kilesappahānaṃ, vītikkamādīnaṃ paṭipakkho, saṃkilesattayavisodhanaṃ, sotāpannādibhāvassa ca kāraṇaṃ pakāsitaṃ hoti.

进一层说，这颂也是阐[chǎn]明三学，三种善教，为三明等的近依（强因），避二边（极端）而行中道，超越恶趣等的方便，以三相而断烦恼，违犯等的对治，三杂染的净化，以及为须陀洹[huán]等的原因。

Ñ(I,9): What has been shown so far is the three trainings, the dispensation that is good in three ways, the necessary condition for the threefold clear-vision, etc., the avoidance of the two extremes and the cultivation of the middle way, the means to surmounting the states of loss, etc., the abandoning of defilements in three aspects, prevention of transgression etc., purification from the three kinds of defilements, and the reason for the states of stream-entry and so on.

Han: I have noted that there are these nine aspects. (i) the three trainings, (ii) the dispensation that is good in three ways, (iii) the necessary condition for the threefold clear-vision, etc., (iv) the avoidance of the two extremes and the cultivation of the middle way, (v) the means to surmounting the states of loss, etc., (vi) the abandoning of defilements in three aspects, (vii) prevention of transgression etc., (viii) purification from the three kinds of defilements, and (ix) the reason for the states of stream-entry and so on. They are summarized again in paragraph 15. Paragraphs 10 to 14 deal with the explanation of each of them.

Visuddhimagga I-8

5. Tatrāyaṃ yāya paññāya sapaññoti vutto, tatrāssa karaṇīyaṃ natthi. Purimakammānubhāveneva hissa sā siddhā.

颂中所说「有慧人」的慧，不是现在所能造作的，那是由宿世业力所成就的。

Ñ(I,8): Herein there is nothing for him to do about the [native] understanding on account of which he is called wise; for that has been established in him simply by the influence of previous kamma.

Ātāpī nipakoti ettha vuttavīriyavasena pana tena sātaccakārinā paññāvasena ca sampajānakārinā hutvā sīle patiṭṭhāya cittapaññāvasena vuttā samathavipassanā bhāvetabbāti imamatra bhagavā sīlasamādhipaññāmukhena visuddhimaggaṃ dasseti.

「有勤」，是说常作精勤的人。「有智」，是有正智的行者。「心慧」，即止观。这便是说有勤智的比丘，既持戒而又修止观的意思。当知在这一颂，世尊是用戒定慧三门显示清净道的。

Ñ: But the words ardent and sagacious mean that by persevering with energy of the kind here described and by acting in full awareness with understanding he should, having become well established in virtue, develop the serenity and insight that are described as Concentration and Understanding. This is how the Blessed One shows the path of purification under the headings of virtue, concentration and understanding there.

Visuddhimagga I-7

4. Tatrāyaṃ saṅkhepavaṇṇanā – sīle patiṭṭhāyāti sīle ṭhatvā, sīlaṃ paripūrayamānoyeva cettha sīle ṭhitoti vuccati.

现在来略释本论最初的颂意：「住戒」，即安住于戒中。这里指圆满（受持）戒律的人而称为住戒者，

Ñ(I,7): Here is a brief commentary [on the stanza]. Established well in virtue: standing on virtue. It is only one actually fulfilling virtue who is here said to 'stand on virtue'.

Tasmā sīlaparipūraṇena sīle patiṭṭhahitvāti ayamettha attho.

所以圆满戒律便是住戒的意义。

Ñ: So the meaning here is this: being established well in virtue by fulfilling virtue.

Naroti satto.

「人」是有情。

Ñ: A man: a living being.

Sapaññoti kammajatihetukapaṭisandhipaññāya paññavā.

「有慧人」，是由业生三因结生的慧，为有慧者。

Ñ: Wise: possessing the kind of understanding that is born of kamma by means of a rebirth-linking with triple root-cause.

Cittaṃ paññañca bhāvayanti samādhiñceva vipassanañca bhāvayamāno, cittasīsena hettha samādhi niddiṭṭho. Paññānāmena ca vipassanāti.

「修习心与慧」，是修习三摩地（定）和毗钵舍那（观）的意思。这里是用「心」字来显示三摩地，以「慧」字而名毗钵舍那。

Ñ: Develops consciousness and understanding: develops both concentration and insight. For it is concentration that is described here under the heading of 'consciousness', and insight under that of 'understanding'.

Ātāpīti vīriyavā.

「有勤」，是有精进的人。

Ñ: Ardent (ātāpin): possessing energy.

Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ātāpoti vuccati. Tadassa atthīti ātāpī.

因为精进可以烧尽一切烦恼，故称为热（勤），具此热力的人称为有勤。

Ñ: For it is energy that is called 'ardour' (ātāpa) in the sense of burning up and consuming (ātāpana-paritāpana) defilements. He has that, thus he is ardent.

Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatoti attho. Iminā padena pārihārikapaññaṃ dasseti.

「有智」，智名为慧，即具有那智慧的意思。这句（有智的智）是指含藏慧。

Ñ: Sagacious: it is understanding that is called 'sagacity'; possessing that, is the meaning. This word shows protective understanding.

Sayādaw U Sīlānanda: [protective understanding => understanding engaged in keeping meditation], that means, when you practice meditation, you have to know, which is beneficial, which is not; which is suitable, which is not. You have to keep this understanding or wisdom with you always, when you practice meditation. The word 'understanding' means clear comprehension of what is beneficial or what is suitable.

Han: It is rather complicated. pārihārikapaññaṃ was translated by Ñ as protective understanding. Sayādaw U Sīlānanda translated as understanding engaged in keeping meditation. Mahāsī Sayādaw translated it as understanding accompanied by sampajañña (clear comprehension). I do not know which would be the best translation.

Bhikkhu Jotinanda: About pārihārikapaññaṃ. Sayādaw Sīlānanda's explanation "Understanding engaged in keeping meditation" is from Mahā-Ṭīkā. Keeping meditation means protecting the meditation subject (kammaṭṭhāna). Mahā-Ṭīkā also explains Nipako as sampajāno (clear-comprehension) and so Mahāsī Sayādaw's explanation. So when meditating one must have the wisdom to know what is beneficial and what is suitable in order to maintain the meditation-subject (i.e. to keep meditation going on continuously) and what is not. Also one must always keep this clear-comprehension within the domain of meditation i.e. the meditation-subject, and comprehend its nature with non-delusion.

Imasmiñhi pañhābyākaraṇe tikkhattuṃ paññā āgatā. Tattha paṭhamā jātipaññā, dutiyā vipassanāpaññā, tatiyā sabbakiccapariṇāyikā pārihārikapaññā.

在解答问题的这个颂文里，曾有三次说到慧：第一（有慧人的慧）为生慧（生来的慧），第二（修习心与慧的慧）为观慧，第三（有勤智的智）是主导一切所作的含藏慧。

Ñ: For understanding is mentioned three times in the reply to the question. Herein, the first is native understanding, the second is understanding consisting in insight, while the third is the protective understanding that guides all affairs.

Sayādaw U Sīlānanda: [protective understanding => understanding engaged in keeping meditation].

Chew: What some always mention about keeping mindfulness in daily life, in my opinion, they are referring to this kind of understanding. What do you think? Han: Yes, I think so.

Bhikkhu Jotinanda: As for "sabbakiccapariṇāyikā pārihārikapaññā" or "protective understanding that guides all affairs" here is what Mahā-Ṭīkā says: "It guides all affairs such as going-forward, etc. by restricting them by way of clear-comprehension of what is beneficial, etc., and so it guides all affairs. Or, there are [activities such as] the learning, the questioning, the launching into development, and the paying attention to the meditation-subject. And there are [affairs (work) connected with these activities, such as] the arousing of respect therein, the arousing of perseverance, the making for what is suitable, the skillfulness with respect to the sign, the resoluteness, the non-distortion in the interim, the imparting of evenness to the controlling-faculties, the accomplishment of evenness of energy, the application of evenness to energy, etc. This [protective understanding] which is the guide of all these affairs is that which guides all affairs." Its not mindfulness in daily life. Mindfulness and clear-comprehension (wisdom) are two different cetasika altogether. But they are related in that without mindfulness there can be no wisdom. Also it is not just mindfulness in daily life, which is often engaged with the concepts of daily living. More importantly it is the mindfulness of satipaṭṭhāna, the mindfulness that is firmly established in noting ultimate realities precisely in the moment, that gives rise to this kind of wisdom.

Saṃsāre bhayaṃ ikkhatīti bhikkhu.

见轮回而生怖畏者为「比丘」。

Ñ: He sees fear (bhayam ikkhati) in the round of rebirths, thus he is a bhikkhu.

Bhikkhu Jotinanda: Mahā-Ṭīka says that the meaning of bhikkhu here should be understood by way of one who practices. In this case it would include also those who have not gone forth but who is practicing. It gives another definition of bhikkhu: Bhindati pāpake akusale dhammeti vā bhikkhu (He breaks (bhindati) the evil unwholesome states, thus he is a bhikkhu).

So imaṃ vijaṭaye jaṭanti so iminā ca sīlena iminā ca cittasīsena niddiṭṭhasamādhinā imāya ca tividhāya paññāya iminā ca ātāpenāti chahi dhammehi samannāgato bhikkhu. Seyyathāpi nāma puriso pathaviyaṃ patiṭṭhāya sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya, evameva sīlapathaviyaṃ patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihārikapaññāhatthena ukkhipitvā sabbampi taṃ attano santāne patitaṃ taṇhājaṭaṃ vijaṭeyya sañchindeyya sampadāleyya.

「彼当解此结」，「彼」，是具备此戒及由心字所显示的三摩地与三种慧和勤等六法的比丘。[PTS 004] 譬如一人立于大地上，举起最利的刀而斩除大竹丛一样，他则站于戒地上，以精进力策励于含藏慧之手，举起由定石磨得很利的观慧之剑，而解除斩断及摧毁使他自己（的诸蕴）相续沉沦的一切爱结。

Ñ: He succeeds in disentangling this tangle: [4] Just as a man standing on the ground and taking up a well-sharpened knife might disentangle a great tangle of bamboos, so too, he — this bhikkhu who possesses the six things, namely, this virtue, and this concentration described under the heading of consciousness, and this threefold understanding, and this ardour —, standing on the ground of virtue and taking up with the hand of protective-understanding exerted by the power of energy the knife of insight-understanding well-sharpened on the stone of concentration, might disentangle, cut away and demolish all the tangle of craving that had overgrown his own life's continuity.

Han: The six things are: (i) sīla (ii) samādhi (iii) jātipaññā (iv) vipassanāpaññā (v) pārihārikapaññā (vi) ātāpī

Sayādaw U Sīlānanda: [protective understanding => understanding engaged in keeping meditation].

Maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma.

他在修（四沙门）道的剎那叫做解结；

Ñ: But it is at the moment of the Path that he is said to be disentangling that tangle;

Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti.

在证（四沙门）果的剎那，他便是天界和人界最上应供的解结者。

Ñ: at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities.

Tenāha bhagavā –

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti. (saṃ. ni. 1.23);

所以世尊说：

住戒有慧人，修习心与慧，

有勤智比丘，彼当解此结。

Ñ: That is why the Blessed One said:

'When a wise man, established well in virtue,

Develops consciousness and understanding,

Then as a bhikkhu ardent and sagacious

He succeeds in disentangling this tangle'.

Visuddhimagga I-6

So panāyaṃ visuddhimaggo katthaci vipassanāmattavaseneva desito. Yathāha –

‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti. (dha. pa. 277);

有些地方，清净道只是毗钵舍那（观）的意思。所谓：

一切行无常，若以慧观见，

得厌离于苦，此乃清净道。

Ñ(I,6): In some instances this path of purification is taught by insight alone, according as it is said:

'Formations are all impermanent:

When he sees thus with understanding

And turns away from what is ill,

That is the path to purity' (Dh. 277). [3]

Sayādaw U Sīlānanda: [insight = vipassanā]. Ñ footnote: 'The words "insight alone" are meant to exclude, not virtue, etc., but serenity (i.e. jhāna), which is the opposite number in the pair, serenity and insight. This is for emphasis. But the word "alone" actually excludes only that concentration with distinction [of jhāna]; for concentration is classed as both access and absorption (see Ch. IV, §32). Taking this stanza as the teaching for one whose vehicle is insight does not imply that there is no concentration; for no insight comes about without momentary concentration. And again, insight should be understood as the three contemplations of impermanence, pain, and not-self; not contemplation of impermanence alone' (Pm. 9-10).

Katthaci jhānapaññāvasena. Yathāha –

‘‘Yamhi jhānañca paññā ca, sa ve nibbānasantike’’ti. (dha. pa. 372);

[PTS 003]有些地方，则作禅与慧的意思。所谓：

禅慧兼有者，彼实近涅盘。

Ñ: And in some instances by jhāna and understanding, according as it is, said:

'He is near unto nibbāna

In whom are jhāna and understanding' (Dh. 372).

Bhikkhu Jotinanda: Here's the explanation of Mahā-Ṭīkā: "By jhāna and understanding: by serenity (samatha) and insight (vipassanā). And here 'jhāna' means the the jhāna that serves as the basis for insight. In whom...are jhāna and understanding: That person who having made jhāna the basis, arouses insight, and exert [himself] in it - This is the meaning here."

Katthaci kammādivasena. Yathāha –

‘‘Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā’’ti. (ma. ni. 3.387; saṃ. ni. 1.48);

有些地方，则为业等的意思。所谓：

业与明及正法，戒与最上活命，

人依此等清净，不由姓与财净。

Ñ: And in some instances by deeds (kamma), etc., according as it is said:

'By deeds, vision and righteousness,

By virtue, the sublimest life—

By these are mortals purified,

And not by lineage and wealth' (M.iii,262).

Sayādaw U Sīlānanda: [By deeds, vision and righteousness = By action, knowledge and Dhamma]; [By virtue, the sublimest life = By virtue and noble way of life].

Bhikkhu Jotinanda: Mahā-Ṭīkā offers 2 alternative explanations, both referring to the Noble Eightfold Path: 1) deed/action (kamma) = volition of the path (magga); vision/knowledge (vijjā) = right-view; virtue (sīla) = right-speech and right-action; noble way of life = right-livelihood; Dhamma = the remaining Dhammas of the four ariyan paths i.e. the remaining phenomena associated with the 4 ariyan/noble paths, which is not already mentioned. 2) action = right-action; knowledge = right-view and right-thought; Dhamma = Concentration, right-effort and right-mindfulness; virtue = right-speech and right-livelihood; noble way of life = the noble way of life of such a noble individual.

Katthaci sīlādivasena. Yathāha –

‘‘Sabbadā sīlasampanno, paññavā susamāhito;

Āraddhavīriyo pahitatto, oghaṃ tarati duttara’’nti. (saṃ. ni. 1.96);

有些地方，则为戒等的意思。所谓：

一切戒圆具，有慧善等持，

精进勤勇者，渡难渡暴流。

Ñ: And in some instances by virtue, etc., according as it is said:

'He who is possessed of constant virtue,

Who has understanding, and is concentrated,

Who is strenuous and diligent as well,

Will cross the flood so difficult to cross' (S.i,53).

Chew: “susamāhito” = “concentrated”? Han: Yes. su + samāhita = well + composed, collected of mind, concentrated.

Katthaci satipaṭṭhānādivasena. Yathāha –

‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’’ti (dī. ni. 2.373).

有些地方，是念住等的意思。所谓：

「诸比丘，有情的清净……作证涅盘的一乘之道，即四念住。」

Ñ: And in some instances by the foundations of mindfulness, etc., according as it is said: 'Bhikkhus, this path is the only way for the purification of beings ... for the realization of nibbāna, that is to say, the four foundations of mindfulness' (D.ii,290);

Sammappadhānādīsupi eseva nayo.

四正勤等亦然。

Ñ: and similarly in the case of the right efforts, and so on.

Imasmiṃ pana pañhābyākaraṇe sīlādivasena desito.

但在这里，佛陀解答天子的问题，是以戒等的意义来显示的。

Ñ: But in the answer to this question it is taught by virtue and the other two.

Han: “and the other two” is not in the Pāḷi text nor in Burmese book. Chew: “But in the answer to this question it is taught by virtue, etc.”? Han: Han: It is to be noted that this path of purification is taught by (i) in some instances, vipassanāmatta vaseneva. (ii) in some instances, jhāna paññā vasena. (iii) in some instances, kammādivasena. (iv) in some instances, sīlādivasena. (v) in some instances, satipaṭṭhānādivasena. (vi) in some instances, sammappadhānādīsupi. But in the answer to this question it is taught by sīlādivasena.

Bhikkhu Jotinanda: Regarding your exchange with Dr. Han. Your suggestion “But in the answer to this question it is taught by virtue, etc.” is correct. Ven. Ñm. translate ādi as "the other two". This is not a literal translation. Ādi is usually translated as "beginning with" or "etc." Here Ven. Ñm. takes "etc." as samādhi and paññā. And so "the other two." This translation, although not literal, is not wrong as it still preserve the meaning. It is interesting to note here that according to Ven. Buddhaghosa the Visuddhimagga that he is about to write is about only one among the many methods of purification taught by the Buddha. If we look at all the methods mentioned here we see that all of them involves, in some ways, employing the Noble Eightfold Path to arouse the insight necessary for the highest purification.

Visuddhimagga I-5

3. Tattha visuddhīti sabbamalavirahitaṃ accantaparisuddhaṃ nibbānaṃ veditabbaṃ.

此中：「清净」，是除了一切垢秽[gòu huì]而究竟清净的涅盘。

Ñ(I,5): Herein, purification should be understood as nibbāna, which being devoid of all stains, is utterly pure.

Tassā visuddhiyā maggoti visuddhimaggo.

到达清净的道路为清净道。

Ñ: The path of purification is the path to that purification;

Maggoti adhigamūpāyo vuccati.

「道」，是至彼的方便。

Ñ: it is the means of approach that is called the path.

Sayādaw U Sīlānanda: [approach => attainment]. Han: Sayādaw’s translation same as the Burmese book. adhigama: [m.] attainment; knowledge.

Taṃ visuddhimaggaṃ bhāsissāmīti attho.

这便是现在我要解说的清净道。

Ñ: The meaning is, I shall expound that path of purification.

Visuddhimagga I-4

2.

Imissā dāni gāthāya, kathitāya mahesinā;

Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ.

大仙（佛）所说之偈的戒等种种义，

现在我要如实的解释：

Ñ(I,4): My task is now to set out the true sense,

Divided into virtue and the rest,

Of this same verse composed by the Great Sage.

Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;

Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā.

Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha;

Visuddhiṃ nādhigacchanti, vāyamantāpi yogino.

对于那在胜者（世尊）教中已得难得的出家，

不得如实而知包摄戒等安稳正直的清净道，

虽然欲求清净而精进，

可是不得到达清净的瑜伽者；

Ñ: There are here in the Victor's Dispensation

Seekers gone forth from home to homelessness,

And who although desiring purity

Have no right knowledge of the sure straight way

Comprising virtue and the other two,

Right hard to find, that leads to purity—

Who, though they strive, here gain no purity.

Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ;

Mahāvihāravāsīnaṃ, desanānayanissitaṃ.

Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato;

Visuddhikāmā sabbepi, nisāmayatha sādhavoti.

我今依照大寺住者所示的理法，

为说能使他们喜悦极净决择的清净道；

是故一切欲求清净者，

应当谛听我的恭敬说。

Ñ: To them I shall expound the comforting Path

Of Purification, pure in expositions,

Relying on the teaching of the dwellers

In the Great Monastery;

let all those

Good men who do desire purity

Listen intently to my exposition.

Han: At the time this Visuddhimagga was written, there were three sects in Sri Lanka, namely, Mahāvihāravāsī (Dwellers of the Great-Monastery) sect, Abhayagirivāsī sect, and Jetavanavāsī sect. This Visuddhimagga was based on the Theras belonging to the Mahāvihāravāsī sect.

Visuddhimagga I-3

Evaṃ puṭṭho panassa sabbadhammesu appaṭihatañāṇacāro devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā catuvesārajjavisārado dasabaladharo anāvaraṇañāṇo samantacakkhu bhagavā tamatthaṃ vissajjento –

天子这样问了之后，那位于诸法中得无碍智行者、天中之天、帝释中之胜帝释、梵天中之胜梵天、证四无畏、具十力、得无障智及慧眼的世尊，为答此义而说此偈[jì]：

Ñ(I,3): However, when questioned thus, the Blessed One, whose knowledge of all things is unimpeded, Deity of Deities, excelling Sakka [Ruler of Gods], excelling Brahmā, fearless in the possession of the four kinds of perfect confidence, Wielder of the Ten Powers, All-seer with unobstructed knowledge, uttered this stanza in reply to explain the meaning:

Bhikkhu Jotinanda: Alternative translations: sabbadhammesu appaṭihatañāṇacāro = who goes about with unimpeded knowledge with regards to all things. sakkānaṃ atisakko = the most superior Sakka of Sakkas. brahmānaṃ atibrahmā = the most superior Brahmā of Brahmās.

Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –

Imaṃ gāthamāha.

住戒有慧人，修习心与慧，

有勤智比丘，彼当解此结。

Ñ: 'When a wise man, established well in Virtue,

Develops Consciousness and Understanding,

Then as a bhikkhu ardent and sagacious

He succeeds in disentangling this tangle'.

Visuddhimagga I-2

Tassāyaṃ saṅkhepattho – jaṭāti taṇhāya jāliniyā etaṃ adhivacanaṃ.

这问题的大意是：「结」是缔结，与爱网同义。

Ñ(I,2): Here is the meaning in brief. Tangle is a term for the network of craving.

Dic: saṅkhepa : [m.] abridgement; abstract; condensed account; amassing. attha : [m.] welfare; gain; wealth; need; want; use; meaning; destruction. (attha pres. 2nd plu. of atthi.) jaṭā (f.) tangle; planting; matted hair. taṇhā : [f.] craving; thirst; lust; attachment. Jālin (adj.--n.) "having a net," ensnaring, deceptive: (a) lit. a fisherman J II.178. -- (b) fig. usually in f. °inī of tanhā (ensnarer, witch) jāla (nt.) a net; entanglement. eta : [demons. pron.] that; this. (mas. sing.); takes this form in some cases. adhivacana : [nt.] a term; designation.

Sā hi rūpādīsu ārammaṇesu heṭṭhupariyavasena punappunaṃ uppajjanato saṃsibbanaṭṭhena veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā viyāti jaṭā, sā panesā sakaparikkhāraparaparikkhāresu sakaattabhāvaparaattabhāvesu ajjhattikāyatanabāhirāyatanesu ca uppajjanato antojaṭā bahijaṭāti vuccati.

因为上下于色等所缘境界而屡屡[lǚ]生起爱着，犹如竹丛中的竹枝纠缠而称为枝网，故名为结。因为对于自物(sakaparikkhāra)他物(paraparikkhāra)，或于自身(sakaattabhāva)他身(paraattabhāva)，或于内处(ajjhattikāyatana)及外处(bāhirāyatana)而生爱着，故说「内结与外结」。

Ñ: For that is a tangle in the sense of lacing together, like the tangle called network of branches in bamboo thickets, etc., because it goes on arising again and again up and down among the objects [of consciousness] beginning with what is visible. But it is called the inner tangle and the outer tangle because it arises [as craving] for one's own requisites(sakaparikkhāra) and another's(paraparikkhāra), for one's own person(sakaattabhāva) and another's(paraattabhāva), and for the internal(ajjhattika) and external(bāhira) bases(āyatana) [for consciousness].

Dic: punappunaṃ : [ind.] again and again. saka : [adj.] one's own. (m.) a relation. (nt.) one's own property. parikkhāra : [nt.] requisite; accessory; equipment; utensil.

Tāya evaṃ uppajjamānāya jaṭāya jaṭitā pajā.

以如是生起爱着，故说「人为结缚结」。

Ñ: Since it arises in this way, this generation is entangled in a tangle.

Yathā nāma veḷugumbajaṭādīhi veḷuādayo, evaṃ tāya taṇhājaṭāya sabbāpi ayaṃ sattanikāyasaṅkhātā pajā jaṭitā vinaddhā, saṃsibbitāti attho.

譬如竹丛为枝结所缠，一切有情为爱网所缠结，这便是人被结缠、缠缚、缔结的意思。

Ñ: As the bamboos, etc., are entangled by the bamboo tangle, etc., so too this generation, in other words, this order of living beings, is all entangled by the tangle of craving – the meaning is that it is intertwined, interlaced by it.

Yasmā ca evaṃ jaṭitā. Taṃ taṃ gotama pucchāmīti tasmā taṃ pucchāmi.

[PTS 002]由于这个结的问题，所以「瞿昙我问汝」。

Ñ: [2] And because it is entangled like this, so I ask of Gotama this question, that is why I ask this.

Gotamāti bhagavantaṃ gottena ālapati.

瞿昙是称呼世尊的姓。

Ñ: He addressed the Blessed One by his race name as Gotama.

Ko imaṃ vijaṭaye jaṭanti imaṃ evaṃ tedhātukaṃ jaṭetvā ṭhitaṃ jaṭaṃ ko vijaṭeyya, vijaṭetuṃ ko samatthoti pucchati.

「谁当解此结」，是问谁能解此缠缚于三界之内的坚牢之结。

Ñ: Who succeeds in disentangling this tangle: who may disentangle this tangle that keeps the three kinds of existence entangled in this way? - What he asks is, who is capable of disentangling it?

Han: What are the three dhātus (tedhātukaṃ)? They are kāma-dhātu or kāma-loka, rūpa-dhātu or rūpa loka, arūpa-dhātu or arūpa-loka. They are the planes of existence. It reminds me of the debate we had with Nina in Yamaka whether the three dhātus are planes of existence or planes of cittas?

Visuddhimagga I-1

Namo tassa bhagavato arahato sammāsambuddhassa

南无婆伽梵．阿罗汉．三藐三菩陀

Visuddhimaggo

(Paṭhamo bhāgo)

Nidānādikathā

序 论

[I. INTRODUCTORY]

1.

Sīlepatiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. (saṃ. ni. 1.23);

[PTS 001] 经中这样说：

住戒有慧人，修习心与慧，

有勤智比丘，彼当解此结。

Ñ(I,1): [1] 'When a wise man, established well in Virtue,

Develops Consciousness and Understanding,

Then as a bhikkhu ardent and sagacious,

He succeeds in disentangling this tangle' (S.i,13).

Dic: patiṭṭhāya : [abs. of patiṭṭhāti] having established; having stood firmly; having found a support. patiṭṭhāti : [pati + ṭhā + a] is established; stands firmly; finds a support. nara : [m.] man; a human being. bhāveti : [bhū+ e] increases; cultivates; develops. ātāpī (adj.), ardent; strenuous. nipaka : [adj.] clever; prudent; wise. so : [(nom. sin. of ta), m.] he. vijaṭeti : [vi + jaṭ + e] unravels; combs out; disentangles. jaṭā (f.) tangle; planting; matted hair.

Iti hidaṃ vuttaṃ, kasmā panetaṃ vuttaṃ, bhagavantaṃ kira sāvatthiyaṃ viharantaṃ rattibhāge aññataro devaputto upasaṅkamitvā attano saṃsayasamugghāṭatthaṃ –

Antojaṭā bahijaṭā, jaṭāya jaṭitā pajā;

Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭanti. (saṃ. ni. 1.23) –

Imaṃ pañhaṃ pucchi.

为什么要这样说呢？据说：世尊在舍卫城时，于夜分中，来一天子，为除自己的疑惑，提出这样的问题：

内结与外结，人为结缚[fù]结，

瞿昙[qú tán]我问汝，谁当解此结？

Ñ: This was said. But why was it said? While the Blessed One was living at Sāvatthi, it seems, a certain deity came to him in the night, and in order to do away with his doubts he asked this question:

'The inner tangle and the outer tangle -

This generation is entangled in a tangle.

And so I ask of Gotama this question:

Who succeeds in disentangling this tangle?' (S.i,13).

Dic: iti : [ind.] thus. (used to point out something just mentioned or about to be mentioned, and to show that a sentence is finished). Very often its former i is elided and ti only is remaining. vutta : [pp. of vadati] spoken; said; told. vadati : [vad + a] speaks; says; tells. kasmā : [ind.] why. pana : [(Adversative and interogative particle) ind.] and; yet; but; out the contrary; and now; more over. kira : [ind.] really; truly; (refers to a report by hear-say). sāvatthī : [f.] name of the metropolis of the Kingdom of Kosala. viharanta : [pr.p. of viharati] living ; abiding; dwelling; sojourning. viharati : [vi + har + a] lives; abides; dwells; sojourns. rattibhāga : [m.] night-time. aññatara : [adj.] certain; not well-known. devaputta : [m.] son of a god. upasaṅkamitvā : [abs. of upasaṅkamati] having approached; drawing near. upasaṅkamati : [upa + saṃ + kam + a] approaches. atta : [m.] soul; oneself. saṃsaya : [m.] doubt. samugghāta : [m.] jostling; knocking against; uprooting; removal. samugghāteti : [saṃ + u + ghāt + e] abolishes; uproots; removes. anto : [ind.] inside; within; inner. bahi : [ind.] outer; external; outside. jaṭā (f.) tangle; planting; matted hair. jaṭita : [pp.] entangled; plaited. pajā : [f.] progeny; offspring; generation; mankind. pucchā (f.) a question. ko : [m.] (sing. of kiṃ) who? which man? pañha : [3] a question; an inquiry. pucchi : [aor. of pucchati] asked; questioned.