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.