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.