Visuddhimagga VI-43

111. Yo pana purimabuddhānaṃ santike āsevitakammaṭṭhāno parihatadhutaṅgo parimadditamahābhūto pariggahitasaṅkhāro vavatthāpitanāmarūpo ugghāṭitasattasañño katasamaṇadhammo vāsitavāsano bhāvitabhāvano sabījo ñāṇuttaro appakileso kulaputto, tassa olokitolokitaṭṭhāneyeva paṭibhāganimittaṃ upaṭṭhāti.

其次如已亲近过去诸佛，曾习业处，行头陀支，思惟（地水火风的）大种，把握（无常、苦、无我）诸行，观察（缘起的）名色，除有情想，行沙门法 [PTS 185]，熏习其（善的）熏习，修其所修，得（解脱）种子，具上智而少烦恼的善男子，见其所见的尸体处，即得显现似相。

Ñ(VI,43): But when a clansman has cultivated the meditation subject under former Enlightened Ones, kept the ascetic practices, threshed out the great primary elements, discerned formations, defined mentality-materiality, eliminated the perception of a being, done the ascetic's [185] duties, lived the moral life, and developed the development, when he contains the seed [of turning away from formations], and has mature knowledge and little defilement, then the counterpart sign appears to him in the place while he keeps looking.

No ce evaṃ upaṭṭhāti, athevaṃ chabbidhena nimittaṃ gaṇhato upaṭṭhāti.

如果不能如是显现，则以此六法取相而得显现。

Ñ: If it does not appear in that way, then it appears to him as he is apprehending the sign in the six ways.

Visuddhimagga VI-42

Purisassa pana itthisarīraṃ itthiyā vā purisasarīraṃ na vaṭṭati.

男子对于女体（尸），女子对于男体（尸）是不适宜的。

Ñ(VI,42): However, a female body is not appropriate for a man or a male one for a woman;

Visabhāge sarīre ārammaṇaṃ na upaṭṭhāti, vipphandanasseva paccayo hoti.

在异性的尸体不能生起（不净相的所缘），只是扰乱的缘而已。

Ñ: for the object, [namely, the repulsive aspect], does not make its appearance in a body of the opposite sex, which merely becomes a condition for the wrong kind of excitement [(vipphandana)].

‘‘Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī’’ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ.

如中部义疏中说：「虽系腐烂的女人亦能夺去男子的心」。

Ñ: To quote the Majjjhima Commentary: 'Even when decaying [(Ugghāṭita)] a woman invades a man's mind and stays there'.

Tasmā sabhāgasarīreyeva evaṃ chabbidhena nimittaṃ gaṇhitabbaṃ.

所以当对同性的尸体以此六法取相。

Ñ: That is why the sign should be apprehended in the six ways only in a body of the same sex.

Visuddhimagga VI-41

Paricchedato idaṃ sarīraṃ adho pādatalena upari kesamatthakena tiriyaṃ tacena paricchinnaṃ, yathāparicchinne ca ṭhāne dvattiṃsakuṇapabharitamevāti vavatthapetabbaṃ.

⑥「以界限」当确定这尸体下以足掌，上以发顶，横以皮肤为界，在其界限之内观察三十二分充满污秽的尸体，

Ñ(VI,41): (6) He should define it by its delimitation thus: 'This body is delimited below by the soles of the feet, above by the tips of the hair, all round by the skin; the space so delimited is filled up with thirty-two pieces of corpse'.

Atha vā ayamassa hatthaparicchedo, ayaṃ pādaparicchedo, ayaṃ sīsaparicchedo, ayaṃ majjhimakāyaparicchedoti vavatthapetabbaṃ.

或者确定这是他的手界，这是足界，这是头界，这是中部身体的界限。」

Ñ: Or alternatively, he can define it thus: 'This is the delimitation of its hand, this is the delimitation of its foot, this is the delimitation of its head, this is the delimitation of the middle part of its body'.

Yattakaṃ vā pana ṭhānaṃ gaṇhati, tattakameva idaṃ īdisaṃ uddhumātakanti paricchinditabbaṃ.

或者取得全体的任何部分，即以彼处为膨胀的界限。

Ñ: Or alternatively, he can delimit as much of it as he has apprehended thus: 'Just this much of the bloated is like this'.

Visuddhimagga VI-40

Okāsato pana imasmiṃ nāma okāse hatthā, imasmiṃ pādā, imasmiṃ sīsaṃ, imasmiṃ majjhimakāyo ṭhitoti vavatthapetabbaṃ.

⑤「以处」，当确定手在此处，足在此处，头在此处，中部身体在此处；

Ñ(VI,40): (5) He should define it by its location thus: 'The hand is in this location, the foot in this, the head in this, the middle of the body in this'.

Atha vā ahaṃ imasmiṃ okāse ṭhito asubhanimittaṃ imasminti vavatthapetabbaṃ.

或者确定我是站在此处，而不净相则在彼处。

Ñ: Or alternatively, he can define it thus: 'I am in this location; the sign of foulness is in that'.

Visuddhimagga VI-39

Disato pana imasmiṃ sarīre dve disā nābhiyā adho heṭṭhimadisā uddhaṃ uparimadisāti vavatthapetabbaṃ.

④「以方」，即确定这尸体的两方，从脐以下为下方，脐以上为上方；

Ñ(VI,39): (4) He should define it by its direction thus: 'There are two directions in this body, that is, down from the navel as the lower direction, and up from it as the upper direction'.

Atha vā ahaṃ imissā disāya ṭhito asubhanimittaṃ imissāti vavatthapetabbaṃ.

或者确定我是站在这一方，而不净相则在那一方。

Ñ: Or alternatively, he can define it thus: 'I am standing in this direction; the sign of foulness is in that direction'.

Visuddhimagga VI-38

Saṇṭhānato uddhumātakassa saṇṭhānavaseneva idamassa sīsasaṇṭhānaṃ, idaṃ gīvāsaṇṭhānaṃ, idaṃ hatthasaṇṭhānaṃ, idaṃ udarasaṇṭhānaṃ, idaṃ nābhisaṇṭhānaṃ, idaṃ kaṭisaṇṭhānaṃ, idaṃ ūrusaṇṭhānaṃ, idaṃ jaṅghāsaṇṭhānaṃ, idaṃ pādasaṇṭhānanti vavatthapetabbaṃ.

③「以形」，是只依膨胀的形而确定这是他的头形，这是他的颈形，这是手形，这是腹形，这是脐形，这是腰形，这是股形，这是胫形，这是足形。

Ñ(VI,38): (3) By its shape: he should define it only by the shape of the bloated thus: 'This is the shape of its head, this is the shape of its neck, this is the shape of its hand, this is the shape of its chest, this is the shape of its belly, this is the shape of its navel, this is the shape of its hips, this is the shape of its thigh, this is the shape of its calf, this is the shape of its foot'.

Visuddhimagga VI-37

Liṅgato pana itthiliṅgaṃ vā purisaliṅgaṃ vāti avavatthapetvā paṭhamavaye vā majjhimavaye vā pacchimavaye vā ṭhitassa idaṃ sarīranti vavatthapetabbaṃ.

②「以相」，并不是说确定其女相或男相，当确定这尸体是青年、中年或老年的。

Ñ(VI,37): (2) Instead of defining it by the female mark or the male mark, he should define it by its mark thus: 'This is the body of one who was in the first phase of life, in the middle phase, in the last phase'.

Visuddhimagga VI-36

Tena hi yoginā idaṃ sarīraṃ kāḷassa vā odātassa vā maṅguracchavino vāti vaṇṇato vavatthapetabbaṃ.

①「以色」，即瑜伽行者当确定这尸体是黑的，或白的，或金黄的皮肤的色。

Ñ(VI,36) (1) The meditator should define it by its colour thus: 'This is the body of one who is black or white or yellow-skinned'.

Visuddhimagga VI-35

Evaṃ sanimittaṃ sārammaṇañca katvā pana sabhāvabhāvato vavatthapetīti vuttattā yvāssa sabhāvabhāvo anaññasādhāraṇo attaniyo uddhumātakabhāvo, tena manasikātabbaṃ.

如是与相俱及与所缘俱作已，其次确定「自性的状态」，即是说当时不净相的自性状态 ── 不与他共的独特的膨胀的状态作意。

Ñ(VI,35): Having done this, again he should bring to mind the fact that it has an individual essence, its own state of being bloated, which is not common to anything else, since it was said that he defines [(§19)] it by the fact of its having attained that particular individual essence.

Vaṇitaṃ uddhumātakanti evaṃ sabhāvena sarasena vavatthapetabbanti attho.

膨胀是膨义，即以这样的自性与作用而确定之义。

Ñ: The meaning is that it should be defined according to individual essence, according to its own nature, as 'the inflated [(Vaṇita)], the bloated'.

110. Evaṃ vavatthapetvā vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopīti chabbidhena nimittaṃ gahetabbaṃ.

（3）（以十一种法取相）如是确定之后，次说「以色(vaṇṇato)、以相(liṅgato)、以形(saṇṭhānato)、[PTS 184] 以方(disato)、以处(okāsato)、以界限(paricchedato)」[《解脱道论》「以色、以男女、以形、以方、以处、以分别」。] 六法取相，

Ñ: Having defined it in this way, he should apprehend the sign in the following six ways, that is to say, (1) by its colour, (2) by its mark, (3) by its shape, [184] (4) by its direction, (5) by its location, (6) by its delimitation.

Kathaṃ?

怎样取呢？

Ñ: How?

Visuddhimagga VI-34

109. Yaṃ pana vuttaṃ sanimittaṃ karoti sārammaṇaṃ karotīti, taṃ idheva antogadhaṃ.

这便包摄「与相俱作，与所缘俱作」的意义。

Ñ(VI,34): Also with its particular sign and in relation to the object was said (§19); but that is included by what has just been said;

Punappunaṃ vavatthapento hi sanimittaṃ karoti nāma.

再三的确定名为「与相俱作」，

Ñ: for he 'characterizes it with its particular sign' when he defines it again and again,

Ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇoti evaṃ dve dve samāsetvā samāsetvā vavatthapento sārammaṇaṃ karoti nāma.

这是石头这是不净相，这是不净相这是石头，往往这样双双连结确定，名为「与所缘俱作」。

Ñ: and he 'characterizes it in relation to the object' when he defines it by combining it each time in pairs thus: 'This is a rock, this is the sign of foulness; this is the sign of foulness, this is a rock'.

Visuddhimagga VI-33

Sace latā hoti, sāpi ‘‘lābu vā kumbhaṇḍī vā sāmā vā kāḷavalli vā pūtilatā vā’’ti vavatthapetabbā.

如见蔓藤，应确定它是罗婆（葫芦瓜）或俱盘提（南瓜）或沙麻、或黑葛、或臭藤。

Ñ(VI,33): If there is a creeper, he should define it in this way: 'This is a pumpkin creeper or a gourd creeper or a brown creeper or a black creeper or a stinking creeper',

Tato ‘‘imasmiṃ nāma okāse ayaṃ latā idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ latā’’ti sallakkhetabbaṃ.

此后应该观察：「在这个地方是这样的蔓藤，这边是不净相；这边是不净相，这里是蔓藤」。

Ñ: after which he should observe [the relative positions] thus: 'In this place, this is a creeper, this is the sign of foulness; this is the sign of foulness, this is a creeper'.

Visuddhimagga VI-32

Sace gaccho hoti, sopi ‘‘sindivā karamando vā kaṇavīro vā kuraṇḍako vā ucco vā nīco vā khuddako vā mahanto vā’’ti vavatthapetabbo.

如见灌木，则应确定它是醒提，或迦罗曼陀，或迦那维罗，或鼓轮达伽及它的高、低、大、小等。

Ñ(VI,32): If there is a bush, he should define it in this way: 'This is a sindi bush or a karamanda bush or a kaṇavīra bush or a koraṇḍaka bush; it is tall or short, small or large',

Tato ‘‘imasmiṃ nāma okāse ayaṃ gaccho idaṃ asubhanimitta’’nti sallakkhetabbaṃ.

此后应该观察：「在这个地方是这样的灌木，这边是不净相」。

Ñ: after which he should observe [the relative positions] thus: 'In this place, this is a bush, this is the sign of foulness'.

Visuddhimagga VI-31

Sace rukkho hoti, sopi ‘‘assattho vā nigrodho vā kacchako vā kapītano vā ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā’’ti vavatthapetabbo.

如见树，则应确定它是阿说他（即菩提树），或榕树，或无花果树，或迦毗他伽树，及它的高、低、大、小、黑、白等。

Ñ(VI,31): If there is a tree, he should define it in this way: 'This is a pipal tree or a banyan tree or a kacchaka tree or a wood-apple tree; it is tall or short, small or large, black or white',

Tato ‘‘imasmiṃ nāma okāse ayaṃ rukkho idaṃ asubhanimitta’’nti sallakkhetabbaṃ.

此后应该观察：「在这个地方是这棵树，这边是不净相」。

Ñ: after which he should observe [the relative positions] thus: 'In this place, this is a tree, this is the sign of foulness'.

Visuddhimagga VI-30

Sace vammiko hoti, sopi ‘‘ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo.

如见蚁塔，亦应确定其高、低、大、小、赤、黑、白、长与圆等。

Ñ(VI,30): If there is an ant-hill, he should define it in this way: 'This is high or low, small or large, brown or black or white, long or round',

Tato ‘‘imasmiṃ nāma okāse ayaṃ vammiko idaṃ asubhanimitta’’nti sallakkhetabbaṃ.

此后应该观察：「在这个地方是这个蚁塔，这边是不净相」。

Ñ: after which he should observe [the relative positions] thus: 'In this place, this is an ant-hill, this is the sign of foulness'.

Visuddhimagga VI-29

Tatridaṃ upalakkhaṇavidhānaṃ, sace tassa nimittassa samantā cakkhupathe pāsāṇo hoti, so ‘‘ayaṃ pāsāṇo ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo.

其考察的方法如次：若在不净相的周围看见有石头，应该确定这石头的高、低、大、小、赤、黑、白、长及圆等。

Ñ(VI,29): These are the directions for characterizing them. If there is a rock in the eye's focus near the sign, he should define it in this way: 'This rock is high or low, small or large, brown or black or white, long or round',

Tato ‘‘imasmiṃ nāma okāse ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇo’’ti sallakkhetabbaṃ.

此后应该观察：「在这个地方是这个石头，这边是不净相；这边是不净相，这里是石头。」

Ñ: after which he should observe [the relative positions] thus: 'In this place, this is a rock, this is the sign of foulness; this is the sign of foulness, this is a rock'.

Visuddhimagga VI-28

108. Evaṃ ṭhitena ‘‘tasmiṃ padese pāsāṇaṃ vā…pe… lataṃ vā sanimittaṃ karotī’’ti evaṃ vuttāni samantā nimittāni upalakkhetabbāni.

[PTS 183] 如是站立之人，「那里并有岩石……蔓藤等相」，当依此说考察四方诸相。

Ñ(VI,28): Then he should characterize the surrounding signs in the way stated thus: 'In the place where the bloated sign of foulness has been left he notes any stone ... or creeper there with its sign' (§19).

Visuddhimagga VI-27

Evaṃ tiṭṭhamānenāpi nātidūre nāccāsanne nānupādaṃ nānusīsaṃ ṭhātabbaṃ.

如是注意站立，亦不应离尸体过远与过近或在正头方及正足方站立，

Ñ(VI,27): Then he should stand not too far off or too near, or too much towards the feet or the head.

Atidūre ṭhitassa hi ārammaṇaṃ avibhūtaṃ hoti.

因为站得过远对于所缘不明显，

Ñ: For if he stands too far off, the object is not clear to him,

Accāsanne bhayamuppajjati.

过近则生恐怖。

Ñ: and if he stands too near, he may get frightened.

Anupādaṃ vā anusīsaṃ vā ṭhitassa sabbaṃ asubhaṃ samaṃ na paññāyati.

若站在正头方或正足方，则对一切不净相难得平等的认识。

Ñ: If he stands too much towards the feet or the head, not all the foulness becomes manifest to him equally.

Tasmā nātidūre nāccāsanne olokentassa phāsukaṭṭhāne sarīravemajjhabhāge ṭhātabbaṃ.

所以不过远过近而视，当在尸体的中部适当的地方站立。

Ñ: So he should stand not too far off or too near, opposite the middle of the body, in a place convenient for him to look at it.

Visuddhimagga VI-26

107. Evaṃ gatena pana na tāva asubhanimittaṃ oloketabbaṃ.

（2）（四方诸相的考察）这里走去的人，不应即刻去看不净相，

Ñ(VI,26): When he has gone there in this way, he should not at once look at the sign of foulness;

Disā vavatthapetabbā.

须先确定方位；

Ñ: he should make sure of the direction.

Ekasmiṃ hi disābhāge ṭhitassa ārammaṇañca na vibhūtaṃ hutvā khāyati, cittañca na kammaniyaṃ hoti.

因为所站的一方，若对于所缘不明显，则心亦不适于工作；

Ñ: For perhaps if he stands in a certain direction, the object does not appear clearly to him and his mind is not wieldy.

Tasmā taṃ vajjetvā yattha ṭhitassa ārammaṇañca vibhūtaṃ hutvā khāyati, cittañca kammaniyaṃ hoti, tattha ṭhātabbaṃ.

所以应该避免那一方。如果所立之处对于所缘很明显的，则心亦适于工作，故应站在那里。

Ñ: So rather than there he should stand where the object appears clearly and his mind is wieldy.

Paṭivātānuvātañca pahātabbaṃ.

对于逆风和顺风都应避免，

Ñ: And he should avoid standing to leeward or to windward of it.

Paṭivāte ṭhitassa hi kuṇapagandhena ubbāḷhassa cittaṃ vidhāvati.

站于逆风者未免为尸体的臭气所恼而散乱于心；

Ñ: For if he stands to leeward he is bothered by the corpse smell and his mind strays;

Anuvāte ṭhitassa sace tattha adhivatthā amanussā honti, te kujjhitvā anatthaṃ karonti.

站在顺风者，如果那里有非人居留，则未免触怒他们而致灾害。

Ñ: and if he stands to windward and non-human beings are dwelling there, they may get annoyed and do him a mischief.

Tasmā īsakaṃ ukkamma nātianuvāte ṭhātabbaṃ.

所以应该稍微避开而在不很多的顺风处站立。

Ñ: So he should move round a little and not stand too much to windward. [183]

Visuddhimagga VI-25

No ca kho paṭivātaṃ.

不要逆风而行，

Ñ(VI,25): And he should not approach it upwind;

Paṭivātaṃ gacchantassa hi kuṇapagandho ghānaṃ paharitvā matthaluṅgaṃ vā saṅkhobheyya, āhāraṃ vā chaḍḍāpeyya, vippaṭisāraṃ vā janeyya ‘‘īdisaṃ nāma kuṇapaṭṭhānaṃ āgatomhī’’ti.

因逆风则尸体的臭气扑鼻，令脑昏乱，或使呕吐，而生后悔：「为什么我要来这样的尸体之处！」

Ñ: for if he did so and the smell of corpses assailed his nose, his brain might get upset, or he might throw up his food, or he might repent his coming, thinking 'What a place of corpses I have come to!'.

Tasmā paṭivātaṃ vajjetvā anuvātaṃ gantabbaṃ.

所以应避逆风而顺风行。

Ñ: So instead of approaching it upwind, he should go downwind.

Sace anuvātamaggena na sakkā hoti gantuṃ, antarā pabbato vā papāto vā pāsāṇo vā vati vā kaṇṭakaṭṭhānaṃ vā udakaṃ vā cikkhallaṃ vā hoti, cīvarakaṇṇena nāsaṃ pidahitvā gantabbaṃ.

如果途中有山，或峭壁、岩石、篱笆、荆棘、流水、沼池，不可能顺风而行，则用衣角扪鼻而行，

Ñ: If he cannot go by a downwind path —— if there is a mountain or a ravine or a rock or a fence or a patch of thorns or water or a bog in the way ——, then he should go stopping his nose with the corner of his robe.

Idamassa gamanavattaṃ.

这是他的行的方法。」

Ñ: These are the duties in going.

Visuddhimagga VI-24

Vihārato nikkhamanteneva asukadisāya asukadvārena nikkhantomhīti dvāraṃ sallakkhetabbaṃ.

从寺院出来的时候当注意观察：「我是从某方，某门出来的」。

Ñ(VI,24): As he goes out of the monastery he should note the gate: 'I have gone out in such a direction by such a gate'.

Tato yena maggena gacchati, so maggo vavatthapetabbo, ayaṃ maggo pācinadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā vidisābhimukhovāti.

此后行路之时，当观察那道路「这路是向东方走的，或向南、西、北方，或向四维」。

Ñ: After that he should define the path by which he goes: 'This path goes in an easterly direction … westerly ... northerly ... southerly direction' or 'It goes in an intermediate direction';

Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ ṭhāne dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti.

又「这里向左折，这里向右走，在什么道路的地方有岩石、蚁塔、树林、灌木、蔓草」等，

Ñ: and 'In this place it goes to the left, in this place to the right'; and 'In this place there is a stone, in this an ant-hill, in this a tree, in this a bush, in this a creeper'.

Evaṃ gamanamaggaṃ vavatthapentena nimittaṭṭhānaṃ gantabbaṃ.

在路上都应一一确定，趋向于（不净）相处而行。

Ñ: He should go to the place where the sign is, defining in this way the path by which he goes.

Visuddhimagga VI-23

106. Tasmā yo cittasaññattatthāya sivathikadassanaṃ gacchati, so ghaṇḍiṃ paharitvā gaṇaṃ sannipātetvāpi gacchatu.

如果他只为调心而去墓场看尸体的，则应鸣钟集众同行。

Ñ(VI,23): So if he goes to the chamel ground to test his control of mind, let him do so after striking the gong or summoning a chapter.

Kammaṭṭhānasīsena pana gacchantena ekakena adutiyena mūlakammaṭṭhānaṃ avissajjetvā taṃ manasikaronteneva susāne soṇādiparissayavinodanatthaṃ kattaradaṇḍaṃ vā yaṭṭhiṃ vā gahetvā, sūpaṭṭhita bhāvasampādanena asammuṭṭhaṃ satiṃ katvā, manacchaṭṭhānañca indriyānaṃ antogatabhāvasampādanato abahigatamanena hutvā gantabbaṃ.

若以业处为首要之目的，则应不舍其（念佛等的）根本业处，于彼作意，为了避免冢间的犬等的危险，须拿手杖或棍 [PTS 182]，坚住（于念佛等的根本业处），作念不忘，内摄第六意及诸根令不外向，无双单独而行。

Ñ: If he goes there mainly for [developing that] meditation subject, let him go alone with no companion, without renouncing his basic meditation subject and keeping it always in mind, taking a walking stick or a staff to keep off attacks by dogs, etc., [182] ensuring unremitting mindfulness by establishing it well, with his mind not turned outwards because he has ensured that his faculties, of which his mind is the sixth, are turned inwards.

Visuddhimagga VI-22

‘‘So ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati ‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’ti.

他见不净相的功德之后，作珍宝想，起恭敬而生喜爱置心于所缘中：『诚然依此行道，我将脱离生死』，

Ñ(VI,22): 'When he has established reverence for it by seeing its advantages and by perceiving it as a treasure and so come to love it, he anchors his mind upon that object: "Surely in this way I shall be liberated from ageing and death".

So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati.

因彼离欲……得于初禅具足住。

Ñ: Quite secluded from sense desires, secluded from unprofitable things he enters upon and dwells in the first jhāna ... [seclusion].

Tassādhigataṃ hoti rūpāvacaraṃ paṭhamaṃ jhānaṃ dibbo ca vihāro bhāvanāmayañca puññakiriyavatthu’’nti.

他证得色界的初禅，得天住及由修行所成的福业之事」。

Ñ: He has arrived at the first jhāna of the fine-material sphere. His is a heavenly abiding and an instance of the meritorious action consisting in [meditative] development'.

Visuddhimagga VI-21

‘‘Samantā nimittupalakkhaṇā kimatthiyā kimānisaṃsāti?

对于考察四方诸相有什么作用？有什么功德？

Ñ(VI,21): 'What is the purpose, what is the advantage of characterizing the surrounding signs?

Samantā nimittupalakkhaṇā asammohatthā asammohānisaṃsā.

考察四方诸相有不迷惑的作用，有不迷惑的功德。

Ñ: Characterizing the surrounding signs has non-delusion for its purpose, it has non-delusion for its advantage.

Ekādasavidhena nimittaggāho kimatthiyo kimānisaṃsoti?

以十一种法取相有什么作用？有什么功德？

Ñ: What is the purpose, what is the advantage of apprehending the sign in the [other] eleven ways?

Ekādasavidhena nimittaggāho upanibandhanattho upanibandhanānisaṃso.

以十一种法取相是为了令心与不净相密切的连结，有密切连结的功德。

Ñ: Apprehending the sign in the [other] eleven ways has anchoring [the mind] for its purpose, it has anchoring [the mind] for its advantage.

Gatāgatamaggapaccavekkhaṇā kimatthiyā kimānisaṃsāti?

观察往来的路有什么作用？有什么功德？

Ñ: What is the purpose, what is the advantage of reviewing the path gone by and come by?

Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā vīthisampaṭipādanānisaṃsā.

观察往来的路是为了给与（业处的）正当路线，有给与正路的功德。

Ñ: Reviewing the path gone by and come by has keeping [the mind] on the track for its purpose, it has keeping [the mind] on the track for its advantage.

Visuddhimagga VI-20

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

他得深深的习取，善能把握，善能确定，

Ñ(VI,20): 'When he has properly apprehended the sign, properly remembered it, properly defined it,

So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno.

他对于那些相既善习取、把握及确定之后，置念不忘，内摄诸根，意不外向，观察往返的路，不与他人作伴单独而行。

Ñ: he goes alone with no companion, with unremitting mindfulness established, with his sense faculties turned inwards, with his mind not turned outwards, reviewing the path gone by and come by.

So caṅkamantopi tabbhāgiyaññeva caṅkamaṃ adhiṭṭhāti.

他经行时当于不净相作意而经行，

Ñ: When he walks, he resolves that his walk is oriented towards it;

Nisīdantopi tabbhāgiyaññeva āsanaṃ paññapeti.

坐时亦当于不净相作意而打坐。

Ñ: when he sits, he prepares a seat that is oriented towards it.

Visuddhimagga VI-19

Vuttañhetaṃ –

即所谓：

Ñ(VI,19): For this is said:

‘‘Uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno.

「摄取膨胀不净相者，置念不忘，内摄诸根，意不外向，观察往返的路，不与他人作伴单独而行。

Ñ: 'One who is learning the bloated sign of foulness goes alone with no companion, with unremitting mindfulness established, with his sense faculties turned inwards, with his mind not turned outwards, reviewing the path gone by and come by.

Yasmiṃ padese uddhumātakaṃ asubhanimittaṃ nikkhittaṃ hoti, tasmiṃ padese pāsāṇaṃ vā vammikaṃ vā rukkhaṃ vā gacchaṃ vā lataṃ vā sanimittaṃ karoti, sārammaṇaṃ karoti.

在弃有膨胀 [PTS 181] 不净之相的地方，那里并有岩石、蚁塔、树、灌木、蔓草等相及所缘，

Ñ: In the place where the bloated sign of foulness [181] has been left he notes any stone or ant-hill or tree or bush or creeper there each with its particular sign and in relation to the object.

Sanimittaṃ katvā sārammaṇaṃ katvā uddhumātakaṃ asubhanimittaṃ sabhāvabhāvato upalakkheti, vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopi sandhito vivarato ninnato thalato samantato.

对于所有的相及所缘既作注意之后，再观察其膨胀不净相的自性、状态。即是对于颜色、性别、形状、方位、空间、界限、关节、孔隙、凹部、凸部与周围等相，

Ñ: When he has done this, he characterizes the bloated sign of foulness by the fact of its having attained that particular individual essence (see §84). Then he sees that the sign is properly apprehended, that it is properly remembered, that it is properly defined, by its colour, by its mark, by its shape, by its direction, by its location, by its delimitation, by its joints, by its openings, by its concavities, by its convexities, and all round.

Visuddhimagga VI-18

Tasmā vuttappakārassa bhikkhuno kathetvā asubhanimittadassane sañjātābhilāsena yathānāma khattiyo abhisekaṭṭhānaṃ, yajamāno yaññasālaṃ, adhano vā pana nidhiṭṭhānaṃ pītisomanassajāto gacchati, evaṃ pītisomanassaṃ uppādetvā aṭṭhakathāsu vuttena vidhinā gantabbaṃ.

所以欲见不净相者，依照前述的方法告知比丘之后，应如剎帝利到灌顶的地方去，又如祭祀者到祭坛去，贫者到宝藏处一样的生起喜悦心而行，既生喜悦心后，当依诸义疏所说的方法去行。

Ñ(VI,18): Therefore he should inform a bhikkhu of the kind described and then set out eager to see the sign, and as happy and joyful as a warrior-noble (khattiya) on his way to the scene of anointing, as one going to offer libations at the hall of sacrifice, or as a pauper on his way to unearth a hidden treasure. And he should go there in the way advised by the Commentaries.

Visuddhimagga VI-17

Apica susānaṃ nāma nirāsaṅkaṭṭhānanti maññamānā katakammāpi akatakammāpi corā samosaranti.

还有些盗贼认为「冢墓是一个不被人怀疑的地方」，故在已盗和未盗的时候，往往在那里集合，

Ñ(VI,17): Besides, robbers may meet there thinking a charnel ground a safe place for them whether or not they have done anything wrong.

Te manussehi anubaddhā bhikkhussa samīpe bhaṇḍakaṃ chaḍḍetvāpi palāyanti.

或者给人们追逐的盗贼，跑进比丘的地方，把赃物丢在那里逃走了。

Ñ: And when men chase them, they drop their goods near the bhikkhu and run away.

Manussā ‘‘sahoḍḍhaṃ coraṃ addasāmā’’ti bhikkhuṃ gahetvā viheṭhenti.

追的人来到这里便说：「我们被盗的东西和贼都找到了！」即捕此比丘及伤害他。

Ñ: Perhaps the men seize the bhikkhu, saying 'We have found the thief with the goods', and bully him.

Athassa so ‘‘mā imaṃ viheṭhayittha, mamāyaṃ kathetvā iminā nāma kammena gato’’ti te manusse saññāpetvā sotthibhāvaṃ karissati.

此时则僧伽长老即可阻止他们说：「莫伤害他，他行前曾经对我说过，是来这里行道的」，人们既得了解，便可安全了。

Ñ: Then he whom he told will explain to the men 'Do not bully him; he went to do this special work after telling me', and he will rescue him.

Ayaṃ ānisaṃso kathetvā gamane.

这便是行前要先告知的利益。

Ñ: This is the advantage of going only after informing someone.

Visuddhimagga VI-16

Kasmā?

何以故？

Ñ(VI,16): Why?

Sace hissa susāne amanussasīhabyagghādīnaṃ rūpasaddādianiṭṭhārammaṇābhibhūtassa aṅgapaccaṅgāni vā pavedhenti, bhuttaṃ vā na parisaṇṭhāti, añño vā ābādho hoti.

假使他在冢墓之间，为非人、狮子虎豹等的形色和声音等不顺的所缘所威胁而肢体战栗，或食物不消化而呕吐，或其它意外的病发生时，

Ñ: Because if all his limbs are seized with shuddering at the charnel ground, or if his gorge rises when he is confronted with disagreeable objects such as the visible forms and sounds of non-human beings, lions, tigers, etc., or something else afflicts him,

Athassa so vihāre pattacīvaraṃ surakkhitaṃ karissati.

则寺内的长老比丘既能善护其衣钵，

Ñ: then he whom he told will have his bowl and robe well looked after in the monastery,

Dahare vā sāmaṇere vā pahiṇitvā taṃ bhikkhuṃ paṭijaggissati.

亦将派遣青年比丘及沙弥去看护那比丘。

Ñ: or he will care for him by sending young bhikkhus or novices to him.

Visuddhimagga VI-15

105. Gacchantena ca saṅghattherassa vā aññatarassa vā abhiññātassa bhikkhuno kathetvā gantabbaṃ.

在出发的时候，应该告诉僧伽的长老或其它通达的比丘。

Ñ(VI,15): And when he goes, he should do so only after he has spoken to the senior elder of the Community or to some well-known bhikkhu.

Visuddhimagga VI-14

Kasmā?

为什么呢？

Ñ(VI,14): Why not?

Asubhaṃ hi nāmetaṃ vāḷamigādhiṭṭhitampi amanussādhiṭṭhitampi hoti.

因为不净的尸体可能有野兽光顾或非人觊觎，

Ñ: Because this foulness is beset by wild beasts and non-human beings,

Tatrassa jīvitantarāyopi siyā.

若往那里走，则有生命的危险。

Ñ: and he might risk his life there.

Gamanamaggo vā panettha gāmadvārena vā nahānatitthena vā kedārakoṭiyā vā hoti.

或者所走的路要经过村口、浴场与田边，

Ñ: Or perhaps the way to it goes by a village gate or a bathing place or an irrigated field,

Tattha visabhāgarūpaṃ āpāthamāgacchati, tadeva vā sarīraṃ visabhāgaṃ hoti.

那里可能发现异性之色，甚至那尸体便是异性 ──

Ñ: and there a visible object of the opposite sex might come into focus. Or perhaps the body is of the opposite sex;

Purisassa hi itthisarīraṃ itthiyā ca purisasarīraṃ visabhāgaṃ, tadetaṃ adhunāmataṃ subhatopi upaṭṭhāti, tenassa brahmacariyantarāyopi siyā.

即男子以女体为异性，女子以男体为异性。如果异性之体是新近才死的，可能生起净想，所以对于他的梵行也是障碍。

Ñ: for a female body is unsuitable for a man, and a male body for a woman. If only recently dead, it may even look beautiful; hence there might be danger to the life of purity.

Sace pana ‘‘nayidaṃ mādisassa bhāriya’’nti attānaṃ takkayati, evaṃ takkayamānena gantabbaṃ.

如果他能够这样的自觉：「这对于我是不足轻重的」，那么他便可去。

Ñ: But if he judges himself thus, 'This is not difficult for one like me', then he can go there.

Visuddhimagga VI-13

104. Evaṃ viharantena ca asukasmiṃ nāma gāmadvāre vā aṭavimukhe vā panthe vā pabbatapāde vā rukkhamūle vā susāne vā uddhumātakasarīraṃ nikkhittanti kathentānaṃ vacanaṃ sutvāpi na tāvadeva atitthena pakkhandantena viya gantabbaṃ.

（1）（为取不净相而前行的处所）如是修不净者，若听见人家说，在某某村口、林口、道路、山脚、树下，[PTS 180] 或冢墓间有膨胀的尸体丢在那里的时候，不要像在不妥当的渡头而即跳去。

Ñ(VI,13): Meanwhile, when he hears people saying that at some village gate or on some road or at some forest's edge or at the base of some rock or at the root of some tree [180] or on some charnel ground a bloated corpse is lying, he should not go there at once, like one who plunges into a river where there is no ford.

Visuddhimagga VI-12

Uddhumātakakammaṭṭhānaṃ

[THE BLOATED]

103. Tattha uddhumātakasarīre uddhumātakanimittaṃ uppādetvā uddhumātakasaṅkhātaṃ jhānaṃ bhāvetukāmena yoginā pathavīkasiṇe vuttanayeneva vuttappakāraṃ ācariyaṃ upasaṅkamitvā kammaṭṭhānaṃ uggahetabbaṃ.

（修习法）（一）（膨胀相的修习法）瑜伽者若欲于膨胀之身生起膨胀之相而修称为膨胀之禅的，应该如地遍中所说的方法去亲近阿阇梨而把取业处。

Ñ(VI,12): Herein, when a meditator wants to develop the jhāna called 'of the bloated' by arousing the sign of the bloated on a bloated body, he should in the way already described approach a teacher of the kind mentioned under the earth kasiṇa and learn the meditation subject from him.

Tenassa kammaṭṭhānaṃ kathentena asubhanimittatthāya gamanavidhānaṃ, samantā nimittupalakkhaṇaṃ, ekādasavidhena nimittaggāho, gatāgatamaggapaccavekkhaṇanti evaṃ appanāvidhānapariyosānaṃ sabbaṃ kathetabbaṃ.

那些对瑜伽者说业处的人，对于（1）为取不净相而前行的处所，（2）四方诸相的考察，（3）以十一种法取相，（4）观察（至墓场等）往返的道路，（5）乃至最后的安止规定，都应该说。

Ñ: In explaining the meditation subject to him, the teacher should explain it all, that is, the directions for going with the aim of acquiring the sign of foulness, the characterizing of the surrounding signs, the eleven ways of apprehending the sign, the reviewing of the path gone by and come by, concluding with the directions for absorption.

Tenāpi sabbaṃ sādhukaṃ uggahetvā pubbe vuttappakāraṃ senāsanaṃ upagantvā uddhumātakanimittaṃ pariyesantena vihātabbaṃ.

那些瑜伽者应善学一切，到前面所说的住处，遍求膨胀相而住。

Ñ: And when the meditator has learnt it all well, he should go to an abode of the kind already described and live there while seeking the sign of the bloated.

Visuddhimagga VI-11

Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampetāneva nāmāni.

其次，此等（十不净）也是依此膨胀等生起的诸相的名字，又是于此诸相中证得诸禅的名称。

Ñ(VI,11): These names are also used both for the signs that arise with the bloated, etc., as their support, and for the jhānas obtained in the signs.

Visuddhimagga VI-10

Aṭṭhiyeva aṭṭhikaṃ.

（10）骨即「骨相」，

Ñ(VI,10): A skeleton: bone (aṭṭhi) is the same as skeleton (aṭṭhika).

Paṭikkūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ.

或以厌恶的骨为「骨相」，

Ñ: Or alternatively, bone (aṭṭhi) is vile (kucchita) because of repulsiveness, thus it is a skeleton (aṭṭhika).

Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapetamadhivacanaṃ.

即与骸骨是同义语。

Ñ: This is a term both for a single bone and for a framework of bones.

Visuddhimagga VI-9

Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ.

（9）诸蛆虫为虫，为虫所散布叫「虫聚」。

Ñ(VI,9): The worm-infested: it is maggots that are called worms (puḷuva); it sprinkles worms (puḷuve kirati), thus it is worm-infested (puḷuvaka).

Kimiparipuṇṇassa chavasarīrassetamadhivacanaṃ.

即充满于虫的尸体是同义语。

Ñ: This is a term for a corpse full of maggots.

Visuddhimagga VI-8

Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ.

（8）流出的血散布在这里那里为「血涂相」。

Ñ(VI,8): The bleeding: it sprinkles (kirati), scatters, blood (lohita), and it trickles here and there, thus it is 'the bleeding (lohitaka)'.

Paggharitalohitamakkhitassa chavasarīrassetamadhivacanaṃ.

即为流出的血所涂的尸体是同义语。

Ñ: This is a term for a corpse smeared with trickling blood.

Visuddhimagga VI-7

Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ.

（7）由斩斫而与上述同样散乱的为「斩斫离散相」。

Ñ(VI,7): The hacked and scattered: it is hacked, and it is scattered in the way just described, thus it is 'hacked and scattered (hatavikkhittaka)'.

Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittassa chavasarīrassetamadhivacanaṃ.

像乌鸦的足迹，于肢体中以刀斩斫而如前述散乱的尸体是同义语。

Ñ: This is a term for a corpse scattered in the way just described after it has been hacked with a knife in a crow's-foot pattern on every limb.

Visuddhimagga VI-6

Vividhaṃ khittaṃ vikkhittaṃ, vikkhittameva vikkhittakaṃ.

（6）种种离散为散乱。散乱即「散乱相」，

Ñ(VI,6): The scattered: what is strewed about (vividhaṃ khittaṃ) is scattered (vikkhittaṃ). What is scattered is the same as 'the scattered (vikkhittaka)'.

Paṭikkūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ.

或以厌恶的散乱为「散乱相」。

Ñ: Or alternatively, what is scattered (yikkhitta) is vile (kucchita) because of repulsiveness, thus it is 'the scattered (vikkhittaka)'.

Aññena hatthaṃ aññena pādaṃ aññena sīsanti evaṃ tato tato khittassa chavasarīrassetamadhivacanaṃ.

即一处是手，另一处是脚，又一处是头，这里那里散乱着的尸体是同义语。

Ñ: This is a term for a corpse that is strewed here and there in this way: 'Here a hand, there a foot, there the head' (cf. M.i,58).

Visuddhimagga VI-5

Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāditanti vikkhāyitaṃ, vikkhāyitameva vikkhāyitakaṃ.

（5）这里那里各各为犬和野干所食啖叫做食残。食残即「食残相」，

Ñ(VI,5): The gnawed: what has been chewed here and there in various ways by dogs, jackals, etc., is what is gnawed (vikkhāyita). What is gnawed is the same as 'the gnawed (vikkhāyitaka)'.

Paṭikkūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ.

或以厌恶的食残为「食残相」。

Ñ: Or alternatively, what is gnawed (vikkhāyita) is vile (kucchita) because of repulsiveness, thus it is 'the gnawed (vikkhāyitaka)'.

Tathārūpassa chavasarīrassetamadhivacanaṃ.

像这样的尸体是同义语。

Ñ: This is a term for a corpse in that particular state.

Visuddhimagga VI-4

Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ.

（4）解剖为二而未离开的为断坏。断坏即「断坏相」，

Ñ(VI,4): The cut up: what has been opened up[(apadhārita)] by cutting it in two is called cut up (vicchidda). What is cut up is the same as 'the cut up (vicchiddaka)'.

Paṭikkūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ.

或以厌恶的断坏为「断坏相」。

Ñ: Or alternatively, what is cut up (vicchidda) is vile (kucchita) because of repulsiveness, thus it is 'the cut up (vicchiddaka)'.

Vemajjhe chinnassa chavasarīrassetamadhivacanaṃ.

即与从中央剖开的尸体是同义语。[PTS 179]

Ñ: This is a term for a corpse cut in the middle. [179]

Visuddhimagga VI-3

Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ.

（3）在诸破坏之处流出脓来叫脓烂。脓烂即「脓烂相」，

Ñ(VI,3): The festering: what is trickling with pus in broken places is festering (vipubba). What is festering is the same as 'the festering (vipubbaka)'.

Paṭikkūlattā vā kucchitaṃ vipubbanti vipubbakaṃ.

或以厌恶的脓烂为「脓烂相」，

Ñ: Or alternatively, what is festering (vipubba) is vile (kucchita) because of repulsiveness, thus it is 'the festering (vipubbaka)'.

Tathārūpassa chavasarīrassetamadhivacanaṃ.

和这样的尸体是同义语。

Ñ: This is a term for a corpse in that particular state.

Visuddhimagga VI-2

Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ, vinīlameva vinīlakaṃ.

（2）破坏了的青色为青瘀。青瘀即「青瘀相」，

Ñ(VI,2): The livid: what has patchy discolouration is called livid (vinīla). What is livid is the same as 'the livid (vinīlaka)'.

Paṭikkūlattā vā kucchitaṃ vinīlanti vinīlakaṃ.

或以厌恶的青瘀为「青瘀相」。

Ñ: Or alternatively, what is livid (vinīla) is vile (kucchita) because of repulsiveness, thus it is 'the livid (vinīlaka)'.

Maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ.

在那肉的隆起处是红色的，脓所积聚处则白色，其它多处则青色，在青的地方如为青衣所缠，和这样的尸体是同义语。

Ñ: This is a term for a corpse that is reddish-coloured in places where flesh is prominent, whitish-coloured in places where pus has collected, but mostly blue-black (nīla), as if draped with blue-black cloth in the blue-black places.

Visuddhimagga VI-1

6. Asubhakammaṭṭhānaniddeso

[PTS 178] 第六 说不净业处品

CHAPTER VI - FOULNESS AS A MEDITATION SUBJECT

Uddhumātakādipadatthavaṇṇanā

102. Kasiṇānantaramuddiṭṭhesu pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikanti dasasu aviññāṇakāsubhesu bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ.

在遍之后，再指示膨胀相、青瘀相、脓烂相、断坏相、食残相、散乱相、斩斫离散相、血涂相、虫聚相、骸骨相，十种无意识者（死者）的不净。

（十不净的语义）（1）在命终之后渐渐地膨大，犹如吹满风的皮囊，所以叫膨胀。膨胀即「膨胀相」，

[GENERAL DEFINITIONS]

Ñ(VI,1): [178] Now ten kinds of foulness, [as corpses] without consciousness, were listed next after the kasiṇas thus: the bloated, the livid, the festering, the cut up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm infested, a skeleton (Ch. III, §105).

Ñ: The bloated: it is bloated (uddhumāta) because bloated by gradual dilation and swelling after (uddhaṃ) the close of life, as a bellows is with wind. What is bloated (uddhumāta) is the same as 'the bloated' (uddhumātaka).

Notes in Chinese translation: 膨胀相（Uddhumātaka）、青瘀相（Vinīlaka）、脓烂相（Vipubbaka）、断坏相（Vicchiddaka）、食残相（Vikkhāyitaka）、散乱相（Vikkhittaka）、斩斫离散相（Hata-vikkhittaka）、血涂相（Lohitaka）、虫聚相（Puḷavaka）、骸骨相（Aṭṭhika）。《解脱道论》「膨胀相、青瘀相、溃烂相、斩斫离散相、食啖相、弃掷相、杀戮弃掷相、血涂染相、虫臭相、骨相」。

Sayādaw U Sīlānanda: The word 'ka' means the bloated is disgusting.

Paṭikkūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ.

或以厌恶的膨胀为「膨胀相」。

Ñ: Or alternatively, what is bloated (uddhumāta) is vile (kucchita) because of repulsiveness, thus it is 'the bloated' (uddhumātaka).

Tathārūpassa chavasarīrassetaṃ adhivacanaṃ.

即与膨胀的尸体是同义语。

Ñ: This is a term for a corpse in that particular state.

MP3 Visuddhimagga Talks - part 12B

{12b-visuddhimagga-01} – (pp.184, para.41 – pp.184, para.42) General.

[The End of Chapter V – Description of Concentration – The remaining Kasiṇas]

[Chapter VI : Description of Concentration – Foulness as a Meditation Subject]

{12b-visuddhimagga-02} – (pp.185, para.1 – ...) The bloated...

{12b-visuddhimagga-03} – (...) … [Chapter VI] ...

{12b-visuddhimagga-04} – (...) … [Chapter VI] …

[The end of Chapter VI : Description of Concentration – Foulness as a Meditation Subject]

MP3 Visuddhimagga Talks - part 12A

[Chapter V : Description of Concentration – The remaining Kasiṇas]

{12a-visuddhimagga-01} – (pp.177, para.1 – pp.178, para.4) The Water Kasiṇa

{12a-visuddhimagga-02} – (pp.178, para.5 – pp.181, para.23) The Fire Kasiṇa, Air Kasiṇa, Blue Kasiṇa, Yellow Kasiṇa, Red Kasiṇa, Light Kasiṇa.

{12a-visuddhimagga-03} – (pp.181, para.24 – pp.182, para.28) The Limited-Space Kasiṇa, General.

{12a-visuddhimagga-04} – (pp.182, para.29 – pp.182, para.30) General.

{12a-visuddhimagga-05} – (pp.183, para.31 – pp.184, para.41) General.

Visuddhimagga V-42

Na kevalañca kasiṇeyeva, aññesupi kammaṭṭhānesu etesamekassapi bhāvanā na ijjhati.

像这样的人不但在遍中，就是在一切业处之中一个也不能修习成就的。

Ñ(V,42): And this does not apply only to kasiṇas; for none of them will succeed in developing any meditation subject at all.

Tasmā vigatavipākāvaraṇenapi kulaputtena kammāvaraṇañca kilesāvaraṇañca ārakā parivajjetvā saddhammassavanasappurisūpanissayādīhi saddhañca chandañca paññañca vaḍḍhetvā kammaṭṭhānānuyoge yogo karaṇīyoti.

所以必须由于离诸异熟障的善男子，遥远地回避了业障与烦恼障，闻正法而亲近善人增长其信，愿与智能，勤行业处瑜伽。

Ñ: So the task of devotion to a meditation subject must be undertaken by a clansman who has no hindrance by kamma-result, who shuns hindrance by kamma and by defilement, and who fosters faith, zeal and understanding by listening to the Dhamma, frequenting good men, and so on.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Sesakasiṇaniddeso nāma

Pañcamo paricchedo.

※为诸善人所喜悦而造的清净道论，于论定的修习中，成就第五品，定名为余遍的解释。

Ñ: The fifth chapter called 'The Description of the Remaining Kasiṇas' in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga V-41

Tattha kammāvaraṇena samannāgatāti ānantariyakammasamaṅgino.

「具足业障」是具有无间业的。

Ñ(V,41): Herein, the words hindered by kamma refer to those who possess bad kamma entailing immediate effect [on rebirth].

Ñ's notes: The five kinds of bad kamma with immediate effect on rebirth are, in that order of priority, matricide, parricide, arahanticide, intentional shedding of a Buddha's blood, and causing a schism in the Community, all of which cause rebirth in hell and remaining there for the remainder of the aeon (kappa), whatever other kinds of kamma may have been performed (MA.iv,109f.).

Kilesāvaraṇena samannāgatāti niyatamicchādiṭṭhikā ceva ubhatobyañjanakapaṇḍakā ca.

「具足烦恼障」是决定邪见者，两性者（阴阳人），黄门（半择迦）。

Ñ: By defilement: who have fixed wrong view or are hermaphrodites or eunuchs.

Ñ's notes: The no-cause view, moral-inefficacy-of-action view, the nihilistic view that there is no such thing as giving, and so on (see D. Sutta 2).

Vipākāvaraṇena samannāgatāti ahetukadvihetukapaṭisandhikā.

「具足异熟障」是由无因、二因而结生者。

Ñ: By kamma-result: who have had a rebirth-linking with no [profitable] root-cause or with only two [profitable] root-causes.

Notes in Chinese translation: 由无因、二因而结生，参考第十四品。

Asaddhāti buddhādīsu saddhāvirahitā.

「无信」即对佛（法僧）等没有信的。

Ñ: Lack faith: are destitute of faith in the Buddha, Dhamma and Saṅgha.

Acchandikāti apaccanīkapaṭipadāyaṃ chandavirahitā.

「无愿」即对非敌对法及圣道而无有愿。

Ñ: Zeal: are destitute of zeal for the unopposed way.

Duppaññāti lokiyalokuttarasammādiṭṭhiyā virahitā.

「恶慧」即无世间、出世间的正见。

Ñ: Understanding: are destitute of mundane and supramundane right view.

Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu niyāmasaṅkhātaṃ sammattasaṅkhātañca ariyamaggaṃ okkamituṃ abhabbāti attho.

「不能入决定正性的善法」是不能入于善法中而称为决定，称为正性的圣道的意思。

Ñ: Will be incapable of entering into the certainty of rightness in profitable states means that they are incapable of entering into the Noble Path called 'certainty' and 'rightness in profitable states'.

Visuddhimagga V-40

101. Ye ca te sattā kammāvaraṇena vā samannāgatā kilesāvaraṇena vā samannāgatā vipākāvaraṇena vā samannāgatā asaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti vuttā, tesamekassāpekakasiṇepi bhāvanā na ijjhati.

如说：「那些具足业障，具足烦恼障，具足异熟障，无信、无愿、恶慧，不能入决定正性的善法的有情」，像这样的人们，甚至一人而修习一遍也不能成就。

Ñ(V,40): No kasiṇa can be developed by any living being described as follows: 'Beings hindered by kamma, by defilement or by kamma-result, who lack faith, zeal and understanding, will be incapable of entering into the certainty of lightness in profitable states' (Vbh. 341).

Visuddhimagga V-39

Tattha uddhanti uparigaganatalābhimukhaṃ.

此中「上」即上向于天空。

Ñ(V,39): Herein, above is upwards towards the sky's level.

Adhoti heṭṭhābhūmitalābhimukhaṃ.

「下」即下向于地面。

Ñ: Below is downwards towards the earth's level.

Tiriyanti khettamaṇḍalamiva samantā paricchinditaṃ.

「横」即区划了的田园的周围。

Ñ: Around is marked off all around like the perimeter of a field.

Ekacco hi uddhameva kasiṇaṃ vaḍḍheti, ekacco adho, ekacco samantato.

即是说或者有人仅向上增大于遍，有人向下，有人向周围，

Ñ: For one extends a kasiṇa upwards only, another downwards, another all round;

Tena tena vā kāraṇena evaṃ pasāreti. Ālokamiva dibbacakkhunā rūpadassanakāmo.

犹如希望以天眼见色而（向自己所欲的方向）扩展光明一样，依他们各各不同的目的而扩展，

Ñ: or for some reason another projects it thus as one who wants to see visible objects with the divine eye projects light.

Tena vuttaṃ uddhamadhotiriyanti.

[PTS 177] 所以说上、下与横。

Ñ: [177] Hence 'above, below, around' is said.

Advayanti idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ.

「无二」即指这一遍而不至于他遍说的。

Ñ: The word exclusive, however, shows that any one such state has nothing to do with any other.

Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti, na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti, natthi tassa añño kasiṇasambhedoti.

譬如有人入于水中，则各方面都是水，更无他物，如是于地遍中只有地遍，更无他遍的成分。

Ñ: Just as there is water and nothing else in all directions for one who is actually in water, so too, the earth kasiṇa is the earth kasiṇa only; it has nothing in common with any other kasiṇa.

Eseva nayo sabbattha.

于一切遍都是这样。

Ñ: Similarly in each instance.

Appamāṇanti idaṃ tassa pharaṇaappamāṇavasena vuttaṃ.

「无量」是依遍的无限量的扩展而说的。

Ñ: Measureless means measureless intentness.

Tañhi cetasā pharanto sakalameva pharati.

由于心的遍满于遍而遍满于一切，

Ñ: He is intent upon the entirety with his mind,

Na ayamassa ādi idaṃ majjhanti pamāṇaṃ gaṇhātīti.

没有这是遍的初，遍的中等限量。

Ñ: taking no measurements in this way: 'This is its beginning, this is its middle'.

Visuddhimagga V-38

Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti.

一切遍都有上、下、横、无二、无量各种。

Ñ(V,38): The classification 'above, below, around, exclusive, measureless' applies to all kasiṇas;

Vuttañhetaṃ ‘‘pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa’’ntiādi.

即如此说：「有人于地遍作上、下、横、无二、无量想」等。

Ñ: for this is said: 'He perceives the earth kasiṇa above, below, around, exclusive, measureless' (M.ii,14), and so on.

Visuddhimagga V-37

Ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇaṃ, antopathavīpabbatādīsupi ākāsaṃ nimminitvā iriyāpathakappanaṃ, tirokuḍḍādīsu asajjamānagamananti evamādīni ijjhanti.

依于「虚空遍」，能开显于隐蔽，在大地中及山岳中亦能变化虚空，作诸（行住坐卧的）威仪，可于墙垣上自由步行，有此等成就。

Ñ(V,37): The space kasiṇa is the basis for such powers as revealing the hidden, maintaining postures inside the earth and rocks by creating space inside them, travelling unobstructed through walls, and so on.

Visuddhimagga V-36

Ālokakasiṇavasena sappabhārūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthaṃ ālokakaraṇanti evamādīni ijjhanti.

依于「光明遍」，能变化辉煌之色，离诸惛沉睡眠，消灭黑暗，为了要以天眼看东西而作诸光明，有此等成就。

Ñ(V,36): The light kasiṇa is the basis for such powers as creating luminous forms, banishing stiffness and torpor, dispelling darkness, causing light for the purpose of seeing visible objects with the divine eye.

Visuddhimagga V-35

Odātakasiṇavasena odātarūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthāya ālokakaraṇanti evamādīni ijjhanti.

依于「白遍」，能变化白色，离诸惛沉睡眠，消灭黑暗，为了要以天眼看东西而作诸光明，有此等成就。

Ñ(V,35): The white kasiṇa is the basis for such powers as creating white forms, banishing stiffness and torpor, dispelling darkness, causing light for the purpose of seeing visible objects with the divine eye.

Visuddhimagga V-34

Lohitakasiṇavasena lohitakarūpanimmānaṃ, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti.

依于「赤遍」，能变化赤色，依前述的方法获得（第五）胜处，证净解脱，有此等成就。

Ñ(V,34): The red kasiṇa is the basis for such powers as creating red forms, acquisition of the bases of mastery in the way stated, and attainment of the liberation by the beautiful.

Visuddhimagga V-33

Pītakasiṇavasena pītakarūpanimmānaṃ, suvaṇṇanti adhimuccanā, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamo cāti evamādīni ijjhanti.

依于「黄遍」，能变化黄色，点石成金，依前述（妙色丑色）的方法而获得（第四）胜处，证净解脱，有此等成就。

Ñ(V,33): The yellow kasiṇa is the basis for such powers as creating yellow forms, resolving that something shall be gold (S.i,l 16), acquisition of the bases of mastery in the way stated, and attainment of the liberation by the beautiful.

Visuddhimagga V-32

Nīlakasiṇavasena nīlarūpanimmānaṃ, andhakārakaraṇaṃ, suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti.

依于「青遍」，能变化青色，作诸黑暗，依于妙色及丑色的方法而获得（第三）胜处，证净解脱，有此等成就。

Ñ(V,32): The blue kasiṇa is the basis for such powers as creating black forms, causing darkness, acquisition of the bases of mastery by the method of fairness and ugliness, and attainment of the liberation by the beautiful (see M.ii,12).

Visuddhimagga V-31

Vāyokasiṇavasena vāyugatigamanaṃ, vātavuṭṭhisamuppādananti evamādīni ijjhanti.

依于「风遍」，能速行如风：能降风雨，有此等成就。

Ñ(V,31): The air kasiṇa is the basis for such powers as going with the speed of the wind, causing wind storms.

Visuddhimagga V-30

Tejokasiṇavasena dhūmāyanā, pajjalanā, aṅgāravuṭṭhisamuppādanaṃ, tejasā tejopariyādānaṃ, yadeva so icchati tassa ḍahanasamatthatā, dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ, parinibbānasamaye tejodhātuyā sarīrajjhāpananti evamādīni ijjhanti.

依于「火遍」，能出烟和燃烧，能降炭雨，以火灭火，[PTS 176] 欲燃则燃，为了要以天眼见东西而作诸光明，般涅盘之时能以火界荼毗其身体，有此等成就。

Ñ(V,30): The fire kasiṇa is the basis for such powers as smoking, flaming, causing showers of sparks, countering fire with fire, ability to burn only what one wants to burn (S,iv,290), [176] causing light for the purpose of seeing visible objects with the divine eye, burning up the body by means of the fire element at the time of attaining nibbāna (MA.iv,196).

Visuddhimagga V-29

Āpokasiṇavasena pathaviyaṃ ummujjananimmujjanaṃ, udakavuṭṭhisamuppādanaṃ, nadīsamuddādinimmānaṃ, pathavīpabbatapāsādādīnaṃ kampananti evamādīni ijjhanti.

依于「水遍」，能出没于地中，降下雨水，变化江海等，震动大地山岳楼阁等，有此等成就。

Ñ(V,29): The water kasiṇa is the basis for such powers as diving in and out of the earth (D.i,78), causing rain, storms, creating rivers and seas, making the earth and rocks and palaces quake (M.i,253).

Visuddhimagga V-28

Pakiṇṇakakathā

100. Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo, ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ, ṭhānanisajjādikappanaṃ vā, parittaappamāṇanayena abhibhāyatanapaṭilābhoti evamādīni ijjhanti.

在十遍中，依于「地遍」能以一成为多等，或于空中，或于水中，变化作地，以足行走其上及作坐立等，或以少及无量的方法而获得（第一第二）胜处，有此等的成就。

Ñ(V,28): Of these, the earth kasiṇa is the basis for such powers as the state described as 'Having been one, he becomes many' (D.i,78), etc., and stepping or standing or sitting on space or on water by creating earth, and the acquisition of the bases of mastery (M.ii,13) by the limited and measureless method.

Visuddhimagga V-27

杂论十遍

[GENERAL]

Iti kasiṇāni dasabalo,

Dasa yāni avoca sabbadhammadaso;

Rūpāvacaramhi catukkapañcakajjhānahetūni.

Evaṃ tāni ca tesañca,

Bhāvanānayamimaṃ viditvāna;

Tesveva ayaṃ bhiyyo,

Pakiṇṇakakathāpi viññeyyā.

见一切法的十力者，

说此为色界四种 ── 五种禅因的十遍。

既知十遍和它们的修法，

亦宜更知它们的杂论。

Ñ(V,27): He with Ten Powers, who all things did see,

Tells ten kasiṇas, each of which can be

The cause of fourfold and of fivefold jhāna,

The fine-material sphere's own master key.

Now knowing their descriptions and the way

To tackle each and how they are developed,

There are some further points that will repay

Study, each with its special part to play.

Visuddhimagga V-26

Idha uggahanimittaṃ saddhiṃ bhittipariyantādīhi chiddasadisameva hoti, vaḍḍhiyamānampi na vaḍḍhati.

这里的「取相」即同那以壁等为边际的孔一样，如欲增大亦不能增大的。

Ñ(V,26): Here the learning sign resembles the hole together with the wall, etc., that surrounds it. Attempts to extend it fail.

Paṭibhāganimittamākāsamaṇḍalameva hutvā upaṭṭhāti, vaḍḍhiyamānañca vaḍḍhati.

「似相」则仅有虚空曼陀罗显现，如欲增大即可增大。

Ñ: The counterpart sign appears only as a circle of space. Attempts to extend it succeed.

Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti.

余者与地遍中所说的一样。

Ñ: The rest should be understood as described under the earth kasiṇa.

Ñ's notes: In the Suttas the first eight kasiṇas are the same as those given here, and they are the only ones mentioned in the Dhammasaṅgaṇī (§160-203) and Paṭisambhidā (Ps.i,6). The Suttas give space and consciousness as ninth and tenth respectively (M.ii,14-15; D.iii,268; Netti 89, etc.). But these last two appear to coincide with the first two immaterial states, that is, boundless space and boundless consciousness. The light kasiṇa given here as ninth does not appear in the Suttas. It is perhaps a development from the 'perception of light' (āloka-saññā) (A.ii,45). The limited-space kasiṇa given here as tenth has perhaps been made 'limited' in order to differentiate it from the first immaterial state. The commentary on the consciousness kasiṇa (MA.iii,261) says nothing on this aspect. As to space, Pm. (p. 373) says: 'The attainment of the immaterial states is not produced by means of the space kasiṇa, and with the words "ending with the white kasiṇa" (Ch. XXI, §2) the light kasiṇa is included in the white kasiṇa'. For description of space (ākāsa) see DhsA. 325, Netti 29. Also Pm. (p. 393) defines space thus: 'Wherever there is no obstruction, that is called space'. Again the Majjhima-nikaya Ṭikā (commenting on M. Sutta 106) remarks: '[Sense desires] are not called empty (ritta) in the sense that space, which is entirely devoid of individual essence, is called empty'.

Paricchinnākāsakasiṇaṃ.

Ñ: The limited-space kasiṇa.

Chew: 「限定虚空遍」.

Visuddhimagga V-25

Itarena succhannamaṇḍape vā cammakaṭasārakādīnaṃ vā aññatarasmiṃ vidatthicaturaṅgulappamāṇaṃ chiddaṃ katvā tadeva vā bhittichiddādibhedaṃ chiddaṃ ‘‘ākāso ākāso’’ti bhāvetabbaṃ.

其它无经验者，则于盖得很密的假屋的壁或任何皮革席子，穿一个（直径）一张手即四指大的孔，仅于那种壁孔等的孔而作「虚空、虚空」（阿迦沙、阿迦沙）的修习。

Ñ(V,25): Anyone else should make a hole a span and four fingers broad in a well-thatched hut, or in a piece of leather, or in a rush mat, and so on. He should develop one of these, or a hole such as a hole in a wall, as 'space, space'.

Visuddhimagga V-24

Paricchinnākāsakasiṇakathā

（10）限定虚空遍

[THE LIMITED-SPACE KASIṆA]

Notes in Chinese translation:「限定虚空遍」（paricchinnākāsakasiṇa），《解脱道论》「虚空一切入」。

99. Paricchinnākāsakasiṇepi ākāsakasiṇaṃ uggaṇhanto ākāsasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato katādhikārassa tāva puññavato bhittichiddādīsu aññataraṃ disvāva nimittaṃ uppajjati.

限定虚空遍亦然：「把取虚空遍的人，即于壁隙或键孔或窗牖之间而取虚空相」。若过去有经验而具福者，看见任何壁孔等都能生起于相。

Ñ(V,24): Of the limited-space kasiṇa it is said: 'One who is learning the space kasiṇa apprehends the sign in a hole in a wall, or in a keyhole, or in a window opening'. So firstly, when someone has merit, having had previous practice, the sign arises in him when he sees any [such gap as a] hole in a wall.

Visuddhimagga V-23

Idha uggahanimittaṃ bhittiyaṃ vā bhūmiyaṃ vā uṭṭhitamaṇḍalasadisameva hoti.

这里的「取相」是与壁上或地上所现的曼陀罗一样的。

Ñ(V,23): Here the learning sign is like the circle thrown on the wall or the ground.

Paṭibhāganimittaṃ ghanavippasannaālokapuñjasadisaṃ.

「似相」则如很厚而净洁的光明积聚一样。

Ñ: The counterpart sign is like a compact bright cluster of lights.

Sesaṃ tādisamevāti.

余者同样。

Ñ: The rest is as before.

Ālokakasiṇaṃ.

Ñ: The light kasiṇa.

Chew: 「光明遍」.

Visuddhimagga V-22

Itarenāpi tadeva vuttappakāramobhāsamaṇḍalaṃ ‘‘obhāso obhāso’’ti vā ‘‘āloko āloko’’ti vā bhāvetabbaṃ.

其它无经验者，亦得于上述的光明的曼陀罗作「光、光」（恶跋沙、恶跋沙）或「光明、光明」（阿罗迦、阿罗迦）的修习。

Ñ(V,22): Anyone else should use that same kind of circle of luminosity just described, developing it as 'luminosity, luminosity' or 'light, light'.

Tathā asakkontena ghaṭe dīpaṃ jāletvā ghaṭamukhaṃ pidahitvā ghaṭe chiddaṃ katvā bhittimukhaṃ ṭhapetabbaṃ.

如果不可能对那样的光明修习，则于瓮中点一灯封闭它的口，再把瓮留个孔，放在那里把孔向到壁上。

Ñ: If he cannot do so, he can light a lamp inside a pot, close the pot's mouth, make a hole in it and place it with the hole facing a wall.

Tena chiddena dīpāloko nikkhamitvā bhittiyaṃ maṇḍalaṃ karoti, taṃ āloko ālokoti bhāvetabbaṃ.

这样从瓮孔中透出的灯光照到壁上便成为曼陀罗，然后对它作「[PTS 175] 光明、光明」的修习。

Ñ: The lamplight coming out of the hole throws a circle on the wall. He should develop that [175] as 'light, light'.

Idamitarehi ciraṭṭhitikaṃ hoti.

这灯光比上述的光还可以持久。

Ñ: This lasts longer than the other kinds.

Visuddhimagga V-21

Ālokakasiṇakathā

（9）光明遍

[THE LIGHT KASIṆA]

Notes in Chinese translation:「光明遍」（āloka-kasiṇa），《解脱道论》「光明一切入」。

98. Ālokakasiṇe pana ālokakasiṇaṃ uggaṇhanto ālokasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato katādhikārassa tāva puññavato yaṃ bhittichiddādīnaṃ aññatarena sūriyāloko vā candāloko vā pavisitvā bhittiyaṃ vā bhūmiyaṃ vā maṇḍalaṃ samuṭṭhāpeti, ghanapaṇṇarukkhasākhantarena vā ghanasākhāmaṇḍapantarena vā nikkhamitvā bhūmiyameva maṇḍalaṃ samuṭṭhāpeti, taṃ disvāva nimittaṃ uppajjati.

于光明遍中说：「把取光明遍的人，对于壁隙或键孔或窗牖之间而取光明相」，若过去有经验而具福者，则看见任何透过壁隙的日光或月光照到壁上或地上所现的曼陀罗（圆轮），或透过枝叶茂密的树林的空隙和茂密的树枝所造的假屋而照到地上所现的曼陀罗，都能生起于相。

Ñ(V,21): Of the light kasiṇa it is said: 'One who is learning the light kasiṇa apprehends the sign in light in a hole in a wall, or in a keyhole, or in a window opening'. So firstly, when someone has merit, having had previous practice, the sign arises in him when he sees the circle thrown on a wall or a floor by sunlight or moonlight entering through a hole in a wall, etc., or when he sees a circle thrown on the ground by sunlight or moonlight coming through a gap in the branches of a dense-leaved tree or through a gap in a hut made of closely packed branches.

Visuddhimagga V-20

Itarena vuttappakārehi odātapupphehi vā odātavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā ‘‘odātaṃ odāta’’nti manasikāro pavattetabbo.

若无经验者，则如前述的用白花或白布及有颜色的东西，如青遍所说的方法作遍已，然后起「白、白」（恶达多、恶达多）的作意。

Ñ(V,20): Anyone else should make a kasiṇa, in the way already described for the blue kasiṇa, with the white flowers already mentioned, or with cloth or colour element. He should bring it to mind as 'white, white'.

Sesaṃ tādisamevāti.

余者亦同样。

Ñ: The rest is as before.

Odātakasiṇaṃ.

Ñ: The white kasiṇa.

Chew: 「白遍」.

Visuddhimagga V-19

Odātakasiṇakathā

（8）白遍

[THE WHITE KASIṆA]

Notes in Chinese translation:「白遍」（odāta-kasiṇa），《解脱道论》「白一切入」。

97. Odātakasiṇepi odātakasiṇaṃ uggaṇhanto odātasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato katādhikārassa tāva puññavato tathārūpaṃ mālāgacchaṃ vā vassikasumanādipupphasantharaṃ vā kumudapadumarāsiṃ vā odātavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati, tipumaṇḍalarajatamaṇḍalacandamaṇḍalesupi uppajjatiyeva.

白遍亦然：「把取白遍者，对于白色的花或布或有颜色的东西而取其白相」，若有过去经验而具福者，则看见任何这样白色的花丛，或梵悉迦、苏曼那等的花席，或白莲的花聚，或白布及有颜色的东西，都能生起于相。或于锡的曼陀罗（圆轮）银的曼陀罗、月的曼陀罗等亦能生起于相。

Ñ(V,19): Of the white kasiṇa it is said: 'One who is learning the white kasiṇa apprehends the sign in white, either in a flower or in a cloth or in a colour element'. So firstly, when someone has merit, having had previous practice, the sign arises in him when he sees a flowering bush of such a kind or vassikasumana (jasmine) flowers, etc., spread out, or a heap of white lotuses or lilies, white cloth or colour element; and it also arises in a tin disk, a silver disk, and the moon's disk.

Visuddhimagga V-18

Itarena jayasumanabandhujīvakarattakoraṇḍakādipupphehi vā rattavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā ‘‘lohitakaṃ lohitaka’’nti manasikāro pavattetabbo.

其它无经验者，则用阇耶苏曼那，盘陀祇梵迦，罗多柯伦达迦等花，或以赤布及有颜色的东西，如青遍中所说的作遍已，然后起「赤、赤」（罗希多根、罗希多根）的作意。

Ñ(V,18): But anyone else should make a kasiṇa, in the way already described for the blue kasiṇa, with jayasumana flowers or bandhujīvaka or red koraṇḍaka flowers, etc., or with red cloth or with a colour element. He should bring it to mind as 'red, red'.

Sesaṃ tādisamevāti.

余者同样。

Ñ: The rest is as before.

Lohitakasiṇaṃ.

Ñ: The red kasiṇa.

Chew: 「赤遍」.

Visuddhimagga V-17

Lohitakasiṇakathā

（7）赤遍

[THE RED KASIṆA]

Notes in Chinese translation:「赤遍」（lohita-kasiṇa），《解脱道论》「赤一切入」。

96. Lohitakasiṇepi eseva nayo.

赤遍亦同样，

Ñ(V,17): Likewise with the red kasiṇa;

Vuttañhetaṃ lohitakasiṇaṃ uggaṇhanto lohitakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti.

即如此说，「把取赤遍之人对于花 [PTS 174] 或布或有颜色的东西而取其赤相」。

Ñ: for this is said: 'One who is learning the red kasiṇa apprehends the sign in red, [174] either in a flower or in a cloth or in a colour element'.

Tasmā idhāpi katādhikārassa puññavato tathārūpaṃ bandhujīvakādimālāgacchaṃ vā pupphasantharaṃ vā lohitakavatthamaṇidhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati.

故于此中，若有过去经验而具福者，则看见任何这样赤色的盘陀祇梵迦 等的花丛或花席，或赤色的布及宝石与有颜色的东西，都能生起其相。

Ñ: Therefore here too, when someone has merit, having had previous practice, the sign arises in him when he sees a bandhujīvaka (hibiscus) bush, etc., in flower, or such flowers spread out, or a red cloth or gem or colour element.

Notes in the Chinese translation: 盘陀祇梵迦（bandhujīvakā）。《解脱道论》「盘偷时婆」。

Visuddhimagga V-16

Itarena kaṇikārapupphādinā vā pītavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā ‘‘pītakaṃ pītaka’’nti manasikāro pavattetabbo.

其它无经验者，用迦尼迦罗(kaṇikāra)花等或黄布及有颜色的东西，如青遍中所说的作遍已，然后「黄、黄」（贝多根、贝多根）的作意，

Ñ(V,16): Anyone else should make a kasiṇa, in the way described for the blue kasiṇa, with kaṇikāra flowers, etc., or with yellow cloth or with a colour element. He should bring it to mind as 'yellow, yellow'.

Notes in Chinese translation:「迦尼迦罗」（kaṇikāra），《解脱道论》「迦尼迦罗」。

Sesaṃ tādisamevāti.

余者相同。

Ñ: The rest is as before.

Pītakasiṇaṃ.

Ñ: The yellow kasiṇa.

Chew: 「黄遍」.

Visuddhimagga V-15

Pītakasiṇakathā

（6）黄遍

[THE YELLOW KASIṆA]

Notes in Chinese translation: 「黄遍」（pīta-kasiṇa），《解脱道论》「黄一切入」。

95. Pītakasiṇepi eseva nayo.

黄遍亦同样，

Ñ(V,15): Likewise with the yellow kasiṇa;

Vuttañhetaṃ pītakasiṇaṃ uggaṇhanto pītakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti.

即如此说：「把取黄遍之人，对于花或布或有颜色的东西，而取其黄相」。

Ñ: for this is said: 'One who is learning the yellow kasiṇa apprehends the sign in yellow, either in a flower or in a cloth or in a colour element'.

Tasmā idhāpi katādhikārassa puññavato tathārūpaṃ mālāgacchaṃ vā pupphasantharaṃ vā pītavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati cittaguttattherassa viya.

故于此中，若有过去经验而具福者，则看见任何这样黄色的花丛、花席及黄布与有颜色的东西，都能生起其相。如心护长老。

Ñ: Therefore here too, when someone has merit, having had previous practice, the sign arises in him when he sees a flowering bush or flowers spread out, or yellow cloth or colour element, as in the case of the Elder Cittagutta.

Tassa kirāyasmato cittalapabbate pattaṅgapupphehi kataṃ āsanapūjaṃ passato saha dassaneneva āsanappamāṇaṃ nimittaṃ udapādi.

据说：这位尊者在制多罗山时，看见人家用巴登伽花散布在供座上作供养，由此一见，便生起与彼供座一样大的相。

Ñ: That venerable one, it seems, saw an offering being made on the flower altar, with pattaṅga flowers at Cittalapabbata, and as soon as he saw it the sign arose in him the size of the flower altar.

Visuddhimagga V-14

Idhāpi uggahanimitte kasiṇadoso paññāyati, kesaradaṇḍakapattantarikādīni upaṭṭhahanti.

这里在「取相」中，能够显现遍的过患，即如显现花蕊、花茎及花瓣等的间隙。

Ñ(V,14): And here too any fault in the kasiṇa is evident in the learning sign; the stamens and stalks and the gaps between the petals, etc., are apparent.

Paṭibhāganimittaṃ kasiṇamaṇḍalato muñcitvā ākāse maṇitālavaṇṭasadisaṃ upaṭṭhāti.

「似相」显现则脱离遍的曼陀罗，犹如在空中的宝珠扇。

Ñ: The counterpart sign appears like a crystal fan in space, free from the kasiṇa disk.

Sesaṃ vuttanayeneva veditabbanti.

余如前述。

Ñ: The rest should be understood as already described.

Nīlakasiṇaṃ.

Ñ: The blue kasiṇa.

Chew: 「青遍」.

Visuddhimagga V-13

Itarena nīluppalagirikaṇṇikādīni pupphāni gahetvā yathā kesaraṃ vā vaṇṭaṃ vā na paññāyati, evaṃ caṅgoṭakaṃ vā karaṇḍapaṭalaṃ vā pattehiyeva samatittikaṃ pūretvā santharitabbaṃ.

对于其他无经验者，则采诸青莲花或结黎根尼迦（早荣）(girikaṇṇikā)等花，不见其花蕊及花茎，仅以花瓣放到浅篮或平篮内，填满至其口而散布开来，

Ñ(V,13): [173] But anyone else should take flowers such as blue lotuses, girikaṇṇikā (morning glory) flowers, etc., and spread them out to fill a tray or a flat basket completely so that no stamen or stalk shows or with only their petals.

Notes in Chinese translation: 结黎根尼迦（girikaṇṇikā），即蓝蝴蝶（clitoria ternatea），花大而色深蓝，远看之酷似蝴蝶。

Nīlavaṇṇena vā vatthena bhaṇḍikaṃ bandhitvā pūretabbaṃ.

或以青色的布结成一束而填满它，

Ñ: Or he can fill it with blue cloth bunched up together;

Mukhavaṭṭiyaṃ vā assa bheritalamiva bandhitabbaṃ.

在诸（盘篮的）口的周围结成如鼓面一样。

Ñ: or he can fasten the cloth over the rim of the tray or basket like the covering of a drum.

Kaṃsanīlapalāsanīlaañjananīlānaṃ vā aññatarena dhātunā pathavīkasiṇe vuttanayena saṃhārimaṃ vā bhittiyaṃyeva vā kasiṇamaṇḍalaṃ katvā visabhāgavaṇṇena paricchinditabbaṃ.

或以青铜、青叶、青染料等任何一种有色的东西，犹如地遍中说，作为可以携带的或仅于壁而作遍的曼陀罗，外边用一种不同的颜色而区划之。

Ñ: Or he can make a kasiṇa disk, either portable as described under the earth kasiṇa or on a wall, with one of the colour elements such as bronze-green, leaf-green, anjana-ointment black, surrounding it with a different colour.

Tato pathavīkasiṇe vuttanayena ‘‘nīlaṃ nīla’’nti manasikāro pavattetabbo.

自此如地遍所说的方法即起「青、青」（尼楞、尼楞）的作意。

Ñ: After that, he should bring it to mind as 'blue, blue' in the way already described under the earth kasiṇa.

Visuddhimagga V-12

Nīlakasiṇakathā

（5）青遍

[THE BLUE KASIṆA]

Notes in Chinese translation: 「青遍」（nīla-kasiṇa），《解脱道论》「青一切入」。

Sayādaw U Sīlānanda: The word 'nīla' means black, dark blue, dark green; in Burma, 'nīla' is called brown.

94. Tadanantaraṃ pana nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato katādhikārassa puññavato tāva tathārūpaṃ mālāgacchaṃ vā pūjāṭhānesu pupphasantharaṃ vā nīlavatthamaṇīnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati.

以后：「把取青遍者，即把取于花，或布，或于布颜色的青相」，依此语，对于已有经验的具福者无论见到那样青色的花丛，奉供之处的花席，或青布 [PTS 173] 及宝石等，都可生起于相，

Ñ(V,12): Next it is said [in the Commentaries]: 'One who is learning the blue kasiṇa apprehends the sign in blue, whether in a flower or in a cloth or in a colour element'. Firstly, when someone has merit, having had previous practice, the sign arises in him when he sees a bush with blue flowers, or such flowers spread out on a place of offering, or any blue cloth or gem.

Notes in Chinese translation: '以后' - 指义疏中说。

Ñ's notes: 'Vaṇṇa-dhātu – colour element' should perhaps have been rendered simply by 'paint'. The one Pāḷi word 'nīla' has to serve for the English blue, green, and sometimes black.

Visuddhimagga V-11

Idha uggahanimittavaḍḍhanato otāritamattassa pāyāsassa usumavaṭṭisadisaṃ calaṃ hutvā upaṭṭhāti.

这里「取相」显现是动摇的，如从灶上才拿下的粥所升的热气一样。

Ñ(V,11): Here the learning sign appears to move like the swirl of hot [steam] on rice gruel just withdrawn from an oven.

Paṭibhāganimittaṃ sannisinnaṃ hoti niccalaṃ.

「似相」则静止不动，

Ñ: The counterpart sign is quiet and motionless.

Sesaṃ vuttanayeneva veditabbanti.

余如前述。

Ñ: The rest should be understood in the way already described.

Vāyokasiṇaṃ.

Ñ: The air kasiṇa.

Chew: 「风遍」.

Visuddhimagga V-10

Tasmā samasīsaṭṭhitaṃ ghanapattaṃ ucchuṃ vā veḷuṃ vā rukkhaṃ vā caturaṅgulappamāṇaṃ ghanakesassa purisassa sīsaṃ vā vātena pahariyamānaṃ disvā ‘‘ayaṃ vāto etasmiṃ ṭhāne paharatī’’ti satiṃ ṭhapetvā, yaṃ vā panassa vātapānantarikāya vā bhittichiddena vā pavisitvā vāto kāyappadesaṃ paharati, tattha satiṃ ṭhapetvā vātamālutaanilādīsu vāyunāmesu pākaṭanāmavaseneva ‘‘vāto vāto’’ti bhāvetabbaṃ.

所以他看见与头相等（同人一样高）的甘蔗、竹子、树，或者长有四指长的密发的男子头发为风吹动之时，即寄以此念：「此风吹于此处」；或者风从窗牖壁隙进入而吹到身上任何部分之时，即寄念彼处、于梵多、麻罗多、阿尼罗等风的名称中，取其比较普通的「风、风」（梵瑜、梵瑜）而修习。

Ñ(V,10): So when he sees sugarcanes with dense foliage standing with tops level or bamboos or trees, or else hair four fingers long on a man's head, being struck by the wind, he should establish mindfulness in this way: 'This wind is striking on this place'. Or he can establish mindfulness where the wind strikes a part of his body after entering by a window opening or by a crack in a wall, and using any among the names for wind (vāta) beginning with 'wind' (vāta), 'breeze' (māluta), 'blowing' (anila), he should develop [the kasiṇa] by using [preferably] the obvious 'air, air'.

Visuddhimagga V-9

Vāyokasiṇakathā

（4）风遍

[THE AIR KASIṆA]

Notes in Chinese translation: 「风遍」（vāyo-kasiṇa），《解脱道论》「风一切入」。

93. Vāyokasiṇaṃ bhāvetukāmenāpi vāyusmiṃ nimittaṃ gaṇhitabbaṃ.

希望修习风遍的人，当把取风相。

Ñ(V,9): Anyone who wants to develop the air kasiṇa should apprehend the sign in air.

Tañca kho diṭṭhavasena vā phuṭṭhavasena vā.

可由眼见或身触去把取。

Ñ: And that is done either by sight or by touch.

Vuttañhetaṃ aṭṭhakathāsu ‘‘vāyokasiṇaṃ uggaṇhanto vāyusmiṃ nimittaṃ gaṇhāti, ucchaggaṃ vā eritaṃ sameritaṃ upalakkheti, veḷaggaṃ vā…pe… rukkhaggaṃ vā kesaggaṃ vā eritaṃ sameritaṃ upalakkheti, kāyasmiṃ vā phuṭṭhaṃ upalakkhetī’’ti.

即如诸义疏中说：「把取风遍者，取于风相，即观察甘蔗的叶端为风所动摇，或观察竹端树梢及头发的尾端为风所动摇，或者观察其身体为风所触。」

Ñ: For this is said in the Commentaries: 'One who is learning the air kasiṇa apprehends the sign in air. He notices the tops of [growing] sugarcane moving to and fro; or he notices the tops of bamboos, or the tops of trees, or the ends of the hair, moving to and fro; or he notices the touch of it on the body'.

Visuddhimagga V-8

Tassevaṃ bhāvayato anukkamena vuttanayeneva nimittadvayaṃ uppajjati.

如是修习，他便能次第生起如前述的二相。

Ñ(V,8): As he develops it in this way the two signs eventually arise in him as already described.

Tattha uggahanimittaṃ jālaṃ chijjitvā chijjitvā patanasadisaṃ hutvā upaṭṭhāti.

此中「取相」的显现，其火焰如破裂而射落。[PTS 172]

Ñ: Herein, the learning sign appears like [the fire to keep] sinking down as the flame keeps detaching itself. [172]

Akate gaṇhantassa pana kasiṇadoso paññāyati, alātakhaṇḍaṃ vā aṅgārapiṇḍo vā chārikā vā dhūmo vā upaṭṭhāti.

对于把取自然（之火）者则见遍的过患，即火炬的破片或炭块或灰及烟等的显现。

Ñ: But when someone apprehends it in a kasiṇa that is not made up, any fault in the kasiṇa is evident [in the learning sign], and any firebrand, or pile of embers or ashes, or smoke appears in it.

Paṭibhāganimittaṃ niccalaṃ ākāse ṭhapitarattakambalakkhaṇḍaṃ viya suvaṇṇatālavaṇṭaṃ viya kañcanatthambho viya ca upaṭṭhāti.

「似相」则不动，犹如放在空中的赤毛毯，如金扇及如金柱的显现。

Ñ: The counterpart sign appears motionless like a piece of red cloth set in space, like a gold fan, like a gold column.

So tassa saha upaṭṭhāneneva upacārajjhānaṃ, vuttanayeneva catukkapañcakajjhānāni ca pāpuṇātīti.

由于似相的显现，修行者即能获得如前所述的近行禅及四种与五种的安止禅。

Ñ: With its appearance he reaches access jhāna and the jhāna tetrad and pentad in the way already described.

Tejokasiṇaṃ.

Ñ: The fire kasiṇa.

Chew: 「火遍」.