Visuddhimagga III-86

Ettha ca yo luddhoti vutto, ayaṃ rāgacarito.

在这里所说的贪著者即贪行者。

Ñ(III,86): One who, as it is said here, 'has greed' is one of greedy temperament;

Duṭṭhadandhā dosamohacaritā.

瞋与钝者即为瞋及痴行者。

Ñ: one who 'has hate' and one who 'is dull' are respectively of hating temperament and deluded temperament.

Paññavā buddhicarito.

慧者即觉行者。

Ñ: One who 'possesses understanding' is one of intelligent temperament.

Aluddhaaduṭṭhā pasannapakatitāya saddhācaritā.

无贪着无瞋而本来具有信乐之性故为信行者。

Ñ: One who 'has no greed' and one who 'has no hate' are of faithful temperament because they are naturally trustful.

Yathā vā amohaparivārena kammunā nibbatto buddhicarito,

或以随无痴之业而生者为觉行者，

Ñ: Or just as one who is reborn through kamma accompanied by non-delusion is of intelligent temperament,

evaṃ balavasaddhāparivārena kammunā nibbatto saddhācarito.

如是随强信之业而生者为信行者，

Ñ: so one who is reborn through kamma accompanied by strong faith is of faithful temperament,

Kāmavitakkādiparivārena kammunā nibbatto vitakkacarito.

随欲寻等之业而生者为寻行者。

Ñ: one who is reborn through kamma accompanied by thoughts of sense desire is of speculative temperament,

Lobhādinā vomissaparivārena kammunā nibbatto vomissacaritoti.

随贪等混合之业而生者为混行者。

Ñ: and one who is reborn through kamma accompanied by mixed greed, etc., is of mixed temperament.

Evaṃ lobhādīsu aññataraññataraparivāraṃ paṭisandhijanakaṃ kammaṃ cariyānaṃ nidānanti veditabbaṃ.

如是当知于贪等之中随于何种业而结生者为性行之因。

Ñ: So it is the kamma productive of rebirth-linking and accompanied by some one among the things beginning with greed that should be understood as the source of the temperaments.

Visuddhimagga III-84

Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā,

若人在他作业的剎那贪与瞋强而无贪与无瞋弱，

Ñ(III,84): 'When, at the moment of another's accumulating kamma, greed and hate are strong and non-greed and non-hate weak,

amoho balavā moho mando,

但无痴强而痴弱，

Ñ: and non-delusion is strong and delusion weak,

so purimanayeneva luddho ceva hoti duṭṭho ca.

则他依前说的方法而成为贪着而忿怒的，

Ñ: then in the way already stated he has both greed and hate,

Paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya.

但有慧亦有如金刚一样的智──如施无畏长老。

Ñ: but possesses understanding with knowledge like a lightning flash, like the Elder Datta-Abhaya.

Yassa kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā,

若人在作业的剎那贪与无瞋及痴强而其它的都弱，

Ñ: 'When, at the moment of his accumulating kamma, greed, non-hate and delusion are strong and the others are weak,

so purimanayeneva luddho ceva hoti dandho ca, sīlako pana hoti akkodhano (bākulatthero viya).

则他依前说的方法成为贪着与愚钝及乐天性的，但无有忿，如拔拘[jū]罗长老。

Ñ: then in the way already stated he both has greed and is dull but is good-tempered and unangry, like the Elder Bahula.

Han: Mahāsī Sayādaw: the Elder Bākula.

Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā,

若人在作业的剎那贪瞋痴三者都强，无贪等都弱，

Ñ: 'Likewise when, at the moment of his accumulating kamma, the three, namely, greed, hate and delusion are strong and non-greed, etc., are weak,

so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca.

则他依前说的方法而成为贪着、瞋恚而又愚痴的。[PTS 104]

Ñ: then in the way already stated he has both greed and hate and is deluded. [104]

Visuddhimagga III-85

Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā,

若人在作业的剎那无贪与瞋痴强而其它的都弱，

Ñ(III,85): 'When, at the moment of his accumulating kamma, non-greed, hate and delusion are strong and the others are weak,

so purimanayeneva aluddho appakileso hoti dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño ca.

则他依前述之法而成为无贪着而少烦恼，纵见诸天所缘之境亦不为动，但是瞋恚而又钝慧的。

Ñ: then in the way already stated he has little defilement and is unshakable even on seeing a heavenly object, but he has hate and is slow in understanding.

Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā,

若人在作业的剎那无贪与无瞋及痴强而其它的俱弱，

Ñ: 'When, at the moment of his accumulating kamma, non-greed, non-hate and non-delusion are strong and the rest weak,

Han: Please see that the English translation for 'non-delusion' is wrong. It should be 'delusion'.

so purimanayeneva aluddho ceva hoti aduṭṭho sīlako ca, dandho pana hoti.

则他依前述之法而成为无贪着、无瞋恚而乐天性的，但是愚钝的。

Ñ: then in the way already stated he has no greed and no hate, and is good-tempered but slow in understanding.

Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā,

若人在作业的剎那无贪与瞋及无痴强而其它的俱弱，

Ñ: 'Likewise when, at the moment of his accumulating kamma, non-greed, hate and non-delusion are strong and the rest weak,

so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho ca pana hoti kodhano.

则他依前述之法成为无贪着而有慧，但有瞋而忿的。

Ñ: then in the way already stated he both has no greed and possesses understanding but has hate and is irascible.

Yassa pana kammāyūhanakkhaṇe tayopi alobhādosāmohā balavanto honti lobhādayo mandā,

若人在作业的剎那无贪无瞋无痴三者都强而贪等俱弱，

Ñ: 'Likewise when, at the moment of his accumulating kamma, the three, that is, non-hate, non-greed, and non-delusion, are strong and greed, etc., are weak,

so purimanayeneva mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī’’ti.

则他依上述之法而成为无贪无瞋而有慧者──如大僧护长老」。

Ñ: then in the way already stated he has no greed and no hate and possesses understanding, like the Elder Mahā-Saṅgharakkhita'.

Visuddhimagga III-83

Ayaṃ panettha aṭṭhakathācariyānaṃ matānusārena vinicchayo, vuttañhetaṃ ussadakittane (dha. sa. aṭṭha. 498) ‘‘ime sattā pubbahetuniyāmena lobhussadā dosussadā mohussadā alobhussadā adosussadā amohussadā ca honti.

次依各义疏师的意见作决定之说，即根据优婆昙[tán]结顿中作如是说：「此等有情依宿因决定而有贪增盛，瞋增盛，痴增盛，无贪增盛，无瞋增盛及无痴增盛。

Ñ(III,83): The following is the exposition according to the opinion of the teachers of the commentaries; or this is said in the Explanation of Prominence: 'The fact that these beings have prominence of greed, prominence of hate, prominence of delusion, is governed by previous root-cause.

Yassa hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando,

若人在作业的剎那贪强而无贪弱，

Ñ: 'For when in one man, at the moment of his accumulating [rebirth-producing] kamma, greed is strong and non-greed is weak,

adosāmohā balavanto dosamohā mandā,

无瞋与无痴强而瞋痴弱，

Ñ: non-hate and non-delusion are strong and hate and delusion are weak,

tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti.

则他的弱的无贪不能征服于贪，

Ñ: then his weak non-greed is unable to prevail over his greed,

Adosāmohā pana balavanto dosamohe pariyādātuṃ sakkoti.

但强的无瞋与无痴得能征服于瞋及痴；

Ñ: but his non-hate and non-delusion being strong are able to prevail over his hate and delusion.

Tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti sukhasīlo akkodhano paññavā vajirūpamañāṇo.

是故由于他的业而取的结生，便成为贪着而乐天性的，但无忿有慧而又有如金刚一样的智。

Ñ: That is why, on being reborn through rebirth-linking given by that kamma, he has greed, is good-natured and unangry, and possesses understanding with knowledge like a lightning flash.

Visuddhimagga III-82

Tattha yasmā pubbe iṭṭhappayogasubhakammabahulāpi saggā cavitvā idhūpapannāpi ca na sabbe rāgacaritāyeva honti, na itare vā dosamohacaritā.

然而宿世的美好加行及多作净业者，或由天上死后而生此世者，并不是一切都成贪行者或其它的瞋行者与痴行者的。

Ñ(III,82): [Now it can rightly be objected that] not all of those who have had plenty of desirable tasks and gratifying work to do, and who have reappeared here after dying in a heaven, are of greedy temperament, or the others respectively of hating and deluded temperament;

Evaṃ dhātūnañca yathāvutteneva nayena ussadaniyamo nāma natthi.

同样的依上述的方法对于界亦无增长的肯定说法。

Ñ: and there is no such law of prominence of elements (see Ch. XIV, §43f.) as that asserted;

Dosaniyame ca rāgamohadvayameva vuttaṃ, tampi ca pubbāparaviruddhameva.

至于在病素中则仅说贪痴二种；而且又前后自相矛盾。

Ñ: and only the pair, greed and delusion, are given in the law of humours, and even that subsequently contradicts itself;

Saddhācariyādīsu ca ekissāpi nidānaṃ na vuttameva.

他们对于信等性行则一种原因也没有说。

Ñ: and no source for even one among those beginning with one of faithful temperament is given.

Tasmā sabbametaṃ aparicchinnavacanaṃ.

所以这些都非确定之说。

Ñ: Consequently this definition is indecisive.

Han: I have raised the following question in my last post. [But do you know why the greedy temperament can have phlegm in excess or wind in excess, and deluded temperament can also have wind in excess or phlegm in excess? Won’t it be simpler to say both of them can have phlegm in excess or wind in excess in one sentence?] The answer to my question is now in this paragraph. Ñ: and only the pair, greed and delusion, are given in the law of humours, and even that subsequently contradicts itself; Ñ: and no source for even one among those beginning with one of faithful temperament is given. Ñ: Consequently this definition is indecisive. Han: So the definition is indecisive.

Visuddhimagga III-81

Dvinnaṃ pana dhātūnaṃ ussannattā puggalo mohacarito hoti pathavīdhātuyā ca āpodhātuyā ca.

2.因地界和水界二界重的人，成为痴行者。

Ñ(III,81): Then a person is of deluded temperament because two elements are prominent, that is to say, the earth element and the fire element.

Itarāsaṃ dvinnaṃ ussannattā dosacarito.

其它二界（火界风界）重的，成为瞋行者。

Ñ: He is of hating temperament because the other two elements are prominent.

Sabbāsaṃ samattā pana rāgacaritoti.

若一切平等者则成贪行者。

Ñ: But he is of greedy temperament because all four are equal.

Dosesu ca semhādhiko rāgacarito hoti. Vātādhiko mohacarito.

3.于诸病素之中，痰增长成贪行者，风增长成痴行者，

Ñ: And as regards the humours, one of greedy temperament has phlegm in excess and one of deluded temperament has wind in excess.

Semhādhiko vā mohacarito. Vātādhiko rāgacaritoti evaṃ dhātudosanidānāti vadanti.

或者以痰增长为痴行者，风增长为贪行者。这是他们的界与病素的原因说。

Ñ: Or one of deluded temperament has phlegm in excess and one of greedy temperament has wind in excess. So they have their source in the elements and the humours, they say.

Han: But do you know why the greedy temperament can have phlegm in excess or wind in excess, and deluded temperament can also have wind in excess or phlegm in excess? Won’t it be simpler to say both of them can have phlegm in excess or wind in excess in one sentence? Chew: Ven Buddhaghosa quotes from 'as some say', he does not agree with that. In my opinion, at that time, there were people who believe in 'one of greedy temperament has phlegm in excess and one of deluded temperament has wind in excess', and there were another group of people who believe in 'one of deluded temperament has phlegm in excess and one of greedy temperament has wind in excess'.

Visuddhimagga III-80

Tatra purimā tāva tisso cariyā pubbāciṇṇanidānā, dhātudosanidānā cāti ekacce vadanti.

（2）（性行的原因）兹先就他人所说的前三种（贪瞋痴）性行是以宿作为因及依界与病素为因来说：

Ñ(III,80): Herein, as some say, the first three kinds of temperament to begin with have their source in previous habit; and they have their source in elements and humours.

Sayādaw U Sīlānanda: The word 'humours' means phlegm, blood, found in body. Han: Mahāsī Sayādaw explained "dhātu" as pathavī, etc., and "dosa" as phlegm, blood, etc., that is, same as Sayādaw U Sīlānanda

Pubbe kira iṭṭhappayogasubhakammabahulo rāgacarito hoti, saggā vā cavitvā idhūpapanno.

1.据说因宿世的美好加行与多作净业，或从天上死后而生此世者，成为贪行者。

Ñ: Apparently one of greedy temperament has formerly had plenty of desirable tasks and gratifying work to do, or has reappeared here after dying in a heaven.

Sayādaw U Sīlānanda: The word 'reappeared' means reborn. Han: Mahāsī Sayādaw same as Sayādaw U Sīlānanda.

Pubbe chedanavadhabandhanaverakammabahulo dosacarito hoti, nirayanāgayonīhi vā cavitvā idhūpapanno.

因宿世多作斩、杀、缚[fù]、怨等的行为，或从地狱及龙界死后而生此世者成为瞋行者。[PTS 103]

Ñ: And one of hating temperament has formerly had plenty of stabbing and torturing and brutal work to do or has reappeared here after dying in one of the hells or the nāga (serpent) existences.

Pubbe majjapānabahulo sutaparipucchāvihīno ca mohacarito hoti, tiracchānayoniyā vā cavitvā idhūpapannoti evaṃ pubbāciṇṇanidānāti vadanti.

因宿世多饮酒及缺乏多闻与问究，或由畜界死后而生此界者成为痴行者。这是他们的宿作的原因说。

Ñ: And one [103] of deluded temperament has formerly drunk a lot of intoxicants and neglected learning and questioning, or has reappeared here after dying in the animal existence. It is in this way that they have their source in previous habit, they say.

Visuddhimagga III-79

44. Tā panetā cariyā kinnidānā?

此等性行以何为因？

Ñ(III,79): What is the source of these temperaments?

Kathañca jānitabbaṃ ‘‘ayaṃ puggalo rāgacarito, ayaṃ puggalo dosādīsu aññataracarito’’ti?

当如何而知此人为贪行者，此人为瞋等中的何等行者？

Ñ: And how is it to be known that such a person is of greedy temperament, that such a person is of one of those beginning with hating temperament?

Kiṃ caritassa puggalassa kiṃ sappāyanti?

对于何等性行的人而适合于何等？

Ñ: What suits one of what kind of temperament?

Visuddhimagga III-78

Apare taṇhāmānadiṭṭhivasena aparāpi tisso cariyā vadanti.

有人说由于爱、慢、见而另成三种性行。

Ñ(III,78): Others say that there are three more kinds of temperament with craving, pride, and views.

Tattha taṇhā rāgoyeva, māno ca taṃsampayuttoti tadubhayaṃ rāgacariyaṃ nātivattati.

然而爱即是贪，慢亦与贪相应的，所以这两种可以不必例于贪之外的。

Ñ: Herein craving is simply greed; and pride is associated with that. So neither of them exceeds greed.

Mohanidānattā ca diṭṭhiyā diṭṭhicariyā mohacariyameva anupatati.

依痴为因而成见，故见行即为随痴行而起的。

Ñ: And since views have their source in delusion, the temperament of views falls within the deluded temperament.

Visuddhimagga III-77

Yasmā pana mohacaritassa anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamamānassa yebhuyyena antarāyakarā vitakkā uppajjanti, mohassa āsannalakkhaṇattā.

其次痴行者为令生起未生的善法而精进时，则常有甚多障碍的诸寻生起，以寻近于痴相故。

Ñ(III,77): One of speculative temperament is parallel to one of deluded temperament because obstructive applied thoughts arise often in one of deluded temperament who is striving to arouse unarisen profitable states, owing to their special qualities being near to those of delusion.

Yathā hi moho paribyākulatāya anavaṭṭhito, evaṃ vitakko nānappakāravitakkanatāya.

譬如痴乃混乱而不能确立，而寻则有各种的寻求而不能确立。

Ñ: For just as delusion is restless owing to perplexity, so are applied thoughts that are due to thinking over various aspects.

Yathā ca moho apariyogāhaṇatāya cañcalo. Tathā vitakko lahuparikappanatāya, tasmā mohacaritassa vitakkacarito sabhāgoti.

痴因不能洞察所缘故动摇，而寻则以轻快思惟故动摇。是故寻行者为痴行者的同分。

Ñ: And just as delusion vacillates owing to superficiality, so do applied thoughts that are due to facile conjecturing.

Visuddhimagga III-76

Yasmā pana dosacaritassa kusalappavattisamaye paññā balavatī hoti, dosassa āsannaguṇattā.

其次瞋行者若起善业之时则慧力强，因慧近于瞋德故。

Ñ(III,76): One of intelligent temperament is parallel to one of hating temperament because understanding is strong when profitable [kamma] occurs in one of hating temperament, owing to its special qualities being near to those of hate.

Yathā hi akusalapakkhe doso nissineho na ārammaṇaṃ allīyati, evaṃ kusalapakkhe paññā.

譬如瞋于不善法中为不润不着所缘，而慧则于善法中不润不着所缘。

Ñ: For, in an unprofitable way, hate is disaffected and does not hold to its object, and so, in a profitable way, is understanding.

Sayādaw U Sīlānanda: The words 'unprofitable way' means unprofitable state. Han: Mahāsī Sayādaw same as Sayādaw U Sīlānanda.

Yathā ca doso abhūtampi dosameva pariyesati, evaṃ paññā bhūtaṃ dosameva.

又瞋仅为寻求不实的过失，而慧则寻求实在的过失。

Ñ: Hate seeks out only unreal faults, while understanding seeks out only real faults.

Yathā doso sattaparivajjanākārena pavattati, evaṃ paññā saṅkhāraparivajjanākārena, tasmā dosacaritassa buddhicarito sabhāgo.

瞋以回避有情之态度为用，慧以回避诸行之态度为用。是故觉行者为瞋行者的同分。

Ñ: And hate occurs in the mode of condemning living beings, while understanding occurs in the mode of condemning formations.

Sayādaw U Sīlānanda: [condemning = avoiding]; The word 'formations' means mind & matter / saṅkhāra. Han: Mahāsī Sayādaw same as Sayādaw U Sīlānanda.

Visuddhimagga III-75

Tattha yasmā rāgacaritassa kusalappavattisamaye saddhā balavatī hoti, rāgassa āsannaguṇattā.

此中贪行者若起善业时则信力强，以信近于贪德故。

Ñ(III,75): Herein, one of faithful temperament is parallel to one of greedy temperament because faith is strong when profitable [kamma] occurs in one of greedy temperament, owing to its special qualities being near to those of greed.

Yathā hi akusalapakkhe rāgo siniddho nātilūkho, evaṃ kusalapakkhe saddhā.

譬如于不善中贪是极柔润而不粗的，如是于善中信亦柔润而不粗的。

Ñ: For, in an unprofitable way, greed is affectionate and not over-austere, and so, in a profitable way, is faith.

Yathā rāgo vatthukāme pariyesati, evaṃ saddhā sīlādiguṇe.

贪为事物的爱求，如是信为求于戒等之德。

Ñ: Greed seeks out sense desires as object, while faith seeks out the special qualities of virtue and so on.

Yathā rāgo ahitaṃ na pariccajati, evaṃ saddhā hitaṃ na pariccajati, tasmā rāgacaritassa saddhācarito sabhāgo.

贪为不舍于不利的，如是信为不舍于有利的。是故信行者为贪行者的同分。

Ñ: And greed does not give up what is harmful, while faith does not give up what is beneficial.

Visuddhimagga III-74

Cariyāvaṇṇanā

43. Idāni attano cariyānukūlanti ettha cariyāti cha cariyā rāgacariyā, dosacariyā, mohacariyā, saddhācariyā, buddhicariyā, vitakkacariyāti.

（三）「顺适自己的性行」：（1）（性行的区别）性行有六种，即贪行、瞋行、痴行、信行、觉行、寻行。

Ñ(III,74): Now as to the words, one that suits his temperament (§28): there are six kinds of temperament, that is, greedy temperament, hating temperament, deluded temperament, faithful temperament, intelligent temperament, and speculative temperament.

Keci pana rāgādīnaṃ saṃsaggasannipātavasena aparāpi catasso, tathā saddhādīnanti imāhi aṭṭhahi saddhiṃ cuddasa icchanti.

或有人说，由于贪等三种的组合另成四种，同样的由信等的组合亦别成四种，如是以此八种和前六种合为十四种。

Ñ: Some would have fourteen, taking these six single ones together with the four made up of the three double combinations and one triple combination with the greed triad and likewise with the faith triad.

Notes in Chinese translation: 即贪瞋行、贪痴行、瞋痴行、贪瞋痴行。信等四种：即信觉行、信寻行、觉寻行、信觉寻行。

Evaṃ pana bhede vuccamāne rāgādīnaṃ saddhādīhipi saṃsaggaṃ katvā anekā cariyā honti, tasmā saṅkhepena chaḷeva cariyā veditabbā.

若依这种说法，则贪等和信等的组合也可成为多种的。是故当知仅略为六种性行。

Ñ: But if this classification is admitted, there are many more kinds of temperament possible by combining greed, etc., with faith, etc.; therefore the kinds of temperament should be understood briefly as only six.

Cariyā, pakati, ussannatāti atthato ekaṃ.

性行和本性增性是同一意义。

Ñ: As to meaning the temperaments are one, that is to say, personal nature, idiosyncrasy.

Tāsaṃ vasena chaḷeva puggalā honti rāgacarito, dosacarito, mohacarito, saddhācarito, buddhicarito, vitakkacaritoti.

依彼等性行而成为六种人，[PTS 102] 即贪行者、瞋行者、痴行者、信行者、觉行者、寻行者。

Ñ: According to [102] these there are only six types of persons, that is, one of greedy temperament, one of hating temperament, one of deluded temperament, one of faithful temperament, one of intelligent temperament, and one of speculative temperament.

Visuddhimagga III-73

Sace so pātova āgacchāti vadati, pātova gantabbaṃ.

如果他说：「你早晨来」，则应于早晨去。

Ñ(III,73): If the teacher says 'Come in the morning', he should do so.

Sace panassa tāya velāya pittābādhena vā kucchi pariḍayhati, aggimandatāya vā bhattaṃ na jīrati, añño vā koci rogo bādhati, taṃ yathābhūtaṃ āvikatvā attano sappāyavelaṃ ārocetvā tāya velāya upasaṅkamitabbaṃ.

如在指定的时间，学人遇有胆汁病，或腹痛，或消化力弱而不能消化食物，或有任何其它的病障碍，则应如实告知阿阇梨，请求一个适合自己的时间而去亲近学习。

Ñ: But if his stomach burns with a bile affliction at that hour, or if his food does not get digested owing to sluggish digestive heat, or if some other ailment afflicts him, he should let it be known, and proposing a time that suits himself, he should come at that time.

Asappāyavelāya hi vuccamānampi kammaṭṭhānaṃ na sakkā hoti manasikātunti.

假使时间不适当，纵使说了业处也不能专心记忆的。

Ñ: For if a meditation subject is expounded at an inconvenient time, one cannot give attention.

Ayaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha vitthāro.

详说「亲近教授业处的善友」已竟。

Ñ: This is the detailed explanation of the words 'approach the good friend, the giver of a meditation subject'.

Visuddhimagga III-72

Evaṃ vattasampattiyā garuṃ ārādhayamānena sāyaṃ vanditvā yāhīti vissajjitena gantabbaṃ, yadā so kissāgatosīti pucchati, tadā āgamanakāraṇaṃ kathetabbaṃ.

以此等正务而成就师心欢喜，晚上去礼拜时，师说「去吧」，即应回去自己的房内，在任何时候如果师问：「为什么来这里？」则应告以来由。

Ñ(III,72): To please the teacher by perfection in the duties he should pay homage in the evening, and he should leave when dismissed with the words 'You may go'. When the teacher asks him 'Why have you come?', he can explain the reason for his coming.

Sace so neva pucchati, vattaṃ pana sādiyati, dasāhe vā pakkhe vā vītivatte ekadivasaṃ vissajjitenāpi agantvā okāsaṃ kāretvā āgamanakāraṇaṃ ārocetabbaṃ.

假使接受了他的服务，但从不问他的话，则经过十天或半月之后，于一天中，纵使命去之时也不去，却乘机而告以来意；

Ñ: If he does not ask but agrees to the duties being done, then after ten days or a fortnight have gone by he should make an opportunity by staying back one day at the time of his dismissal, and announcing the reason for his coming;

Sayādaw U Sīlānanda: [an opportunity => to ask permission]. Han: Mahāsī Sayādaw, the same as Sayādaw U Sīlānanda. Han: I think the Sayādaws’ choice of "asking permission" was based on the Pāḷi word okāsaṃ kāretvā, wherein okāsa means permission. But when the English sentence is reconstructed it should be clear - to ask permission for what? I would say that it should be like the following: [If he does not ask but agrees to the duties being done, then after ten days or a fortnight have gone by he should stay back one day at the time of his dismissal, and ask permission to announce the reason for his coming.]

Akāle vā gantvā kimatthamāgatosīti puṭṭhena ārocetabbaṃ.

或于一个非作事的时候进去见他，他必问；「来做什么？」此时即告来意。

Ñ: or he should go at an unaccustomed time, and when asked 'What have you come for?', he can announce it.

Visuddhimagga III-70

Āgatadivasato paṭṭhāya kammaṭṭhānaṃ me, bhante, kathetha iccevaṃ na vattabbaṃ.

即在来寺的那天若如是说：「尊者！请对我说业处吧」，这是不适合的。

Ñ(III,70): He should not say 'Explain a meditation subject to me, venerable sir' on the very day he arrives.

Dutiyadivasato pana paṭṭhāya sace ācariyassa pakatiupaṭṭhāko atthi, taṃ yācitvā vattaṃ kātabbaṃ.

自第二天起，如果阿阇梨原有侍者的，应向他请求而代替他服侍阿阇梨，

Ñ: But starting from the next day, he can, if the teacher has a habitual attendant, ask his permission to do the duties.

Sace yācitopi na deti, okāse laddheyeva kātabbaṃ.

若求之不得，则一遇有机会便为服务。

Ñ: If he does not allow it when asked, they can be done when the opportunity offers.

Karontena khuddakamajjhimamahantāni tīṇi dantakaṭṭhāni upanāmetabbāni.

当服务时，他应该与阿阇梨大、小、中三种齿木，

Ñ: When he does them, three tooth-sticks should be brought, a small, a medium and a big one,

Sayādaw U Sīlānanda: [brought => presented / given to him]. Han: Mahāsī Sayādaw same as Sayādaw U Sīlānanda.

Sītaṃ uṇhanti duvidhaṃ mukhadhovanaudakañca nhānodakañca paṭiyādetabbaṃ.

并准备冷和热的两种洗脸水及沐浴的水。

Ñ: and two kinds of mouth-washing water and bathing water, that is, hot and cold, should be set out.

Tato yaṃ ācariyo tīṇi divasāni paribhuñjati, tādisameva niccaṃ upanāmetabbaṃ.

如果一连三日，阿阇梨都是应用那一样，则以后常应供给同样的。

Ñ: Whichever of these the teacher uses for three days should then be brought regularly.

Niyamaṃ akatvā yaṃ vā taṃ vā paribhuñjantassa yathāladdhaṃ upanāmetabbaṃ.

如果他随便应用的，则获得什么便供给什么。

Ñ: If the teacher uses either kind indiscriminately, he can bring whatever is available.

Visuddhimagga III-71

Kiṃ bahunā vuttena?

为什么说的这样多呢？

Ñ(III,71): Why so many words?

Yaṃ taṃ bhagavatā ‘‘antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. Tatrāyaṃ sammā vattanā, kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā’’ti (mahāva. 78) ādikaṃ khandhake sammāvattaṃ paññattaṃ, taṃ sabbampi kātabbaṃ.

因为世尊在《犍度》中已经说过：「比丘！门人对阿阇梨 [PTS 101] 应作正务。其正务如次：早晨起来，脱去鞋履，上衣偏袒一肩，给与齿木及洗脸水，敷设座位。如果有粥，当洗除器皿[mǐn]而奉供之。」。像此等正务都应该作的。

Ñ: All should be done as prescribed by the Blessed One in the Khandhakas as the right duties in the passage beginning: 'Bhikkhus, a pupil should perform the duties to the teacher [101] rightly. Herein, this is the right performance of duties. He should rise early; removing his sandals and arranging his robe on one shoulder, he should give the tooth-sticks and the mouth-washing water, and he should prepare the seat. If there is rice gruel, he should wash the dish and bring the rice gruel' (Vin.i,61).

Visuddhimagga III-69

Sace ācariyo telanāḷiṃ āharati uṭṭhahitvā ubhohi hatthehi sakkaccaṃ gahetabbā.

如果阿阇梨取油瓶给他时，应站起来用两手恭敬地接来。

Ñ(III,69): If the teacher brings an oil tube, he should get up and take it carefully with both hands.

Sace hi na gaṇheyya, ‘‘ayaṃ bhikkhu ito eva paṭṭhāya sambhogaṃ kopetī’’ti ācariyassa aññathattaṃ bhaveyya.

如果不接受，则阿阇梨未免误解：「今后与此比丘共住恐有麻烦。」

Ñ: If he did not take it, it might make the teacher wonder 'Does this bhikkhu resent sharing so soon?';

Han: Mahāsī Sayādaw explained on the following point: [Ñ: If he did not take it, it might make the teacher wonder 'Does this bhikkhu resent sharing so soon?'] According to vinaya rules, sharing the requisites should be done only among bhikkhus whose sīla is pure. So if he does not take the oil tube from the teacher, the teacher might wonder whether the student bhikkhu has doubts about the teacher’s purity of sīla. That is why he should take it.

Gahetvā pana na āditova pādā makkhetabbā.

但接受之后，最初不宜涂足；

Ñ: but having taken it, he should not anoint his feet at once.

Sace hi taṃ ācariyassa gattabbhañjanatelaṃ bhaveyya, na sāruppaṃ siyā.

因为如果此油是阿阇梨自己用以涂肢体的，则他涂足未免不适合；

Ñ: For if it were oil for anointing the teacher's limbs, it would not be proper.

Tasmā sīsaṃ makkhetvā khandhādīni makkhetabbāni.

所以他应先涂头，其次涂身。

Ñ: So he should first anoint his head, then his shoulders, etc.;

‘‘Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī’’ti vuttena pana thokaṃ sīse katvā pāde makkhetvā ‘‘imaṃ telanāḷiṃ ṭhapemi, bhante’’ti vatvā ācariye gaṇhante dātabbā.

如果他说：「贤者！这是一切通用的油，你亦可涂足」，他即可以少许涂头而后涂足。用过之后他应该说：「尊者！油瓶放在这里」，如果阿阇梨来接受时，应该给他。

Ñ: but when told 'This is meant for all the limbs, friend, anoint your feet', he should put a little on his head and then anoint his feet. Then he should give it back, saying when the teacher takes it 'May I return this oil tube, venerable sir?'.

Visuddhimagga III-68

Sace ācariyo daharataro hoti, pattacīvarapaṭiggahaṇādīni na sāditabbāni.

如果阿阇梨比他年少，向他迎取衣钵之时，不宜接受。

Ñ(III,68): If the teacher is junior, he should not consent to the teacher's receiving his bowl and robe, and so on.

Sace vuḍḍhataro hoti, gantvā ācariyaṃ vanditvā ṭhātabbaṃ. ‘‘Nikkhipāvuso, pattacīvara’’nti vuttena nikkhipitabbaṃ.

如果阿阇梨比他年长，则应趋前礼拜而后站在一边，若向他说：「贤者！放下衣钵吧」，他宜放下。

Ñ: If the teacher is senior, then he should go and pay homage to him and remain standing. When told 'Put down the bowl and robe, friend', he may put them down.

‘‘Pānīyaṃ pivā’’ti vuttena sace icchati pātabbaṃ.

又说：「饮水吧」。如欲饮当饮。

Ñ: When told 'Have some water to drink, he can drink if he wants to.

‘‘Pāde dhovāhī’’ti vuttena na tāva pādā dhovitabbā.

若云：「洗足吧」，那么，不宜即去洗足。

Ñ: When told 'You may wash your feet', he should not do so at once,

Sace hi ācariyena ābhataṃ udakaṃ bhaveyya, na sāruppaṃ siyā.

因为如果那是阿阇梨取来的水是不适宜于他的。

Ñ: for if the water has been brought by the teacher himself, it would be improper.

‘‘Dhovāhāvuso, na mayā ābhataṃ, aññehi ābhata’’nti vuttena pana yattha ācariyo na passati, evarūpe paṭicchanne vā okāse, abbhokāse vihārassāpi vā ekamante nisīditvā pādā dhovitabbā.

如果再说：「贤者！洗吧，此水不是我汲来的，是别人取来的」，这样他应到精舍的一边，如屋檐下的空地或露地处──阿阇梨所不能看见的地方坐下来洗足。

Ñ: But when told 'Wash, friend, it was not brought by me, it was brought by others', then he can wash his feet, sitting in a screened place out of sight of the teacher, or in the open to one side of the dwelling.

Visuddhimagga III-67

Kasmā? Sace hissa tatra ācariyassa visabhāgā bhikkhū bhaveyyuṃ, te āgamanakāraṇaṃ pucchitvā ācariyassa avaṇṇaṃ pakāsetvā ‘‘naṭṭhosi, sace tassa santikaṃ āgato’’ti vippaṭisāraṃ uppādeyyuṃ, yena tatova paṭinivatteyya, tasmā ācariyassa vasanaṭṭhānaṃ pucchitvā ujukaṃ tattheva gantabbaṃ.

何以故？如果他在那里遭遇阿阇梨的反对者，则他们问得他的来意之后，未免对阿阇梨加以诽谤，而且说：「如果你去亲近他一定会堕落的」，[PTS 100] 很可能使他生起后悔而回去的。所以说他问得阿阇梨的住处后，应该直接到那里去。

Ñ(III,67): Why? If there are bhikkhus there who are hostile to the teacher, they might ask him the reason for his coming and speak dispraise of the teacher, saying 'You are done for if you go to him'; [100] they might make him regret his coming and turn him back. So he should ask for the teacher's dwelling and go straight there.

Visuddhimagga III-66

Sace panetaṃ ekavihāreyeva labhati, iccetaṃ kusalaṃ, no ce labhati, yattha so vasati, tattha gantabbaṃ.

若能于同一寺中获得这样的善友当然很好，如不可得，则应前往那善友的住处。

Ñ(III,66): If he is available in the same monastery, it is good. If not, one should go to where he lives.

Gacchantena ca na dhotamakkhitehi pādehi upāhanā ārūhitvā chattaṃ gahetvā telanāḷimadhuphāṇitādīni gāhāpetvā antevāsikaparivutena gantabbaṃ. Gamikavattaṃ pana pūretvā attano pattacīvaraṃ sayameva gahetvā antarāmagge yaṃ yaṃ vihāraṃ pavisati sabbattha vattapaṭipattiṃ kurumānena sallahukaparikkhārena paramasallekhavuttinā hutvā gantabbaṃ.

然而不应洗足、涂油于足、穿鞋履[lǚ]、持伞、令人拿油筒与砂糖等及带诸弟子而行，他应该完全作诸参访者的事宜，由自己拿衣钵，在旅途之中进入任何地方的精舍都应作他大小的义务，仅带一点轻贱的必需品，以最简肃的生活而行。

Ñ: When [a bhikkhu] goes to him, he should not do so with feet washed and anointed, wearing sandals, with an umbrella, surrounded by pupils, and bringing oil tube, honey, molasses, etc.; he should do so fulfilling the duties of a bhikkhu setting out on a journey, carrying his bowl and robes himself, doing all the duties in each monastery on the way, with few belongings, and living in the greatest effacement.

Taṃ vihāraṃ pavisantena antarāmaggeyeva dantakaṭṭhaṃ kappiyaṃ kārāpetvā gahetvā pavisitabbaṃ, na ca ‘‘muhuttaṃ vissametvā pādadhovanamakkhanādīni katvā ācariyassa santikaṃ gamissāmī’’ti aññaṃ pariveṇaṃ pavisitabbaṃ.

当他进入目的地的精舍的路上，应叫人准备齿木带入。同时他不宜先入其它的僧房而作这样想：「让我休息一下，洗足涂油等，然后去见阿阇梨。」

Ñ: When entering that monastery, he should do so [expecting nothing, and even provided] with a tooth-stick that he has had made allowable on the way [according to the rules]. And he should not enter some other room, thinking 'I shall go to the teacher after resting awhile and after washing and anointing my feet, and so on'.

Visuddhimagga III-65

Pubbe vuttakhīṇāsavādayo cettha attanā adhigatamaggameva ācikkhanti.

如前面所说的漏尽者是以他自己所证得之道而对学人说的。

Ñ(III,65): Now those beginning with one whose cankers are destroyed, mentioned above, will describe only the path they have themselves reached.

Bahussuto pana taṃ taṃ ācariyaṃ upasaṅkamitvā uggahaparipucchānaṃ visodhitattā ito cito ca suttañca kāraṇañca sallakkhetvā sappāyāsappāyaṃ yojetvā gahanaṭṭhāne gacchanto mahāhatthī viya mahāmaggaṃ dassento kammaṭṭhānaṃ kathessati.

而多闻者则曾亲近各各阿阇梨学习询问研究而得通晓，审察有关业处的经理，考虑适不适合于学人，他的说示业处，诚如大象指示大道而行于密林之处一样。

Ñ: But with a learned man, his instructions and his answers to questions are purified by his having approached such and such teachers, and so he will explain a meditation subject showing a broad track, like a big elephant going through a stretch of jungle, and he will select suttas and reasons from here and there, adding [explanations of] what is suitable and unsuitable.

Tasmā evarūpaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā tassa vattapaṭipattiṃ katvā kammaṭṭhānaṃ gahetabbaṃ.

所以应当去亲近这样教授业处的善友，对他实行大小的各种义务而学习业处。

Ñ: So a meditation subject should be taken by approaching the good friend such as this, the giver of a meditation subject, and by doing all the duties to him.

Visuddhimagga III-64

Tasmā sace khīṇāsavaṃ labhati, iccetaṃ kusalaṃ, no ce labhati, anāgāmisakadāgāmisotāpannajhānalābhīputhujjanatipiṭakadharadvipiṭakadharaekapiṭakadharesu purimassa purimassa santike.

所以若能获得漏尽者当然是很好的，如果不得，则于阿那含、斯陀含、须陀洹、得禅的凡夫、三藏持者、二藏持者、一藏持者等人之中，顺次的接近。

Ñ(III,64): So if someone with cankers destroyed is available, that is good. If not, then one should take it from a Non-returner, a Once-returner, a Stream Enterer, an ordinary man who has obtained jhāna, one who knows three Piṭakas, one who knows two Piṭakas, one who knows one Piṭaka, in descending order [according as available].

Ekapiṭakadharepi asati yassa ekasaṅgītipi aṭṭhakathāya saddhiṃ paguṇā, ayañca lajjī hoti, tassa santike gahetabbaṃ.

如果一藏持者也不可得时，则当亲近精通一部及其义疏而又知羞耻者。

Ñ: If not even one who knows one Piṭaka is available, then it should be taken from one who is familiar with one Collection together with its commentary and one who is himself conscientious.

Evarūpo hi tantidharo vaṃsānurakkhako paveṇīpālako ācariyo ācariyamatikova hoti, na attanomatiko hoti.

这样的圣典持者是保护系统及维持传统而继承阿阇梨之意的阿阇梨，不是他自己的意见。

Ñ: For a teacher such as this, who knows the texts, guards the heritage, and protects the tradition, will follow the teachers' opinion rather than his own.

Teneva porāṇakattherā ‘‘lajjī rakkhissati lajjī rakkhissatī’’ti tikkhattuṃ āhaṃsu.

所以古代长老再三的说：「知耻者保护（佛教），知耻者保护。」

Ñ: Hence the Ancient Elders said three times, 'One who is conscientious will guard it'.

Visuddhimagga III-63

Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti?

然而漏尽者，难道他自己对你表示「我是漏尽者」的吗？

Ñ(III,63): But how then, does someone with cankers destroyed declare himself thus: 'I am one whose cankers are destroyed'?

Kiṃ vattabbaṃ,

这如何说呢？

Ñ: Why not?

kārakabhāvaṃ hi jānitvā pakāseti.

如果他知道了有业处的行者是会表示的，

Ñ: He declares himself when he knows that his instructions will be carried out.

Sayādaw U Sīlānanda: [his instructions will be carried out => the other one is a practitioner / the other one is the one who practice meditation]. Han: Mahāsī Sayādaw: [his instructions will be carried out => the other one is the one who practices meditation].

Nanu assaguttatthero āraddhakammaṭṭhānassa bhikkhuno ‘‘kammaṭṭhānakārako aya’’nti jānitvā ākāse cammakhaṇḍaṃ paññāpetvā tattha pallaṅkena nisinno kammaṭṭhānaṃ kathesīti.

如马护长老，岂非一例，一位开始业处的比丘，他知道了：[PTS 099]「此人是作业处者」，即以皮革片敷[fū]设于空中，坐在其上对他说业处。

Ñ: Did not the Elder Assagutta [99] spread out his leather mat in the air and sitting cross-legged on it explain a meditation subject to a bhikkhu who was starting his meditation subject, because he knew that that bhikkhu was one who would carry out his instructions for the meditation subject?

Visuddhimagga III-62

‘‘Mamaṃ hi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’ti (saṃ. ni. 1.129; 5.2) ādivacanato pana sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto.

若依「阿难！有生的有情来亲近像我这样的善友，则从生而得解脱」等的语句，则等正觉者实为具足一切行相的善友，

Ñ(III,62): Because of the words beginning 'Ānanda, it is owing to my being a good friend to them that living beings subject to birth are freed from birth' (S.i,88), it is only the Fully Enlightened One who possesses all the aspects of the good friend.

Tasmā tasmiṃ sati tasseva bhagavato santike gahitakammaṭṭhānaṃ sugahitaṃ hoti.

所以佛在世时，亲近世尊而学业处，是最好的学习。

Ñ: Since that is so, while he is available only a meditation subject taken in the Blessed One's presence is well taken.

Parinibbute pana tasmiṃ asītiyā mahāsāvakesu yo dharati, tassa santike gahetuṃ vaṭṭati.

在佛般涅盘后，则应亲近八十大声闻中的住世者而学习。

Ñ: But after his final attainment of nibbāna, it is proper to take it from any one of the eighty great disciples still living.

Tasmiṃ asati yaṃ kammaṭṭhānaṃ gahetukāmo hoti, tasseva vasena catukkapañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā āsavakkhayappattassa khīṇāsavassa santike gahetabbaṃ.

如果他们也不在世时，则欲求学习业处者，当亲近依此（业处）而得四种与五种禅及以禅为足处（近因）而增大于观得达漏尽的漏尽者。

Ñ: When they are no more available, one who wants to take a particular meditation subject should take it from someone with cankers destroyed, who has, by means of that particular meditation subject, produced the fourfold and fivefold jhāna, and has reached the destruction of cankers by augmenting insight that had that jhāna as its proximate cause.

Sayādaw U Sīlānanda: The word 'augmenting' means practising. Han: Mahāsī Sayādaw: vipassanaṃ vaḍḍhetvā means developing vipassanā. Han: vaḍḍheti means to increase, to grow, to develop.

Visuddhimagga III-61

Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojakoti. (a. ni. 7.37);

Evamādiguṇasamannāgataṃ ekantena hitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ.

可爱而可敬重者，

善语而堪教他者，

能作甚深论说者，

非道不作怂恿者。

像这样具足德行的，专为他人利益的，站在增进向上一边的为善友。

Ñ(III,61): The good friend is one who possesses such special qualities as these:

'He is revered and dearly loved,

And one who speaks and suffers speech;

The speech he utters is profound,

He does not urge without a reason' (A.iv,32), and so on.

He is wholly solicitous of welfare and partial to progress.

Sayādaw U Sīlānanda: [partial to => on the side of] which means he is making progress. Han: Mahāsī Sayādaw's interpretation was the same as that of Sayādaw U Sīlānanda. Han: vuddhipakkhe = for the sake of progress. vuddhi: [f.] increase; growth; prosperity.

Visuddhimagga III-60

Cattālīsāya pana kammaṭṭhānesu yaṃ yassa cariyānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā pārihāriyakammaṭṭhānanti vuccati.

（2）（应用业处）因为在四十业处之中，对于任何适合他自己的性行的，应该常常的应用（修习），并为次第向上的修业的足处（近因），所以名为「应用业处」。

Ñ(III,60): What is called a 'special meditation subject' is that one from among the forty meditation subjects that is suitable to a man's own temperament. It is 'special' (pārihāriya) because he must carry it (pariharitabbattā) constantly about with him, and because it is the proximate cause for each higher stage of development.

Iti imaṃ duvidhampi kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānadāyako nāma.

能够给与这两种业处的人名为教授业处者，

Ñ: So it is the one who gives this twofold meditation subject that is called the giver of a meditation subject.

Taṃ kammaṭṭhānadāyakaṃ.

Kalyāṇamittanti –

兹当亲近那样教授业处的善友。即所谓：

Ñ:

Visuddhimagga III-59

Evaṃ bahūpakārattā sabbattha atthayitabbaṃ icchitabbanti ca adhippetassa yogānuyogakammassa ṭhānañcāti sabbatthakakammaṭṭhānanti vuccati.

因为（慈与死念及不净想）有这样多的利益，所以当于一切处希求，其目的便是勤修瑜伽的业处，故名为「一切处业处」。

Ñ(III,59): So these are called generally useful and they are called meditation subjects since they are needed generally and desirable owing to their great helpfulness and since they are subjects for the meditation work intended.

Visuddhimagga III-58

Kammaṭṭhānikena hi bhikkhunā paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe sukhitā hontu abyāpajjāti mettā bhāvetabbā.

修习业处的比丘，最先当限定其范围，对于同一境界之内的比丘僧伽这样的修习慈念：「愿他们幸福而无恼害。」

Ñ: Ñ(III,58): When a bhikkhu takes up a meditation subject, he should first develop lovingkindness towards the Community of Bhikkhus within the boundary, limiting it at first [to 'all bhikkhus in this monastery'], in this way: 'May they be happy and free from affliction'.

Sayādaw U Sīlānanda: The word 'boundary' here means boundary of a monastery. Han: Mahāsī Sayādaw explained that the word 'boundary' here means within the boundary of sīma, translated from the Pāḷi word sīmaṭṭhakabhikkhusaṅghe. sīmā : [f.] a boundary; a limit; a chapter house for Buddhist monks.

Tato sīmaṭṭhakadevatāsu.

其次对诸同一境界内的天人，

Ñ: Then he should develop it towards all deities within the boundary.

Tato gocaragāmamhi issarajane.

次对附近的首领人物，

Ñ: Then towards all the principal people in the village that is his alms resort;

Tato tattha manusse upādāya sabbasattesu.

再对那里的人民及为一切有情而修慈。

Ñ: then to [all human beings there and to] all living beings dependent on the human beings.

Sayādaw U Sīlānanda: [to [all human beings there and to] all living beings dependent on the human beings => to all beings beginning with the human beings]. Han: Mahāsī Sayādaw's explanation was the same as that of Sayādaw U Sīlānanda.

So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti. Athassa te sukhasaṃvāsā honti.

因他对诸比丘僧伽修慈，得使同住者生起柔和之心，所以他们便成为他的幸福同住者。

Ñ: With lovingkindness towards the Community of Bhikkhus he produces kindliness in his co-residents; then they are easy for him to live with.

Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitarakkho hoti.

因对同一境界之内的天人修慈，故使柔和了心的天人能以如法的保护而善作守护。

Ñ: With lovingkindness towards the deities within the boundary he is protected by kindly deities with lawful protection.

Gocaragāmamhi issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti.

[PTS 098] 对诸村邻的首领人物修慈，则使柔和了心的首脑能以如法的保护而善护其所需之物。

Ñ: [98] With lovingkindness towards the principal people in the village that is his alms resort his requisites are protected by well-disposed principal people with lawful protection.

Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati.

对诸人民修慈，则能使人民生起信乐之心，不会轻视他的行动。

Ñ: With lovingkindness to all human beings there he goes about without incurring their dislike since they trust him.

Sabbasattesu mettāya sabbattha appaṭihatacāro hoti.

对一切有情修慈，则在一切处行，皆无妨害。

Ñ: With lovingkindness to all living beings he can wander unhindered everywhere.

Maraṇassatiyā pana avassaṃ mayā maritabbanti cintento anesanaṃ pahāya uparūpari vaḍḍhamānasaṃvego anolīnavuttiko hoti.

次说死念，即是由「我是必然会死的」想念而断除其邪求，更加增长警惕之心，不迷恋他的生活。

Ñ: With mindfulness of death, thinking 'I have got to die', he gives up improper search (see S.ii,194; MA.i,115), and with a growing sense of urgency he comes to live without attachment.

Sayādaw U Sīlānanda: [attachment => sluggishness; laziness; indolence]. Han: Mahāsī Sayādaw's explanation was the same as that of Sayādaw U Sīlānanda. It was translated from the Pāḷi word, anolīnavuttiko, līna meaning shrunk; shy; reserved.

Asubhasaññāparicitacittassa panassa dibbānipi ārammaṇāni lobhavasena cittaṃ na pariyādiyanti.

其次如果通达不净想者，即对于诸天的所缘境界，也不会由贪欲而夺去他的心。

Ñ: When his mind is familiar with the perception of foulness, then even divine objects do not tempt his mind to greed.

Visuddhimagga III-57

Kammaṭṭhānadāyakavaṇṇanā

42.Kammaṭṭhānadāyakaṃkalyāṇamittaṃ upasaṅkamitvāti ettha pana duvidhaṃ kammaṭṭhānaṃ sabbatthakakammaṭṭhānaṃ pārihāriyakammaṭṭhānañca.

（二）「亲近教授业处的善友」── 这里又分为二种业处：即一切处业处及应用业处。

Ñ(III,57): Approach the good friend, the giver of a meditation subject (§28): meditation subjects are of two kinds, that is, generally useful meditation subjects and special meditation subjects.

Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca. Asubhasaññātipi eke.

（1）（一切处业处）对于比丘僧伽等作慈念和死念的，称为一切处业处；但有人说连不净想也是的。

Ñ: Herein, lovingkindness towards the Community of Bhikkhus, etc., and also mindfulness of death are what are called generally useful meditation subjects. Some say perception of foulness, too.

Visuddhimagga III-56

Iddhīti pothujjanikā iddhi.

10.「神变」── 是指凡夫的神变。

Ñ(III,56): 10. Supernormal powers are the supernormal powers of the ordinary man.

Sā hi uttānaseyyakadārako viya taruṇasassaṃ viya ca dupparihārā hoti. Appamattakeneva bhijjati.

那神变如仰卧的小孩儿，又如小稻，实难保护，以少许便得破坏。

Ñ: They are hard to maintain, like a prone infant or like young corn, and the slightest thing breaks them.

Sayādaw U Sīlānanda: The word 'prone' means lying down facing up. The words 'young corn' also means tender crop. Han: prone = stretched out flat on a surface with the face and the front of the body "downwards". supine = lying on the back looking "upwards". uttāna : [adj.] lying on one's back; supine.

Sā pana vipassanāya palibodho hoti, na samādhissa, samādhiṃ patvā pattabbato.

对于毗钵舍那（观）而神变为障碍，于三摩地（定）则不然，因由得定而得神变之故。

Ñ: But they are an impediment for insight, not for concentration, since they are obtainable through concentration.

Tasmā vipassanatthikena iddhipalibodho upacchinditabbo, itarena avasesāti ayaṃ tāva palibodhakathāya vitthāro.

所以希求得观之人当除神变的障碍，对于其它的（希求得定的人）则除其余的（九种障碍）。先详论障碍已竟。

Ñ: So the supernormal powers are an impediment that should be severed by one who seeks insight; the others are impediments to be severed by one who seeks concentration. This in the first place is the detailed explanation of the impediments.

Visuddhimagga III-55

Abhayathero kira tadā sotāpanno hoti.

据说无畏长老那时已证须陀洹果。

Ñ(III,55): The Elder Abhaya was then, it seems, a Stream Enterer.

Athassa so kammaṭṭhānaṃ datvā āgantvā lohapāsāde dhammaṃ parivattento thero parinibbutoti assosi.

他给（大法护长老）说了业处之后便回来，不料当他在铜殿说法之际，便听说大法护长老业已般涅盘。

Ñ: When the Elder Abhaya had given his teacher a meditation subject, he returned to Anurādhapura. Later, while he was expounding the Dhamma in the Brazen Palace, he heard that the Elder had attained nibbāna.

Sutvā ‘‘āharathāvuso, cīvara’’nti cīvaraṃ pārupitvā ‘‘anucchaviko, āvuso, amhākaṃ ācariyassa arahattamaggo.

他听了这个消息之后说：「贤者！把我的衣拿来吧。」他穿了衣又说：「贤者！我们的阿阇梨大法护长老证阿罗汉道是至当的。

Ñ: On hearing this, he said, 'Bring me [my] robe, friends'. Then he put on the robe and said, 'The Arahant path befits our teacher, friends.

Ācariyo no, āvuso, uju ājānīyo.

贤者！我们的阿阇梨是正直之人。

Ñ: Our teacher was a true thoroughbred.

So attano dhammantevāsikassa santike taṭṭikāya nisīditvā ‘mayhaṃ kammaṭṭhānaṃ kathehī’ti āha.

他曾在自己学法的弟子前坐于席上说：『教我业处』。

Ñ: He sat down on a mat before his own Dhamma pupil and said "Explain a meditation subject to me".

Anucchaviko, āvuso, therassa arahattamaggo’’ti.

贤者！长老的阿罗汉道是至当的。」

Ñ: The Arahant path befits our teacher, friends'.

Evarūpānaṃ gantho palibodho na hotīti.

对于这样的人，则读书不成为障碍。

Ñ: For such as these, books are no impediment.

Visuddhimagga III-54

Pariveṇadvāre mahāmaṇḍapaṃ kāretvā gāmavāsino divase divase dhammassavanatthāya āgacchanti.

在僧房的入口处，曾建一临时假屋，以供村人们每天前来听法。

Ñ(III,54): The inhabitants of the village had a large pavilion built at the door of his dwelling, and they came daily to hear the Dhamma.

Thero rattiṃ parivatti. Taṃ divā kathayanto anupubbena desanaṃ niṭṭhapetvā abhayattherassa santike taṭṭikāya nisīditvā ‘‘āvuso, mayhaṃ kammaṭṭhānaṃ kathehī’’ti āha.

长老每天对他们讲说夜间所诵的，[PTS 097] 这样次第讲完了的时候，他却跑到无畏长老之前而坐在地面的一张席上说道：「贤者！请你对我讲业处吧！」

Ñ: Explaining by day what had been repeated by night, [97] the Elder [Dhammarakkhita] eventually completed the instruction. Then he sat down on a mat on the ground before the Elder Abhaya and said, 'Friend, explain a meditation subject to me'. —

Bhante, kiṃ bhaṇatha, nanu mayā tumhākameva santike sutaṃ? Kimahaṃ tumhehi aññātaṃ kathessāmīti?

「尊者！说什么？我们不是从你闻法的吗？我能够对你说些什么你所不知道的呢？」

Ñ: 'What are you saying, venerable sir, have I not heard it all from you? What can I explain to you that you do not already know?'

Tato naṃ thero añño esa, āvuso, gatakassa maggo nāmāti āha.

长老对他说：「贤者！证者之道是在讲学的另一面的。」

Ñ: The senior Elder said, 'This path is different for one who has actually travelled by it'.

Visuddhimagga III-53

Mahāvihārepi tipiṭakacūḷābhayatthero nāma aṭṭhakathaṃ anuggahetvāva pañcanikāyamaṇḍale tīṇi piṭakāni parivattessāmīti suvaṇṇabheriṃ paharāpesi.

更有一位住在大寺的三藏小无畏长老，在他未曾学得义疏的时候想道：「我现在要在五部（学者）众中解说三藏」，并令击金鼓。

Ñ(III,53): In the Great Monastery too the Elder Tipiṭaka-Cūḷa-Abhaya had the golden drum struck, saying 'I shall expound the three Piṭakas in the circle of [experts in] the Five Collections of discourses', and this was before he had learnt the commentaries.

Bhikkhusaṅgho katamācariyānaṃ uggaho, attano ācariyuggahaññeva vadatu, itarathā vattuṃ na demāti āha.

比丘众说：「他的解说是从那些阿阇梨学得的？只能许他解说从他自己的阿阇梨所学得的，异说则不许。」

Ñ: The Community of Bhikkhus said, 'Which teachers' teaching is it? Unless you give only the teaching of our own teachers we shall not let you speak'.

Upajjhāyopi naṃ attano upaṭṭhānamāgataṃ pucchi ‘‘tvamāvuso, bheriṃ paharāpesī’’ti?

他自己的和尚（亲教师）当他前来侍奉之时问道：「贤者，你令击鼓的吗？」

Ñ: Also his Preceptor asked him when he went to wait on him, 'Did you have the drum beaten, friend?'. —

Āma, bhante.

「是的，尊者。」

Ñ: 'Yes, venerable sir'. —

Kiṃ kāraṇāti?

「为什么缘故？」

Ñ: 'For what reason?' —

Pariyattiṃ, bhante, parivattessāmīti.

「尊者！我要解说圣典。」

Ñ: 'I shall expound the scriptures, venerable sir'. —

Āvuso abhaya, ācariyā idaṃ padaṃ kathaṃ vadantīti?

「无畏贤者，诸阿阇梨对这一句是怎样解说的？」

Ñ: 'Friend Abhaya, how do the teachers explain this passage?' —

Evaṃ vadanti, bhanteti.

「尊者！如是如是。」

Ñ: 'They explain it in this way, venerable sir'.

Thero hunti paṭibāhi.

长老用「哦」否决了他的说法。

Ñ: The Elder dissented, saying 'Hum'.

Puna so aññena aññena pariyāyena evaṃ vadanti bhanteti tikkhattuṃ āha.

于是他重新说某师某师是如是说的，作了三遍解说，

Ñ: Again three times, each time in a different way, he said, 'They explain it in this way, venerable sir'.

Thero sabbaṃ hunti paṭibāhitvā ‘‘āvuso, tayā paṭhamaṃ kathito eva ācariyamaggo, ācariyamukhato pana anuggahitattā ‘evaṃ ācariyā vadantī’ti saṇṭhātuṃ nāsakkhi. Gaccha attano ācariyānaṃ santike suṇāhī’’ti.

长老都用「哦」而否决了，然后对他说：「贤者！你第一种解说是符合于诸阿阇梨的论法，因为你不是从阿阇梨之口学得的，所以你不可能像阿阇梨那样坚定的说。你当自己先去从阿阇梨听闻学习。」

Ñ: The Elder always dissented, saying 'Hum'. Then he said: 'Friend, your first explanation was the way of the teachers. But it is because you have not actually learnt it from the teachers' lips that you are unable to maintain that the teachers say such and such. Go and learn it from our own teachers'. —

Sayādaw U Sīlānanda: [our => your]. Han: Mahāsī Sayādaw: [our => your].

Kuhiṃ, bhante, gacchāmīti?

「尊者，我到什么地方去呢？」

Ñ: 'Where shall I go, venerable sir?'. —

Gaṅgāya parato rohaṇajanapade tulādhārapabbatavihāre sabbapariyattiko mahādhammarakkhitatthero nāma vasati, tassa santikaṃ gacchāti.

「在大河那面的罗哈纳地方的多拉檀罗山寺内，住着一位精通一切圣典的大法护长老，你去亲近他。」

Ñ: 'There is an elder named Mahā-Dhammarakkhita living in the Tulādhārapabbata Monastery in the Rohaṇa country beyond the [Mahaveli] River. He knows all the scriptures. Go to him'.

Sādhu, bhanteti theraṃ vanditvā pañcahi bhikkhusatehi saddhiṃ therassa santikaṃ gantvā vanditvā nisīdi.

「好的，尊者。」于是他便拜别了长老和五百比丘共到大法护长老处，礼拜过后坐在一边。

Ñ: Saying 'Good, venerable sir', he paid homage to the Elder. He went with five hundred bhikkhus to the Elder Mahā-Dhammarakkhita, and when he had paid homage to him, he sat down.

Thero kasmā āgatosīti pucchi.

长老问：「你们来做什么？」

Ñ: The Elder asked, 'Why have you come?'. —

Dhammaṃ sotuṃ, bhanteti.

「尊者！前来闻法的。」

Ñ: 'To hear the Dhamma, venerable sir'. —

Āvuso abhaya, dīghamajjhimesu maṃ kālena kālaṃ pucchanti. Avasesaṃ pana me tiṃsamattāni vassāni na olokitapubbaṃ. Apica tvaṃ rattiṃ mama santike parivattehi. Ahaṃ te divā kathayissāmīti.

「无畏贤者，关于长部及中部，我是常受询问而讨论的，对于其它的，则已三十年不见了。所以你当于每天夜里到我这里来先诵给我听。白天里我当对你们解说。」

Ñ: 'Friend Abhaya, they ask me about the Dīgha and the Majjhima from time to time, but I have not looked at the others for thirty years. Still you may repeat them in my presence by night, and I shall explain them to you by day'.

So sādhu, bhanteti tathā akāsi.

「好的，尊者。」他照说的做了。

Ñ: He said, 'Good, venerable sir', and he acted accordingly.

Visuddhimagga III-52

Karuḷiyagirivāsīnāgattheropi aṭṭhārasavassāni pariyattiṃ chaḍḍetvā bhikkhūnaṃ dhātukathaṃ uddisi. Tesaṃ gāmavāsikattherehi saddhiṃ saṃsandentānaṃ ekapañhopi uppaṭipāṭiyā āgato nāhosi.

又一位住在迦罗利耶山的龙长老业已放弃经本十八年，一但为诸比丘说《界论》（南传的七论之一），他们和住在村中的长老顺次校对，亦无一个问题错误。

Ñ(III,52): The Elder Mahā-Nāga, too, who lived at Karuliyagiri (Karaliyagiri) put aside the scriptures for eighteen years, and then he recited the Dhātukathā to the bhikkhus. When they checked this with the town-dwelling elders [of Anurādhapura], not a single question was found out of its order.

Visuddhimagga III-51

Ganthoti pariyattiharaṇaṃ. Taṃ sajjhāyādīhi niccabyāvaṭassa palibodho hoti, na itarassa. Tatrimāni vatthūni –

9.「读书」── 为圣典的研究。对于常常从事于诵习之人则为障碍，余者不然。犹如这些故事所说的。

Ñ(III,51): 9. Books means responsibility for the scriptures. That is an impediment only for one who is constantly busy with recitations, etc., but not for others. Here are relevant stories.

Majjhimabhāṇakadevatthero kira malayavāsidevattherassa santikaṃ gantvā kammaṭṭhānaṃ yāci.

据说：一位中部的诵者勒梵长老前去亲近一位住在马拉耶的勒梵长老，请教业处（定境）。

Ñ: The Elder Revata, it seems, the Majjhima reciter, went to the Elder Revata, the dweller in Malaya (the Hill Country), and asked him for a meditation subject.

Thero kīdisosi, āvuso, pariyattiyanti pucchi.

长老问：「贤者！你对于圣典学得怎样？」

Ñ: The Elder asked him, 'How are you in the scriptures, friend?' —

Majjhimo me, bhante, paguṇoti.

「尊者！我是精通《中部》的。」

Ñ: 'I am studying the Majjhima [Nikāya], venerable sir'. —

Sayādaw U Sīlānanda: [studying => familiar with]. Han: Mahāsī Sayādaw: [studying => learnt by heart]. Han: paguṇa : [adj.] well-practiced; well-acquainted; familiar; learnt by heart.

Āvuso, majjhimo nāmeso dupparihāro, mūlapaṇṇāsaṃ sajjhāyantassa majjhimapaṇṇāsako āgacchati, taṃ sajjhāyantassa uparipaṇṇāsako. Kuto tuyhaṃ kammaṭṭhānanti?

「贤者！中部不易研究，你诵习了根本五十经，再来诵中分五十经，诵完那分又得诵后分五十，那么，你还有作业处的时间吗？」

Ñ: 'The Majjhima is a hard responsibility, friend. When a man is still learning the First Fifty by heart, he is faced with the Middle Fifty; and when he is still learning that by heart, he is faced with the Last Fifty. How can you take up a meditation subject?' —

Sayādaw U Sīlānanda: [learning => reciting]. Han: Mahāsī Sayādaw: [learning => reciting].

Bhante, tumhākaṃ santike kammaṭṭhānaṃ labhitvā puna na olokessāmīti kammaṭṭhānaṃ gahetvā ekūnavīsativassāni sajjhāyaṃ akatvā vīsatime vasse arahattaṃ patvā sajjhāyatthāya āgatānaṃ bhikkhūnaṃ ‘‘vīsati me, āvuso, vassāni pariyattiṃ anolokentassa, apica kho kataparicayo ahamettha ārabhathā’’ti vatvā ādito paṭṭhāya yāva pariyosānā ekabyañjanepissa kaṅkhā nāhosi.

「尊者！我亲近你，获得了业处之后，即不看经典了。」他修了业处十九年，未曾从事诵习，在第二十年中，便证得阿罗汉果，后来他对为诵习而来的比丘们说：「诸贤者！我已二十年 [PTS 096] 没有看经了，但我仍能通晓，便开始吧。」从头至尾，竟无一字疑惑。

Ñ: 'Venerable sir, when I have taken a meditation subject from you, I shall not look at the scriptures again'. He took the meditation subject, and doing no recitation for nineteen years, he reached Arahantship in the twentieth year. He told bhikkhus who came for recitation: 'I have not looked at the scriptures for twenty years, friends, [96] yet I am familiar with them. You may begin'. And from beginning to end he had no hesitation even over a single syllable.

Visuddhimagga III-50

Ābādhoti yokoci rogo. So bādhayamāno palibodho hoti, tasmā bhesajjakaraṇena upacchinditabbo.

8.「病」── 即任何的疾病，因苦恼故为障碍。所以必须服药去病。

Ñ(III,50): 8. Affliction is any kind of illness. It is an impediment when it is actually afflicting; therefore it should be severed by treatment with medicine.

Sace pana katipāhaṃ bhesajjaṃ karontassapi na vūpasammati, nāhaṃ tuyhaṃ dāso, na bhaṭako, taṃyeva hi posento anamatagge saṃsāravaṭṭe dukkhaṃ pattoti attabhāvaṃ garahitvā samaṇadhammo kātabboti.

如果他服药一连几天亦无见效，则应作：「我不是你的奴隶和雇佣者，为了养你使我沉沦于无终的轮回之苦」，这样的呵责自身而作沙门之法。

Ñ: But if it is not cured after taking medicine for a few days, then the ascetic's duties should be done after apostrophizing one's person in this way: 'I am not your slave, or your hireling. I have come to suffering through maintaining you through the beginningless round of rebirths'.

Visuddhimagga III-49

Mātāpitūsu upajjhāye viya paṭipajjitabbaṃ.

对于自己的父母应如对于和尚一样。

Ñ(III,49): Mother and father should be treated like the Preceptor,

Sacepi hi te rajje ṭhitā honti, puttato ca upaṭṭhānaṃ paccāsīsanti, kātabbameva.

纵使他们获得了王位，若只希望自己的儿子看护，[PTS 095] 他应该照作。

Ñ: if they live within the kingdom and look to their son for help, it should be given. [95]

Atha tesaṃ bhesajjaṃ natthi, attano santakaṃ dātabbaṃ.

如果他们没有药料，应将自己所有的给他们。

Ñ: Also if they have no medicine, he should give them his own.

Asati bhikkhācariyāya pariyesitvāpi dātabbameva.

如果自己没有，应以行乞而募给他们。

Ñ: If he has none, he should go in search of it as alms and give that.

Bhātubhaginīnaṃ pana tesaṃ santakameva yojetvā dātabbaṃ.

对于兄弟姊妹则应将他们自己所有的药调合起来给他们。

Ñ: But in the case of brothers or sisters, one should only give them what is theirs.

Sayādaw U Sīlānanda: [is theirs => he has compounded]. Han: Mahāsī Sayādaw: [what is theirs => what he has compounded theirs] ---------- bhātu : [m.] a brother. bhaginī : [f.] sister. santaka : [adj.] one's own. (nt.), property. (sa + antaka:) limited. yojetvā : [abs. of yojeti] having yoked; having harnessed; having combined; having united; having mixed; having applied; having prepared; having urged. dātabba : [pt.p. of dadāti] fit to be given. ----------

Sace natthi attano santakaṃ tāvakālikaṃ datvā pacchā labhantena gaṇhitabbaṃ. Alabhantena na codetabbā.

如果他们没有，则应将自己所有的暂时借给他们，等他们获得之后可取回来，但如果他们不得，则不可要他们还的。

Ñ: If they have none, then one should give one's own temporarily and later get it back, but one should not complain if one does not get it back.

Aññātakassa bhaginisāmikassa bhesajjaṃ neva kātuṃ na dātuṃ vaṭṭati. ‘‘Tuyhaṃ sāmikassa dehī’’ti vatvā pana bhaginiyā dātabbaṃ.

对于姊妹的丈夫，因非直系的亲属，则不可直接替他作药及授给他，但可间接的给他的姊妹说：「给你的丈夫吧。」

Ñ: It is not allowed either to make medicine for or to give it to a sister's husband who is not related by blood; but one can give it to one's sister, saying 'Give it to your husband'.

Bhātujāyāyapi eseva nayo.

对兄弟的妻子亦然。

Ñ: The same applies to one's brother's wife.

Tesaṃ pana puttā imassa ñātakā evāti tesaṃ kātuṃ vaṭṭatīti.

然而他们的儿子可算为亲属，替他们作药也可以的。

Ñ: But it is allowed to make it for their children since they are blood relatives.

Visuddhimagga III-48

Tattha upajjhāyo tāva gilāno sace lahuṃ na vuṭṭhāti, yāvajīvampi paṭijaggitabbo.

此中自己的和尚生病，如果不能急速治愈，则甚至终其生命亦得看护。

Ñ(III,48): Herein, when the preceptor is sick he must be cared for as long as life lasts if the sickness does not soon depart.

Tathā pabbajjācariyo upasampadācariyo saddhivihāriko upasampāditapabbājitaantevāsikasamānupajjhāyakā ca.

对于自己出家的阿阇梨，受具足戒的阿阇梨，徒弟，授具足的门人，从自己出家的门人，门人，同一和尚者，也是同样的。

Ñ: Likewise the Teacher at the Going Forth, the Teacher at the Admission, the co-resident, the pupils to whom one has given the Admission and the Going Forth, and those who have the same Preceptor.

Han: [pabbajjācariyo upasampadācariyo saddhivihāriko upasampāditapabbājitaantevāsikasamānupajjhāyakā ca.] = pabbajjācariyo = the Teacher at the Going Forth upasampadācariyo = the Teacher at the Admission saddhivihāriko = the co-resident upasampāditapabbājitaantevāsika = the pupils to whom one has given the Admission and the Going Forth samānupajjhāyakā = those who have the same Preceptor.

Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā pana yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā. Pahontena tato uddhampi paṭijaggitabbā eva.

还有自己的依止阿阇梨、教授阿阇梨，依止门人，教授门人，同一阿阇梨者，直至其依止和教授未终之期间应该看护。以后如果可能，亦得看护他们的病。

Ñ: But the teacher from whom one takes the Dependence, the teacher who gives one instruction, the pupil to whom one has given the Dependence, the pupil to whom one is giving instruction, and those who have that same teacher as oneself, should be looked after as long as the Dependence or the instruction has not been terminated. If one is able to do so, one should look after them even beyond that [period].

Han: [Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā] = Nissayācariya = the teacher from whom one takes the Dependence Uddesācariya = the teacher who gives one instruction Nissayantevāsika = the pupil to whom one has given the Dependence Uddesantevāsika = the pupil to whom one is giving instruction samānācariyakā = those who have that same teacher as oneself ---------- nissaya : [m.] 1. support; 2. protection; 3. that on which anything depends. uddesa : [m.] 1. indication; 2. propounding; 3. recitation. ----------

Visuddhimagga III-47

Ñātīti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā, ghare mātā pitā bhātāti evamādikā.

7.「亲戚」── 于寺院中则为阿阇梨、和尚、门人（阿阇梨的弟子）、徒弟（和尚的弟子）、同一和尚者（同学）、与同一阿阇梨者（师兄弟）；于家中则为父母、兄弟等。

Ñ(III,47): 7. Kin in the case of the monastery means Teacher, Preceptor, co-resident, pupil, those with the same Preceptor as oneself, and those with the same Teacher as oneself; and in the case of the house it means mother, father, brother, and so on.

Han: [Ñātīti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā] = ācariya = Teacher upajjhāya = Preceptor saddhivihārika = co-resident antevāsika = a pupil samānupajjhāyaka = those with the same Preceptor as oneself samānācariyakā = those with the same Teacher as oneself

Te gilānā imassa palibodhā honti, tasmā so palibodho upaṭṭhahitvā tesaṃ pākatikakaraṇena upacchinditabbo.

他们有病便是他的障碍。所以他应该看护他们，使其痊愈之后，再断除障碍。

Ñ: When they are sick they are an impediment for him. Therefore that impediment should be severed by curing them with nursing.

Visuddhimagga III-46

Addhānanti maggagamanaṃ.

6.「旅行」── 是行于道路中。

Ñ(III,46): 6. Travel is going on a journey.

Yassa hi katthaci pabbajjāpekkho vā hoti, paccayajātaṃ vā kiñci laddhabbaṃ hoti. Sace taṃ alabhanto na sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammaṃ karontassapi gamikacittaṃ nāma duppaṭivinodanīyaṃ hoti, tasmā gantvā taṃ kiccaṃ tīretvāva samaṇadhamme ussukkaṃ kātabbanti.

如有任何地方的人希望从他出家，或者应当获得任何的资具，如果不得彼等则不可能（从他处而）接受，纵于此时进入阿练若而行沙门之法，亦难断旅行之心的，所以他应该去作了那事，然后专心从事于沙门之法。

Ñ: If someone is expected to give the Going Forth somewhere else, or if some requisite is obtainable there and he cannot rest content without getting it [that will be an impediment; for] even if he goes into the forest to do the ascetic's duties, he will find it hard to get rid of thoughts about the journey. So one in this position should apply himself to the ascetic's duties after he has done the journey and transacted the business.

Sayādaw U Sīlānanda: [If someone is expected to give the going forth somewhere else => If there is someone who want to Going Forth]. 'Going Forth' means ordaination. 'ascetic's duties' means practice of meditation. Han: Mahāsī Sayādaw: [If someone is expected to give the going forth somewhere else => If he has to perform ordination for someone who wants to Go Forth in somewhere else]. 'Going Forth' means ordination. 'ascetic's duties' means practice of meditation.

Visuddhimagga III-45

Kammanti navakammaṃ.

5.「业」为新造作（修建）之事。

Ñ(III,45): 5. Building (kamma) is new building work (nava-kamma).

Taṃ karontena vaḍḍhakīādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbadā palibodho hoti.

他必须知道工匠等从事造作的材料是否获得了，又须监督他们是不是在工作，这一切都是障碍。

Ñ: Since one engaged in this must know about what [material] has and has not been got by carpenters, etc., and must see about what has and has not been done, it is always an impediment.

Sopi evaṃ upacchinditabbo, sace appaṃ avasiṭṭhaṃ hoti niṭṭhapetabbaṃ.

他也应当这样的破断：如果只有少许未作的，便完成了它；

Ñ: It should be severed in this way. If little remains it should be completed.

Sace bahu, saṅghikañce navakammaṃ, saṅghassa vā saṅghabhārahārakabhikkhūnaṃ vā niyyādetabbaṃ.

依然还有大部分的话，如果是属于僧伽的修建事业，则交付于僧伽或僧伽负责的比丘。

Ñ: If much remains, it should be handed over to the Community or to bhikkhus who are entrusted with the Community's affairs, if it is a new building for the Community;

Attano santakañce, attano bhārahārakānaṃ niyyādetabbaṃ.

如果是属于自己的，则交付为自己负责的人。

Ñ: or if it is for himself, it should be handed over to those whom he entrusts with his own affairs,

Tādise alabhantena saṅghassa pariccajitvā gantabbanti.

若不得这样，当将自己的所有施与僧伽而去。

Ñ: but if these are not available, he should relinquish it to the Community and depart.

Visuddhimagga III-44

Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā, yo tassa uddesaṃ vā paripucchaṃ vā dento samaṇadhammassa okāsaṃ na labhati, tasseva gaṇo palibodho hoti,

4.「众」── 是经学众或论学众。他因为要教授他们或质问他们，致使不得机会去行沙门之法，所以众是他的障碍。

Ñ(III,44): 4. Class is a class (group) of students of Suttas or students of Abhidhamma. If with the group's instruction and questioning he gets no opportunity for the ascetic's duties, then that group is an impediment for him.

tena so evaṃ upacchinditabbo.

他应该这样的破除：

Ñ: He should sever that impediment in this way:

Sace tesaṃ bhikkhūnaṃ bahu gahitaṃ hoti, appaṃ avasiṭṭhaṃ, taṃ niṭṭhapetvā araññaṃ pavisitabbaṃ.

如果那些比丘众已经学得了多数，只剩少数未学，则须教完少数之后，即入阿练若而住。

Ñ: if those bhikkhus have already acquired the main part and little still remains, he should finish that off and then go to the forest.

Sace appaṃ gahitaṃ, bahu avasiṭṭhaṃ, yojanato paraṃ agantvā antoyojanaparicchede aññaṃ gaṇavācakaṃ upasaṅkamitvā ‘‘ime āyasmā uddesādīhi saṅgaṇhatū’’ti vattabbaṃ.

如果他只学了少数，还有多数未学的，[PTS 094] 当在一由旬以内而不超过一由旬以上的区域去找另一位教师（众诵者）对他说：「尊者！请摄受教授他们。」

Ñ: If they have only acquired little and much still remains, [94] he should, without travelling more than a league, approach another instructor of a class within the radius of a league and say, 'Help those venerable ones with instruction, etc.'.

Evaṃ alabhamānena ‘‘mayhamāvuso, ekaṃ kiccaṃ atthi, tumhe yathāphāsukaṭṭhānāni gacchathā’’ti gaṇaṃ pahāya attano kammaṃ kattabbanti.

如果不能这样，则对他们说：「诸贤者！我现在有一件重要事情，你们当到你们所喜欢的地方去」，当这样舍于众而行其自己的沙门的事业。

Ñ: If he does not find anyone in this way, he should take leave of the class, saying 'I have a task to see to, friends; go where it suits you', and he should do his own work.

Visuddhimagga III-43

Lābhoti cattāro paccayā. Te kathaṃ palibodhā honti?

3.「利养」── 是四种资具，这些怎么会成障碍的呢？

Ñ(III,43): 3. Gain is the four requisites. How are they an impediment?

Puññavantassa hi bhikkhuno gatagataṭṭhāne manussā mahāparivāre paccaye denti.

因为有福的比丘所到之处，人们供给他甚多的资具。

Ñ: Wherever a meritorious bhikkhu goes, people give him a large supply of requisites.

So tesaṃ anumodento dhammaṃ desento samaṇadhammaṃ kātuṃ na okāsaṃ labhati.

于是他便得对他们说祝颂随喜之法，不得机会去作他的沙门之法了。

Ñ: With giving blessings to them and teaching them the Dhamma he gets no chance to do the ascetic's duties.

Aruṇuggamanato yāva paṭhamayāmo, tāva manussasaṃsaggo na upacchijjati.

自清早至初夜，不断的应接各方人士。

Ñ: From sunrise till the first watch of the night he never breaks his association with people.

Puna balavapaccūseyeva bāhullikapiṇḍapātikā āgantvā ‘‘bhante, asuko upāsako upāsikā amacco amaccadhītā tumhākaṃ dassanakāmā’’ti vadanti, so gaṇhāvuso, pattacīvaranti gamanasajjova hotīti niccabyāvaṭo, tasseva te paccayā palibodhā honti.

更于早晨有些多求的乞食比丘来说：「大德！某优婆塞、优婆夷，某大臣、某大臣女很希望拜见大德。」他便说：「贤者，拿了我的衣钵吧。」常常作这样的准备和忙碌，所以资具便成为他的障碍了。

Ñ: Again, even at dawn, alms-food eaters fond of opulence come and say, Venerable sir, such and such a man lay follower, woman lay follower, friend, friend's daughter, wants to see you', and being ready to go, he replies, 'Take the bowl and robe, friend'. So he is always on the alert. Thus these requisites are an impediment for him.

Sayādaw U Sīlānanda: [friend, friend's daughter = minister, minister's daughter]. Han: Mahāsī Sayādaw also [= minister, minister's daughter]. amacca has two meanings: 1. a privy councillor; 2. a fellow-worker; colleague. Ñ had taken the second meaning, while Mahāsī Sayādaw had taken the first meaning.

Tena gaṇaṃ pahāya yattha naṃ na jānanti, tattha ekakena caritabbaṃ. Evaṃ so palibodho upacchijjatīti.

他应当离开大众单独行于那些没有人知道他的地方，这样则可以破除障碍。

Ñ: He should leave his group and wander by himself where he is not known. This is the way his impediment is severed.

Visuddhimagga III-42

Upāsikā pasīditvā puttena gatadisābhimukhā urena nipajjitvā namassamānā āha – ‘‘mayhaṃ puttasadisaṃ vata maññe bhikkhuṃ kāyasakkhiṃ katvā bhagavā rathavinītapaṭipadaṃ (ma. ni. 1.252 ādayo), nālakapaṭipadaṃ (su. ni. 684 ādayo), tuvaṭṭakapaṭipadaṃ (su. ni. 921 ādayo), catupaccayasantosabhāvanārāmatādīpakaṃ mahāariyavaṃsapaṭipadañca (a. ni. 4.28; dī. ni. 3.309) desesi.

优婆夷生大信乐，即朝着儿子行去的方面俯伏礼拜而说道：「像我的儿子这样的比丘，我想实在是以身证于世尊所说的《传车经》中的行道，《难罗伽》的行道，《多伐但伽》的行道，以及《大圣种》所示的于四种资具知足者及乐于修习的行道。

Ñ(III,42): She was appeased. She prostrated herself in the direction taken by her son, and she said: 'Surely the Blessed One taught the way of the Rathavinīta, the way of the Nālaka, the way of the Tuvaṭaka, and the way of the great noble ones' heritages showing contentment with the four requisites and delight in development, making a bhikkhu such as my son a body-witness.

Chew: Tuvaṭṭaka or Tuvaṭaka? Han: Here, it is tuvaṭṭaka. But in Suttanipāta Pāḷi it is Tuvaṭaka. Mahāsī Sayādaw also explained about the four ways: (1) rathavinītapaṭipadaṃ = with reference to the way of practice as mentioned in MN 24 Rathavinīta sutta. (2) nālakapaṭipadaṃ = with reference to Moneyya practice as mentioned in 11. Nālakasuttaṃ, Mahā vagga of Suttanipāta Pāḷi. (3) tuvaṭṭakapaṭipadaṃ = with reference to the way of practice as mentioned in 14. Tuvaṭakasuttaṃ, Aṭṭhaka vagga of Suttanipāta Pāḷi. (4) mahāariyavaṃsapaṭipadañca = with reference to the way of practice as mentioned in AN 4.28 Ariyavaṃsa sutta.

Vijātamātuyā nāma gehe temāsaṃ bhuñjamānopi ‘ahaṃ putto tvaṃ mātā’ti na vakkhati, aho acchariyamanusso’’ti.

他甚至在自己生母的家中吃了三个月的饭，也不说我是你的儿子，你是我的母亲的话。啊！实为希有之人！」

Ñ: So, although for three months he ate in the house of the mother who bore him, yet he never said "I am your son, you are my mother"! Oh, admirable man!'.

Evarūpassa mātāpitaropi palibodhā na honti, pageva aññaṃ upaṭṭhākakula’’nti.

这样的人，对于自己的父母尚且不为障碍，何况其它的外护之家。

Ñ: Even mother and father are no impediment for one such as him, so how much less any other family that supports him.

Visuddhimagga III-41

Upāsikāpi ‘‘mayhaṃ bhātā mama puttaṃ gahetvā idāni āgacchatī’’ti sadā maggaṃ olokayamānāva tiṭṭhati.

而优婆夷也时刻伫[zhù]立而眺望于道上，且常作如是想：「现在我兄将领回我的儿子来了。」

Ñ(III,41): The lay devotee, his sister, had always kept looking down the road, thinking 'My brother is now coming with my son'.

Sā taṃ ekakameva āgacchantaṃ disvā ‘‘mato me maññe putto, ayaṃ thero ekakova āgacchatī’’ti therassa pādamūle nipatitvā paridevamānā rodi.

然而她一见长老单独而来便着急地想：「我的儿子恐怕死了？长老独自回来啦！」马上俯伏于长老的足下号泣悲伤起来。

Ñ: When she saw him coming alone, she thought, 'My son must be dead; that is why the elder is coming alone', and she fell at the Elder's feet, lamenting and weeping.

Thero ‘‘nūna daharo appicchatāya attānaṃ ajānāpetvāva gato’’ti taṃ samassāsetvā sabbaṃ pavattiṃ ārocetvā pattatthavikato taṃ sāṭakaṃ nīharitvā dasseti.

长老想：「这一定是少欲的少年，没有示知其自己的真相而去。」他即安慰 [PTS 093] 了她，告诉她一切经过的情形，并自钵袋之中取出那衣布来给她看。

Ñ: Suspecting that it must have been out of fewness of wishes that the youth had gone away without announcing himself, [93] the Elder comforted her and told her all that had happened, and he took the length of cloth out of his bag and showed it to her.