Visuddhimagga IV-29

Tasmā ādāsatale mukhanimittadassinā viya samenākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ, na vaṇṇo paccavekkhitabbo, na lakkhaṇaṃ manasikātabbaṃ.

是故如见镜中的像，当开中庸的两眼而取于相修习。不要观察曼陀罗的色泽，亦勿于（地的）特相（坚硬）作意。

Ñ: So he should develop it by apprehending the sign (nimitta), keeping his eyes open moderately, as if he were seeing the reflection of his face (mukha-nimitta) on the surface of a looking-glass.

Ñ(IV,29): The colour should not be reviewed. The characteristic should not be given attention.

Apica vaṇṇaṃ amuñcitvā nissayasavaṇṇaṃ katvā ussadavasena paṇṇattidhamme cittaṃ paṭṭhapetvā manasi kātabbaṃ.

但不离色而把依止（的地）与色作一起，更进而置心于（地的）假说法（概念）作意。

Ñ: But rather, while not ignoring the colour, attention should be given by setting the mind on the [name] concept as the most outstanding mental datum, relegating the colour to the position of a property of its physical support.

Pathavī mahī, medinī, bhūmi, vasudhā, vasundharātiādīsu pathavīnāmesu yamicchati, yadassa saññānukūlaṃ hoti, taṃ vattabbaṃ.

于巴脱唯，摩希，墨地尼，婆弥，梵素昙，梵松达兰等地的诸名之中，好乐那一个，当即顺适而称念之。

Ñ: That [conceptual state] can be called by any one he likes among the names for earth (pathavī) such as 'earth' (pathavī), 'the Great One' (mahī), 'the Friendly One' (medinī), 'ground' (bhūmi), 'the Provider of Wealth' (vasudhā), 'the Bearer of Wealth' (vasudharā), etc., whichever suits his manner of perception.

Apica pathavīti etadeva nāmaṃ pākaṭaṃ, tasmā pākaṭavaseneva pathavī pathavīti bhāvetabbaṃ.

然而「巴脱唯」是比较普通之名，故当取其普通：「巴脱唯，巴脱唯（地、地）……」而修习。

Ñ: Still 'earth' is also a name that is obvious, so it can be developed with the obvious one by saying 'earth, earth'.

Kālena ummīletvā kālena nimīletvā āvajjitabbaṃ.

应当有时开眼而视，有时闭眼而置于心。

Ñ: It should be adverted to now with eyes open, now with eyes shut.

Yāva uggahanimittaṃ nuppajjati, tāva kālasatampi kālasahassampi tato bhiyyopi eteneva nayena bhāvetabbaṃ.

直至取相未曾现起，则百度、千度，乃至更多，当以同样的方法修习。

Ñ: And he should go on developing it in this way a hundred times, a thousand times, and even more than that, until the learning sign arises.

Sayādaw U Sīlānanda: 'learning sign' also mean memorised sign. Han: Mahāsī Sayādaw said uggahanimitta (acquired image). It is also in the Pāḷi text.

Visuddhimagga IV-28

Atiummīlayato hi cakkhu kilamati, maṇḍalañca ativibhūtaṃ hoti, tenassa nimittaṃ nuppajjati.

若眼睛张得太大则未免疲劳，而且曼陀罗（圆相）过于明显，则其相不能现起。

Ñ(IV,28): If he opens his eyes too wide, they get fatigued and the disk becomes too obvious, which prevents the sign becoming apparent to him.

Atimandaṃ ummīlayato maṇḍalamavibhūtaṃ hoti, cittañca līnaṃ hoti, evampi nimittaṃ nuppajjati.

如果开得太小，而曼陀罗不明了，心亦惛沉，如是则相亦难现起。

Ñ: If he opens them too little, the disk is not obvious enough, and his mind becomes drowsy, which also prevents the sign becoming apparent to him.

Visuddhimagga IV-27

Tasmā vuttanayeneva nisīditvā ‘‘appassādā kāmā’’tiādinā nayena kāmesu ādīnavaṃ paccavekkhitvā kāmanissaraṇe sabbadukkhasamatikkamupāyabhūte nekkhamme jātābhilāsena buddhadhammasaṅghaguṇānussaraṇena pītipāmojjaṃ janayitvā

故依上述之法而坐。再依「欲味甚少」等句而观察诸欲之过，对于离欲及超越一切苦的方便出要（禅）而生希求，随念于佛法僧之德而生喜悦想：

[STARTING CONTEMPLATION]

Ñ(IV,27): So, after seating himself in the way stated, he should review the dangers in sense desires in the way beginning 'Sense desires give little enjoyment' (M.i,91) and arouse longing for the escape from sense desires, for the renunciation that is the means to the surmounting of all suffering. He should next arouse joy of happiness by recollecting the special qualities of the Buddha, the Dhamma, and the Saṅgha;

‘‘ayaṃ dāni sā sabbabuddha paccekabuddha ariyasāvakehi paṭipannā nekkhammapaṭipadā’’ti

「此乃一切诸佛，辟支佛，声闻所实行的出要之道」，

Ñ: then awe by thinking 'Now this is the way of renunciation entered upon by all Buddhas, Pacceka Buddhas and Noble Disciples';

paṭipattiyā sañjātagāravena ‘‘addhā imāya paṭipadāya pavivekasukharasassa bhāgī bhavissāmī’’ti

对此行道而生尊重想：「诚然以此行道，我将享受远离之乐」，

Ñ: and then eagerness by thinking 'In this way I shall surely come to know the taste of the bliss of seclusion'.

ussāhaṃ janayitvā samena ākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ.

发精进心，当开中庸之两眼取相修习。[PTS 125]

Ñ: [125] After that he should open his eyes moderately, apprehend the sign, and so proceed to develop it.

Chew: Ñ didn't translate 'ussāhaṃ'; ussāha : [m.] endeavour; effort.

Visuddhimagga IV-26

56. Tasmā evaṃ vuttappamāṇaparicchedaṃ katvā rukkhapāṇikā visabhāgavaṇṇaṃ samuṭṭhapeti. Tasmā taṃ aggahetvā pāsāṇapāṇikāya ghaṃsetvā samaṃ bherītalasadisaṃ katvā taṃ ṭhānaṃ sammajjitvā nhatvā āgantvā kasiṇamaṇḍalato aḍḍhateyyahatthantare padese paññatte vidatthicaturaṅgulapādake suatthate pīṭhe nisīditabbaṃ.

如是依上面所说之量而划定后，若以木掌拍之，则会现起异样之色，故不宜取用，应以石掌磨之，作成鼓面一样的平坦。

3.（修习法）先将其处所扫除，然后去沐浴回来，在离遍的圆相（曼陀罗）二肘半以内之处，敷设一把高一张手又四指而有好垫子的椅子而坐。

Ñ(IV,26): So, having thus made it delimited and of the size prescribed, he should scrape it down with a stone trowel —— a wooden trowel turns it a bad colour, so that should not be employed —— and make it as even as the surface of a drum. Then he should sweep the place out and have a bath. On his return he should seat himself on a well-covered chair with legs a span and four fingers high, prepared in a place that is two and a half cubits [that is, two and a half times elbow to finger-tip] from the kasiṇa disk.

Tato dūratare nisinnassa hi kasiṇaṃ na upaṭṭhāti, āsannatare kasiṇadosā paññāyanti.

因为如果坐得过远则遍不显现，过近则知识其遍的过患之处。

Ñ: For the kasiṇa does not appear plainly to him if he sits further off than that; and if he sits nearer than that, faults in the kasiṇa appear.

Uccatare nisinnena gīvaṃ onamitvā oloketabbaṃ hoti, nīcatare jaṇṇukāni rujanti.

若坐得过高必须垂首而视，过低则未免膝痛。

Ñ: If he sits higher up, he has to look at it with his neck bent; and if he sits lower down, his knees ache.

Visuddhimagga IV-25

Tatra saṃhārimaṃ catūsu daṇḍakesu pilotikaṃ vā cammaṃ vā kaṭasārakaṃ vā bandhitvā tattha apanītatiṇamūlasakkharakathalikāya sumadditāya mattikāya vuttappamāṇaṃ vaṭṭaṃ limpetvā kātabbaṃ.

可移动的是在四根棒所组合的中间缚上一块布片或皮革、或席片，再用除去草根石子沙粒而善加揉捏了的泥涂到那上面，当作如前所说的筛和升那样大而圆形的。

Ñ(IV,25): Of these, a portable one should be made by tying rags of leather or matting onto four sticks and smearing thereon a disk of the size already mentioned, using clay picked clean of grass, roots, gravel, and sand, and well kneaded.

Taṃ parikammakāle bhūmiyaṃ attharitvā oloketabbaṃ.

在其遍作（准备）之时，当放在地上观看。

Ñ: At the time of the preliminary work it should be laid on the ground and looked at.

Tatraṭṭhakaṃ bhūmiyaṃ padumakaṇṇikākārena khāṇuke ākoṭetvā vallīhi vinandhitvā kātabbaṃ.

固定的是先打诸桩于地中，然后以蔓草标织起来，作成莲蓬那样的圆形。

Ñ: A fixture should be made by knocking stakes into the ground in the form of a lotus calyx, lacing them over with creepers.

Yadi sā mattikā nappahoti, adho aññaṃ pakkhipitvā uparibhāge suparisodhitāya aruṇavaṇṇāya mattikāya vidatthicaturaṅgulavitthāraṃ vaṭṭaṃ kātabbaṃ.

如果适合作遍的泥土不够，可于下面放一点别的泥，再于上面涂以极清净的黎明色的泥，当作一张手又四指的直径的圆形。

Ñ: If the clay is insufficient, then other clay should be put underneath and a disk a span and four fingers across made on top of that with the quite pure dawn-coloured clay.

Sayādaw U Sīlānanda: 'a span and four fingers' is about 10” diameter. Han: Mahāsī Sayādaw did not give the measurement in inches. It is the translation from vidatthicaturaṅgula. My own calculation is: One vidatthi or span is one-fourth of a yard, i.e., 9 inches. One vidatthi or span has 12 aṅgula or fingers. Therefore caturaṅgula or four fingers is one third of a span, i.e., 3 inches. Therefore a span and four fingers is 9 plus 3 = 12 inches.

Etadeva hi pamāṇaṃ sandhāya ‘‘suppamattaṃ vā sarāvamattaṃ vā’’ti vuttaṃ.

这便是说关于米筛或米升那样大的。

Ñ: For it was with reference only to measurement that it was said above either the size of a bushel or the size of a saucer (§22).

‘‘Sāntake no anantake’’tiādi panassa paricchedatthāya vuttaṃ.

「有限而非无限」等是依遍的划定而说的。

Ñ: But that is bounded not unbounded was said to show its delimitedness.

Visuddhimagga IV-24

Yo panevaṃ akatādhikāro hoti, tena ācariyasantike uggahitakammaṭṭhānavidhānaṃ avirādhetvā cattāro kasiṇadose pariharantena kasiṇaṃ kātabbaṃ.

1.（四遍过失）（人为之地）若无如是过去世的经验者，则不应违背于亲近阿阇梨时所学习的业处的规定，应该除去四遍的过失而作遍。

[MAKING AN EARTH KASIṆA]

Ñ(IV,24): But when a man has had no such previous practice, he should make a kasiṇa, guarding against the four faults of a kasiṇa and not overlooking any of the directions for the meditation subject learnt from the teacher.

Nīlapītalohitaodātasambhedavasena hi cattāro pathavīkasiṇadosā.

即以青、黄、赤、白的混合为四遍的过失。

Ñ: Now the four faults of the earth kasiṇa are due to the intrusion of blue, yellow, red or white.

Tasmā nīlādivaṇṇaṃ mattikaṃ aggahetvā gaṅgāvahe mattikāsadisāya aruṇavaṇṇāya mattikāya kasiṇaṃ kātabbaṃ.

是故不宜取青等之色的土，应以恒河（河之通名非专指印度之恒河）之泥及如黎明之色的土作遍。[PTS 124]

Ñ: So instead of using clay of such colours, he should make the kasiṇa of clay like that in the stream of the Gaṅgā, which is the colour of the dawn. [124]

Sayādaw U Sīlānanda: 'colour of the dawn' is a litter red. Han: Mahāsī Sayādaw used the word aruṇavaṇṇa without translating it into Burmese.

Tañca kho vihāramajjhe sāmaṇerādīnaṃ sañcaraṇaṭṭhāne na kātabbaṃ.

2.（遍的作法）不应在寺院的中央为沙弥等行走之处作遍。

Ñ: And he should make it not in the middle of the monastery in a place where novices, etc., are about

Vihārapaccante pana paṭicchannaṭṭhāne pabbhāre vā paṇṇasālāya vā saṃhārimaṃ vā tatraṭṭhakaṃ vā kātabbaṃ.

当在寺院的边隅隐蔽之处，或山窟或茅庵中而作可移动的或固定的。

Ñ: but on the confines of the monastery in a screened place, either under an overhanging rock or in a leaf hut. He can make it either portable or as a fixture.

Visuddhimagga IV-23

Tattha yena atītabhavepi sāsane vā isipabbajjāya vā pabbajitvā pathavīkasiṇe catukkapañcakajjhānāni nibbattitapubbāni, evarūpassa puññavato upanissayasampannassa akatāya pathaviyā kasitaṭṭhāne vā khalamaṇḍale vā nimittaṃ uppajjati, mallakattherassa viya.

（自然之地）若人于过去世曾于佛教中或于出家的仙人处而出家，曾于地遍中生起四种与五种禅，像这样具有宿世福因的人，则于自然之地 ── 如耕地打谷场等处而得现起于相。犹如曼罗迦长老一样。

Ñ(IV,23): Herein, when in a previous becoming a man has gone forth into homelessness in the Dispensation or [outside it] with the Rishis' going forth and has already produced the jhāna tetrad or pentad on the earth kasiṇa, and so has such merit and the support [of past practice of jhāna] as well, then the sign arises in him on earth that is not made up, that is to say, on a ploughed area or on a threshing floor, as in the Elder Mallaka's case.

Han: Translation is alright. But I wish to mention one point. In para 22 and also in this para, Mahāsī Sayādaw used "uggaha-nimitta" whenever "the sign" is mentioned as in "nimittaṃ uppajjati" (the sign arises). There are three kinds of nimitta. 1 Parikmamma-nimitta or preparatory image The meditator looks at the earth-circle attentively, saying mentally or inaudibly: “pathavī, pathavī” or “earth, earth”. Now, from this time onwards, the earth-circle that he is looking at is called ‘parikamma-nimitta’. 2 Uggaha-nimitta or acquired image After meditating for some time, perhaps weeks or months, he will be able to close his eyes and visualise the object. This means that he could see the earth-circle vividly in his mind as he has seen it with open eyes even though his eyes are closed, although the image at this stage may still be unsteady and unclear. This visualised object or acquired image is called ‘uggaha-nimitta’. 3 Paṭibhaaga-nimitta or counter image As the meditation proceeds, at the point when the concentration reaches upacāra-samādhi, the acquired image suddenly changes into a bright, clear and steady image. It is similar to the original object, but it is many times brighter and clearer than the acquired image. It is entirely free from faults such as unevenness, graininess, etc., that may be present in the original object. It is immovable as if it remains fixed in the eye.

Tassa kirāyasmato kasitaṭṭhānaṃ olokentassa taṃṭhānappamāṇameva nimittaṃ udapādi.

据说：尊者一天看见耕地，即现起与彼耕地一样大的相。

Ñ: It seems that while that venerable one was looking at a ploughed area the sign arose in him the size of that area.

So taṃ vaḍḍhetvā pañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi.

他增长了彼相，得五种禅，依于此禅而建立毗钵舍那（观）证阿罗汉果。

Ñ: He extended it and attained the jhāna pentad. Then by establishing insight with the jhāna as the basis for it, he reached Arahantship.

Visuddhimagga IV-22

Vuttañhetaṃ –

即如古义疏中说：

Ñ(IV,22): For this is said:

‘‘Pathavīkasiṇaṃ uggaṇhanto pathaviyaṃ nimittaṃ gaṇhāti kate vā akate vā sāntake, no anantake, sakoṭiye, no akoṭiye, savaṭṭume, no avaṭṭume, sapariyante, no apariyante, suppamatte vā sarāvamatte vā.

（1）（地遍修习法）「学习地遍者，取于人为的或自然的地相，其地须有限而非无限的，有际而非无际的，有周而非无周的，有边而非无边的，如米筛或米升那样大。

Ñ: 'One who is learning the earth kasiṇa apprehends the sign in earth that is either made up or not made up; that is bounded, not unbounded; limited, not unlimited; with a periphery, not without a periphery; circumscribed, not uncircumscribed; either the size of a bushel (suppa) or the size of a saucer (sarāva).

Sayādaw U Sīlānanda: 'learning' means practising meditation on; 'bushel' is something like a tray. Han: Mahāsī Sayādaw: same as Sayādaw U Sīlānanda on 'learning'. Mahāsī Sayādaw translated 'suppa' as a circular tray used for winnowing paddy.

So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti.

彼即作善取，善忆持，善坚定于彼相。

Ñ: He sees to it that that sign is well apprehended, well attended to, well defined.

So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati ‘addhā imāya paṭipadāya jarāmaraṇamhā muccissāmī’ti.

彼既作善取，善忆持，善坚定于彼相已，见于相之功德，作珍宝想，于心尊重。喜爱，集结其心于所缘之相：『我今以此行道，诚将脱离老死』。

Ñ: Having done that, and seeing its advantages and perceiving it as a treasure, building up respect for it, making it dear to him, he anchors his mind to that object, thinking "Surely in this way I shall be freed from ageing and death".

Sayādaw U Sīlānanda: [in this way => by this practice] means samatha then vipassanā. Han: Mahāsī Sayādaw same as Sayādaw U Sīlānanda.

So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’’ti.

于是彼离诸欲……具证初禅。」

Ñ: Secluded from sense desires ... he enters upon and dwells in the first jhāna ...'.

Visuddhimagga IV-21

Bhāvanāvidhānaṃ

[DETAILED INSTRUCTIONS FOR DEVELOPMENT]

55. Idāni sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ettha ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti.

（七）（修习法）兹释「不离一切修习法而修习」，今先详述地遍亦得用以说明一切业处的。[PTS 123]

Ñ(IV,21): Now with the clause And not overlook any of the directions for development (Ch. III, §28) the time has come for the detailed exposition of all meditation subjects, starting with the earth kasiṇa.

Evaṃ upacchinnakhuddakapalibodhena hi bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena bhattasammadaṃ paṭivinodetvā pavivitte okāse sukhanisinnena katāya vā akatāya vā pathaviyā nimittaṃ gaṇhitabbaṃ.

即如是断除细障的比丘，饭食已竟，除去食后的昏睡（略事休息），安坐于寂静之处而取于人为的或自然的地相。

[THE EARTH KASINA]

Ñ: [123] When a bhikkhu has thus severed the lesser impediments, then, on his return from his alms round after his meal and after he has got rid of drowsiness due to the meal, he should sit down comfortably in a secluded place and apprehend the sign in earth that is either made up or not made up.

Sayādaw U Sīlānanda: 'not made up' means natural one. Han: Mahāsī Sayādaw same as Sayādaw U Sīlānanda.

Visuddhimagga IV-20

Khuddakapalibodhā

[THE LESSER IMPEDIMENTS]

54. Khuddakapalibodhupacchedaṃ katvāti evaṃ patirūpe vihāre viharantena yepissa te honti khuddakapalibodhā, tepi upacchinditabbā.

（六）「破除细障」── 住在适当的寺院中，对于细小障碍，亦得断除。

Ñ(IV,20): Then he should sever the lesser impediments (Ch. III, §28): one living in such a favourable monastery should sever any minor impediments that he may still have,

Seyyathidaṃ, dīghāni kesanakhalomāni chinditabbāni. Jiṇṇacīvaresu daḷhīkammaṃ vā tunnakammaṃ vā kātabbaṃ. Kiliṭṭhāni vā rajitabbāni.

即剪除长发及爪毛，补缀旧衣及洗染污秽的衣服。

Ñ: that is to say, long head hair, nails, and body hair should be cut, mending and patching of old robes should be done, or those that are soiled should be dyed.

Sace patte malaṃ hoti, patto pacitabbo.

钵如生垢则应烧煮。

Ñ: If there is a stain on the bowl the bowl should be baked.

Mañcapīṭhādīni sodhetabbānīti.

以及清洁其床椅等。

Ñ: The bed, chair, etc., should be cleaned up.

‘‘Ayaṃ khuddakapalibodhupacchedaṃ katvā’’ti ettha vitthāro.

这是详述破除细障。

Ñ: These are the details for the clause 'Then he should sever the lesser impediments'.

Visuddhimagga IV-19

Anurūpavihāro

[THE FIVE FACTORS OF THE RESTING PLACE]

Sayādaw U Sīlānanda: 'RESTING PLACE' means dwelling place or monastery. Han: The translation of the heading itself is different by Mahāsī Sayādaw. Sayādaw translated the heading "Anurūpavihāro" as "Suitable Monastery". Dict: anurūpa : [adj.] suitable; conform with.

53. Yo pana gocaragāmato nātidūranāccāsannatādīhi pañcahaṅgehi samannāgato, ayaṃ anurūpo nāma.

（2）（住于适当的精舍）具备自行乞的乡村不过远不过近等五支的精舍，称为适当。

Ñ(IV,19): One that has the five factors beginning with 'not too far from and not too near to' the alms resort is called favourable.

Vuttañhetaṃ bhagavatā – ‘‘kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti?

即如世尊说：「诸比丘，什么是具备五支的住所？

Ñ: For this is said by the Blessed One: 'And how has a lodging five factors, bhikkhus?

Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ,

1.其住所（离行乞的乡村）不过远不过近的相宜于往返者，

Ñ: Here, bhikkhus, (1) a lodging is not too far, not too near, and has a path for going and coming.

divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ,

2.日间不愦闹而夜间又无声音者，

Ñ: (2) It is little frequented by day with little sound and few voices by night.

appaḍaṃsamakasavātātapasarīsapasamphassaṃ,

3.无虻、蚊、风、热及蛇触者，

Ñ: (3) There is little contact with gadflies, flies, wind, burning [sun] and creeping things.

tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā.

4.对于住所中的住者，容易获得衣服、饮食、床座及医药者。

Ñ: (4) One who lives in that lodging easily obtains robes, alms food, lodging, and the requisite of medicine as cure for the sick.

Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ imassa ko attho’ti, tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhaṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.

5.在住所中有多闻、通达阿含、持法、持律及持论母等的比丘长老居住，时时可以亲近询问：『此为何？此为何义？』获得彼等能为解释其所不解者，阐明其所不明者，对于诸法中的疑惑之处得以除疑者。

Ñ: (5) In that lodging there are elder bhikkhus living who are learned, versed in the scriptures, observers of the Dhamma, observers of the Vinaya, observers of the Codes, and when from time to time one asks them questions, "How is this, venerable sir? What is the meaning of this?", then those venerable ones reveal the unrevealed, explain the unexplained, and remove doubt about the many things that raise doubts.

Sayādaw U Sīlānanda: [observers => holders]; The word 'Dhamma' means Sutta and Abhidhamma; The word 'Codes' means beginning portion of Abhidhamma and rules for monks (mātikā). Han: Mahāsī Sayādaw same as [observers => holders] Dict: dhara : [adj.] (in cpds.) bearing; holding; keeping in mind. dhammadharā = holder of sutta and abhidhamma vinayadharā = holder of vinaya mātikādharā = holder of mātikā of sutta, abhidhamma and vinaya Mahāsī Sayādaw used the Pāḷi word mātikā without translation into Burmese. Dict: mātikā (f.), a table of contents; the code of Patimokkha.

Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11).

诸比丘，即如是具备五支的住所。」

Ñ: This, bhikkhus, is how a lodging has five factors' (A.v,15).

Ayaṃ ‘‘samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā’’ti ettha vitthāro.

这便是对于「为修习禅定舍离不适当的精舍而住于适当的精舍」一句的详细解释。

Ñ: These are the details for the clause 'After that he should avoid a monastery unfavourable to the development of concentration and go to live in one that is favourable' (Ch. III, §28).

Visuddhimagga IV-18

Kalyāṇamittānaṃ alābhoti yattha na sakkā hoti ācariyaṃ vā ācariyasamaṃ vā upajjhāyaṃ vā upajjhāyasamaṃ vā kalyāṇamittaṃ laddhuṃ. Tattha so kalyāṇamittānaṃ alābho mahādosoyevāti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato ananurūpoti veditabbo.

18.「不得善友」的精舍，是说不可能获得善友 ── 如阿阇梨或阿阇梨同等者、和尚或与和尚同等者的地方。不得善友是大过失。于此等十八种过失中，具有任何种类的，当知便是不适当的精舍。

Ñ(IV,18): 18. Lack of good friends: where it is not possible to find a good friend as a teacher or the equivalent of a teacher or a preceptor or the equivalent of a preceptor, the lack of good friends there is a serious fault. One that has any of those eighteen faults should be understood as unfavourable.

Vuttampi cetaṃ aṭṭhakathāsu –

在义疏中亦曾这样说：

Ñ: And this is said in the commentaries:

Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

大寺与新寺，

古寺及路旁，

Ñ: 'A large abode, a new abode,

One tumbling down, one near a road,

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

有泉菜花果，

为人渴仰者，[PTS 122]

Ñ: One with a pond, or leaves, or flowers,

Or fruits, or one that people seek; [122]

Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

近城与林田，

或住不和者，

近于贸易场，

Ñ: In cities, among timber, fields,

Where people quarrel, in a port,

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.

或边疆国界，

不妥之住处，

不得善友者，

Ñ: In border lands, on frontiers,

Unsuitableness, and no good friend —

Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

此等十八处，

智者知之已，

Ñ: These are the eighteen instances

A wise man needs to recognize

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathāti.

自应远离之，

如避险恶道。

Ñ: And give them full as wide a berth

As any footpad-hunted road'.

Visuddhimagga IV-17

Asappāyatāti visabhāgarūpādiārammaṇasamosaraṇena vā amanussapariggahitatāya vā asappāyatā. Tatridaṃ vatthu. Eko kira thero araññe vasati. Athassa ekā yakkhinī paṇṇasāladvāre ṭhatvā gāyi. So nikkhamitvā dvāre aṭṭhāsi, sā gantvā caṅkamanasīse gāyi. Thero caṅkamanasīsaṃ agamāsi. Sā sataporise papāte ṭhatvā gāyi. Thero paṭinivatti. Atha naṃ sā vegenāgantvā gahetvā ‘‘mayā, bhante, na eko na dve tumhādisā khāditā’’ti āha.

17.「不妥当者」，即异性之色等的所缘聚集，或为非人栖止之所，都为不妥当的精舍。据说：一位住在阿练若的长老，有一次，一位夜叉女站在他的草庵之门歌唱。他出来站在门口时，她却跑到经行处上面去歌唱。等长老来到经行处时，她又站到百仞的悬崖之上去歌唱，此时长老即回来。然而那女子亦急速追来对他说：「尊者，我曾经吃过像你这样的人不只是一个或两个了。」

Ñ(IV,17): 17. Unsuitability is that due to the risk of encountering visible data, etc., of the opposite sex as objects or to haunting by non-human beings. Here is a story. An elder lived in a forest, it seems. Then an ogress stood in the door of his leaf hut and sang. The elder came out and stood in the door. She went to the end of the walk and sang. The elder went to the end of the walk. She stood in a chasm a hundred fathoms deep and sang. The elder recoiled. Then she suddenly grabbed him saying, 'Venerable sir, it is not just one or two of the likes of you I have eaten'.

Visuddhimagga IV-16

Paccantasannissite pana manussā buddhādīsu appasannā honti.

15.「近边疆」的精舍，那里的人们对于佛法没有信仰。

Ñ(IV,16): 15. In the case of one near the Border Countries, people have no trust in the Buddha, etc., there.

Sayādaw U Sīlānanda: 'the Border Countries' means outlying districts. Han: Mahāsī Sayādaw same as Sayādaw U Sīlānanda. Dict: paccanta : [m.] the border of a country; countryside. sannissita : [adj.] connected with; based on.

Rajjasīmasannissite rājabhayaṃ hoti. Tañhi padesaṃ eko rājā na mayhaṃ vase vattatīti paharati, itaropi na mayhaṃ vase vattatīti. Tatrāyaṃ bhikkhu kadāci imassa rañño vijite vicarati, kadāci etassa. Atha naṃ ‘‘carapuriso aya’’nti maññamānā anayabyasanaṃ pāpenti.

16.「近国界」的精舍，则常有国王的畏惧，一边的国王想：「那里不服从我的命令」便攻击之；另一方的国王又想：「那里不服从我的命令」亦攻击之。在那里居住的比丘，有时在这个王所征服之处行走，有时又在那个王所征服之处行走。有时未免使人怀疑：「这是间谍」，令受意外的祸害。

Ñ: 16. In one near the frontier of a kingdom there is fear of kings. For perhaps one king attacks that place, thinking 'It does not submit to my rule', and the other does likewise, thinking 'It does not submit to my rule'. A bhikkhu lives there when it is conquered by one king and when it is conquered by the other. Then they suspect him of spying, and they bring about his undoing.

Visuddhimagga IV-15

Yopi udakapaṭṭanaṃ vā thalapaṭṭanaṃ vā nissito hoti, tattha abhiṇhaṃ nāvāhi ca satthehi ca āgatamanussā okāsaṃ detha, pānīyaṃ detha, loṇaṃ dethāti ghaṭṭayantā aphāsuṃ karonti.

14.无论近水的「贸易场」或近陆的「贸易场」，那里通常有自船上或商队等来人说：「借一个地方」，「给我一点水」，「给我一点盐」等的种种扰乱不安之事。

Ñ(IV,15): 14. One with a nearby water port of entry or land port of entry is made inconvenient by people constantly arriving respectively by ship or by caravan and crowding round, asking for space or for drinking water or salt.

Visuddhimagga IV-14

Visabhāgānaṃ puggalānaṃ atthitāti yattha aññamaññaṃ visabhāgaverī bhikkhū viharanti, ye kalahaṃ karontā mā, bhante, evaṃ karothāti vāriyamānā etassa paṃsukūlikassa āgatakālato paṭṭhāya naṭṭhāmhāti vattāro bhavanti.

13.「有不和合者居住」的精舍，那里住着互相仇视不和的比丘，从事斗争，如果劝阻他们说：「尊者，不要这样做。」他们可能反而说道：「自从这个粪扫衣者来了之后，使我们堕落了！」

Ñ(IV,14): 13. Presence of incompatible persons: where there are bhikkhus living who are incompatible and mutually hostile, when they clash and it is protested, 'Venerable sirs, do not do so', they exclaim, 'We no longer count now that this refuse-rag wearer has come'.

Han: How do you understand the following sentence? 'We no longer count now that this refuse-rag wearer has come'. Mahāsī Sayādaw: 'It is a loss to us since the time this refuse-rag wearer has come'. The key Pāḷi word is [naṭṭhāmhāti vattāro], but I cannot find this in the Dictionaries.

Visuddhimagga IV-13

Yo pana khettasannissito hoti samantā khettehi parivārito, tattha manussā vihāramajjheyeva khalaṃ katvā dhaññaṃ maddanti, pamukhesu sayanti, aññampi bahuṃ aphāsuṃ karonti. Yatrāpi mahāsaṅghabhogo hoti, ārāmikā kulānaṃ gāvo rundhanti, udakavāraṃ paṭisedhenti, manussā vīhisīsaṃ gahetvā ‘‘passatha tumhākaṃ ārāmikānaṃ kamma’’nti saṅghassa dassenti. Tena tena kāraṇena rājarājamahāmattānaṃ gharadvāraṃ gantabbaṃ hoti, ayampi khettasannissiteneva saṅgahito.

12.其次「近田」的精舍，四方都围着田，人们在寺中堆稻、打谷、晒干，并作其它甚多不适之事。又若有大财产的寺院，为寺院耕作的家属，阻止他人放牛，又不准他家应用灌溉的贮水池，[PTS 121] 于是人们取其谷穗而来示于寺僧说：「看吧！这是你们寺院农家所作的。」由于彼此的理由而诉讼，则须出入于国王或大臣的阁门。这种有大财产的寺院亦包摄于「近田」之内。

Ñ(IV,13): 12. People make use of one with nearby arable fields, quite surrounded by fields. They make a threshing floor in the middle of the monastery itself. They thresh corn there, dry it in the forecourts, and cause great inconvenience. And where there is extensive property belonging to the Community, the monastery attendants impound cattle belonging to families and deny the water supply [to their crops]. [121] Then people bring an ear of paddy and show it to the Community saying 'Look at your monastery attendants' work'. For one reason or another he has to go to the portals of the king or the king's ministers. This [matter of property belonging to the Community] is included by [a monastery that is] near arable fields.

Visuddhimagga IV-12

Dārusannissaye pana yattha kaṭṭhāni ca dabbupakaraṇarukkhā ca santi, tattha kaṭṭhahārikā pubbe vuttasākapupphahārikā viya aphāsuṃ karonti, vihāre rukkhā santi, te chinditvā gharāni karissāmāti manussā āgantvā chindanti. Sace sāyanhasamayaṃ padhānagharā nikkhamitvā vihāramajjhe caṅkamanto te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vadati, yathāruci akkosanti, avāsāyapissa parakkamanti.

11.「近于薪林」之处，那里有各种薪树和木材，诸采薪妇女亦如前面所说采野菜的妇女一样作诸不快之事。又人们想：「寺中有树，我等可以伐它造屋」，便来采伐。如在晚间从禅堂出来在寺中经行之时，看见他们说：「诸优婆塞！你们为什么这样做？」于是他们便任意恶骂，存心捣乱使其不能安住于此。

Ñ(IV,12): 11. One with nearby timber trees where there are timber trees and osiers useful for making framework is inconvenient because of the wood-gatherers there, like the gatherers of branches and fruits already mentioned. If there are trees in a monastery, people come and cut them down to build houses with. When he has come out of his meditation room in the evening and is walking up and down in the monastery, if he sees them and asks, 'Why do you do so, lay followers?', they abuse him as they please and even try to evict him.

Visuddhimagga IV-11

Nagarasannissite visabhāgārammaṇāni āpāthamāgacchanti, kumbhadāsiyopi ghaṭehi nighaṃsantiyo gacchanti, okkamitvā maggaṃ na denti, issaramanussāpi vihāramajjhe sāṇiṃ parikkhipitvā nisīdanti.

10.「近于城市」则有异样的所缘现行。即诸取水的婢女以水瓮相磨擦而行，（比丘）欲通过时亦不让道；又诸有权势者亦在寺中张其天幕而坐等。

Ñ(IV,11): 10. In one with a nearby city objects of the opposite sex come into focus. Women-pot carriers go by bumping into him with their jars and giving no room to pass. Also important people spread out carpets in the middle of the monastery and sit down.

Sayādaw U Sīlānanda: [spread out carpets in the middle of the monastery and sit down => sit in the middle of the monastery screened by curtain] (to isolate VIP). Han: Mahāsī Sayādaw same as Sayādaw U Sīlānanda. Burmese Dict: sāṇiṃ parikkhipitvā = screened by curtain. vihāramajjhe = in the middle of the monastery.

Visuddhimagga IV-10

Patthanīye pana leṇasammate dakkhiṇagirihatthikucchicetiyagiricittalapabbatasadise vihāre viharantaṃ ayamarahāti sambhāvetvā vanditukāmā manussā samantā osaranti, tenassa na phāsu hoti, yassa pana taṃ sappāyaṃ hoti, tena divā aññatra gantvā rattiṃ vasitabbaṃ.

9.如果在南山，像腹，支提山，结旦罗山等「为人所渴仰」的山窟精舍之中而住，则他们想：「这是阿罗汉！」如是敬重而欲往礼拜者自四方来集，使他不得安适。如果那里对他是觉得很适当的话，则白天当往他处，而夜间可在此住。

Ñ(IV,10): 9. When he lives in a monastery that is famous and renowned in the world, like Dakkhiṇagiri, Hatthikucchi, Cetiyagiri or Cittalapabbata, there are always people coming who want to pay homage to him, supposing that he is an Arahant, which inconveniences him. But if it suits him, he can live there at night and go elsewhere by day.

Visuddhimagga IV-9

Yattha nānāvidhaṃ ambajambupanasādiphalaṃ hoti, tattha phalatthikā āgantvā yācanti, adentassa kujjhanti, balakkārena vā gaṇhanti, sāyanhasamaye vihāramajjhe caṅkamantena te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vuttā yathāruci akkosanti. Avāsāyapissa parakkamanti.

8.如有各种芒果、阎浮、巴纳萨等果实之寺，有希望采果者来求，不给他则彼等忿怒或以力取。又晚间在寺的中心经行之际，若见彼等如是而对他们说：「诸优婆塞！你们为什么这样？」则他们将存心怒骂，或扰乱他而使其不能安住于此。

Ñ(IV,9): 8. Where there are many sorts of fruits such as mangoes, rose-apples and jack-fruits, people who want fruits come and ask for them, and they get angry if he does not give them any, or they take them by force. When walking in the monastery in the evening he sees them and asks, 'Why do you do so, lay followers?', they abuse him as they please and even try to evict him.

Visuddhimagga IV-8

Yattha nānāvidhaṃ sākapaṇṇaṃ hoti, tatthassa kammaṭṭhānaṃ gahetvā divāvihāraṃ nisinnassāpi santike sākahārikā gāyamānā paṇṇaṃ uccinantiyo visabhāgasaddasaṅghaṭṭanena kammaṭṭhānantarāyaṃ karonti.

6.如果有各种「菜叶」的精舍，若在那里执取业处而于日间的住处打坐，则采菜的妇女走近采集菜叶及歌唱，以各样的声调而扰乱障碍于业处。

Ñ(IV,8): 6. If he goes with his meditation subject to sit by day where there are many sorts of edible leaves, then women vegetable-gatherers, singing as they pick leaves nearby, endanger his meditation subject by disturbing it with sounds of the opposite sex.

Sayādaw U Sīlānanda: 'edible leaves' means vegetables. Han: Mahāsī Sayādaw: vegetable leaves. Dict: sākapaṇṇa : [nt.] vegetable leaf. Han: My own comment is that vegetables include underground parts, stem parts, leaf and flower parts, fruit and seed parts. Here, the Pāḷi word sākapaṇṇa means vegetable leaves. In the text, it also stated that the women pick leaves.

Yattha pana nānāvidhā mālāgacchā supupphitā honti, tatrāpi tādisoyeva upaddavo.

7.如有各种花丛而盛开诸「花」之寺，则那里亦同样的有害。

Ñ: 7. And where there are many sorts of flowering shrubs in bloom there is the same danger too.

Visuddhimagga IV-7

Soṇḍī nāma pāsāṇapokkharaṇī hoti, tattha pānīyatthaṃ mahājano samosarati, nagaravāsīnaṃ rājakulūpakattherānaṃ antevāsikā rajanakammatthāya āgacchanti, tesaṃ bhājanadārudoṇikādīni pucchantānaṃ asuke ca asuke ca ṭhāneti dassetabbāni honti, evaṃ sabbakālampi niccabyāvaṭo hoti.

5.「泉」即石的井泉。为汲饮水，将有许多人集合在那里。又住在城市里为王家亲近的长老的弟子们，为了染衣到这里来，询问关于用具木槽（染衣之具）等，必须指示他们在某处某处。[PTS 120] 如是则常常忙碌了。

Ñ(IV,7): 5. A pond is a rock pool. Numbers of people come there for drinking water. Pupils of city-dwelling elders supported by the royal family come to do dyeing work. When they ask for vessels, wood, tubs, etc., [120] they must be shown where these things are. So he is kept all the time on the alert.

Visuddhimagga IV-6

Panthanissite mahāpathavihāre rattindivaṃ āgantukā sannipatanti. Vikāle āgatānaṃ attano senāsanaṃ datvā rukkhamūle vā pāsāṇapiṭṭhe vā vasitabbaṃ hoti. Punadivasepi evamevāti kammaṭṭhānassa okāso na hoti. Yattha pana evarūpo āgantukasambādho na hoti, tattha vihātabbaṃ.

4.在于大「路旁的」精舍，日夜有客僧来集，若于非时而来者，则须给以自己的床座，而自己当于树下或石上而住宿。翌日亦尔，则无业处的机会了。若无此等客僧搅扰者亦可住。

Ñ(IV,6): 4. In a monastery with a nearby road, by a main street, visitors keep arriving night and day. He has to give up his own lodging to those who come late, and he has to go and live at the root of a tree or on top of a rock. And next day it is the same. So there is no opportunity [to practise] his meditation subject. But he can live in one where there is no such disturbance by visitors.

Chew: 则无[修习]业处的机会了.

Visuddhimagga IV-5

Jiṇṇavihāre pana bahu paṭijaggitabbaṃ hoti, antamaso attano senāsanamattampi appaṭijaggantaṃ ujjhāyanti, paṭijaggantassa kammaṭṭhānaṃ parihāyati.

3.「古寺」，有很多修理之事，甚至连自己的坐卧之处若不修理，别人亦出怨言。然从事修理又将间断业处。

Ñ(IV,5): 3. In a dilapidated monastery there is much that needs repair. People criticize someone who does not see about the repairing of at least his own lodging. When he sees to the repairs, his meditation subject suffers.

Visuddhimagga IV-4

Navavihāre bahu navakammaṃ hoti, akarontaṃ ujjhāyanti. Yattha pana bhikkhū evaṃ vadanti ‘‘āyasmā yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ navakammaṃ karissāmā’’ti evarūpe vihātabbaṃ.

2.「新精舍」，有甚多新的工作，如不参加工作，则其它比丘会出怨言。如果别的比丘能作此说：「尊者自由行沙门法，我等当作一切新事」，这样的新精舍则亦可住。

Ñ(IV,4): 2. In a new monastery there is much new building activity. People criticize someone who takes no part in it. But he can live in such a monastery where the bhikkhus say, 'Let the venerable one do the ascetic's duties as much as he likes. We shall see to the building work'.

Sayādaw U Sīlānanda: 'the ascetic's duties' means practising of meditation. Han: It is the translation from [samaṇadhammaṃ karotu] which Mahāsī Sayādaw translated as monk-duties. The monk-duties may be more than the practice of meditation.

Visuddhimagga IV-3

Mahāvihāre tāva bahū nānāchandā sannipatanti, te aññamaññaṃ paṭiviruddhatāya vattaṃ na karonti.

1.「大的精舍」，那里有很多不等意见者集合；彼等互相违背不作义务，

Ñ(IV,3): 1. Firstly, people with varying aims collect in a large monastery. They conflict with each other and so neglect the duties.

Bodhiyaṅgaṇādīni asammaṭṭhāneva honti.

如菩提树下的周围等亦不扫除，

Ñ: The Enlightenment-tree terrace, etc., remain unswept,

Anupaṭṭhāpitaṃ pānīyaṃ paribhojanīyaṃ.

不预备饮水及用的水。

Ñ: the water for drinking and washing is not set out.

Tatrāyaṃ gocaragāme piṇḍāya carissāmīti pattacīvaramādāya nikkhanto sace passati vattaṃ vā akataṃ pānīyaghaṭaṃ vā rittaṃ, athānena vattaṃ kātabbaṃ hoti, pānīyaṃ upaṭṭhāpetabbaṃ.

在那里如果此比丘这样想：「我今当去附近村中行乞了」，当他拿了衣钵出寺之时，若见未作的义务，或水缸中无水，则此时应作此等义务及预备饮水等；

Ñ: So if he thinks 'I shall go to the alms-resort village for alms' and takes his bowl and robe and sets out, perhaps he sees that the duties have not been done or that a drinking-water pot is empty, and so the duty has to be done by him unexpectedly. Drinking water must be maintained.

Akaronto vattabhede dukkaṭaṃ āpajjati. Karontassa kālo atikkamati, atidivā paviṭṭho niṭṭhitāya bhikkhāya kiñci na labhati.

若怠于义务而不作，则犯恶作（突吉罗）之罪；作之，则将错过时间。过时之村，所施的食物完了，能够得些什么？

Ñ: By not doing it he would commit a wrongdoing in the breach of a duty. But if he does it, he loses time. He arrives too late at the village and gets nothing because the alms giving is finished.

Paṭisallānagatopi sāmaṇeradaharabhikkhūnaṃ uccāsaddena saṅghakammehi ca vikkhipati.

即在房内入禅之时，诸沙弥及年青比丘的喧声以及大众的作业，亦使其心散乱。

Ñ: Also, when he goes into retreat, he is distracted by the loud noises of novices and young bhikkhus, and by acts of the Community [being carried out].

Yattha pana sabbaṃ vattaṃ katameva hoti, avasesāpi ca saṅghaṭṭanā natthi. Evarūpe mahāvihārepi vihātabbaṃ.

如果一切义务都有人作，并无其它扰乱之事，像此等大寺则亦可住。

Ñ: However, he can live in a large monastery where all the duties are done and where there are none of the other disturbances.

Visuddhimagga IV-2

Ananurūpavihāro

[THE EIGHTEEN FAULTS OF A MONASTERY]

52. Tattha ananurūpo nāma aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato.

（1）（不适于修定的精舍）什么名为「不适当」呢？即于十八过失中具备任何种类者。

Ñ(IV,2): Herein, one that is unfavourable has any one of eighteen faults.

Tatrime aṭṭhārasa dosā – mahattaṃ, navattaṃ, jiṇṇattaṃ, panthanissitattaṃ, soṇḍī, paṇṇaṃ, pupphaṃ, phalaṃ, patthanīyatā, nagarasannissitatā, dārusannissitatā, khettasannissitatā, visabhāgānaṃ puggalānaṃ atthitā, paṭṭanasannissitatā, paccantasannissitatā, rajjasīmasannissitatā, asappāyatā, kalyāṇamittānaṃ alābhoti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena dosena samannāgato ananurūpo nāma. Na tattha vihātabbaṃ.

这是十八过失：大的，新的，古的，路旁的，有泉，有叶，有花，有果，为人渴仰处，近于城市，近于薪林，近田，有不和合者居住，近贸易场，近边疆，近国界，不妥当者，不得善友者。[PTS 119] 于此十八种过失中具有任何过失者，即名为不适当的精舍，而不宜住。

Ñ: These are: largeness, newness, dilapidatedness, a nearby road, a pond, [edible] leaves, flowers, fruits, famousness, a nearby city, nearby timber trees, nearby arable fields, presence of incompatible persons, a nearby port of entry, nearness to the border countries, nearness to the frontier of a kingdom, unsuitability, lack of good friends. [119] One with any of these faults is not favourable. He should not live there.

Han: It may not fit into your final version, but I put the numbers to the list of unsuitable monasteries, like Mahāsī Sayādaw did. 2. Herein, one that is unfavourable has any one of eighteen faults. These are: (i) largeness (mahattaṃ), (ii) newness (navattaṃ), (iii) dilapidatedness (jiṇṇattaṃ), (iv) a nearby road (panthanissitattaṃ), (v) a pond (soṇḍī), (vi) [edible] leaves (paṇṇaṃ), (vii) flowers (pupphaṃ), (viii) fruits (phalaṃ), (ix) famousness (patthanīyatā), (x) a nearby city (nagarasannissitatā), (xi) nearby timber trees (dārusannissitatā), (xii) nearby arable fields (khettasannissitatā), (xiii) presence of incompatible persons (visabhāgānaṃ puggalānaṃ atthitā), (xiv), a nearby port of entry (paṭṭanasannissitatā), (xv) nearness to the border countries (paccantasannissitatā), (xvi) nearness to the frontier of a kingdom (rajjasīmasannissitatā), (xvii) unsuitability (asappāyatā), (xviii) lack of good friends (kalyāṇamittānaṃ alābhoti). [119] One with any of these faults is not favourable. He should not live there. Why?

Kasmā?

何以故？

Ñ: Why?

Visuddhimagga IV-1

4. Pathavīkasiṇaniddeso

[PTS 118] 第四 说地遍品

CHAPTER IV - THE EARTH KASIṆA

51. Idāni yaṃ vuttaṃ ‘‘samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā’’ti ettha yassa tāvācariyena saddhiṃ ekavihāre vasato phāsu hoti, tena tattheva kammaṭṭhānaṃ parisodhentena vasitabbaṃ.

（五）现在再来解说：「为修习于定，舍弃不适合的精舍，而住于适合的精舍」，这里是说若与教授业处的阿阇梨同住一寺，如果那里是安乐的，则应住其处而善净业处；

Ñ(IV,1): [118] Now it was said earlier: After that he should avoid a monastery unfavourable to the development of concentration and go to live in one that is favourable (Ch. III, §28). In the first place one who finds it convenient to live with the teacher in the same monastery can live there while he is making certain of the meditation subject.

Sace tattha phāsu na hoti, yo añño gāvute vā aḍḍhayojane vā yojanamattepi vā sappāyo vihāro hoti, tattha vasitabbaṃ.

假使那里不安，则应迁到一迦乌多或半由旬或一由旬以内的其它任何处所去住。

Ñ: If it is inconvenient there, he can live in another monastery —— a suitable one —— a quarter or a half or even a whole league distant.

Sayādaw U Sīlānanda: 'a whole league' is about 8 miles. Han: Mahāsī Sayādaw used the Pāḷi words, gāvuta and yojana, without giving the measure in miles. According to the Dictionary, gāvuta: [nt.] a league; a measure little less than two miles. yojana: [nt.] a measure of length, which is about, 7 miles.

Evañhi sati kammaṭṭhānassa kismiñcideva ṭhāne sandehe vā satisammose vā jāte kālasseva vihāre vattaṃ katvā antarāmagge piṇḍāya caritvā bhattakiccapariyosāneyeva ācariyassa vasanaṭṭhānaṃ gantvā taṃdivasamācariyassa santike kammaṭṭhānaṃ sodhetvā dutiyadivase ācariyaṃ vanditvā nikkhamitvā antarāmagge piṇḍāya caritvā akilamantoyeva attano vasanaṭṭhānaṃ āgantuṃ sakkhissati.

因为这样，如果对于业处的任何一点发生了疑问或忘记了的时候，他可以早晨起来做完了寺内的义务之后，沿途乞食而行，饭食已竟，再往阿阇梨的住所，那一天可以亲近阿阇梨问清关于业处的问题，第二天早晨，拜别了阿阇梨，沿途照样乞食而行，这样，则不致于疲劳而能回到自己的住处。

Ñ: In that case, when he finds he is in doubt about, or has forgotten, some passage in the meditation subject, then he should do the duties in the monastery in good time and set out afterwards, going for alms on the way and arriving at the teacher's dwelling place after his meal. He should make certain about the meditation subject that day in the teacher's presence. Next day, after paying homage to the teacher, he should go for alms on his way back and so he can return to his own dwelling place without fatigue.

Yo pana yojanappamāṇepi phāsukaṭṭhānaṃ na labhati, tena kammaṭṭhāne sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā suvisuddhaṃ āvajjanapaṭibaddhaṃ kammaṭṭhānaṃ katvā dūrampi gantvā samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre vihātabbaṃ.

若在一由旬之内亦不得安适的住处，则于阿阇梨之处对于业处中一切困难之处都应解决清楚，再三熟思业处，虽然远一点，为了修定，亦宜舍离不适的精舍而至较远的适当的精舍去住。

Ñ: But one who finds no convenient place within even a league should clarify all difficulties about the meditation subject and make quite sure it has been properly attended to. Then he can even go far away and, avoiding a monastery unfavourable to development of concentration, live in one that is favourable.

MP3 Visuddhimagga Talks - part 09B

{09b-visuddhimagga-01} – (pp.129, para.29 – pp.131, para.31)

{09b-visuddhimagga-02} – (pp.131, para.32 – pp.134, para.41)

{09b-visuddhimagga-03} – (pp.134, para.42 – pp.135, para.47)

{09b-visuddhimagga-04} – (pp.135, para.48 – pp.136, para.49)

{09b-visuddhimagga-05} – (pp.136, para.50 – pp.140, para.66)

{09b-visuddhimagga-06} – (pp.141, para.67 – pp.141, para.71)

MP3 Visuddhimagga Talks - part 09A

{09a-visuddhimagga-01} – (pp.122, para.1 – pp.123, para.3)

{09a-visuddhimagga-02} – (pp.123, para.4 – pp.124, para.11)

{09a-visuddhimagga-03} – (pp.124, para.12 – pp.125, para.18)

{09a-visuddhimagga-04} – (pp.125, para.19 – pp.126, para.20)

{09a-visuddhimagga-05} – (pp.126, para.21 – pp.127, para.23)

{09a-visuddhimagga-06} – (pp.127, para.24 – pp.128, para.26)

{09a-visuddhimagga-07} – (pp.129, para.28 – pp.129, para.29)

Visuddhimagga III-133

Ettāvatā kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti imāni padāni sabbākārena vitthāritāni hontīti.

上面是对于：「亲近善友，适合于自己的性行，于四十业处之中执取何种的业处」等句一切行相的详细解释。

Ñ(III,133): At this point the clauses approach the Good Friend, the giver of a meditation subject, and he should apprehend from among the forty meditation subjects one that suits his own temperament (§28) have been expounded in detail in all their aspects.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Kammaṭṭhānaggahaṇaniddeso nāma

Tatiyo paricchedo.

※为诸善人所喜悦而造的清净道论，于论定的修习中，成就第三品，定名为执取业处的解释。

The third chapter called 'The Description of Taking a Meditation Subject' in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga III-132

Nimittaṃ gahetvāti idaṃ heṭṭhimapadaṃ, idaṃ uparimapadaṃ, ayamassa attho, ayamadhippāyo, idamopammanti evaṃ taṃ taṃ ākāraṃ upanibandhitvāti attho.

所谓「执取于相」即「此为前句，此为后句，此为义理，此为其意旨，此为譬喻」等的行相 ── 忆持于心的意思。

Ñ(III,132): Apprehend the sign means that he must connect each aspect thus: 'This is the preceding clause, this is the subsequent clause, this is its meaning, this is its intention, this is the simile'.

Sayādaw U Sīlānanda: 'Apprehend the sign' - paying close attention to what the teacher says. Han: Mahāsī Sayādaw: same interpretation.

Evaṃ nimittaṃ gahetvā sakkaccaṃ suṇantena hi kammaṭṭhānaṃ suggahitaṃ hoti.

如是恭敬谛听执取于相者而得善学业处。

Ñ: When he listens attentively, apprehending the sign in this way, his meditation subject is well apprehended.

Athassa taṃ nissāya visesādhigamo sampajjati, na itarassāti ayaṃ gahetvāti imassa padassa atthaparidīpanā.

唯有依彼（业处）而得成就胜位，实非他者。这是说明「执取」之义。

Ñ: Then, and because of that, he successfully attains distinction, but not otherwise. This clarifies the meaning of the words 'and he must apprehend'.

Sayādaw U Sīlānanda: The word 'distinction' here means 1. Jhāna, 2. Supernormal knowledge, 3. Enlightenment. [otherwise => others]. Han: Mahāsī Sayādaw: [otherwise => others]. But Sayādaw did not elaborate on the word 'distinction'.

Visuddhimagga III-131

Tattha pathavīkasiṇaṃ tāva kathentena cattāro kasiṇadosā, kasiṇakaraṇaṃ, katassa bhāvanānayo, duvidhaṃ nimittaṃ, duvidho samādhi, sattavidhaṃ sappāyāsappāyaṃ, dasavidhaṃ appanākosallaṃ, vīriyasamatā, appanāvidhānanti ime nava ākārā kathetabbā.

譬如于地遍中，应说：四遍的过失，遍的作法，作（遍）者的修习法，二种相，二种定，七种适不适，十种安止善巧，精进的平等，安止的规定，当以此等九种行相而说。

Ñ(III,131): Herein, when first he is explaining the earth kasiṇa, there are nine aspects that he should explain. They are the four faults of the kasiṇa, the making of a kasiṇa, the method of development for one who has made it, the two kinds of sign, the two kinds of concentration, the seven kinds of suitable and unsuitable, the ten kinds of skill in absorption, evenness of energy, and the directions for absorption.

Sesakammaṭṭhānesupi tassa tassa anurūpaṃ kathetabbaṃ.

对于其余的业处亦当那样适当的说。

Ñ: In the case of the other meditation subjects, each should be expounded in the way appropriate to it.

Taṃ sabbaṃ tesaṃ bhāvanāvidhāne āvibhavissati.

彼等一切将于修习的规定中详细的说。

Ñ: All this will be made clear in the directions for development.

Evaṃ kathiyamāne pana kammaṭṭhāne tena yoginā nimittaṃ gahetvā sotabbaṃ.

当阿阇梨说业处时，瑜伽者应当谛听而取于相。

Ñ: But when the meditation subject is being expounded in this way, the meditator must apprehend the sign as he listens.

Visuddhimagga III-130

50. Evaṃ sampannajjhāsayādhimuttino panassa kammaṭṭhānaṃ yācato cetopariyañāṇalābhinā ācariyena cittācāraṃ oloketvā cariyā jānitabbā.

如是具足意乐及胜解而请求教授业处的学人，如有他心智的阿阇梨，当此以智观察其心行而知其性行；

Ñ(III,130): When, with sincerity of inclination and whole-hearted resolution in this way, he asks for a meditation subject, then a teacher who has acquired the penetration of minds can know his temperament by surveying his mental conduct;

Itarena kiṃ caritosi?

余者则应以此等方法问知其性行：「什么是你的性行？

Ñ: and a teacher who has not can know it by putting such questions to him as 'What is your temperament?'

Ke vā te dhammā bahulaṃ samudācaranti?

你常常现行的是什么法？

Ñ: or 'What states are usually present in you?'

Kiṃ vā te manasikaroto phāsu hoti?

你以什么作意而觉安乐？

Ñ: or 'What do you like bringing to mind?'

Katarasmiṃ vā te kammaṭṭhāne cittaṃ namatīti evamādīhi nayehi pucchitvā jānitabbā.

你的心倾向于何种业处？」如是知道了，

Ñ: or 'What meditation subject does your mind favour?'.

Evaṃ ñatvā cariyānukūlaṃ kammaṭṭhānaṃ kathetabbaṃ.

然后当适合其性行而对他说业处。

Ñ: When he knows, he can expound a meditation subject suitable to that temperament.

Kathentena ca tividhena kathetabbaṃ.

在说的时候，当以三种方法来说：

Ñ: And in doing so, he can expound it in three ways:

Pakatiyā uggahitakammaṭṭhānassa ekaṃ dve nisajjāni sajjhāyaṃ kāretvā dātabbaṃ.

对于自然业处已有把握者，经一二次坐谈而试其所学，当即授以业处；

Ñ: it can be expounded to one who has already learnt the meditation subject by having him recite it at one or two sessions;

Santike vasantassa āgatāgatakkhaṇe kathetabbaṃ.

对于住在近边的，则每次来问的剎那，都当对他说；

Ñ: it can be expounded to one who lives in the same place each time he comes;

Uggahetvā aññatra gantukāmassa nātisaṃkhittaṃ nātivitthārikaṃ katvā kathetabbaṃ.

如果希望学了之后便往他处去的，则应对他不宜过略或过详的说。

Ñ: and to one who wants to learn it and then go elsewhere it can be expounded in such a manner that it is neither too brief nor too long.

Visuddhimagga III-129

Tadadhimuttatāya pana adhimuttisampannena bhavitabbaṃ.

其次当以胜解而具足胜解；

Ñ(III,129): He should be whole-heartedly resolved on that.

Samādhādhimuttena samādhigarukena samādhipabbhārena, nibbānādhimuttena nibbānagarukena nibbānapabbhārena ca bhavitabbanti attho.

即以定的胜解定的尊重定的趋向 [PTS 117] 及涅盘的胜解涅盘的尊重涅盘的趋向之义。

Ñ: The meaning is [117] that he should be resolved upon concentration, respect concentration, incline to concentration, be resolved upon nibbāna, respect nibbāna, incline to nibbāna.

Visuddhimagga III-128

49.Sampannajjhāsayena sampannādhimuttinā ca hutvāti ettha pana tena yoginā alobhādīnaṃ vasena chahākārehi sampannajjhāsayena bhavitabbaṃ.

2.关于「具足意乐，具足胜解」，是说瑜伽者当以无贪等六种行相具足意乐。

Ñ(III,128): With a sincere inclination [of the heart] and sincere resolution (§123): the meditator's inclination should be sincere in the six modes beginning with non-greed.

Evaṃ sampannajjhāsayo hi tissannaṃ bodhīnaṃ aññataraṃ pāpuṇāti.

如是具足意乐得证三菩提（等正菩提，辟支菩提，声闻菩提）；

Ñ: For it is one of such sincere inclination who arrives at one of the three kinds of enlightenment,

Sayādaw U Sīlānanda: The three kinds of enlightenment are 1. Buddha, 2. Pacceka Buddha, 3. Arahant. Han: Mahasi Sayādaw: 1. Sammāsambodhi, 2. Paccekabodhi, 3. Sāvakabodhi. Han: Perhaps, Arahant and Sāvakabodhi may be the same.

Yathāha, ‘‘cha ajjhāsayā bodhisattānaṃ bodhiparipākāya saṃvattanti,

所谓「有六种意乐菩萨而至菩提成熟：

Ñ: according as it is said: 'Six kinds of inclination lead to the maturing of the enlightenment of the Bodhisattas.

Sayādaw U Sīlānanda: 'Six kinds of inclination' – not belonging to Theravada teaching. Han: Mahasi Sayādaw used the Pāḷi word ajjhāsaya without translating it to Burmese.

alobhajjhāsayā ca bodhisattā lobhe dosadassāvino,

即无贪意乐诸菩萨而见于贪之过，

Ñ: With the inclination to non-greed Bodhisattas see the fault in greed.

adosajjhāsayā ca bodhisattā dose dosadassāvino,

无瞋意乐诸菩萨而见于瞋之过，

Ñ: With the inclination to non-hate Bodhisattas see the fault in hate.

amohajjhāsayā ca bodhisattā mohe dosadassāvino,

无痴意乐诸菩萨而见于痴之过，

Ñ: With the inclination to non-delusion Bodhisattas see the fault in delusion.

nekkhammajjhāsayā ca bodhisattā gharāvāse dosadassāvino,

出家意乐诸菩萨而见居家之过，

Ñ: With the inclination to renunciation Bodhisattas see the fault in house life.

pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino,

远离意乐诸菩萨而见集众之过，

Ñ: With the inclination to seclusion Bodhisattas see the fault in society.

nissaraṇajjhāsayā ca bodhisattā sabbabhavagatīsu dosadassāvino’’ti.

出离诸菩萨而见一切有趣之过」。

Ñ: With the inclination to relinquishment Bodhisattas see the fault in all kinds of becoming and destiny' (?).

Ye hi keci atītānāgatapaccuppannā sotāpannasakadāgāmianāgāmikhīṇāsavapaccekabuddhasammāsambuddhā, sabbe te imeheva chahākārehi attanā attanā pattabbaṃ visesaṃ pattā.

无论过去未来及现在的须陀洹，斯陀含，阿那含，漏尽者，辟支佛，等正觉者，他们都是依此等六种行相而各自得证胜位的。

Ñ: For Stream Enterers, Once-returners, Non-returners, those with Cankers Destroyed (i.e. Arahants), Pacceka Buddhas, and Fully Enlightened Ones, whether past, future or present, all arrive at the distinction peculiar to each by means of these same six modes.

Tasmā imehi chahākārehi sampannajjhāsayena bhavitabbaṃ.

是故当知依此六种行相而具足意乐。

Ñ: That is why he should have sincerity of inclination in these six modes.

Visuddhimagga III-127

Therassa kira santikaṃ tayo bhikkhū āgamaṃsu. Tesu eko ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte sataporise papāte patituṃ ussaheyyanti āha.

据说有三位比丘来亲近他，其中一人说：「尊者！如果你说为了你起见，跳百仞[rèn]的悬崖我也努力为之。」

Ñ(III,127): Three bhikkhus came to the Elder, it seems. One of them said, 'Venerable sir, I am ready to fall from a cliff the height of one hundred men, if it is said to be to your advantage'.

Dutiyo ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte imaṃ attabhāvaṃ paṇhito paṭṭhāya pāsāṇapiṭṭhe ghaṃsento niravasesaṃ khepetuṃ ussaheyyanti āha.

第二位说：「尊者！如果你说为了你起见，将自身从脚跟起磨擦于石上，使全部成为残废，我亦努力为之。」

Ñ: The second said, 'Venerable sir, I am ready to grind away this body from the heels up without remainder on a flat stone, if it is said to be to your advantage'.

Tatiyo ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte assāsapassāse uparundhitvā kālakiriyaṃ kātuṃ ussaheyyanti āha.

第三位说：「如果你说为了你起见，停止出入息而至命终，我亦努力为之。」

Ñ: The third said, 'Venerable sir, I am ready to die by stopping breathing, if it is said to be to your advantage'.

Thero bhabbāvatime bhikkhūti kammaṭṭhānaṃ kathesi.

长老想：「此等比丘实为材器」，即为说业处。

Ñ: Observing 'These bhikkhus are certainly capable of progress', the Elder expounded a meditation subject to them.

Te tassa ovāde ṭhatvā tayopi arahattaṃ pāpuṇiṃsūti ayamānisaṃso attaniyyātane.

他们三人依他的教训都证得阿罗汉果。这是舍施自己的功德。

Ñ: Following his advice, the three attained Arahantship. This is the benefit in self-dedication.

Chew: [这是'舍施自己'的功德。].

Tena vuttaṃ ‘‘buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā’’ti.

所以说「舍施自身与佛世尊或阿阇梨」。

Ñ: Hence it was said above 'dedicating himself to the Blessed One, the Enlightened One, or to a teacher'.

Visuddhimagga III-126

Ācariyassa niyyātentenāpi ‘‘imāhaṃ, bhante, attabhāvaṃ tumhākaṃ pariccajāmī’’ti vattabbaṃ.

舍与阿阇梨，亦作此说：「尊者！我今把自身贡献与你」，

Ñ(III,126): When he dedicates himself to a teacher, he should say: 'I relinquish this my person to you, venerable sir'.

Evaṃ aniyyātitattabhāvo hi atajjanīyo vā hoti, dubbaco vā anovādakaro, yenakāmaṃgamo vā ācariyaṃ anāpucchāva yatthicchati, tattha gantā, tamenaṃ ācariyo āmisena vā dhammena vā na saṅgaṇhāti, gūḷhaṃ ganthaṃ na sikkhāpeti.

如果不如是舍弃自身，则成为不能责备的、顽固的、不听劝告的，或不咨询阿阇梨随自己所欲要到那里就去那里，这样的人则阿阇梨不予以财施或法施，亦难学得奥秘的典籍。

Ñ: For one who has not dedicated his person thus becomes unresponsive to correction, hard to speak to, and unamenable to advice, or he goes where he likes without asking the teacher. Consequently the teacher does not help him with either material things or the Dhamma, and he does not train him in the cryptic books.

Ñ notes: '”The cryptic books”': the meditation-subject books dealing with the truths, the dependent origination, etc., which are profound and associated with voidness' (Pm.III), Cf. MA. Ii, 264; AA. Commentary to A.Catukka-nipāta, 180.

So imaṃ duvidhaṃ saṅgahaṃ alabhanto sāsane patiṭṭhaṃ na labhati, nacirasseva dussīlyaṃ vā gihibhāvaṃ vā pāpuṇāti.

他既不得此二种施，于佛教中 [PTS 116] 亦难得住立，不久将陷于破戒或在家的生活了。

Ñ: Failing to get these two kinds of help [116] he finds no footing in the Dispensation, and he soon comes down to misconducting himself or to the lay state.

Niyyātitattabhāvo pana neva atajjanīyo hoti, na yenakāmaṃgamo, suvaco ācariyāyattavuttiyeva hoti.

舍弃自身者，决非不能呵责的，决非随意所行的，是顺从的，依照于阿阇梨而生活的。

Ñ: But if he has dedicated his person, he is not unresponsive to correction, does not go about as he likes, is easy to speak to, and lives only in dependence on the teacher.

So ācariyato duvidhaṃ saṅgahaṃ labhanto sāsane vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti cūḷapiṇḍapātikatissattherassa antevāsikā viya.

他则获得阿阇梨的财法二施，于佛教中得至于增进广大。犹如小乞食帝须长老的弟子一样。

Ñ: He gets the twofold help from the teacher and attains growth, increase and fulfilment in the Dispensation. Like the Elder Cūḷa-Piṇḍapātika-Tissa's pupils.

Visuddhimagga III-125

Yathā hi purisassa uttamaṃ kāsikavatthaṃ bhaveyya, tassa tasmiṃ mūsikāya vā kīṭehi vā khādite uppajjeyya domanassaṃ.

譬如一人有一匹上等的迦舍迦的布，放在那里给老鼠或蚂蚁啮[niè]了，他便心生忧愁！

Ñ(III,125): Suppose a man had a fine piece of Kāsi cloth. He would feel grief if it were eaten by rats or moths;

Sace pana taṃ acīvarakassa bhikkhuno dadeyya, athassa taṃ tena bhikkhunā khaṇḍākhaṇḍaṃ kariyamānaṃ disvāpi somanassameva uppajjeyya.

假使他把此布施与无衣的比丘，在剪裁成一块一块的时候，他却见之而心生喜悦。

Ñ: but if he gave it to a bhikkhu needing robes, he would feel only joy if he saw the bhikkhu tearing it up [to make his patched cloak].

Evaṃsampadamidaṃ veditabbaṃ.

如是应知同于此例，

Ñ: And so it is with this.

Visuddhimagga III-124

Tatra ‘‘imāhaṃ bhagavā attabhāvaṃ tumhākaṃ pariccajāmī’’ti evaṃ buddhassa bhagavato attā niyyātetabbo.

此中：1.当如是贡献自己于佛世尊说：「世尊！我今舍自身与你。」

Ñ(III,124): Herein, he should dedicate himself to the Blessed One, the Enlightened One, in this way: 'Blessed One, I relinquish this my person to you'.

Evañhi aniyyātetvā pantesu senāsanesu viharanto bheravārammaṇe āpāthamāgate santhambhituṃ asakkonto gāmantaṃ osaritvā gihīhi saṃsaṭṭho hutvā anesanaṃ āpajjitvā anayabyasanaṃ pāpuṇeyya.

若不如是而舍者，住在边鄙[bǐ]的住处，一旦恐怖的所缘现前，则不可能阻止，而回至村落与俗人交杂，堕于邪求，陷于祸害了。

Ñ: For without having thus dedicated himself, when living in a remote abode he might be unable to stand fast if a frightening object made its appearance, and he might return to a village abode, become associated with laymen, take up improper search and come to ruin.

Niyyātitattabhāvassa panassa bheravārammaṇe āpāthamāgatepi bhayaṃ na uppajjati.

对于自舍者，则纵有恐怖的所缘现前亦不起恐怖的。

Ñ: But when he has dedicated himself in this way no fear arises in him if a frightening object makes its appearance;

‘‘Nanu tayā, paṇḍita, purimameva attā buddhānaṃ niyyātito’’ti paccavekkhato panassa somanassameva uppajjati.

「贤者！你以前不是曾舍自身于佛陀了吗？」他作如是观察而生喜悦。

Ñ: in fact only joy arises in him as he reflects: 'Have you not wisely already dedicated yourself to the Enlightened One?'

Visuddhimagga III-123

‘‘Tena yoginā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā’’ti ettha vuttanayeneva vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā sampannajjhāsayena sampannādhimuttinā ca hutvā kammaṭṭhānaṃ yācitabbaṃ.

对于「执取」一句的意义说明：即如瑜伽者「亲近教授业处的善友」那句所表现的；亲近善友，即1.献自己与佛世尊或阿阇梨及2.具足意乐具足胜解而请教业处。

Ñ(III,123): Now the words and he should apprehend are illustrated as follows. After approaching the Good Friend of the kind described in the explanation of the words then approach the Good Friend, the giver of a meditation subject (§28 and §57-73), the meditator should dedicate himself to the Blessed One, the Enlightened One, or to a teacher, and he should ask for the meditation subject with a sincere inclination [of the heart] and sincere resolution.

Visuddhimagga III-122

Evamettha cariyānukūlato vinicchayo veditabboti sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ.

如是当知依性行的顺适而决择业处。此等一切是根据正对治与极适当而说的。

Ñ: This is how the exposition should be understood here 'as to suitability to temperament'.

Ñ(III,122): All this has been stated in the form of direct opposition and complete suitability.

Rāgādīnaṃ pana avikkhambhikā saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthi.

实无此等善法的修习而不镇伏于贪等或不利益于信等的。

Ñ: But there is actually no profitable development that does not suppress greed, etc., and help faith, and so on.

Vuttampi cetaṃ meghiyasutte – ‘‘Cattāro dhammā uttari bhāvetabbā.

如《弥酰[xiān]经》说：「应数数修习四种法：

Ñ: And this is said in the Meghiya Sutta: '[One] should, in addition, develop these four things:

Ñ: 'In addition to the five things' (not quoted) dealt with earlier in the sutta, namely, perfection of virtue, good friendship, hearing suitable things, energy, and understanding.

Asubhā bhāvetabbā rāgassa pahānāya.

为除于贪当修不净，

Ñ: foulness should be developed for the purpose of abandoning greed (lust).

Mettā bhāvetabbā byāpādassa pahānāya.

为除瞋恚当修于慈，

Ñ: Lovingkindness should be developed for the purpose of abandoning ill will.

Ānāpānassati bhāvetabbā vitakkupacchedāya.

为断于寻当修入出息念，[PTS 115]

Ñ: [115] Mindfulness of breathing should be developed for the purpose of cutting off applied thought.

Aniccasaññā bhāvetabbā asmimānasamugghātāyā’’ti.

为绝灭于我慢当修无常想。」

Ñ: Perception of impermanence should be cultivated for the purpose of eliminating the conceit "I am" ' (A.iv,358).

Rāhulasuttepi ‘‘mettaṃ, rāhula, bhāvanaṃ bhāvehī’’tiādinā (ma. ni. 2.120) nayena ekasseva satta kammaṭṭhānāni vuttāni.

《罗睺罗经》亦说：「罗睺罗，修习于慈的修习」等，依此为一人而说七业处；

Ñ: Also in the Rāhula Sutta, in the passage beginning 'Develop lovingkindness, Rāhula' (M.i,424), seven meditation subjects are given for a single temperament.

Note in Chinese version: 七业处（satta kammaṭṭhānāni）慈、悲、喜、舍、不净、无常想、入出息随念。 Han: The Burmese version is the same as original Pāḷi text, i.e., kammaṭṭhānāni.

Tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti ayaṃ kammaṭṭhānaṃ gahetvāti ettha kammaṭṭhānakathā vinicchayo.

所以不宜只在文句上固执，应于在一切处求其真义。

Ñ: So instead of insisting on the mere letter, the intention should be sought in each instance.

48.Gahetvāti imassa pana padassa ayamatthadīpanā.

以上的「执取于业处」即是业处论的决择。

Ñ: This is the explanatory exposition of the meditation subject referred to by the words and he should apprehend … one [meditation subject] (§28).

Visuddhimagga III-121

Cariyānukūlatoti cariyānaṃ anukūlatopettha vinicchayo veditabbo.

（10）「依性行的顺适」── 这里性行的顺适当知决择。

Ñ(III,121): 10. As to suitability to temperament: here the exposition should be understood according to what is suitable to the temperaments.

Seyyathidaṃ – rāgacaritassa tāva ettha dasa asubhā, kāyagatāsatīti ekādasa kammaṭṭhānāni anukūlāni.

即对于贪行者以十不净及身随念的十一种业处为适合。

Ñ: That is to say: first, the ten kinds of foulness and mindfulness occupied with the body are eleven meditation subjects suitable for one of greedy temperament.

Dosacaritassa cattāro brahmavihārā, cattāri vaṇṇakasiṇānīti aṭṭha.

瞋行者以四梵住及四色遍为适合。

Ñ: The four divine abidings and four colour kasiṇas are eight suitable for one of hating temperament.

Mohacaritassa, vitakkacaritassa ca ekaṃ ānāpānassati kammaṭṭhānameva.

痴行者与寻行者以一入出息随念业处为适合。

Ñ: Mindfulness of breathing is the one [recollection as a] meditation subject suitable for one of deluded temperament and for one of speculative temperament.

Saddhācaritassa purimā cha anussatiyo.

信行者以前六随念。

Ñ: The first six recollections are suitable for one of faithful temperament.

Buddhicaritassa maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhāre paṭikūlasaññāti cattāri.

觉行者以死念、止息随念、四界差别及食厌想四种。

Ñ: Mindfulness of death, the recollection of peace, the defining of the four elements, and the perception of repulsiveness in nutriment, are four suitable for one of intelligent temperament.

Sesakasiṇāni, cattāro ca āruppā sabbacaritānaṃ anukūlāni.

其余六遍与四无色则适于一切行者。

Ñ: The remaining kasiṇas and the immaterial states are suitable for all kinds of temperament.

Kasiṇesu ca yaṃkiñci parittaṃ vitakkacaritassa, appamāṇaṃ mohacaritassāti.

又于诸遍之中，小所缘适于寻行者，而无量所缘适于痴行者。

Ñ: And any one of the kasiṇas should be limited for one of speculative temperament and measureless for one of deluded temperament.

Visuddhimagga III-120

Paccayatoti imesu pana kammaṭṭhānesu ṭhapetvā ākāsakasiṇaṃ sesā nava kasiṇā āruppānaṃ paccayā honti,

（9）「依缘」── 于此等业处中，除了空遍，其余九遍为无色定之缘。

Ñ(III,120): 9. As to condition: of these meditation subjects nine kasiṇas omitting the space kasiṇa are conditions for the immaterial states.

dasa kasiṇā abhiññānaṃ,

十遍亦为诸神通之缘。

Ñ: The ten kasiṇas are conditions for the kinds of direct-knowledge.

tayo brahmavihārā catutthabrahmavihārassa,

彼前三梵住为第四梵住之缘。

Ñ: Three divine abidings are conditions for the fourth divine abiding.

heṭṭhimaṃ heṭṭhimaṃ āruppaṃ uparimassa uparimassa,

下下的无色定为上上的无色定之缘。

Ñ: Each lower immaterial state is a condition for each higher one.

nevasaññānāsaññāyatanaṃ nirodhasamāpattiyā,

非想非非想处为灭尽定之缘。

Ñ: The base consisting of neither perception nor non-perception is a condition for the attainment of cessation.

Sayādaw U Sīlānanda: [cessation = cessation of mental activities]. Han: According to Abhidhamma books, it is the cessation of cittas, cetasikas, and cittaja-rūpas.

sabbānipi sukhavihāravipassanābhavasampattīnanti evaṃ paccayato.

又一切（遍）为乐住与观及有的成就之缘。如是依缘而决择业处。

Ñ: All are conditions for living in bliss, for insight, and for the fortunate kinds of becoming. This is 'as to condition'.

Sayādaw U Sīlānanda: [for living in bliss = for living in bliss in this very life]; The words 'for the fortunate kinds of becoming' also mean for good life in future. Han: Mahāsī Sayādaw also mentioned "for living in blissin this very life". But for the second point, he used the Pāḷi word “bhavasampatti” without translating into Burmese. sampatti : [f.] fortune; happiness; success; attainment.

Visuddhimagga III-119

Gahaṇatoti diṭṭhaphuṭṭhasutaggahaṇatopettha vinicchayo veditabbo.

（8）「依执取」── 依于见、触及闻而执取当知决择。

Ñ(III,119): 8. As to apprehending: here the exposition should be understood according to sight, touch and hearsay.

Tatra ṭhapetvā vāyokasiṇaṃ sesā nava kasiṇā, dasa asubhāti imāni ekūnavīsati diṭṭhena gahetabbāni. Pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho.

此中除了风遍，其余九遍及十不净的十九种，是由于见执取的 ── 于（似相）前分先以眼见彼等之相而执取之义。

Ñ: Herein, these nineteen, that is to say, nine kasiṇas omitting the air kasiṇa and the ten kinds of foulness, must be apprehended by sight. The meaning is that in the early stage their sign must be apprehended by constantly looking with the eye.

Chew: the air kasiṇa by sight and touch (风遍由于见与触).

Kāyagatāsatiyaṃ tacapañcakaṃ diṭṭhena, sesaṃ sutenāti evaṃ tassā ārammaṇaṃ diṭṭhasutena gahetabbaṃ.

身随念中的皮等五法（发毛爪齿皮）由于见、其余的（二十七法）由于闻而执取，如是身随念当由于见及闻而执取。

Ñ: In the case of mindfulness occupied with the body the five parts ending with skin must be apprehended by sight and the rest by hearsay, so its object must be apprehended by sight and hearsay.

Ānāpānassati phuṭṭhena, vāyokasiṇaṃ diṭṭhaphuṭṭhena, sesāni aṭṭhārasa sutena gahetabbāni.

入出息随念由于触，风遍由于见与触，其余的十八种由于闻而执取。

Ñ: Mindfulness of breathing must be apprehended by touch; the air kasiṇa by sight and touch; the remaining eighteen by hearsay.

Upekkhābrahmavihāro, cattāro āruppāti imāni cettha na ādikammikena gahetabbāni. Sesāni pañcatiṃsa gahetabbānīti evaṃ gahaṇato.

其次（第四）舍梵住及四无色（的五种），对于初学者不宜执取；应取其余的三十五种。如是依执取而决择业处。

Ñ: The divine abiding of equanimity and the four immaterial states are not apprehendable by a beginner; but the remaining thirty-five are. This is 'as to apprehending'.

Visuddhimagga III-118

Bhūmitoti ettha ca dasa asubhā, kāyagatāsati, āhāre paṭikūlasaññāti imāni dvādasa devesu nappavattanti.

（7）「依地」── 这里十不净，身随念及食厌想十二种，于诸天中是不会现起的。

Ñ(III,118): 7. As to plane: here the twelve, namely, the ten kinds of foulness, mindfulness occupied with the body, and perception of repulsiveness in nutriment, do not occur among deities.

Tāni dvādasa, ānāpānassati cāti imāni terasa brahmaloke nappavattanti.

彼等十二及入出息随念，这十三种于梵天中不现起。

Ñ: These twelve and mindfulness of breathing do not occur in the Brahmā-world.

Arūpabhave pana ṭhapetvā cattāro āruppe aññaṃ nappavattati.

于无色有，除了四无色，别的不会现起。

Ñ: But none except the four immaterial states occur in the immaterial becoming.

Manussesu sabbānipi pavattantīti evaṃ bhūmito.

于人界中则一切都得现起。如是依地而决择业处。[PTS 114]

Ñ: All occur among human beings. This is 'as to plane'. [114]

Visuddhimagga III-117

Ārammaṇatoti imesu ca cattālīsāya kammaṭṭhānesu dasakasiṇā, dasaasubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsatipaṭibhāganimittārammaṇāni.

（6）「依所缘」── 于此等四十业处中，十遍，十不净，入出息随念及身随念的二十二种为相似相所缘，

Ñ(III,117): 6. As to object: of these forty meditation subjects, twenty-two have counterpart signs as object, that is to say, the ten kasiṇas, the ten kinds of foulness, mindfulness of breathing, and mindfulness occupied with the body;

Sesāni na paṭibhāganimittārammaṇāni.

其余十八业处为非相似相所缘。

Ñ: the rest do not have counterpart signs as object.

Tathā dasasu anussatīsu ṭhapetvā ānāpānassatiñca kāyagatāsatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānaṃ, viññāṇañcāyatanaṃ, nevasaññānāsaññāyatananti imāni dvādasa sabhāvadhammārammaṇāni.

在十随念中除了入出息随念及身随念之外，其余的八种随念，食厌想，四界差别，识无边处及非想非非想处的十二种为自性法所缘。

Ñ: Then twelve have states consisting in individual essences as object, that is to say, eight of the ten recollections —— except mindfulness of breathing and mindfulness occupied with the body ——, the perception of repulsiveness in nutriment, the defining of the elements, the base consisting of boundless consciousness, and the base consisting of neither perception nor non-perception;

Dasa kasiṇā, dasa asubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsati nimittārammaṇāni.

十遍，十不净，入出息随念及身随念的二十二种为相所缘，

Ñ: and twenty-two have [counterpart] signs as object, that is to say, the ten kasiṇas, the ten kinds of foulness, mindfulness of breathing, and mindfulness occupied with the body;

Sesāni cha na vattabbārammaṇāni.

其余的（四梵住及空无边处与无所有处）六种为不可说所缘。

Ñ: while the remaining six have 'not-so-classifiable' objects.

Tathā vipubbakaṃ, lohitakaṃ, puḷuvakaṃ, ānāpānassati, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, yañca ālokakasiṇe sūriyādīnaṃ obhāsamaṇḍalārammaṇanti imāni aṭṭha calitārammaṇāni, tāni ca kho pubbabhāge, paṭibhāgaṃ pana sannisinnameva hoti.

脓烂想，血涂想，虫聚想，入出息随念，水遍，火遍，风遍及光明遍中的太阳等圆光所缘，此八种为动摇所缘 ── 然彼等的动摇所缘仅在似相的前分。在似相的阶段，便成为固定而不动了。

Ñ: Then eight have mobile objects in the early stage though the counterpart is stationary, that is to say, the festering, the bleeding, the worm-infested, mindfulness of breathing, the water kasiṇa, the fire kasiṇa, the air kasiṇa, and in the case of the light kasiṇa the object consisting of a circle of sunlight, etc.;

Sayādaw U Sīlānanda: The word 'mobile' also means shaking. The words 'early stage' mean preliminary stage. Han: Mahāsī Sayādaw had the same interpretation.

Sesāni na calitārammaṇānīti evaṃ ārammaṇato.

其余的则为不动摇所缘。如是依所缘而决择业处。

Ñ: the rest have immobile objects. This is 'as to object'.