Visuddhimagga VI-94

Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu

Matasarīraṃ vā yattha yattha asubhākāro paññāyati, tattha tattheva nimittaṃ gahetvā kammaṭṭhānaṃ appanaṃ pāpetabbanti.

是故有善德的比丘，无论在生人的身上或死人的身上，认识了不净的行相，即取那相作为业处，直至证得安止定。

Ñ(VI,94): So a capable bhikkhu should apprehend the sign wherever the aspect of foulness is manifest, whether in a living body or in a dead one, and he should make the meditation subject reach absorption.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Asubhakammaṭṭhānaniddeso nāma

Chaṭṭho paricchedo.

※为诸善人所喜悦而造的清净道论，在论定的修习中完成了第六品，定名为不净业处的解释。

Ñ: The sixth chapter called 'The Description of Foulness as 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 VI-93

Vuttañhetaṃ –

即是这样说：

Ñ(VI,93): For this is said:

Duggandho asuci kāyo, kuṇapo ukkarūpamo;

Nindito cakkhubhūtehi, kāyo bālābhinandito.

此身像粪一样的臭，

像尸一样的不净，

为愚夫所喜爱，

为具眼者所呵弃。

Ñ: 'This filthy body stinks outright

Like ordure, like a privy's site;

This body men that have insight

Condemn, as object of a fool's delight.

Allacammapaṭicchanno, navadvāro mahāvaṇo;

Samantato paggharati, asuci pūtigandhiyo.

这个臭秽之身，

那知是个湿皮囊，

有九门的大疮伤，

常有不净的奔放。

Ñ: A tumour where nine holes abide

Wrapped in a coat of clammy hide

And trickling filth on every side,

Polluting the air with stenches far and wide.

Sace imassa kāyassa, anto bāhirako siyā;

Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti.

若把此身的内部

翻过外面来，

就要拿根棒，

把乌鸦和犬赶开。

Ñ: If it perchance should come about

That what is inside it came out,

Surely a man would need a knout

With which to put the crows and dogs to rout'.

Visuddhimagga VI-92

Tasmā –

所以说：

Ñ:

Yathāpi pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane;

Maṃsarukkho mayā laddho, iti gantvāna vegasā.

譬如林中的野干，

看见了开花的甄叔迦，

它想道：「我已得到了肉树」，

急急的向前奔跳；

Ñ(VI,92): There was a jackal chanced to see

A flowering kiṃsuka in a wood;

In haste he went to where it stood:

'I have found a meat-bearing tree!'

Patitaṃ patitaṃ pupphaṃ, ḍaṃsitvā atilolupo;

Nayidaṃ maṃsaṃ aduṃ maṃsaṃ, yaṃ rukkhasminti gaṇhati.

贪婪的野干，

尝尝缤纷的落花，

执着说：「这地上的不是肉，

挂在那树上的才是啦。」

Ñ: He chewed the blooms that fell, but could,

Of course, find nothing fit to eat;

He took it thus: 'Unlike the meat

There on the tree, this is no good'.

Koṭṭhāsaṃ patitaṃyeva, asubhanti tathā budho;

Aggahetvāna gaṇheyya, sarīraṭṭhampi naṃ tathā.

有智慧的人，

不但不执落掉的部分，

留在身上的，

也视为同样的不净。

Ñ: A wise man will not think to treat

As foul only the part that fell,

But treats as foul the part as well

That in the body has its seat.

Imañhi subhato kāyaṃ, gahetvā tattha mucchitā;

Bālā karontā pāpāni, dukkhā na parimuccare.

昏迷的愚人，

执此身为净，

由此而作恶，

苦恼不解脱。

Ñ: Fools cannot in their folly tell;

They take the body to be fair,

And soon get caught in Evil's snare

Nor can escape its painful spell.

Tasmā passeyya medhāvī, jīvato vā matassa vā;

Sabhāvaṃ pūtikāyassa, subhabhāvena vajjitaṃ.

所以有智慧的人，

在死人、或活人的身上，

除去净性之想，

当见污秽之身的自性。

Ñ: But since the wise have thus laid bare

This filthy body's nature, so,

Be it alive or dead, they know

There is no beauty lurking there.

Visuddhimagga VI-91

Tathā hi kesalomanakhadantakheḷasiṅghāṇikauccārapassāvādīsu ekakoṭṭhāsampi sarīrato bahi patitaṃ sattā hatthena chupitumpi na icchanti, aṭṭīyanti harāyanti jigucchanti.

的确，不论发、毛、爪、齿、唾、涕、大便、小便等那一部分，若从身体落下之后，叫人用手去一触也不愿意，都是觉得那是憎嫌的厌恶的。

Ñ(VI,91): And then, when any such bits of it as head hairs, body hairs, nails, teeth, spittle, snot, excrement or urine have dropped off the body, beings will not touch them; they are ashamed, humiliated and disgusted.

Yaṃ yaṃ panettha avasesaṃ hoti, taṃ taṃ evaṃ paṭikkūlampi samānaṃ avijjandhakārapariyonaddhā attasineharāgarattā ‘‘iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā’’ti gaṇhanti.

其实遗留在身体的部分和落在外面的是同样厌恶的，只因他为无明的黑暗所笼罩，自生贪染，执取其身体为喜、爱、常、乐、[PTS 196] 我而已。

Ñ: But as long as any one of these things remains in it, though it is just as repulsive, they take it as agreeable, desirable, permanent, [196] pleasant, self, because they are wrapped in the murk of ignorance and dyed with affection and greed for self.

Te evaṃ gaṇhantā aṭaviyaṃ kiṃsukarukkhaṃ disvā rukkhato apatitapupphaṃ ‘‘ayaṃ maṃsapesī’’ti vihaññamānena jarasiṅgālena samānataṃ āpajjanti.

如果这样执取的人，正如昏迷了的老野干一样：一天它看见林间未曾落花的甄叔迦树，便自想道：「这是肉块！」

Ñ: Taking it as they do, they resemble the old jackal who saw a flower not yet fallen from a kiṃsuka tree in a forest and yearned after it, thinking, This is a piece of meat, it is a piece of meat'.

Visuddhimagga VI-90

Dantakaṭṭhamukhadhovanādīhi panettha dantamalādīni pamajjitvā nānāvatthehi hirikopīnaṃ paṭicchādetvā nānāvaṇṇena surabhivilepanena vilimpitvā pupphābharaṇādīhi alaṅkaritvā ‘‘ahaṃ mama’’nti gahetabbākārappattaṃ karonti.

只是在此身上用齿木和洗脸等清除其齿垢等，用各色的衣服遮蔽其羞部，涂以各种颜色的涂料，饰以花等各种装饰品，然后执起「我」或「我的」，如是作成其形式而得其地位。

Ñ(VI,90): But by rubbing out the stains on its teeth with tooth sticks and mouth-washing and all that, by concealing its private parts under several cloths, by daubing it with various scents and salves, by pranking it with nosegays and such things, it is worked up into a state that permits of its being taken as 'I' and 'mine'.

Tato iminā āgantukena alaṅkārena paṭicchannattā tadassa yāthāvasarasaṃ asubhalakkhaṇaṃ asañjānantā purisā itthīsu, itthiyo ca purisesu ratiṃ karonti.

因为此身给外部的装饰所遮蔽，不知道他的如实相的不净相，所以男子喜爱女人，女人喜爱男人。

Ñ: So men delight in women and women in men without perceiving the true nature of its characteristic foulness, now masked by this adventitious adornment.

Paramatthato panettha rajjitabbakayuttaṭṭhānaṃ nāma aṇumattampi natthi.

依第一义说实无少许值得喜爱之处。

Ñ: But in the ultimate sense there is no place here even the size of an atom fit to lust after.

Visuddhimagga VI-89

Pakatiyā pana idaṃ sarīraṃ nāma atirekatisataaṭṭhikasamussayaṃ asītisatasandhisaṅghaṭitaṃ navanhārusatanibandhanaṃ navamaṃsapesisatānulittaṃ allacammapariyonaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃ medakathālikā viya niccuggharitapaggharitaṃ kimisaṅghanisevitaṃ rogānaṃ āyatanaṃ dukkhadhammānaṃ vatthu paribhinnapurāṇagaṇḍo viya navahi vaṇamukhehi satatavissandanaṃ.

本来这个身体是三百多根的骨聚，一百八十关节的结合，九百腱的连结，九百块肉所涂，湿的人皮（内皮）所包，外为表皮所遮，无数大小的孔隙如油壶一样的上下漏流不净，虫聚的寄生处，诸病的住处，一切苦法的根据地，九个疮口如溃破了的老脓疱一样的常流不净 ──

Ñ(VI,89): This is the body's nature: it is a collection of over three hundred bones, jointed by one hundred and eighty joints, bound together by nine hundred sinews, plastered over with nine hundred pieces of flesh, enveloped in the moist inner skin, enclosed in the outer cuticle, with orifices here and there, constantly dribbling and trickling like a grease pot, inhabited by a community of worms, the home of disease, the basis of painful states, perpetually oozing from the nine orifices like a chronic open carbuncle,

Yassa ubhohi akkhīhi akkhigūthako paggharati, kaṇṇabilehi kaṇṇagūthako, nāsāpuṭehi siṅghāṇikā, mukhato āhārapittasemharudhirāni, adhodvārehi uccārapassāvā, navanavutiyā lomakūpasahassehi asucisedayūso paggharati.

即两眼出眼眵，两耳孔出耳垢，两鼻孔出鼻涕，口出食物津液痰血，两下门出大小便 ──，九万九千的毛孔出不净的汗汁，

Ñ: from both of whose eyes eye-filth trickles, from whose ears comes ear-filth, from whose nostrils snot, from whose mouth food and bile and phlegm and blood, from whose lower outlets excrement and urine, and from whose ninety-nine thousand pores the broth of stale sweat seeps,

Nīlamakkhikādayo samparivārenti.

为苍蝇的缠绕。

Ñ: with bluebottles and their like buzzing round it,

Yaṃ dantakaṭṭhamukhadhovanasīsamakkhananahānanivāsanapārupanādīhi appaṭijaggitvā yathājātova pharusavippakiṇṇakeso hutvā gāmena gāmaṃ vicaranto rājāpi pupphachaḍḍakacaṇḍālādīsu aññataropi samasarīrapaṭikkūlatāya nibbiseso hoti, evaṃ asuciduggandhajegucchapaṭikkūlatāya rañño vā caṇḍālassa vā sarīre vemattaṃ nāma natthi.

假使他的身体不注意用齿木刷牙、洗脸、涂头油、沐浴、穿衣等，或者如生来一样的蓬头散发去从村至村的游行，则于国王、清除粪秽者、旃陀罗等之间是同一厌恶之身，没有什么差异的。这里国王或旃陀罗的身体，其不净、恶臭、及厌恶是没有不同的。

Ñ: which when untended with tooth sticks and mouth-washing and head-anointing and bathing and underclothing and dressing would, judged by the universal repulsiveness of the body, make even a king, if he wandered from village to village with his hair in its natural wild disorder, no different from a flower-scavenger or an outcaste or what you will. So there is no distinction between a king's body and an outcaste's in so far as its impure stinking nauseating repulsiveness is concerned.

Visuddhimagga VI-88

122. Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti.

虽有十种不净但其特相只是一个；

Ñ(VI,88): This foulness, while of ten kinds, has only one characteristic.

Dasavidhassāpi hetassa asuciduggandhajegucchapaṭikkūlabhāvo eva lakkhaṇaṃ.

即是十种的不净，恶臭的厌恶的状态为特相。

Ñ: For though it is of ten kinds, nevertheless its characteristic is only its impure, stinking, disgusting and repulsive state (essence).

Tadetaṃ iminā lakkhaṇena na kevalaṃ matasarīre, dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya, hatthikkhandhagataṃ rājānaṃ olokentassa saṅgharakkhitattherūpaṭṭhākasāmaṇerassa viya ca jīvamānakasarīrepi upaṭṭhāti.

这种不净相不只依于尸体而起，犹如住在支提山的摩诃帝须长老的看见齿骨，又如僧护长老的侍者沙弥看见坐在象背上的国王一样，亦可在生人的身上生起的。

Ñ: And foulness appears with this characteristic not only in a dead body but also in a living one, as it did to the Elder Mahā-Tissa who lived at Cetiyapabbata (Ch. I, §55), and to the novice attendant on the Elder Saṅgharakkhita while he was watching the king riding an elephant.

Yatheva hi matasarīraṃ, evaṃ jīvamānakampi asubhameva.

诚然尸体和生人的身体是同样不净的，[PTS 195]

Ñ: For a living body is just as foul as a dead one, [195]

Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyati.

但因生人的身体给外部的装饰所遮蔽，不认识它的不净相罢了。

Ñ: only the characteristic of foulness is not evident in a living body, being hidden by adventitious embellishments.

Visuddhimagga VI-87

Paṭikkūlepi ca etasmiṃ ārammaṇe ‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evamānisaṃsadassāvitāya ceva nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati, ‘‘bahuṃ dāni vetanaṃ labhissāmī’’ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya, ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca.

（于厌恶的所缘怎么会生喜悦呢？）虽然于此厌恶的不净所缘中，因为他见到「诚然依此行道，我将脱离生死」的功德，并舍弃五盖的热恼，所以生起喜悦。譬如消除粪秽的人，虽在粪秽聚中工作，因为见到我将获得更多的雇金的利益，亦生欢喜心；又如严重病苦的人，虽给以呕吐及下泻的诊治，也欢喜的。

Ñ(VI,87): And repulsive as this object is, still it arouses joy and happiness in him by his seeing its advantages thus, 'Surely in this way I shall be liberated from ageing and death', and by his abandoning the hindrances' oppression; just as a garbage heap does in a flower-scavenger by his seeing the advantages thus, 'Now I shall get a high wage', and as the workings of purges and emetics do in a man suffering the pains of sickness.

Visuddhimagga VI-86

Yasmā pana dasavidhepi etasmiṃ asubhe seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ, evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni.

次于十种不净之中，譬如在水不静止而急流的河中，由于舵的力量可以停止船只，若无有舵想止住它是不可能的；如是因所缘的力量弱，由于寻的力量，止住于心而成专一，若无有寻想止住他是不可能的；所以在十不净中只能获初禅，不能得第二禅等（第二禅等无寻故）。

Ñ(VI,86): But as regards the tenfold foulness, just as it is only by virtue of its rudder that a boat keeps steady in a river with turbulent [(aparisaṇṭhita)] waters and a rapid current, and it cannot be steadied without a rudder, so too [here], owing to the weak hold on the object, consciousness when unified only keeps steady by virtue of applied thought, and it cannot be steadied without applied thought, which is why there is only the first jhāna here, not the second and the rest.

Sayādaw U Sīlānanda: [rudder => pole].

Visuddhimagga VI-85

Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato saṇṭhānarāgino sappāyaṃ.

（二）依贪行的差别说，即是由于膨胀相的显示其尸体的坏形，故适合于贪外形的人。

Ñ(VI,85): And individually the bloated suits one who is greedy about shape since it makes evident the disfigurement of the body's shape.

Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ.

由于青瘀相的显示其坏色的皮肤，故适合于贪身色的人。

Ñ: The livid suits one who is greedy about the body's colour since it makes evident the disfigurement of the skin's colour.

Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ.

由于脓烂相的显示其与身色连络的恶臭的状态，[PTS 194] 故适合贪于由花香等的装饰而生的身香的人。

Ñ: The festering [194] suits one who is greedy about the smell of the body aroused by scents, perfumes, etc., since it makes evident the evil smells connected with this sore, the body.

Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ.

由于断坏相的显示其中间的孔隙，故适合贪于身体坚厚的人。

Ñ: The cut up suits one who is greedy about compactness in the body since it makes evident the hollowness inside it.

Vikkhāyitakaṃ maṃsupacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsupacayarāgino sappāyaṃ.

由于食残相的显示有肉的丰满部分的破坏，故适宜贪于乳房等身体的肉的部分的人。

Ñ: The gnawed suits one who is greedy about accumulation of flesh in such parts of the body as the breasts since it makes it evident how a fine accumulation of flesh comes to nothing.

Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ.

由于散乱相的显示四肢五体的散乱，故适宜贪于四肢五体的玩弄之美的人。

Ñ: The scattered suits one who is greedy about the grace of the limbs since it makes it evident how limbs can be scattered.

Hatavikkhittakaṃ sarīrasaṅghātabhedavikārappakāsanato sarīrasaṅghātasampattirāgino sappāyaṃ.

由于斩斫离散相的显示其整个身体的破坏变易，故适宜贪于身体完整的人。

Ñ: The hacked and scattered suits one who is greedy about a fine body as a whole since it makes evident the disintegration and alteration of the body as a whole.

Lohitakaṃ lohitamakkhitapaṭikkūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ.

由于血涂相的显示血的涂抹的厌恶状态，故适宜贪于装饰成美丽的人。

Ñ: The bleeding suits one who is greedy about elegance produced by ornaments since it makes evident its repulsiveness when smeared with blood.

Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ.

由于虫聚相的显示普通都有的身体的无数的蛆虫，故适宜贪于身为我所有的人。

Ñ: The worm-infested suits one who is greedy about ownership of the body since it makes it evident how the body is shared with many families of worms.

Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikkūlabhāvappakāsanato dantasampattirāgino sappāyanti evaṃ rāgacaritabhedavasenāpi dasadhā asubhappabhedo vuttoti veditabbo.

由于骸骨相的显示身体的骨头的厌恶，故适宜于贪完整的牙齿的人。如是当知依照贪行者的区别而说十种不净的差别。

Ñ: A skeleton suits one who is greedy about fine teeth since it makes evident the repulsiveness of the bones in the body. This, it should be understood, is how the classification of foulness comes to be tenfold according to the subdivisions of the greedy temperament.

Visuddhimagga VI-84

Chavasarīraṃ hi paṭikkūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ.

（一）当尸体成为厌恶状态的时候，即转变为膨胀相的自性或青瘀等任何其它的自性。

Ñ(VI,84): When a corpse has entered upon the repulsive state, it may have reached the individual essence of the bloated or any one of the individual essences beginning with that of the livid.

Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.

如果能够获得任何的厌恶相，即在那里作「厌恶的膨胀相，厌恶的青瘀相」的取于不净相，故知依尸体的（不净）自性转变而说十种不净的区别。

Ñ: So the sign should be apprehended as 'Repulsiveness of the bloated', 'Repulsiveness of the livid', according to whichever he has been able to find. This, it should be understood, is how the classification of foulness comes to be tenfold with the body's arrival at each particular individual essence.

Visuddhimagga VI-83

Pakiṇṇakakathā

121. Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti.

在这些（十不净）里面证得任何一种禅那的人，因为彻底镇伏了贪，故如离欲者（阿罗汉）的不贪行者。

Ñ(VI,83): One who has reached jhāna in any one of these goes free from cupidity; he resembles [an Arahant] without greed because his greed has been well suppressed.

Evaṃ santepi yvāyaṃ asubhappabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo.

虽然已经说了各种不净的区别，亦应知道（一）依尸体的自性转变的区别及（二）依贪行者的区别。

Ñ: At the same time, however, this classification of foulness should be understood as stated in accordance with the particular individual essences successively reached by the [dead] body and also in accordance with the particular subdivisions of the greedy temperament.

Visuddhimagga VI-82

杂论十不净

[GENERAL]

Iti asubhāni subhaguṇo, dasasatalocanena thutakitti;

Yāni avoca dasabalo, ekekajjhānahetunīti.

这些为一一禅那之因的不净，

是那千眼帝释称赞的净德的十力者的演说。

Ñ(VI,82): The Divine Ruler with ten hundred eyes

Did him with the Ten Powers eulogize,

Who, fair in fame, made known as cause of jhāna

This foulness of ten species in suchwise.

Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna;

Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā.

既已知道了它们和他们修习的方法，

关于它们的杂论更应作进一步的认识。

Ñ: Now knowing their description 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 VI-81

Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ.

在这种场合对于在义疏中所说的（取相和似相同样），那是容许我们作如上的各别说法的。

Ñ(VI,81): What is said in the Commentaries in this context allows that deduction.

Tathā hi tattha ‘‘catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi.

如在义疏中先说「于四梵住及十不净中是没有似相的。

Ñ: For there, after saying this, 'There is no counterpart sign in the four divine abidings and in the ten kinds of foulness;

Brahmavihāresu hi sīmasambhedoyeva nimittaṃ.

于四梵住中其界线的混合为相，

Ñ: for in the case of the divine abidings the sign is the breaking down of boundaries itself,

Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī’’ti vatvāpi puna anantarameva ‘‘duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ.

于十不净中作正当的辨别而见厌恶的时候为相」，但于后面又说「这是取相和似相二种相」。

Ñ: and in the case of the ten kinds of foulness the sign comes into being as soon as the repulsiveness is seen, without any thinking about it', it is again said immediately next: 'Here the sign is twofold: the learning sign and the counterpart sign.

Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī’’tiādi vuttaṃ.

所以说「取相」是显现各异的恐怖等。

Ñ: The learning sign appears hideous, dreadful and terrifying', and so on.

Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ.

如果经过思考之后，则我这里的说法是适合的。

Ñ: So what we said was well considered. And it is only this that is correct here.

Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti.

同时摩诃帝须长老由于看见齿骨而显现全女子的身体为骨聚等的故事，可引为这里的例子。

Ñ: Besides, the appearance of a woman's whole body as a collection of bones to the Elder Mahā-Tissa through his merely looking at her teeth demonstrates this here (see Ch. I, §55).

Visuddhimagga VI-80

Idañca pana kammaṭṭhānaṃ sakalāyapi aṭṭhikasaṅkhalikāya ekasmimpi aṭṭhike sampajjati.

于此骸骨业处，无论对全副连锁的骸骨或对一骨都得成就。

Ñ(VI,80): This meditation subject is successful with a whole skeleton frame and even with a single bone as well.

Tasmā tesu yatthakatthaci ekādasavidhena nimittaṃ uggahetvā ‘‘aṭṭhikapaṭikkūlaṃ aṭṭhikapaṭikkūla’’nti manasikāro pavattetabbo.

所以在那些骸骨里面无论对那一部分，当以十一法相而起：「厌恶的骸骨相、厌恶的骸骨相」的持续作意。

Ñ: So having learnt the sign in any one of these in the eleven ways, he should bring it to mind as 'Repulsiveness of a skeleton, repulsiveness of a skeleton'.

Idha uggahanimittampi paṭibhāganimittampi ekasadisameva hotīti vuttaṃ, taṃ ekasmiṃ aṭṭhike yuttaṃ.

这里的「取相」和「似相」，据义疏说是相同的。但对于一骨说是适合的。

Ñ: Here the learning sign and the counterpart sign are alike, so it is said. That is correct for a single bone.

Aṭṭhikasaṅkhalikāya pana uggahanimitte paññāyamāne vivaratā.

然而若对连锁的骸骨，则在「取相」中是能认明孔隙的，

Ñ: But when the learning sign becomes manifest in a skeleton frame, what is correct [to say] is that there are gaps in the learning sign

Paṭibhāganimitte paripuṇṇabhāvo yujjati.

在「似相」中乃显现圆满的。

Ñ: while the counterpart sign appears whole. [193]

Ekaṭṭhikepi ca uggahanimittena bībhacchena bhayānakena bhavitabbaṃ.

即于一骨 [PTS 193] 亦得于「取相」为恐怖，

Ñ: And the learning sign even in a single bone should be dreadful and terrifying;

Paṭibhāganimittena pītisomanassajanakena, upacārāvahattā.

而「似相」则应导入近行定而生喜悦。

Ñ: but the counterpart sign produces happiness and joy because it brings access.

Visuddhimagga VI-79

Liṅganti idha hatthādīnaṃ nāmaṃ. Tasmā hatthapādasīsaurabāhukaṭiūrujaṅghānaṃ vasena liṅgato vavatthapetabbaṃ.

（2）在这里的持相是指手等，故应观察手、足、头、腹、腕、腰、大腿、小腿等相。

Ñ(VI,79): 'Mark' is a term for the hand, etc., here, so he should define it by its mark according to hand, foot, head, chest, arm, waist, thigh, and shin.

Dīgharassavaṭṭacaturassakhuddakamahantavasena pana saṇṭhānato vavatthapetabbaṃ.

（3）须观察长、短、圆、方、小、大等的形状。

Ñ: He should define it by its shape, however, according as it is long, short, square, round, small or large.

Disokāsā vuttanayā eva.

（４）观察方位及（5）处所，已如前说。

Ñ: By its direction and by its location are as already described (§39-40).

Tassa tassa aṭṭhino pariyantavasena paricchedato vavatthapetvā yadevettha pākaṭaṃ hutvā upaṭṭhāti, taṃ gahetvā appanā pāpuṇitabbā.

（6）观察骸骨周围的界限，对于那一部分骸骨显现得明了的时候，即取那一部直至证得安止定。

Ñ: Having defined it by its delimitation according to the periphery of each bone, he should reach absorption by apprehending whichever appears most evident to him.

Tassa tassa aṭṭhino ninnaṭṭhānathalaṭṭhānavasena pana ninnato ca thalato ca vavatthapetabbaṃ.

（7）、（8）次当观察那样那样的骸骨的凹处凸处及凹部凸部；

Ñ: But it can also be defined by its concavities and by its convexities according to the concave and convex places in each bone.

Padesavasenāpi ahaṃ ninne ṭhito, aṭṭhi thale, ahaṃ thale, aṭṭhi ninnetipi vavatthapetabbaṃ.

于其所立之处亦当作「我在低处骨在高处或我在高处骨在低处」的观察。

Ñ: And it can also be defined by position thus: 'I am standing in a concave place, the skeleton is in a convex place; or I am standing in a convex place, the skeleton is in a concave place'.

Dvinnaṃ pana aṭṭhikānaṃ ghaṭitaghaṭitaṭṭhānavasena sandhito vavatthapetabbaṃ.

（9）次当观察两骨衔接之处的关节。

Ñ: It should be defined by its joints according as any two bones are joined together.

Aṭṭhikānaṃyeva antaravasena vivarato vavatthapetabbaṃ.

（10）观察骨与骨间的有孔无孔。

Ñ: It should be defined by its openings according to the gaps separating the bones.

Sabbattheva pana ñāṇaṃ cāretvā imasmiṃ ṭhāne idamaṭṭhīti samantato vavatthapetabbaṃ.

（11）以他的智行于一切处后，当知「在这里是这样的骨」，如是观察于周围。

Ñ: It should be defined all round by directing knowledge to it comprehensively thus: 'In this place there is this skeleton'.

Evampi nimitte anupaṭṭhahante nalāṭaṭṭhimhi cittaṃ saṇṭhapetabbaṃ.

假使于此等相中依然不能显现的时候，则应置心于额骨上。

Ñ: If the sign does not arise even in this way, then the mind should be established on the frontal bone.

120. Yathā cettha, evaṃ idaṃ ekādasavidhena nimittaggahaṇaṃ ito purimesu puḷavakādīsupi yujjamānavasena sallakkhetabbaṃ.

正如在此骸骨相所应用的这十一法取相，在以前的虫聚相等亦得以此作适宜的观察。

Ñ: And in this case, just as in the case of those that precede it beginning with the worm-infested, the apprehending of the sign should be observed in this elevenfold manner as appropriate.

Visuddhimagga VI-78

Aṭṭhikaṃ ‘‘seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha’’ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ.

（十）（骸骨相）对于骸骨相，即依照「如果看见抛弃在坟墓附有血肉而结以筋及骨节连锁着的尸体」等的种种说法。[PTS 192]

[A SKELETON]

Ñ(VI,78): A skeleton is described in various aspects in the way beginning 'As though he were looking at a corpse thrown onto a charnel ground, a skeleton with flesh and blood, held together by sinews' (D.ii,296). [192]

Tattha yattha taṃ nikkhittaṃ hoti, tattha purimanayeneva gantvā samantā pāsāṇādīnaṃ vasena sanimittaṃ sārammaṇaṃ katvā idaṃ aṭṭhikanti sabhāvabhāvato upalakkhetvā vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ.

所以他依前面所说的同样方法从住处出来及前往目的地，对周围的石头等作共相共所缘而念：「这骸骨」及观察其自性的状态，依色等十一种行相而习取于相。

Ñ: So he should go in the way already described to where it has been put, and noticing any stones, etc., with their surrounding signs and in relation to the object, he should characterize it by the fact of its having attained that particular individual essence thus, 'This is a skeleton', and he should apprehend the sign in the eleven ways by colour and the rest.

119. Taṃ pana vaṇṇato setanti olokentassa na upaṭṭhāti, odātakasiṇasambhedo hoti.

（1）如果于色中而见白色者，则不会现起（厌恶相），因为掺染了白遍，

Ñ: But if he looks at it, [apprehending it only] by its colour as white, it does not appear to him [with its individual essence as repulsive], but only as a variant of the white kasiṇa.

Tasmā aṭṭhikanti paṭikkūlavaseneva oloketabbaṃ.

于是应该只以厌恶心而见骸骨。

Ñ: Consequently he should only look at it as 'a skeleton' in the repulsive aspect.

Visuddhimagga VI-77

Puḷavakaṃ dvīhatīhaccayena kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle hoti.

（九）（虫聚相）虫聚相即是过了二三天之后的臭尸的九个疮口 [(nava vaṇamukhani)，两眼、两耳、两鼻孔、口、大小便道。] 涌出虫堆的时候。

[THE WORM-INFESTED]

Ñ(VI,77): There is a worm-infested corpse when at the end of two or three days a mass of maggots oozes out from the corpse's nine orifices, and the mass lies there like a heap of paddy or boiled rice as big as the body,

Apica taṃ soṇasiṅgālamanussagomahiṃsahatthiassaajagarādīnaṃ sarīrappamāṇameva hutvā sālibhattarāsi viya tiṭṭhati.

亦可在狗子、野干、人、黄牛、水牛、象、马、蟒蛇等的尸体上发现聚虫像一堆米饭似的。

Ñ: whether the body is that of a dog, a jackal, a human being [(manussa)], an ox, a buffalo, an elephant, a horse, a python, or what you will.

Tesu yattha katthaci ‘‘puḷavakapaṭikkūlaṃ puḷavakapaṭikkūla’’nti manasikāro pavattetabbo.

无论对于那些的那一处，即起「厌恶的虫聚相、厌恶的虫聚相」的持续作意。

Ñ: It can be brought to mind with respect to any one of these as 'Repulsiveness of the worm-infested, repulsiveness of the worm-infested'.

Cūḷapiṇḍapātikatissattherassa hi kāḷadīghavāpiyā anto hatthikuṇape nimittaṃ upaṭṭhāsi.

犹如小乞食者帝须长老对黑长池中的象的尸体而现起此相一样。

Ñ: For the sign arose for the Elder Cūḷa-Piṇḍapātika-Tissa in the corpse of an elephant's carcase in the Kāḷadīghavāpi reservoir.

Uggahanimittaṃ panettha calamānaṃ viya upaṭṭhāti.

在「取相」中是显现像动摇似的，

Ñ: Here the learning sign appears as though moving;

Paṭibhāganimittaṃ sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti.

而「似相」则如一块静止的米饭的显现。

Ñ: but the counterpart sign appears quiet, like a ball of boiled rice.

Visuddhimagga VI-76

Lohitakaṃ yuddhamaṇḍalādīsu laddhappahārānaṃ hatthapādādīsu vā chinnesu bhinnagaṇḍapīḷakādīnaṃ vā mukhato paggharamānakāle labbhati.

（八）（血涂相）血涂相，在战场等处的受伤者，手足被斩的疮口或疖疱等伤口流血的时候可以获得。

[THE BLEEDING]

Ñ(VI,76): The bleeding is found at the time when [blood] is trickling from the openings of wounds received on battlefields, etc., or from the openings of burst boils and abscesses when the hands and feet have been cut off.

Tasmā taṃ disvā ‘‘lohitakapaṭikkūlaṃ lohitakapaṭikkūla’’nti manasikāro pavattetabbo.

看见那血相后，即起「厌恶的血涂相、厌恶的血涂相」的持续作意。

Ñ: So on seeing that, it should be brought to mind as 'Repulsiveness of the bleeding, repulsiveness of the bleeding'.

Ettha uggahanimittaṃ vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti.

在「取相」时，显现像风飘的红旗的动摇的相状，

Ñ: Here the learning sign appears to have the aspect of moving like a red banner struck by wind;

Paṭibhāganimittaṃ pana sannisinnaṃ hutvā upaṭṭhāti.

而「似相」则显现静止的。

Ñ: but the counterpart sign appears quiet.

Visuddhimagga VI-75

Hatavikkhittakampi vicchiddake vuttappakāresuyeva ṭhānesu labbhati.

（七）（斩斫离散相）斩斫离散相，亦能在断坏相中所说的那样的地方获得，

[THE HACKED AND SCATTERED]

Ñ(VI,75): The hacked and scattered is found in the same places as those described under the cut up.

Tasmā tattha gantvā vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā ‘‘hatavikkhittakapaṭikkūlaṃ hatavikkhittakapaṭikkūla’’nti manasikāro pavattetabbo.

去到那里以后，如前所说的同样方法令他人或自己把它们安排一指的隔离，然后起「厌恶的斩斫离散相、厌恶的斩斫离散相」的持续作意。

Ñ: Therefore, after going there and getting it put together or putting it together in the way described under the cut up so that there is only a finger's breadth separating [the pieces], it should be brought to mind as 'Repulsiveness of the hacked and scattered, repulsiveness of the hacked and scattered'.

Uggahanimittaṃ panettha paññāyamānaṃ pahāramukhaṃ viya hoti.

在「取相」时，是显现可以认识的被斩斫的伤口似的，

Ñ: Here, when the learning sign becomes evident, it does so with the fissures of the wounds;

Paṭibhāganimittaṃ paripuṇṇameva hutvā upaṭṭhāti.

而「似相」则圆满的显现。

Ñ: but the counterpart sign appears whole.

Visuddhimagga VI-74

Vikkhittakampi vicchiddake vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā ‘‘vikkhittakapaṭikkūlaṃ vikkhittakapaṭikkūla’’nti manasikāro pavattetabbo.

（六）（散乱相）于散乱相，即用断坏相中所说的同样方法，令他人或自己把它们安排成一指的隔离，然后起「厌恶的散乱相、厌恶的散乱相」的持续作意。

[THE SCATTERED]

Ñ(VI,74): After getting the scattered put together or putting it together in the way described under the cut up so that there is only a finger's breadth separating [the pieces], it should be brought to mind as 'Repulsiveness of the scattered, repulsiveness of the scattered'.

Ettha uggahanimittaṃ pākaṭantaraṃ hutvā upaṭṭhāti.

在「取相」时是显现通常明了的隔离，

Ñ: Here the learning sign appears with the gaps evident;

Paṭibhāganimittaṃ pana paripuṇṇaṃva hutvā upaṭṭhāti.

而「似相」则圆满的显现。

Ñ: but the counterpart sign appears whole.

Visuddhimagga VI-73

Vikkhāyitake vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo.

（五）（食残相）于食残相，即起「厌恶的食残相、厌恶的食残相」的持续作意。

[THE GNAWED]

Ñ(VI,73): The gnawed should be brought to mind as 'Repulsiveness of the gnawed, repulsiveness of the gnawed'.

Uggahanimittaṃ panettha tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti.

在「取相」时是显现这里那里被取食了的样子，

Ñ: Here the learning sign appears as though gnawed here and there;

Paṭibhāganimittaṃ paripuṇṇaṃva hutvā upaṭṭhāti.

而「似相」则显现圆满的。

Ñ: but the counterpart sign appears whole.

Visuddhimagga VI-72

Vicchiddakaṃ yuddhamaṇḍale vā corāṭaviyaṃ vā susāne vā yattha rājāno core chindāpenti. Araññe vā pana sīhabyagghehi chinnapurisaṭṭhāne labbhati.

（四）（断坏相）断坏相在战场上，或盗贼盘踞的森林中，或国王令斩盗贼的冢墓间，或狮子、老虎啮人的阿练若间，可得此相。

[THE CUT UP]

Ñ(VI,72): The cut up is found on a battlefield or in a robbers' forest or on a enamel ground where kings have robbers cut up or in the jungle in a place where men are torn up by lions and tigers.

Tasmā tathārūpaṃ ṭhānaṃ gantvā sace nānādisāyaṃ patitampi ekāvajjanena āpāthamāgacchati iccetaṃ kusalaṃ.

若去这样的地方，如果落在各方的断坏相能够一眼见到的，那是最好，

Ñ: So, if when he goes there, it comes into focus at one adverting although lying in different places, that is good.

No ce āgacchati, sayaṃ hatthena na parāmasitabbaṃ.

如不可能见到，不应用自己的手去触，

Ñ: If not, then he should not touch it with his own hand;

Parāmasanto hi vissāsaṃ āpajjati.

因为亲手去触未免成为太亲切了，

Ñ: for by doing so he would become familiar with it.11

Ñ's notes: 'He would come to handle it without disgust as a corpse-burner would' (Pm. 176.).

Tasmā ārāmikena vā samaṇuddesena vā aññena vā kenaci ekaṭṭhāne kāretabbaṃ.

所以应令寺役或沙弥或其它什么人（把各自一方的断坏相）聚集在一处。

Ñ: He should get a monastery attendant or one studying to become an ascetic or someone else to put it together in one place.

Alabhantena kattarayaṭṭhiyā vā daṇḍakena vā ekaṅgulantaraṃ katvā upanāmetabbaṃ.

如果不得那样的人去做，则应由自己用手杖或棍子把断片堆放一处排列，中间相隔一指的断缝。

Ñ: If he cannot find anyone to do it, he should put it together with a walking stick or a staff in such a way that there is only a finger's breadth separating [the parts].

Evaṃ upanāmetvā ‘‘vicchiddakapaṭikkūlaṃ vicchiddakapaṭikkūla’’nti manasikāro pavattetabbo.

这样放好之后，即起「厌恶的断坏相、厌恶的断坏相」的持续作意。

Ñ: Having put it together thus, he should bring it to mind as 'Repulsiveness of the cut up, repulsiveness of the cut up'.

Tattha uggahanimittaṃ majjhe chiddaṃ viya upaṭṭhāti.

这里的「取相」是显现中间斩断似的，

Ñ: Herein, the learning sign appears as though cut in the middle;

Paṭibhāganimittaṃ pana paripuṇṇaṃ hutvā upaṭṭhāti.

而「似相」则显现圆满的。[PTS 191]

Ñ: but the counterpart sign appears whole. [191]

Visuddhimagga VI-71

Vipubbake ‘‘vipubbakapaṭikkūlaṃ vipubbakapaṭikkūla’’nti manasikāro pavattetabbo.

（三）（脓烂相）对于脓烂相，当起「厌恶的脓烂相、厌恶的脓烂相」的持续作意。

[THE FESTERING]

Ñ(VI,71): The festering should be brought to mind as 'Repulsiveness of the festering, repulsiveness of the festering'.

Uggahanimittaṃ panettha paggharantamiva upaṭṭhāti.

在「取相」是显现好像（脓的流出），

Ñ: Here the learning sign appears as though trickling;

Paṭibhāganimittaṃ niccalaṃ sannisinnaṃ hutvā upaṭṭhāti.

而「似相」则显现不动而静止的。

Ñ: but the counterpart sign appears motionless and quiet.

Visuddhimagga VI-70

vinīlake ‘‘vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla’’nti manasikāro pavattetabbo.

（二）（青瘀相）对于青瘀相，当起「厌恶的青瘀相、厌恶的青瘀相」的持续作意。

[THE LIVID]

Ñ(VI,70): The livid should be brought to mind as 'Repulsiveness of the livid, repulsiveness of the livid'.

Uggahanimittañcettha kabarakabaravaṇṇaṃ hutvā upaṭṭhāti.

在「取相」是显现斑点的色，

Ñ: Here the learning sign appears blotchy-coloured;

Paṭibhāganimittaṃ pana ussadavasena upaṭṭhāti.

而「似相」则显现满是（青瘀色）的。

Ñ: but the counterpart sign's appearance has the colour which is most prevalent.

Visuddhimagga VI-69

Vinīlakādikammaṭṭhānāni

118. Ito paresu pana vinīlakādīsupi yaṃ taṃ ‘‘uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā’’tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ, taṃ sabbaṃ ‘‘vinīlakaṃ asubhanimittaṃ uggaṇhanto, vipubbakaṃ asubhanimittaṃ uggaṇhanto’’ti evaṃ tassa tassa vasena tattha tattha uddhumātakapadamattaṃ parivattetvā vuttanayeneva savinicchayādhippāyaṃ veditabbaṃ.

（其余的九不净）以后的青瘀等相，也是依那「为取膨胀不净相的人，专置其念、无双单独前往」等同样的说法，从起初出发前往、取相等一切都用那「为取青瘀不净相的人……」，「为取脓烂不净相的人……」，如是依照前述的同样方法，应知决择在什么地方当改换「膨胀」的句子。

Ñ(VI,69): As regards the livid and the rest: the characterizing already described, starting with the going in the way beginning 'One who is learning the bloated sign of foulness goes alone with no companion, with unremitting mindfulness established' (§19), should all be understood with its exposition and intention, substituting for the word 'bloated' the appropriate word in each case thus: 'One who is learning the livid sign of foulness ...', 'One who is learning the festering sign of foulness ...'.

Ayaṃ pana viseso –

其次说他们的差别之处：

Ñ: But the differences are as follows.

Visuddhimagga VI-68

Evamassa paṭhamajjhānapaṭibimbabhūtaṃ upacārajjhānampi taṅkhaṇaññeva nibbattati.

如是初禅的影像的近行禅亦在那一剎那生起。

Ñ(VI,68): Thus access, which is the obverse of the first jhāna, is produced in him too at that same moment.

Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ.

此后得证初禅的安止及五自在的一切，如地遍中所说。

Ñ: All after that up to absorption in the first jhāna and mastery in it should be understood as described under the earth kasiṇa.

Visuddhimagga VI-67

Tassa paṭibhāganimittapaṭilābhasamakālameva bahiddhā kāmānaṃ amanasikārā vikkhambhanavasena kāmacchando pahīyati.

在获得似相的同时，因对外欲不作意之故而得镇伏舍于爱欲。

Ñ(VI,67): Simultaneously with his acquiring the counterpart sign his lust is abandoned by suppression owing to his giving no attention externally to sense desires [as object].

Anunayappahāneneva cassa lohitappahānena pubbo viya byāpādopi pahīyati.

因舍于随贪而他的瞋恚亦舍，犹如血除而脓亦除。

Ñ: And owing to his abandoning of approval, ill will is abandoned too, as pus is with the abandoning of blood.

Tathā āraddhavīriyatāya thinamiddhaṃ, avippaṭisārakarasantadhammānuyogavasena uddhaccakukkuccaṃ, adhigatavisesassa paccakkhatāya paṭipattidesake satthari paṭipattiyaṃ paṭipattiphale ca vicikicchā pahīyatīti pañca nīvaraṇāni pahīyanti.

同样的由于勤精进故舍断惛沉睡眠。因无追悔而作寂静法的精勤，舍断掉举恶作。因得殊胜的现前，故对指示行道的导师（佛），对行道及行道的果而得除疑。如是舍除了五盖，

Ñ: Likewise stiffness and torpor are abandoned through exertion of energy, agitation and worry are abandoned through devotion to peaceful things that cause no remorse; and uncertainty about the Master who teaches the way, about the way, and about the fruit of the way, is abandoned through the actual experience of the distinction attained. So the five hindrances are abandoned.

Tasmiññeva ca nimitte cetaso abhiniropanalakkhaṇo vitakko, nimittānumajjanakiccaṃ sādhayamāno vicāro, paṭiladdhavisesādhigamapaccayā pīti, pītimanassa passaddhisambhavato passaddhi, tannimittaṃ sukhaṃ, sukhitassa cittasamādhisambhavato sukhanimittā ekaggatā cāti jhānaṅgāni pātubhavanti.

同时于似相中以心的攀缘为相的寻生起，成为相续思维作用的伺，获得殊胜的证悟之缘故喜，由喜意而生轻安，因轻安而生乐，由乐 [PTS 190] 而生心定，故因乐而成心一境性的五禅支现前。

Ñ: And there are present applied thought with the characteristic of directing the mind on to that same sign, and sustained thought accomplishing the function of pressing on the sign, and happiness due to the acquisition of distinction, and tranquillity due to the production of tranquillity in one whose mind is happy, and bliss with that tranquillity as its sign, [190] and unification that has bliss as its sign due to the production of concentration in one whose mind is blissful. So the jhāna factors become manifest.

Visuddhimagga VI-66

117. Tassevaṃ karoto paṭibhāganimittaṃ uppajjati.

能这样做，则他的似相生起。

Ñ(VI,66): As he does so, the counterpart sign arises.

Tatridaṃ nimittadvayassa nānākaraṇaṃ, uggahanimittaṃ virūpaṃ bībhacchaṃ bheravadassanaṃ hutvā upaṭṭhāti.

关于（取相与似相）二相的各别作用：即「取相」的显现是坏形的、可怕的、恐怖的景象。

Ñ: Here is the difference between the two signs. The learning sign appears as a hideous, dreadful and frightening sight;

Paṭibhāganimittaṃ pana yāvadatthaṃ bhuñjitvā nipanno thūlaṅgapaccaṅgapuriso viya.

然而「似相」则如四肢五体肥满的人随其所欲吃饱了睡卧的样子。

Ñ: but the counterpart sign appears like a man with big limbs lying down after eating his fill.

Visuddhimagga VI-65

Yathā pana duggato puriso mahagghaṃ maṇiratanaṃ labhitvā dullabhaṃ vata me laddhanti tasmiṃ ratanasaññī hutvā gāravaṃ janetvā vipulena pemena sampiyāyamāno taṃ rakkheyya, evameva ‘‘dullabhaṃ me idaṃ kammaṭṭhānaṃ laddhaṃ duggatassa mahagghamaṇiratanasadisaṃ.

譬如一贫穷人，获得了很名贵的珠宝，便作「我已获得其实难得的」，起珍宝想，生尊重心，极其爱好而加保护；此人亦然：「我已获得此难得的业处，如那穷人的名贵的珠宝。

Ñ(VI,65): Just as a pauper who acquired a treasure of gems would guard and love it with great affection, feeling reverence for it as one who appreciates the value of it, 'I have got what is hard indeed to get!', so too [this bhikkhu] should guard the sign, loving it and feeling reverence for it as one who appreciates the value of it, 'I have got this meditation subject, which is indeed as hard to get as a very valuable treasure is for a pauper to get.

Catudhātukammaṭṭhāniko hi attano cattāro mahābhūte pariggaṇhāti, ānāpānakammaṭṭhāniko attano nāsikavātaṃ pariggaṇhāti, kasiṇakammaṭṭhāniko kasiṇaṃ katvā yathāsukhaṃ bhāveti, evaṃ itarāni kammaṭṭhānāni sulabhāni.

因为修习四界业处的人，可取他自己的四大，安般（出入息）业处者，可取他自己的鼻息，遍业处者，可以作遍而随意修习，如是其它的业处也都是容易得的。

Ñ: For one whose meditation subject is the four elements discerns the four primary elements in himself, one whose meditation subject is breathing discerns the wind in his own nostrils, and one whose meditation subject is a kasiṇa makes a kasiṇa and develops it at his ease, so these other meditation subjects are easily got.

‘Idaṃ pana ekameva vā dve vā divase tiṭṭhati, tato paraṃ vinīlakādibhāvaṃ pāpuṇātī’ti natthi ito dullabhatara’’nti tasmiṃ ratanasaññinā hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamānena taṃ nimittaṃ rakkhitabbaṃ.

唯有此（膨胀相）持续一二天后，便变成了青瘀等的状态，实在没有像这样难得的」，故应起珍宝想，生尊敬心，爱好的保护彼相，

Ñ: But this one lasts only one or two days, after which it turns into a livid corpse. There is none harder to get than this one'.

Rattiṭṭhāne ca divāṭhāne ca ‘‘uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla’’nti tattha punappunaṃ cittaṃ upanibandhitabbaṃ.

在夜住所或日住所中，应该数数的把心密切地连结到「厌恶的膨胀相、厌恶的膨胀相」上面去，

Ñ: In his night quarters and in his day quarters he should keep his mind anchored there thus, 'Repulsiveness of the bloated, repulsiveness of the bloated'.

Punappunaṃ taṃ nimittaṃ āvajjitabbaṃ, manasikātabbaṃ. Takkāhataṃ vitakkāhataṃ kātabbaṃ.

应该对那相再三考虑、作意与思惟。

Ñ: And he should advert to the sign, bring it to mind and strike at it with thought and applied thought over and over again.

Visuddhimagga VI-64

116. Idāni ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhatīti ettha uddhumātakapaṭikkūle mānasaṃ cāretvā jhānaṃ nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhento ‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evaṃ ānisaṃsadassāvinā bhavitabbaṃ.

（5）（安止的规定）对于「见彼功德之后，作珍宝想，起恭敬而生喜爱，置心于所缘中」的句子，是说置意于厌恶的膨胀相中，得生禅那，以禅那为足处（近因）而增长毗钵舍那（观）者，[PTS 189] 便得见此「诚然依此行道，我将脱离生死」的功德。

Ñ(VI,64): Now as to the words, 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 the mind on that object: here, having gained jhāna by exercising his mind on the repulsiveness in the bloated, he should increase insight with the jhāna as its proximate cause, and then he should see the advantages in this way: [189] 'Surely in this way I shall be liberated from ageing and death'.

Visuddhimagga VI-63

Tassevaṃ paccavekkhato taṃ nimittaṃ pākaṭaṃ hoti, purato nikkhittaṃ viya upaṭṭhāti.

由于他这样的考察，则不净相依法显现明了，

Ñ(VI,63): As he reviews it in this way, the sign becomes evident and appears as if placed in front of him;

Kammaṭṭhānaṃ purimākāreneva vīthiṃ paṭipajjati.

如在目前，再得依照以前所行的业处的过程行道。

Ñ: the meditation subject rides in its track as it did before.

Tena vuttaṃ ‘‘gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā’’ti.

所以说：「观察往来的路是为了给与业处的正当路线。」

Ñ: Hence it was said: the reviewing of the path gone by and come by has keeping [the mind] on the track for its purpose.

Visuddhimagga VI-62

Tasmā evaṃ naṭṭhe nimitte tena bhikkhunā rattiṭṭhāne vā divāṭhāne vā nisīditvā ahaṃ iminā nāma dvārena vihārā nikkhamitvā asukadisābhimukhaṃ maggaṃ paṭipajjitvā asukasmiṃ nāma ṭhāne vāmaṃ gaṇhi, asukasmiṃ dakkhiṇaṃ. Tassa asukasmiṃ ṭhāne pāsāṇo, asukasmiṃ vammikarukkhagacchalatānamaññataraṃ. Sohaṃ tena maggena gantvā asukasmiṃ nāma ṭhāne asubhaṃ addasaṃ. Tattha asukadisābhimukho ṭhatvā evañcevañca samantā nimittāni sallakkhetvā evaṃ asubhanimittaṃ uggahetvā asukadisāya susānato nikkhamitvā evarūpena nāma maggena idañcidañca karonto āgantvā idha nisinnoti evaṃ yāva pallaṅkaṃ ābhujitvā nisinnaṭṭhānaṃ, tāva gatāgatamaggo paccavekkhitabbo.

所以那失去了不净相的比丘，当在夜住处或日住处中坐下：「我是从这扇门出寺，向某方面的道路走去，在某处向左转，某处向右折，某地方有石头，某处有蚁塔、树、灌木、蔓藤，我在那条路步行时，在某处得见不净相，在那里向那方面站着，如此如此考察四方诸相，如是取得不净相之后，由某方从冢墓出来，由这样的路作如是如是的回来，在此处坐」，应如是在坐处中结跏趺坐，考察其往来的路。

Ñ(VI,62): So when the sign has vanished in this way, the bhikkhu should sit down in his night quarters or in his day quarters and first of all review the path gone by and come by up to the place where he is actually sitting cross-legged, doing it in this way: 'I went out of the monastery by this gate, I took a path leading in such and such a direction, I turned left at such and such a place, I turned right at such and such a place, in one part of it there was a stone, in another an ant-hill or a tree or a bush or a creeper, having gone by that path, I saw the foulness in such and such a place, I stood there facing in such and such a direction and observed such and such surrounding signs, I apprehended the sign of foulness in this way; I left the charnel ground in such and such a direction, I came back by such and such a path doing this and this, and I am now sitting here'.

Visuddhimagga VI-61

Tassa tāni pūrentassāpi taṃ taruṇanimittaṃ nassati, puna gantvā nimittaṃ gaṇhissāmīti gantukāmassāpi amanussehi vā vāḷamigehi vā adhiṭṭhitattā susānampi gantuṃ na sakkā hoti, nimittaṃ vā antaradhāyati.

然而作了那些事情，他的幼稚的不净相也消失了。虽然他希望「我再去取相」，但此时的尸体已为非人或野兽所占，故不可能再去冢墓，或者不净相业已消逝，

Ñ(VI,61): And the newly acquired sign vanishes while he is carrying out these too. When he wants to go again, thinking 'I shall go and take up the sign', he finds he cannot go to the charnel ground because it has been invaded by non-human beings or by wild beasts, or the sign has disappeared.

Uddhumātakaṃ hi ekameva vā dve vā divase ṭhatvā vinīlakādibhāvaṃ gacchati.

因为膨胀相放了一两天，已经转成了青瘀等的状态。

Ñ: For a bloated corpse only lasts one or two days and then turns into a livid corpse.

Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi.

在一切业处之中像这样难得的业处是没有的，

Ñ: Of all the meditation subjects there is none so hard to come by as this.

Visuddhimagga VI-60

Sace hi imaṃ bhikkhuṃ kammaṭṭhānaṃ gahetvā āgacchantaṃ antarāmagge keci ajja, bhante, katimīti divasaṃ vā pucchanti, pañhaṃ vā pucchanti, paṭisanthāraṃ vā karonti, ahaṃ kammaṭṭhānikoti tuṇhībhūtena gantuṃ na vaṭṭati.

假使这比丘取了业处回来时，在途中碰到了什么人问他：「尊师，今天是什么日子？」或问是那一天，或提出什么问题，或作问候的时候，他是不应该以为自己是行业处之人而默然地走过去的。

Ñ(VI,60): For if this bhikkhu is going along with his meditation subject and people on the way ask him about the day, 'What is today, venerable sir?', or they ask him some question [about Dhamma], or they welcome him, he ought not to go on in silence, thinking 'I have a meditation subject'.

Divaso kathetabbo, pañho vissajjetabbo.

他必须说是什么日子及答复其问题。

Ñ: The day must be told, the question must be answered,

Sace na jānāti, na jānāmīti vattabbaṃ.

如果他不知道，他说：「我不知道」，

Ñ: even by saying 'I do not know' if he does not know,

Dhammiko paṭisanthāro kātabbo.

并得作如法的问候。[PTS 188]

Ñ: a legitimate welcome must be responded to. [188]

Tassevaṃ karontassa uggahitaṃ taruṇanimittaṃ nassati.

因为这样做，对于他所取得而尚幼稚的不净相就要消失了。

Ñ: As he does so, the newly acquired sign vanishes.

Tasmiṃ nassantepi divasaṃ puṭṭhena kathetabbameva.

虽然消失，但也得答复其所问的日子。

Ñ: But even if it does vanish, he should still tell the day when asked;

Pañhaṃ ajānantena na jānāmīti vattabbaṃ.

若不知其所问，当说：「我不知道」。

Ñ: if he does not know the answer to the question, he should still say 'I do not know',

Jānantena ekadesena kathetumpi vaṭṭati, paṭisanthāropi kātabbo.

若知道则应简单的说。问候也是必需的。

Ñ: and if he does know it, he should explain it surely;10 and he must respond to a welcome.

Ñ's notes: Reading ekaṃsena (surely) with Harvard text rather than ekadesena (partly).

Āgantukaṃ pana bhikkhuṃ disvā āgantukapaṭisanthāro kātabbova.

如见作客的比丘，应向客僧问候。

Ñ: Also reception of visitors must be attended to on seeing a visiting bhikkhu,

Avasesānipi cetiyaṅgaṇavattabodhiyaṅgaṇavattauposathāgāravattabhojanasālājantāgharaācariyupajjhāyaāgantukagamikavattādīni sabbāni khandhakavattāni pūretabbāneva.

其它如塔庙庭院的义务，菩提树园的义务，布萨堂的义务，食堂、火房、阿阇黎与和尚、客僧、发足者的义务等，如在《犍度》中的一切义务都应操作。

Ñ: and all the remaining duties in the Khandhakas must be carried out too, that is, the duties of the shrine terrace, the duties of the Bodhi-tree terrace, the duties of the Uposatha house, the duties of the refectory and the bath house, and those to the teacher, the preceptor, visitors, departing bhikkhus, and the rest.

Visuddhimagga VI-59

115. Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthāti ettha pana yā gatamaggassa ca āgatamaggassa ca paccavekkhaṇā vuttā, sā kammaṭṭhānavīthiyā sampaṭipādanatthāti attho.

（4）（观察往来的路）「观察往来的路是为了给与（业处的）正当路线」，即是观察去的路及回来的路，因此而得给与业处的正当的路线的意思。

Ñ(VI,59): The reviewing of the path gone by and come by has keeping [the mind] on the track for its purpose: the meaning is that the reviewing of the path gone by and of the path come back by mentioned is for the purpose of keeping properly to the track of the meditation subject.

Visuddhimagga VI-58

Ekādasavidhena pana nimittaggāhaṃ sampādento kammaṭṭhānaṃ upanibandhati.

次以十一种法取相成就令心与业处密切的连结：

Ñ(VI,58): To succeed in apprehending the sign in the eleven ways is to anchor the meditation subject.

Tassa hi cakkhūni ummīletvā olokanapaccayā uggahanimittaṃ uppajjati.

即是由于他的开眼观看之缘，而得生起取相，

Ñ: For the opening of his eyes and looking conditions the arising of the learning sign;

Tasmiṃ mānasaṃ cārentassa paṭibhāganimittaṃ uppajjati.

由于置念于取相而得生起似相；

Ñ: and as he exercises his mind on that the counterpart sign arises;

Tattha mānasaṃ cārento appanaṃ pāpuṇāti.

置意于似相而成就安止定；

Ñ: and as he exercises his mind on that he reaches absorption.

Appanāyaṃ ṭhatvā vipassanaṃ vaḍḍhento arahattaṃ sacchikaroti.

在安止定中增大于毗钵舍那（观）而得证阿罗汉。

Ñ: When he is sure of absorption, he works up insight and realizes Arahantship.

Tena vuttaṃ ‘‘ekādasavidhena nimittaggāho upanibandhanattho’’ti.

所以说：「以十一种法相是为了令心与不净相密切的连结」。

Ñ: Hence it was said: apprehending the sign in the [other] eleven ways has anchoring [the mind] for its purpose.

Visuddhimagga VI-57

Tasmā tena yoginā santhambhetvā satiṃ sūpaṭṭhitaṃ katvā matasarīraṃ uṭṭhahitvā anubandhanakaṃ nāma natthi.

所以瑜伽者必须坚持其念：「死尸决不会起立而追的，

Ñ(VI,57): So the meditator must stand firm. Establishing his mindfulness well, he should remove his fears in this way: 'No dead body gets up and pursues one.

Sace hi so ‘‘etassa samīpe ṭhito pāsāṇo vā latā vā āgaccheyya, sarīrampi āgaccheyya.

如果在那尸体旁边的石头或蔓藤能追来，尸体才可能追来，

Ñ: If that stone or that creeper close to it were to come, the body might come too;

Yathā pana so pāsāṇo vā latā vā nāgacchati, evaṃ sarīrampi nāgacchati.

如果那石头或蔓藤不能追来，而尸体亦不能追来。

Ñ: but since that stone or that creeper does not come, the body will not come either.

Ayaṃ pana tuyhaṃ upaṭṭhānākāro saññajo saññāsambhavo, kammaṭṭhānaṃ te ajja upaṭṭhitaṃ, mā bhāyi bhikkhū’’ti tāsaṃ vinodetvā hāsaṃ uppādetvā tasmiṃ nimitte cittaṃ sañcarāpetabbaṃ.

这是由你自己的想生想成。今天你的业处显现了。比丘，莫恐怖吧！」于是除去畏惧而生欢笑，当置其心于相中。

Ñ: Its appearance to you in this way is born of your perception, created by your perception. Today your meditation subject has appeared to you. Do not be afraid, bhikkhu'. He should laugh it off and direct his mind to the sign.

Evaṃ visesamadhigacchati.

如是得证于超胜的境地。

Ñ: In that way he will arrive at distinction.

Idametaṃ sandhāya vuttaṃ ‘‘samantā nimittupalakkhaṇā asammohatthā’’ti.

所以如是说：「观察四方诸相是为了不迷乱故」。

Ñ: The words 'Characterizing the surrounding signs has non-delusion for its purpose' are said on this account.

Visuddhimagga VI-56

114. Idāni ‘‘samantā nimittupalakkhaṇā kimatthiyā’’tiādipañhānaṃ ‘‘asammohatthā’’tiādivissajjane ayaṃ adhippāyo.

现在说「观察四方诸相依什么」等的质问及「为了不迷乱」等答复的意义：

Ñ(VI,56): Now as to the questions beginning with what is the purpose … characterizing the surrounding signs? The intention of the answer that begins with the words, has non-delusion for its purpose, is this:

Yassa hi avelāyaṃ uddhumātakanimittaṭṭhānaṃ gantvā samantā nimittupalakkhaṇaṃ katvā nimittaggahaṇatthaṃ cakkhuṃ ummīletvā olokentasseva taṃ matasarīraṃ uṭṭhahitvā ṭhitaṃ viya ajjhottharamānaṃ viya anubandhamānaṃ viya ca hutvā upaṭṭhāti, so taṃ bībhacchaṃ bheravārammaṇaṃ disvā vikkhittacitto ummattako viya hoti, bhayaṃ chambhitattaṃ lomahaṃsaṃ pāpuṇāti.

如在（夜等的）非时往膨胀相的地方观察四方诸相，为取相而开眼观看时，即死尸 [PTS 187] 好像起立，好像扑过来，好像追来等现起，他见到那样恐怖的所缘，心起迷乱犹如狂人，怖畏昏迷，毛骨竖立。

Ñ: If someone goes at the wrong time to the place where the sign of the bloated is, and opens his eyes for the purpose of apprehending the sign by characterizing the surrounding signs, then as soon as he looks the dead body appears [187] as if it were standing up and threatening and pursuing him, and when he sees the hideous and fearful object, his mind reels, he is like one demented, gripped by panic, fear and terror, and his hair stands on end.

Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu aññaṃ evarūpaṃ bheravārammaṇaṃ nāma natthi.

在圣典中分别三十八所缘里面，没有其它那一种所缘像这样恐怖的。

Ñ: For among the thirty-eight meditation subjects expounded in the texts no object is so frightening as this one.

Imasmiṃ hi kammaṭṭhāne jhānavibbhantako nāma hoti.

所以这不净业处名为弃舍禅那者。

Ñ: There are some who lose jhāna in this meditation subject.

Kasmā?

何以故？

Ñ: Why?

Atibheravattā kammaṭṭhānassa.

因为于此业处中太恐怖故。

Ñ: Because it is so frightening.

Visuddhimagga VI-55

Sace pana tassaṃ disāyaṃ sobbho vā papāto vā rukkho vā vati vā kalalaṃ vā hoti, na sakkā taṃdisābhimukhe bhūmippadese caṅkamituṃ, āsanampi anokāsattā na sakkā paññapetuṃ.

如果在那方面有深坑，或悬崖、树木、墙围、泥沼等，不可能向那方面去经行，而坐席也不可能布置在那样的地点，

Ñ(VI,55): But if there is a bog or a ravine or a tree or a fence or a swamp in that direction, if he cannot walk up and down on a piece of ground facing in that direction, if he cannot prepare his seat thus because there is no room for it,

Taṃ disaṃ anapalokentenāpi okāsānurūpe ṭhāne caṅkamitabbañceva nisīditabbañca.

所以他只得在望不见那方的不适合之处经行和打坐，

Ñ: then he can both walk up and down and sit in a place where there is room, even though it does not face that way;

Cittaṃ pana taṃdisābhimukhaṃyeva kātabbaṃ.

然而他的心也应该倾向于那方面。

Ñ: but he should turn his mind in that direction.

Visuddhimagga VI-54

Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti evaṃ āgamanamaggaṃ vavatthapetvā āgatena caṅkamantenāpi tabbhāgiyova caṅkamo adhiṭṭhātabbo, asubhanimittadisābhimukhe bhūmippadese caṅkamitabbanti attho.

此处向左转，此处向右折，在这里有石头，这里有蚁塔，这里有树，这里有灌木，这里有蔓藤」。如是观察归途而回来后，在经行时亦宜在结合于不净相而经行，即是应该向不净相那方面的地点经行的意思。

Ñ: or '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'.

Ñ(VI,54): When he has defined the path he has come back by and when, once back, he is walking up and down, he should see that his walk is oriented towards it too; the meaning is that he should walk up and down on a piece of ground that faces in the direction of the sign of foulness.

Nisīdantena āsanampi tabbhāgiyameva paññapetabbaṃ.

坐禅的时候亦宜布置与不净相结合的坐处。

Ñ: And when he sits, he should prepare a seat oriented towards it too.

Visuddhimagga VI-53

Susānā nikkhamanteneva ca āgamanamaggo vavatthapetabbo, yena maggena nikkhantosmi, ayaṃ maggo pācīnadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā gacchati, vidisābhimukho vā gacchati.

当他从冢墓出来而在回转的途中，应如是观察：「我是从此路出来的，此路向东走，或向西、南、北走，或向四维走，

Ñ(VI,53): As he leaves the charnel ground he should define the path he comes back by thus: 'The path by which I have left goes in an easterly direction, westerly ... northerly ... southerly direction', or 'It goes in an intermediate direction';

Visuddhimagga VI-52

So taṃ nimittaṃ evaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā sace tattheva bhāvanāpariyosānaṃ pattuṃ na sakkoti, athānena āgamanakāle vuttanayeneva ekakena adutiyena tadeva kammaṭṭhānaṃ manasikarontena sūpaṭṭhitaṃ satiṃ katvā antogatehi indriyehi abahigatena mānasena attano senāsanameva gantabbaṃ.

他如是取相而得善取善把握而善观察已，如在那里（冢墓）修习到最后仍不能得证（初禅），则他回来之时亦如前说的方法单独无伴，于同样的不净业处上作意，置念专注，内摄诸根，意不外向，回到他自己的住所。

Ñ(VI,52): When he has thus properly apprehended the sign, properly remembered it, and properly defined it, then if he is unable to conclude his development on the spot, he can go to his own lodging, alone, in the same way as described of his coming, with no companion, keeping that same meditation subject in mind, with mindfulness well established, and with his mind not turned outwards owing to his faculties being turned inwards.

Visuddhimagga VI-51

Evaṃ punappunaṃ karontassa uggahanimittaṃ suggahitaṃ hoti.

行者当如是数数取相而至善取。

Ñ(VI,51): As he does so again and again, the learning sign becomes properly apprehended by him.

Kadā suggahitaṃ hoti?

什么时候为善取呢？

Ñ: When is it properly apprehended?

Yadā ummīletvā olokentassa nimmīletvā āvajjentassa ca ekasadisaṃ hutvā āpāthamāgacchati, tadā suggahitaṃ nāma hoti.

即在开眼见相闭眼而思相亦同样的显现之时，名为善取。

Ñ: When it comes into focus alike whether he opens his eyes and looks or closes his eyes and adverts, then it is called properly apprehended.

Visuddhimagga VI-50

113. Idāni ‘‘so taṃ nimittaṃ suggahitaṃ karotī’’tiādīsu ayaṃ vinicchayakathā –

今对「善取彼相」等作如是的抉择：

Ñ(VI,50): Now as to the words, he sees that the sign is properly apprehended, etc., the explanation is this.

Tena yoginā tasmiṃ sarīre yathāvuttanimittaggāhavasena suṭṭhu nimittaṃ gaṇhitabbaṃ.

诸瑜伽者对于这尸体当依前述的取相法而善取相，

Ñ: The meditator should apprehend the sign thoroughly in that body in the way of apprehending the sign already described.

Satiṃ sūpaṭṭhitaṃ katvā āvajjitabbaṃ.

专心置念，

Ñ: He should advert to it with well-established mindfulness.

Evaṃ punappunaṃ karontena sādhukaṃ upadhāretabbañceva vavatthapetabbañca.

如是数数善作把握与确定。

Ñ: He should see that it is properly remembered, properly defined, by doing that again and again.

Sarīrato nātidūre nāccāsanne padese ṭhitena vā nisinnena vā cakkhuṃ ummīletvā oloketvā nimittaṃ gaṇhitabbaṃ.

离尸体不过远不过近之处站立或坐，开眼观看而取相。[PTS 186]

Ñ: Standing in a place not too far from and not too near to the body, he should open his eyes, look and apprehend the sign. [186]

‘‘Uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla’’nti satakkhattuṃ sahassakkhattuṃ ummīletvā oloketabbaṃ, nimmīletvā āvajjitabbaṃ.

心念「厌恶的膨胀相、厌恶的膨胀相」，乃至百回千回的开眼观看，闭眼专思。

Ñ: He should open his eyes and look a hundred times, a thousand times, [thinking], 'Repulsiveness of the bloated, repulsiveness of the bloated', and he should close his eyes and advert to it.

Visuddhimagga VI-49

Samantatoti sabbaṃ sarīraṃ samantato vavatthapetabbaṃ.

⑪「以周围」，当观察尸体周围的一切。

Ñ(VI,49): (11) All round: the whole body should be defined all round.

Sakalasarīre ñāṇaṃ cāretvā yaṃ ṭhānaṃ vibhūtaṃ hutvā upaṭṭhāti, tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ.

以智行于全尸体，那一处显现明了的，即置心于彼处：「膨胀相、膨胀相」而念。

Ñ: After working over the whole body with knowledge, he should establish his mind thus, 'The bloated, the bloated', upon any part that appears clearly to him.

Sace evampi na upaṭṭhāti, udarapariyosānaṃ atirekaṃ uddhumātakaṃ hoti, tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ.

如果这样也不能显现，则应置心于（上半身）直至腹端最膨胀之处：「膨胀相、膨胀相」作念。

Ñ: If it has not appeared even yet, and if there is special intensity of the bloatedness in the belly, he should establish his mind thus, 'The bloated, the bloated', on that.

Ñ's notes: 'Udara-pariyosānaṃ uparisarīraṃ' (Pm. 172). Pariyosāna here means 'intensity' though normally it means 'end'; but see P.T.S. Dict. pariyosita.

Visuddhimagga VI-48

Thalatoti yaṃ sarīre unnataṭṭhānaṃ jaṇṇukaṃ vā uro vā nalāṭaṃ vā, taṃ vavatthapetabbaṃ.

⑩「以凸处」，当观尸体的高处，如膝、胸、或额等；

Ñ(VI,48): (10) By its convexities: he should define any raised place on the body such as the knee or the chest or the forehead.

Atha vā ahaṃ thale ṭhito sarīraṃ ninneti vavatthapetabbaṃ.

或者观察我站在高处，而尸体在低处。

Ñ: Or he can define it thus: 'I am standing in a convex place, the body is in a concave place'.

Visuddhimagga VI-47

Ninnatoti yaṃ sarīre ninnaṭṭhānaṃ akkhikūpo vā antomukhaṃ vā galavāṭako vā, taṃ vavatthapetabbaṃ.

⑨「以凹部」，即应观尸体的凹处，如眼窝、口腔及喉底等，

Ñ(VI,47): (9) By its concavities: he should define any concave place on the body such as the eye sockets or the inside of the mouth or the base of the neck.

Atha vā ahaṃ ninne ṭhito sarīraṃ unnateti vavatthapetabbaṃ.

或者观察我站在低处，而尸体在高处。

Ñ: Or he can define it thus: 'I am standing in a concave place, the body is in a convex place'.

Visuddhimagga VI-46

Vivaratoti vivaraṃ nāma hatthantaraṃ pādantaraṃ udarantaraṃ kaṇṇantaranti evaṃ vivarato vavatthapetabbaṃ.

⑧「以孔隙」，即应观察手胁之间，足与足间，腹的中间及耳孔的孔隙。

Ñ(VI,46): (8) By its openings: an 'opening' is the hollow between the arm [and the side], the hollow between the legs, the hollow of the stomach, the hollow of the ear.

Akkhīnampi nimmīlitabhāvo vā ummīlitabhāvo vā mukhassa ca pihitabhāvo vā vivaṭabhāvo vā vavatthapetabbo.

对于闭眼的状态，开眼的状态，或闭口开口的状态亦宜观察。

Ñ: He should define it by its openings in this way. Or alternatively, the opened or closed state of the eyes and the opened or closed state of the mouth can be defined.

Visuddhimagga VI-45

112. Tattha sandhitoti asītisatasandhito.

此中⑦「以关节」，是一百八十关节。

Ñ(VI,45): Herein, (7) by its joints is [properly] by its hundred and eighty joints.

Uddhumātake pana kathaṃ asītisatasandhayo vavatthapessati.

然而在膨胀的相上怎么能够确定一百八十关节呢？

Ñ: But how can he define the hundred and eighty joints in the bloated?

Tasmānena tayo dakkhiṇahatthasandhī, tayo vāmahatthasandhī, tayo dakkhiṇapādasandhī, tayo vāmapādasandhī, eko gīvasandhi, eko kaṭisandhīti evaṃ cuddasamahāsandhivasena sandhito vavatthapetabbaṃ.

所以他应观察右手的三关节，左手的三关节，右足的三关节，左足的三关节，头颈一关节及腰一关节的十四大关节。

Ñ: Consequently he can define it by its fourteen major joints thus: Three joints in the right arm, three in the left arm, three in the right leg, three in the left leg, one neck joint, one waist joint.

Visuddhimagga VI-44

Yassa pana evampi na upaṭṭhāti, tena sandhito vivarato ninnato thalato samantatoti punapi pañcavidhena nimittaṃ gahetabbaṃ.

假使这样依然不能显现，那么，他们必须再以关节(sandhito)、孔隙(vivarato)、凹部(ninnato)、凸部(thalato)、周围(samantato) [《解脱道论》「以节、以穴、以坑、以平地、以平等」。] 五法取相。

Ñ(VI,44): But if it does not appear to him even then, he should apprehend the sign again in five more ways: (7) by its joints, (8) by its openings, (9) by its concavities, (10) by its convexities, and (11) all round.