Visuddhimagga XI-65

327. Antaguṇaṃ antantare ekavīsatiantabhoge bandhitvā ṭhitaṃ.

17)「肠间膜」──在肠之间,结住肠的二十一个曲折之处。

Ñ(XI,65): Entrails are to be found in the interspaces between the twenty-one coils of the bowel, binding them together.



Tattha yathā pādapuñchanarajjumaṇḍalakaṃ sibbetvā ṭhitesu rajjukesu na pādapuñchanarajjumaṇḍalakaṃ jānāti rajjukā maṃ sibbitvā ṭhitāti.

譬如布绳所作的足拭(拭足的垫子),以线缝住其圆轮之间,布绳的足拭的圆轮不知「线缝住我」,

Ñ: Herein, just as, when ropes are found sewing together a rope ring for wiping the feet, the rope ring for wiping the feet does not know 'Ropes are to be found sewing me together',



Napi rajjukā jānanti mayaṃ pādapuñchanarajjumaṇḍalakaṃ sibbitvā ṭhitāti,

线亦不知「我缝住布绳的足拭的圆轮」;

Ñ: nor do the ropes know 'We are to be found sewing together a rope ring',



evameva na antaṃ jānāti antaguṇaṃ maṃ ābandhitvā ṭhitanti.

同样的,肠不知「肠间膜结住我」,

Ñ: so too, the bowel does not know 'Entrails are to be found binding me together',



Napi antaguṇaṃ jānāti ahaṃ antaṃ ābandhitvā ṭhitanti.

肠间膜亦不知「我结住肠」。

Ñ: nor do the entrails know 'We are to be found binding a bowel together'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为此等两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti antaguṇaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这肠间膜在此身内是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called entrails is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-64

326. Antaṃ galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ.

16)「肠」──住在以喉底、及大便道(肛门)为边端的身体的内部。

Ñ(XI,64): Bowel is to be found inside the body extending from the base of the neck to the excrement passage.



Tattha yathā lohitadoṇikāya obhujitvā ṭhapite chinnasīsadhammanikaḷevare na lohitadoṇi jānāti mayi dhammanikaḷevaraṃ ṭhitanti.

譬如盘绕于血桶之内而斩了头的蛇(dhammani)尸,血桶不知「蛇尸在我中」,

Ñ: Herein, just as, when the carcase of a large beheaded rat snake is coiled up and put into a trough of blood, the red trough does not know 'A rat snake's carcase has been put in me',

Notes in Chinese translation: 蛇,兹依锡兰的僧伽罗字体本的dhammani译为蛇,底本用dhamani,则应译为静脉。



Napi dhammanikaḷevaraṃ jānāti ahaṃ lohitadoṇiyā ṭhitanti,

蛇尸亦不知「我在血桶中」;

Ñ: nor does the rat snake's carcase know 'I am in a red trough',



evameva na sarīrabbhantaraṃ jānāti mayi antaṃ ṭhitanti.

同样的,身体的内部不知「肠在我中」,

Ñ: so too, the inside of the body does not know 'A bowel is in me',



Napi antaṃ jānāti ahaṃ sarīrabbhantare ṭhitanti.

肠亦不知「我在身体的内部」。

Ñ: nor does the bowel know 'I am in a body'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为这两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti antaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这肠在此身内是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called the b6wel is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-63

325. Papphāsaṃ sarīrabbhantare dvinnaṃ thanānamantare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitaṃ.

15)「肺脏」──在两乳之间的身体的内部,盖覆及悬挂于心脏与肝脏之上。

Ñ(XI,63): Lungs are to be found inside the body between the two breasts, hanging over the heart and liver and concealing them.



Tattha yathā jiṇṇakoṭṭhabbhantare lambamāne sakuṇakulāvake na jiṇṇakoṭṭhabbhantaraṃ jānāti mayi sakuṇakulāvako lambamāno ṭhitoti.

譬如悬挂于古米仓内部的鸟巢,古米仓的内部不知「鸟巢悬于我内」,

Ñ: Herein, just as when a bird's nest is hanging inside an old barn, the inside of the old barn does not know 'A bird's nest is hanging in me',



Napi sakuṇakulāvako jānāti ahaṃ jiṇṇakoṭṭhabbhantare lambamāno ṭhitoti,

鸟巢亦不知「我悬于古米仓的内部」;

Ñ: nor does the bird's nest know 'I am hanging inside an old barn',



evameva na taṃ sarīrabbhantaraṃ jānāti mayi papphāsaṃ lambamānaṃ ṭhitanti.

同样的,[PTS 358] 身体的内部不知「肺脏悬于我内」,

Ñ: so too, [358] the inside of the body does not know 'Lungs are hanging in me',



Napi papphāsaṃ jānāti ahaṃ evarūpe sarīrabbhantare lambamānaṃ ṭhitanti.

肺亦不知「我悬于这样的身体内部」。

Ñ: nor do the lungs know 'We are hanging inside such a body'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为此等两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti papphāsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这肺在此身内是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called lungs is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-62

324. Pihakaṃ hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ.

14)「脾脏」──在心脏的左侧,依止于胃膜的上侧而住。

Ñ(XI,62): Spleen is to be found near the upper side of the belly lining on the left side of the heart.



Tattha yathā koṭṭhamatthakapassaṃ nissāya ṭhitāya gomayapiṇḍiyā na koṭṭhamatthakapassaṃ jānāti gomayapiṇḍi maṃ nissāya ṭhitāti.

譬如依止米仓的上侧而住的牛粪团,米仓的上侧不知「牛粪团依止我住」,

Ñ: Herein, just as, when a lump of cowdung is near the upper side of a barn, the upper side of the barn does not know 'A lump of cowdung is near me',



Napi gomayapiṇḍi jānāti ahaṃ koṭṭhamatthakapassaṃ nissāya ṭhitāti,

牛粪团亦不知「我依米仓的上侧而住」;

Ñ: nor does the lump of cowdung know 'I am near the upper side of a barn,'



evameva na udarapaṭalassa matthakapassaṃ jānāti pihakaṃ maṃ nissāya ṭhitanti.

同样的,胃膜的上侧不知「脾脏依止我住」,

Ñ: so too, the upper side of the belly lining does not know 'Spleen is near me',



Napi pihakaṃ jānāti ahaṃ udarapaṭalassa matthakapassaṃ nissāya ṭhitanti.

脾脏亦不知「我依胃膜的上侧而住」。

Ñ: nor does the spleen know 'I am near the upper side of a belly lining'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为这两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti pihakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这脾脏在此身中是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called spleen is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-61

323. Kilomakesu paṭicchannakilomakaṃ hadayañca vakkañca parivāretvā ṭhitaṃ.

13)「肋膜」──覆蔽肋膜围于心脏及肾脏而住;

Ñ(XI,61): As to the midriff, the concealed midriff is to be found surrounding the heart and kidney,



Appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ.

不覆蔽肋膜则包于全身的皮肤之下的筋肉而住。

Ñ: while the unconcealed midriff is to be found covering the flesh under the skin in the whole body.



Tattha yathā pilotikapaliveṭhite maṃse na maṃsaṃ jānāti ahaṃ pilotikāya paliveṭhitanti.

譬如缠于绷带之内的肉,肉不知「我为绷带所缠」,

Ñ: Herein, just as, when meat is wrapped in a rag, the meat does not know 'I am wrapped in a rag',



Napi pilotikā jānāti mayā maṃsaṃ paliveṭhitanti,

绷带亦不知「以我缠肉」;

Ñ: nor does the rag know 'Meat is wrapped in me',



evameva na vakkahadayāni sakalasarīre ca maṃsaṃ jānāti ahaṃ kilomakena paṭicchannanti.

同样的,肾脏心脏及全身的肉不知道「我为肋膜所覆」,

Ñ: so too, the heart and kidney, and the flesh in the whole body, do not know 'I am concealed by midriff,



Napi kilomakaṃ jānāti mayā vakkahadayāni sakalasarīre ca maṃsaṃ paṭicchannanti.

肋膜亦不知「以我覆肾脏心脏及全身的肉」。

Ñ: nor does the midriff know 'Heart and kidney, and flesh in a whole body, are concealed by me'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为此等没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti kilomakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这肋膜在此身内是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called midriff is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-60

322. Yakanaṃ antosarīre dvinnaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ.

12)「肝脏」──依止于身体之内的两乳房的内部的右侧。

Ñ(XI,60): Liver is to be found inside the body, near the right side between the two breasts.



Tattha yathā ukkhalikapālapassamhi lagge yamakamaṃsapiṇḍe na ukkhalikapālapassaṃ jānāti mayi yamakamaṃsapiṇḍo laggoti.

譬如粘在油炸镬里面的一双肉团,油炸镬的里面不知道「一双肉团粘在我内」,

Ñ: Herein, just as, when a twin lump of meat is stuck on the side of a cooking pot, the side of the cooking pot does not know 'A twin lump of meat is stuck on me',



Napi yamakamaṃsapiṇḍo jānāti ahaṃ ukkhalikapālapasse laggoti,

一双肉团亦不知「我粘在油炸镬内」;[PTS 357]

Ñ: nor does the twin lump of meat know [357] 'I am stuck on the side of a cooking pot',



evameva na thanānamabbhantare dakkhiṇapassaṃ jānāti maṃ nissāya yakanaṃ ṭhitanti.

同样的,乳房内部的右侧不知「肝脏依我而住」,

Ñ: so too, the right side between the breasts does not know 'Liver is near me',



Napi yakanaṃ jānāti ahaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitanti.

肝脏亦不知「我依乳房内部的右侧而住」。

Ñ: nor does the liver know 'I am near a right side between two breasts'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为此两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti yakanaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这肝脏在此身内是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called liver is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-59

321. Hadayaṃ sarīrabbhantare uraṭṭhipañjaramajjhaṃ nissāya ṭhitaṃ.

11)「心脏」──依止于身内以胸骨所作的匣的中央。

Ñ(XI,59): Heart is to be found in the inside of the body near the middle of the frame of the ribs.



Tattha yathā jiṇṇasandamānikapañjaraṃ nissāya ṭhapitāya maṃsapesiyā na sandamānikapañjarabbhantaraṃ jānāti maṃ nissāya maṃsapesi ṭhitāti.

譬如依止于古车的匣内而放肉片,古车的匣内不知「肉片依我而住」,

Ñ: Herein, just as, when a piece of meat is placed near the framework of an old cart, the inside of the framework of the old cart does not know 'A piece of meat is placed near the middle of me',



Napi maṃsapesi jānāti ahaṃ jiṇṇasandamānikapañjaraṃ nissāya ṭhitāti,

肉片亦不知「我依古车的匣内而住」;

Ñ: nor does the piece of meat know 'I am near the middle of the inside of the framework of an old cart',



evameva na uraṭṭhipañjarabbhantaraṃ jānāti maṃ nissāya hadayaṃ ṭhitanti.

同样的,胸骨所作的匣内不知「心脏依我而住」,

Ñ: so too, the inside of the framework of the ribs does not know 'A heart is near the middle of me',



Napi hadayaṃ jānāti ahaṃ uraṭṭhipañjaraṃ nissāya ṭhitanti.

心脏亦不知「我依胸骨之匣而住」。

Ñ: nor does the heart know 'I am near the middle of the inside of a framework of ribs'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为这两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti hadayaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这心脏在此身中是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called heart is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-58

320. Vakkaṃ galavāṭakato nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ.

10)「肾脏」──从喉底由一根出发,下行少许,分为两支的粗筋连结(肾脏),并围于心脏肉而住。

Ñ(XI,58): Kidney is to be found on each side of the heart flesh, being fastened by the stout sinew that starts out with a single root from the base of the neck and divides into two after going a short way.



Tattha yathā vaṇṭupanibaddhe ambaphaladvaye na vaṇṭaṃ jānāti mayā ambaphaladvayaṃ upanibaddhanti.

譬如连结于一茎的两只芒果,果茎不知「由我连结两只芒果」,

Ñ: Herein, just as, when a pair of mango fruits are bound together by their stalk, the stalk does not know 'A pair of mango fruits is bound together by me',



Napi ambaphaladvayaṃ jānāti ahaṃ vaṇṭena upanibaddhanti,

两芒果亦不知「我由茎结」,

Ñ: nor do the pair of mango fruits know 'We are bound together by a stalk',



evameva na thūlanhāru jānāti mayā vakkaṃ upanibaddhanti.

同样的,粗筋不知「由我连结肾脏」,

Ñ: so too, the stout sinew does not know 'Kidneys are bound together by me',



Napi vakkaṃ jānāti ahaṃ thūlanhārunā upanibaddhanti.

肾脏亦不知「我由粗筋连结」。

Ñ: nor does the kidney know 'I am bound together by a stout sinew'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为这两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti vakkaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这肾脏在此身中是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called kidney is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-57

319. Aṭṭhimiñjaṃ tesaṃ tesaṃ aṭṭhīnaṃ abbhantare ṭhitaṃ.

9)「骨髓」──在于各种骨的内部。

Ñ(XI,57): Bone marrow is to be found inside the various bones.



Tattha yathā veḷupabbādīnaṃ anto pakkhittachinnavettaggādīsu na veḷupabbādīni jānanti amhesu vettaggādīni pakkhittānīti.

譬如蒸了的竹笋放入竹筒中,竹筒不知「笋等放在我等之中」,

Ñ: Herein, just as, when boiled bamboo sprouts, etc., are put inside bamboo joints, etc., the bamboo joints, etc., do not know 'Bamboo sprouts, etc., are put in us',



Napi vettaggādīni jānanti mayaṃ veḷupabbādīsu ṭhitānīti,

笋亦不知「我等放在竹筒中」;

Ñ: nor do the bamboo sprouts, etc., know 'We are inside bamboo joints, etc.',



evameva na aṭṭhīni jānanti amhākaṃ anto miñjaṃ ṭhitanti.

同样的,骨不知「髓在我等之中」,

Ñ: so too, the bones do not know 'Marrow is inside us',



Nāpi miñjaṃ jānāti ahaṃ aṭṭhīnaṃ anto ṭhitanti.

髓亦不知「我在骨中」。

Ñ: nor does the bone marrow know 'I am inside bones'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为这两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti aṭṭhimiñjaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这骨髓在此身中是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called bone marrow is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-56

Tattha yathā iṭṭhakadārugomayādisañcayesu na heṭṭhimā heṭṭhimā jānanti mayaṃ uparime uparime ukkhipitvā ṭhitāti.

譬如砖瓦、木材、牛粪重重堆积之时,下面的不知:「我等支持上面的」,

Ñ(XI,56): Herein, just as, when bricks, timber or [blocks of dried] cowdung are built up, those below do not know 'We each stand holding up those above us',



Napi uparimā uparimā jānanti mayaṃ heṭṭhimesu heṭṭhimesu patiṭṭhitāti,

上面的亦不知:「我等放在下面的上面」;

Ñ: nor do those above know 'We each rest on those below us',



evameva na paṇhikaṭṭhi jānāti ahaṃ gopphakaṭṭhiṃ ukkhipitvā ṭhitanti.

同样的,踵骨不知「我支持踝骨」,

Ñ: so too, the heel bone does not know 'I stand holding up the ankle bone',



Na gopphakaṭṭhi jānāti ahaṃ jaṅghaṭṭhiṃ ukkhipitvā ṭhitanti.

踝骨不知「我支持胫骨」,

Ñ: nor does the ankle bone know 'I stand holding up the shin bone',



Na jaṅghaṭṭhi jānāti ahaṃ ūruṭṭhiṃ ukkhipitvā ṭhitanti.

胫骨不知「我支持大腿骨」,

Ñ: nor does the shin bone know 'I stand holding up the thigh bone',



Na ūruṭṭhi jānāti ahaṃ kaṭiṭṭhiṃ ukkhipitvā ṭhitanti.

大腿骨不知「我支持臀骨」,

Ñ: nor does the thigh bone know 'I stand holding up the hip bone',



Na kaṭiṭṭhi jānāti ahaṃ piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitanti.

臀骨不知「我支持脊椎骨」,

Ñ: nor does the hip bone know 'I stand holding up the backbone',



Na piṭṭhikaṇṭako jānāti ahaṃ gīvaṭṭhiṃ ukkhipitvā ṭhitanti.

脊椎骨不知「我支持颈骨」,

Ñ: nor does the backbone know 'I stand holding up the neck bone',



Na gīvaṭṭhi jānāti ahaṃ sīsaṭṭhiṃ ukkhipitvā ṭhitanti.

颈骨不知「我支持头骨」,

Ñ: nor does the neck bone know 'I stand holding up the cranium bone',



Na sīsaṭṭhi jānāti ahaṃ gīvaṭṭhimhi patiṭṭhitanti.

头骨不知「我在颈骨上」,

Ñ: nor does the cranium bone know 'I rest on the neck bone',



Na gīvaṭṭhi jānāti ahaṃ piṭṭhikaṇṭake patiṭṭhitanti.

颈骨不知「我在脊椎骨上」,

Ñ: nor does the neck bone know 'I rest on the backbone',



Na piṭṭhikaṇṭako jānāti ahaṃ kaṭiṭṭhimhi patiṭṭhitoti.

脊椎骨不知「我在臀骨上」,

Ñ: nor does the backbone know 'I rest on the hip bone',



Na kaṭiṭṭhi jānāti ahaṃ ūruṭṭhimhi patiṭṭhitanti.

臀骨不知「我在大腿骨上」,

Ñ: nor does the hip bone know 'I rest on the thigh bone',



Na ūruṭṭhi jānāti ahaṃ jaṅghaṭṭhimhi patiṭṭhitanti.

大腿骨不知「我在胫骨上」,

Ñ: nor does the thigh bone know 'I rest on the shin bone',



Na jaṅghaṭṭhi jānāti ahaṃ gopphakaṭṭhimhi patiṭṭhitanti.

胫骨不知「我在踝骨上」,

Ñ: nor does the shin bone know 'I rest on the ankle bone',



Na gopphakaṭṭhi jānāti ahaṃ paṇhikaṭṭhimhi patiṭṭhitanti.

踝骨不知「我在踵骨上」。

Ñ: nor does the ankle bone know 'I rest on the heel bone'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为此等诸法没有互相的思念和观察。[PTS 356]

Ñ: These things are devoid of mutual concern and reviewing.



Iti aṭṭhi nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这骨在此身中是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what are called bones [356] are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-55

318. Aṭṭhīsu paṇhikaṭṭhi gopphakaṭṭhiṃ ukkhipitvā ṭhitaṃ.

8)于诸「骨」中,踵骨支持踝骨,

Ñ(XI,55): As to the bones, the heel bone is to be found holding up the ankle bone,



Gopphakaṭṭhi jaṅghaṭṭhiṃ ukkhipitvā ṭhitaṃ.

踝骨支持胫骨,

Ñ: the ankle bone holding up the shin bone,



Jaṅghaṭṭhi ūruṭṭhiṃ ukkhipitvā ṭhitaṃ.

胫骨支持大腿骨,

Ñ: the shin bone the thigh bone,



Ūruṭṭhi kaṭiṭṭhiṃ ukkhipitvā ṭhitaṃ.

大腿骨支持臀骨(肠骨),

Ñ: the thigh bone the hip bone,



Kaṭiṭṭhi piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitaṃ,

臀骨支持脊椎骨,

Ñ: the hip bone the backbone,



piṭṭhikaṇṭako gīvaṭṭhiṃ ukkhipitvā ṭhito.

脊椎骨支持颈骨(颈椎),

Ñ: the backbone the neck bone,



Gīvaṭṭhi sīsaṭṭhiṃ ukkhipitvā ṭhitaṃ.

颈骨支持头骨,

Ñ: and the neck bone is to be found holding up the cranium bone.



Sīsaṭṭhi gīvaṭṭhike patiṭṭhitaṃ.

头骨在颈骨上,

Ñ: The cranium bone rests on the neck bone,



Gīvaṭṭhi piṭṭhikaṇṭake patiṭṭhitaṃ.

颈骨在脊椎上,

Ñ: the neck bone on the backbone,



Piṭṭhikaṇṭako kaṭiṭṭhimhi patiṭṭhito.

脊椎在臀骨上,

Ñ: the backbone on the hip bone,



Kaṭiṭṭhi ūruṭṭhike patiṭṭhitaṃ.

臀骨在大腿骨上,

Ñ: the hip bone on the thigh bone,



Ūruṭṭhi jaṅghaṭṭhike patiṭṭhitaṃ.

大腿骨在胫骨上,

Ñ: the thigh bone on the shin bone,



Jaṅghaṭṭhi gopphakaṭṭhike patiṭṭhitaṃ.

胫骨在踝骨上,

Ñ: the shin bone on the ankle bone,



Gopphakaṭṭhi paṇhikaṭṭhike patiṭṭhitaṃ.

踝骨在踵骨上。

Ñ: the ankle bone on the heel bone.



Visuddhimagga XI-54

317. Nhāru sarīrabbhantare aṭṭhīni ābandhamānā ṭhitā.

7)「腱」──联结于身体内部的骨。

Ñ(XI,54): Sinews are to be found in the interior of the body binding the bones together.



Tattha yathā vallīhi vinaddhesu kuṭṭadārūsu na kuṭṭadārūni jānanti mayaṃ vallīhi vinaddhānīti.

譬如用藤联结于栅木,[PTS 355] 栅木不知道:「以藤联结我们」,

Ñ: Herein, just as, when withies and sticks are bound together with creepers, the withies and sticks do not know [355] 'We are bound together with creepers',



Napi valliyo jānanti amhehi kuṭṭadārūni vinaddhānīti,

藤亦不知:「以我们联结栅木」;

Ñ: nor do the creepers know 'Withies and sticks are bound together by us',



evameva na aṭṭhīni jānanti mayaṃ nhārūhi ābaddhānīti.

同样的,骨不知道:「以腱联结我们」,

Ñ: so too, the bones do not know 'We are bound by sinews',



Napi nhārū jānanti amhehi aṭṭhīni ābaddhānīti.

腱亦不知:「以我们联结于骨」。

Ñ: nor do the sinews know 'Bones are bound together by us'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为这两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti nhāru nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这腱在此身中是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what are called sinews are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-53

316. Maṃsaṃ aṭṭhisaṅghāṭaṃ anulimpitvā ṭhitaṃ.

6)「肉」──附于骨聚上。

Ñ(XI,53): Flesh is to be found plastered over the framework of bones.



Tattha yathā mahāmattikalittāya bhittiyā na bhitti jānāti ahaṃ mahāmattikāya littāti.

譬如以厚厚的粘土涂于墙上,墙不知道:「我为粘土所涂」,

Ñ: Herein, just as, when a wall is plastered with thick clay, the wall does not know 'I am plastered with thick clay',



Napi mahāmattikā jānāti mayā bhitti littāti,

粘土亦不知道:「墙为我所涂」;

Ñ: nor does the thick clay know 'A wall is plastered with me',



evameva na aṭṭhisaṅghāṭo jānāti ahaṃ navapesisatappabhedena maṃsena littoti.

同样的,骨聚不知道:「我为几百片肉所涂」,

Ñ: so too, the framework of bones does not know 'I am plastered with flesh consisting of nine hundred pieces of flesh',



Napi maṃsaṃ jānāti mayā aṭṭhisaṅghāṭo littoti.

肉亦不知:「骨聚为我所涂」。

Ñ: nor does the flesh know 'A framework of bones is plastered with me'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为这两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti maṃsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这肉在身上是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called flesh is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-52

315. Taco sakalasarīraṃ pariyonandhitvā ṭhito.

5)「皮」──包于全身。

Ñ(XI,52): Skin is to be found covering the whole body.



Tattha yathā allagocammapariyonaddhāya mahāvīṇāya na mahāvīṇā jānāti ahaṃ allagocammena pariyonaddhāti.

譬如湿的牛皮而包大琴,大琴不知道:「以湿的牛皮包住我」,

Ñ: Herein, just as, when a big lute is covered with damp ox-hide, the lute does not know 'I am covered with damp ox-hide',



Napi allagocammaṃ jānāti mayā mahāvīṇā pariyonaddhāti,

湿牛皮亦不知道:「我包住大琴」,

Ñ: nor does the damp ox-hide know 'A lute is covered by me',



evameva na sarīraṃ jānāti ahaṃ tacena pariyonaddhanti.

同样的,身不知道:「我为皮所包」,

Ñ: so too, the body does not know 'I am covered by skin',



Napi taco jānāti mayā sarīraṃ pariyonaddhanti.

皮亦不知:「身为我所包」,

Ñ: nor does the skin know 'A body is covered by me'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为这两者没有互相的思念和观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti taco nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这皮在此身上是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what is called skin is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-51

314. Dantā hanukaṭṭhikesu jātā.

4)「齿」──生于颚骨上。

Ñ(XI,51): Teeth grow in the jaw bones.



Tattha yathā vaḍḍhakīhi pāsāṇaudukkhalakesu kenacideva silesajātena bandhitvā ṭhapitathambhesu na udukkhalā jānanti amhesu thambhā ṭhitāti.

譬如建筑家把石柱置于础石之上,用一种水泥结合它们,础石不知道:「石柱置于我上」,

Ñ: Herein, just as, when posts are placed by builders in stone sockets and fastened with some kind of cement, the sockets do not know 'Posts are placed in us',



Napi thambhā jānanti mayaṃ udukkhalesu ṭhitāti,

石柱亦不知道:「我在础石之上」,

Ñ: nor do the posts know 'We are placed in sockets',



evameva na hanukaṭṭhīni jānanti amhesu dantā jātāti.

同样的,颚骨不知道:「齿生于我上」,

Ñ: so too, the jaw bones do not know 'Teeth grow in us ',



Napi dantā jānanti mayaṃ hanukaṭṭhīsu jātāti.

齿亦不知:「我生于颚骨之上」。

Ñ: nor do the teeth know 'We grow in jaw bones'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因为这两者没有互相思念及观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti dantā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

这齿在此身上是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what are called teeth are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-50

313. Nakhā aṅgulīnaṃ aggesu jātā.

3)「爪」──生于指端上,

Ñ(XI,50): Nails grow on the tips of the fingers and toes.



Tattha yathā kumārakesu daṇḍakehi madhukaṭṭhike vijjhitvā kīḷantesu na daṇḍakā jānanti amhesu madhukaṭṭhikā ṭhapitāti,

譬如儿童用棒掷蜜果的核子作游戏,[PTS 354] 棒不知道:「蜜果的核子放于我上」,

Ñ: Herein, just as, when children play a game by piercing madhuka-fruit kernels with sticks, the sticks [354] do not know 'Madhuka-fruit kernels are put on us',



napi madhukaṭṭhikā jānanti mayaṃ daṇḍakesu ṭhapitāti,

蜜果的核子亦不知道:「我放于棒上」;

Ñ: nor do the madhuka-fruit kernels know 'We are put on sticks',



evameva na aṅguliyo jānanti amhākaṃ aggesu nakhā jātāti.

同样的,指不知道:「爪生于我的指端上」,

Ñ: so too, the fingers and toes do not know 'Nails grow on our tips',



Napi nakhā jānanti mayaṃ aṅgulīnaṃ aggesu jātāti.

爪亦不知道:「我生于指端上」。

Ñ: nor do the nails know 'We grow on the tips of fingers and toes'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因此两者没有互相思念与观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti nakhā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

此爪在此身上是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what are called nails are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-49

312. Lomā sarīraveṭhanacamme jātā.

2)「毛」──生于盖覆身体的皮肤上。

Ñ(XI,49): Body hairs grow on the inner skin that envelops the body.



Tattha yathā suññagāmaṭṭhāne jātesu dabbatiṇakesu na suññagāmaṭṭhānaṃ jānāti mayi dabbatiṇakāni jātānīti,

譬如草木长于无人的村落,无人的村落不知道:「草木长于我上」,

Ñ: Herein, just as, when dabba grasses grow on the square in an empty village, the square in the empty village does not know ''Dabba grasses grow on me',



napi dabbatiṇakāni jānanti mayaṃ suññagāmaṭṭhāne jātānīti,

草木亦不知道:「我生于无人的村落上」,

Ñ: nor do the dabba grasses know 'We grow on the square in an empty village',



evameva na sarīraveṭhanacammaṃ jānāti mayi lomā jātāti.

同样的,盖覆身体的皮肤不知道:「毛生于我上」,

Ñ: so too, the inner skin that envelops the body does not know 'Body hairs grow on me',



Napi lomā jānanti mayaṃ sarīraveṭhanacamme jātāti.

毛亦不知:「我生于盖覆身体的皮肤上」。

Ñ: nor do the body hairs know 'We grow on inner skin that envelops a body'.



Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因此两者没有互相思念及观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti lomā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

此毛在此身上是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what are called body hairs are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.



Visuddhimagga XI-48

311. Ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā.

(地界二十部分的作意)(1)「发」──生于封盖头颅的皮肤上。

Ñ(XI,48): These things called head hairs grow on the inner skin that envelops the skull.



Tattha yathāvammikamatthake jātesu kuṇṭhatiṇesu na vammikamatthako jānāti mayi kuṇṭhatiṇāni jātānīti,

譬如「公多草」(kuṇṭhatiṇa)长于蚁塔的顶上,蚁塔的顶不知道:「公多草生于我上」,

Ñ: Herein, just as when kuṇṭha grasses grow on the top of an ant-hill, the top of the ant-hill does not know ''Kuṇṭha grasses are growing on me',



napi kuṇṭhatiṇāni jānanti mayaṃ vammikamatthake jātānīti,

公多草亦不知道:「我生于蚁塔的顶上」,

Ñ: nor do the kuṇṭha grasses know 'We are growing on the top of an ant-hill',



evameva na sīsakaṭāhapaliveṭhanacammaṃ jānāti mayi kesā jātāti,

同样的,封盖头颅的皮肤不知道:「发生于我上」,

Ñ: so too, the inner skin that covers the skull does not know 'Head hairs grow on me',



napi kesā jānanti mayaṃ sīsakaṭāhaveṭhanacamme jātāti,

发亦不知:「我生于封盖头颅的皮肤上」。

Ñ: nor do the head hairs know 'We grow on inner skin that envelops a skull'.



aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.

因此两者没有互相思念与观察。

Ñ: These things are devoid of mutual concern and reviewing.



Iti kesā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

此发在此身上是单独部分,无思,无记,空,非有情,坚固的地界。

Ñ: So what are called head hairs are a particular component of this body, without thought, [morally] indeterminate, void, not a living being, rigid (stiffened) earth element.



Visuddhimagga XI-47

310. Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena sasambhāravibhattito bhāvetabbaṃ.

2.(以分别其机构而修习)如果这样修习,他的业处仍未成就者,当「以分别其机构」而修习。

[(2) WITH CONSTITUENTS BY ANALYSIS]

Ñ(XI,47): However, if his meditation subject is not successful while he develops it in this way, then he should develop it with constituents by analysis.



Kathaṃ?

如何修?

Ñ: How?



Tena hi bhikkhunā yaṃ taṃ kāyagatāsatikammaṭṭhānaniddese sattadhā uggahakosallaṃ dasadhā manasikārakosallañca vuttaṃ. Dvattiṃsākāre tāva taṃ sabbaṃ aparihāpetvā tacapañcakādīnaṃ anulomapaṭilomato vacasā sajjhāyaṃ ādiṃkatvā sabbaṃ tattha vuttavidhānaṃ kātabbaṃ.

而彼比丘,第一不忘失三十二分身中所说的一切善巧──如身至念业处的解释中所说的七种学习善巧及十种作意善巧,然后当顺逆的诵习皮的五种等,一切都依那里所述的规定而行。

Ñ: Firstly, the bhikkhu should carry out all the directions given for the thirty-two-fold aspect in the description of mindfulness occupied with the body as a meditation subject (Ch. VIII, §§48-78), namely, the sevenfold skill in learning and the tenfold skill in giving attention, and he should start with the verbal recitation, in direct and reverse order, of the skin pentad and so on, without omitting any of it.



Ayameva hi viseso, tattha vaṇṇasaṇṭhānadisokāsaparicchedavasena kesādayo manasikaritvāpi paṭikkūlavasena cittaṃ ṭhapetabbaṃ, idha dhātuvasena.

但有这样的差异:那里是以色、形、方位、处所及界限而作意于发等,以厌恶而置其心,这里则以界(而置其心)。

Ñ: The only difference is this: there, after giving attention to the head hairs, etc., as to colour, shape, direction, location, and delimitation, the mind had to be fixed by means of repulsiveness (Ch. VIII, §83), but here it is done by means of elements.



Tasmā vaṇṇādivasena pañcadhā pañcadhā kesādayo manasikaritvā avasāne evaṃ manasikāro pavattetabbo.

是故以色等五种的作意于发等之后,当维持这样的作意:

Ñ: Therefore at the end of each part after giving attention to head hairs, etc., each in the five ways beginning with colour (Ch. Vm, §83), attention should be given as follows.



Visuddhimagga XI-46

Tattha kathaṃ sasambhārasaṅkhepato bhāveti?

1.(以简略其机构而修习)如何「以简略其机构」而修习呢?

[(1) WITH CONSTITUENTS IN BRIEF]

Ñ(XI,46): Herein, how does he develop it with constituents in brief?



Idha bhikkhu vīsatiyā koṭṭhāsesu thaddhākāraṃ pathavīdhātūti vavatthapeti.

兹有比丘,确定二十部分之中的坚固行相为地界;[PTS 353]

Ñ: Here a bhikkhu does his defining in this way, 'In twenty of the parts what has the stiffened mode is the earth element',



Dvādasasu koṭṭhāsesu yūsagataṃ udakasaṅkhātaṃ ābandhanākāraṃ āpodhātūti vavatthapeti.

确定十二部分之中而称为水的液体的粘结行相为水界;

Ñ: and he does his defining thus, 'In twelve parts the liquid called water with the mode of cohesion is the water element', [353]



Catūsu koṭṭhāsesu paripācanakaṃ tejaṃ tejodhātūti vavatthapeti.

确定四部分之中遍熟的火为火界;

Ñ: and he does his defining thus, 'In four parts what matures (what has the mode of ripening) is the fire element',



Chasu koṭṭhāsesu vitthambhanākāraṃ vāyodhātūti vavatthapeti.

确定六部分之中的支持行相为风界。

Ñ: and he does his defining thus, 'In six parts what has the mode of distending is the air element'.



Tassevaṃ vavatthāpayatoyeva dhātuyo pākaṭā honti.

这样确定,则那比丘的四界而成明了。

Ñ: As he defines them in this way they become evident to him.



Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.

他这样的数数地念虑作意,如前所述的便得生起他的近行定。

Ñ: As he again and again adverts to them and gives his attention to them, concentration arises as access only.



Visuddhimagga XI-45

309. Vitthārato āgate pana evaṃ veditabbo.

(不很利慧者的修法)其次详述,当知如是四界差别的修法。

[METHOD OF DEVELOPMENT IN DETAIL]

Ñ(XI,45): The method given in detail should be understood in this way.



Idaṃ kammaṭṭhānaṃ bhāvetukāmena hi nātitikkhapaññena yoginā ācariyasantike dvācattālīsāya ākārehi vitthārato dhātuyo uggaṇhitvā vuttappakāre senāsane viharantena katasabbakiccena rahogatena paṭisallīnena sasambhārasaṅkhepato, sasambhāravibhattito, salakkhaṇasaṅkhepato, salakkhaṇavibhattitoti evaṃ catūhākārehi kammaṭṭhānaṃ bhāvetabbaṃ.

即欲修习此业处而不甚利慧的瑜伽者,亲近阿阇黎,详细地习取了四十二种的界,住于如前面所说的适当的住所,作了一切应作的义务,独居静处,用这样的四种方法修习业处:(一)以简略其机构,(二)以分别其机构,(三)以简略其相,(四)以分别其相。

Ñ: A meditator of not over-quick understanding who wants to develop this meditation subject should learn the elements in detail in the forty-two aspects from a teacher, and he should live in an abode of the kind already described. Then, when he has done all the duties, he should go into solitary retreat and develop the meditation subject in four ways thus: (1) with constituents in brief, (2) with constituents by analysis, (3) with characteristics in brief, and (4) with characteristics by analysis.



Visuddhimagga XI-44

Tassevaṃ vāyamamānassa nacireneva dhātuppabhedāvabhāsanapaññāpariggahito sabhāvadhammārammaṇattā appanaṃ appatto upacāramatto samādhi uppajjati.

这样精进,不久之后,取得照界差别慧,生起他的──以自性法为所缘的未达安止只是近行的──定。

Ñ(XI,44): As he makes effort in this way, it is not long before concentration arises in him, which is reinforced by understanding that illuminates the classification of the elements, and which is only access and does not reach absorption because it has states with individual essences as its object.



Ayaṃ saṅkhepato āgate catudhātuvavatthāne bhāvanānayo.

这是略说四界差别的修法。

Ñ: This is the method of development when the definition of the elements is given in brief.



Visuddhimagga XI-43

Atha vā pana ye ime catunnaṃ mahābhūtānaṃ nissattabhāvadassanatthaṃ dhammasenāpatinā ‘‘aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306) cattāro koṭṭhāsā vuttā.

(利慧者的修法之二)或者为示四大种而非有情,如法将(舍利弗)所说的四部分「因骨因腱因肉因皮包围空间而称为色」。

Ñ(XI,43): Or alternatively, there are these four [bodily] parts mentioned by the General of the Dhamma [the Elder Sāriputta] for the purpose of showing the absence of any living being in the four great primary elements thus: 'When a space is enclosed with bones and sinews and flesh and skin, there comes to be the term "material form" (rūpa)' (M.i,190).



Tesu taṃ taṃ antarānusārinā ñāṇahatthena vinibbhujitvā vinibbhujitvā yo etesu thaddhabhāvo vā kharabhāvo vā, ayaṃ pathavīdhātūti purimanayeneva dhātuyo pariggahetvā punappunaṃ pathavīdhātu āpodhātūti dhātumattato nissattato nijjīvato āvajjitabbaṃ manasikātabbaṃ paccavekkhitabbaṃ.

于它们(四部分)之间,用智手来一一分别。以前面「坚性或固性的是地」等的同样方法而取了诸界,当数数地念虑作意及观察「地界、水界」的仅是界而非有情非寿者的身

Ñ: And he should resolve each of these [as a separate entity], separating them out by the hand of knowledge, and then discern them in the way already stated thus: 'In these what is stiffenedness or harshness is the earth element'. And he should again and again advert to them, give attention to them and review them as mere elements, not a living being, not a soul.



Visuddhimagga XI-42

Tassevaṃ vāyamamānassa nacireneva dhātuppabhedāvabhāsanapaññāpariggahito sabhāvadhammārammaṇattā appanaṃ appatto upacāramatto samādhi uppajjati.

这样精进,不久之后,取得照界差别慧,生起他的──以自性法为所缘的未达安止只是近行的──定。

Ñ(XI,42): As he makes effort in this way it is not long before concentration arises in him, which is reinforced by understanding that illuminates the classification of the elements, and which is only access and does not reach absorption because it has states with individual essences as its object.



Visuddhimagga XI-41

Tasmā imaṃ kammaṭṭhānaṃ bhāvetukāmena tikkhapaññena tāva rahogatena paṭisallīnena sakalampi attano rūpakāyaṃ āvajjetvā

(利慧者的修法之一)是故先说欲修业处的利慧者,独居静处,念虑于自己的全色身:

Ñ(XI,41): So firstly, one of quick understanding who wants to develop this meditation subject should go into solitary retreat. Then he should advert to his own entire material body and discern the elements in brief in this way:



yo imasmiṃ kāye thaddhabhāvo vā kharabhāvo vā, ayaṃ pathavīdhātu.

「于此身中,坚性或固性的是地界,

Ñ: 'In this body what is stiffenedness or harshness is the earth element,



Yo ābandhanabhāvo vā dravabhāvo vā, ayaṃ āpodhātu.

粘结性或流动性的是水界,[PTS 352]

Ñ: what is cohesion or fluidity [352] is the water element,



Yo paripācanabhāvo vā uṇhabhāvo vā, ayaṃ tejodhātu.

遍熟性或暖热性的是火界,

Ñ: what is maturing (ripening) or heat is the fire element,



Yo vitthambhanabhāvo vā samudīraṇabhāvo vā, ayaṃ vāyodhātūti

支持性或浮动性的是风界」。

Ñ: what is distension or movement is the air element'.



evaṃ saṃkhittena dhātuyo pariggahetvā punappunaṃ pathavīdhātu āpodhātūti dhātumattato nissattato nijjīvato āvajjitabbaṃ manasikātabbaṃ paccavekkhitabbaṃ.

他这样简略地取了诸界,当数数地念虑作意及观察「地界、水界」的仅是界而非有情非寿者的身。

Ñ: And he should advert and give attention to it and review it again and again as 'earth element, water element', that is to say, as mere elements, not a living being, and soulless.



Visuddhimagga XI-40

Yathā dvīsu bhikkhūsu bahupeyyālaṃ tantiṃ sajjhāyantesu tikkhapañño bhikkhu sakiṃ vā dvikkhattuṃ vā peyyālamukhaṃ vitthāretvā tato paraṃ ubhatokoṭivaseneva sajjhāyaṃ karonto gacchati.

譬如两位比丘在念诵许多重复的经典,那利慧的比丘,只一回两回详述其重复之处,以后便(省略重复之处)只诵其首尾而已。

Ñ(XI,40): Suppose two bhikkhus are reciting a text with many elided repetitions, then the bhikkhu with the quicker understanding fills out the elided repetitions once or twice, after which he goes on doing the recital with only the two end parts of the elisions.



Tatra nātitikkhapañño evaṃ vattā hoti ‘‘kiṃ sajjhāyo nāmesa oṭṭhapariyāhatamattaṃ kātuṃ na deti, evaṃ sajjhāye kariyamāne kadā tanti paguṇā bhavissatī’’ti.

那不很利慧的人这样说道:「此人怎么诵的!连上下的嘴唇都不接触一下。像这样诵,那一天才会精通经典」?

Ñ: Here the one of less quick understanding says, 'What is he reciting? Why, he does not even give one time to move one's lips! If the recitation is done like this, when shall we ever get familiar with the text?',



So āgatāgataṃ peyyālamukhaṃ vitthāretvāva sajjhāyaṃ karoti.

他自己则完全详诵所有重复之处。

Ñ: and so he does his recitation filling out each elision as it comes.



Tamenaṃ itaro evamāha – ‘‘kiṃ sajjhāyo nāmesa pariyosānaṃ gantuṃ na deti, evaṃ sajjhāye kariyamāne kadā tanti pariyosānaṃ gamissatī’’ti.

那利慧的人说:「此人怎样诵的!好像不让它终结似的,像这样诵,那一天才会诵完经典呢」?

Ñ: Then the other says, 'What is he reciting? Why, he never lets one get to the end of it! If the recitation is done like this; when shall we ever get to the end of it?'.



Evameva tikkhapaññassa kesādivasena vitthārato dhātupariggaho papañcato upaṭṭhāti.

同样的,利慧者若依发等而详细取界,则未免感到太迟缓。

Ñ: So too, the detailed discerning of the elements by head hairs, etc., appears redundant to one of quick understanding,



Yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātūtiādinā nayena saṅkhepato manasikaroto kammaṭṭhānaṃ pākaṭaṃ hoti.

所以只以「坚硬相是地界」等的简略方法而作意,他的业处便得明了。

Ñ: though the meditation subject becomes clear to him if he gives his attention to it in brief in this way, 'What has the characteristic of stiffenedness is the earth element', and so on.



Itarassa tathā manasikaroto andhakāraṃ avibhūtaṃ hoti.

那不利慧者若这样作意,则成黑暗而不明显。

Ñ: But when the other gives his attention to it in this way, it appears obscure and unevident,



Kesādivasena vitthārato manasikarontassa pākaṭaṃ hoti.

所以他要依发等详细作意而得明了。

Ñ: and it only becomes plain to him if he gives his attention in detail by head hairs and so on.



Visuddhimagga XI-39

308. Bhāvanānaye panettha tikkhapaññassa bhikkhuno kesā pathavīdhātu, lomā pathavīdhātūti evaṃ vitthārato dhātupariggaho papañcato upaṭṭhāti.

(四界差别的修法)至于修习的方法:(一)利慧的比丘,若依「发是地界,毛是地界」这样的详细而取,则未免感到太迟缓,

[METHOD OF DEVELOPMENT IN BRIEF]

Ñ(XI,39): As regards the method of development here, however, to discern the elements in detail in this way, 'The head hairs are the earth element, the body hairs are the earth element', appears redundant to a bhikkhu of quick understanding, though the meditation subject becomes clear to him if he gives his attention to it in this way:



Yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātu.

故只依「坚硬相的是地界,

Ñ: 'What has the characteristic of stiffenedness is the earth element,



Yaṃ ābandhanalakkhaṇaṃ, ayaṃ āpodhātu.

粘结相的是水界,

Ñ: what has the characteristic of cohesion is the water element,



Yaṃ paripācanalakkhaṇaṃ, ayaṃ tejodhātu.

遍熟相的是火界,

Ñ: what has the characteristic of ripening (maturing) is the fire element,



Yaṃ vitthambhanalakkhaṇaṃ, ayaṃ vāyodhātūti

支持相的是风界」

Ñ: what has the characteristic of distending (supporting) is the air element'.



evaṃ manasikaroto panassa kammaṭṭhānaṃ pākaṭaṃ hoti.

这样的作意,他的业处便得明了。

Ñ:

Notes: the English translation of 'evaṃ manasikaroto panassa kammaṭṭhānaṃ pākaṭaṃ hoti' is above 'though the meditation subject becomes clear to him if he gives his attention to it in this way'.



Nātitikkhapaññassa pana evaṃ manasikaroto andhakāraṃ avibhūtaṃ hoti.

(二)不很利慧的人,若如前者的作意,则(他的业处)成黑暗而不明显,

Ñ: But when one of not over-quick understanding gives his attention to it in this way, it appears obscure and unevident,



Purimanayena vitthārato manasikarontassa pākaṭaṃ hoti.

所以要依前述的详细方法作意才得明了。

Ñ: and it only becomes plain to him if he gives his attention to it in the first-mentioned way.



Kathaṃ?

怎么呢?

Ñ: Why?



Visuddhimagga XI-38

Iti vīsatiyā ākārehi pathavīdhātu, dvādasahi āpodhātu, catūhi tejodhātu, chahi vāyodhātūti dvācattālīsāya ākārehi catasso dhātuyo vitthāritā hontīti ayaṃ tāvettha pāḷivaṇṇanā.

如是详述四界的四十二种行相,即在地界中有二十种,水界中十二种,火界中四种,风界中六种。这是对经文的解释。

Ñ(XI,38): So the four elements have been detailed in forty-two aspects, that is to say, the earth element in twenty aspects, the water element in twelve, the fire element in four, and the air element in six. This, firstly, is the commentary on the texts here.



Visuddhimagga XI-37

Vāyanavasena vāyo,

吹动故为「风」。

Ñ(XI,37): Air (vāyo) [is definable] as blowing (vāyana).



vuttanayeneva vāyesu gatanti vāyogataṃ.

在前面所述的诸风之中故为「风态」(气体)。

Ñ: The airy (vāyo-gata) is what is gone (gata), in the way already described, among the kinds of air.



Kiṃ taṃ?

那是什么?

Ñ: What is that?



Vitthambhanalakkhaṇaṃ.

即(风界的)支持的特相。

Ñ: It is what has the characteristic of distension.



Uddhaṅgamā vātāti uggārahikkādipavattakā uddhaṃ ārohaṇavātā.

「上行风」──是起呕吐、打呃等的上升的风。

Ñ: Up-going winds: winds (forces) mounting upwards that cause the occurrence of vomiting, belching, and so on.

Notes in Chinese translation: 下面几种风,《解脱道论》译为向上风、向下风、依腹风、依背风、依身分风、出入息风。



Adhogamā vātāti uccārapassāvādinīharaṇakā adho orohaṇavātā.

「下行风」──是排泄大小便等的下降的风。

Ñ: Down-going winds: winds (forces) descending downwards that expel excrement and urine.



Kucchisayā vātāti antānaṃ bahivātā.

「腹外风」──是肠外的风。

Ñ: Winds in the belly: winds (forces) outside the bowels.



Koṭṭhāsayā vātāti antānaṃ antovātā.

「腹内风」──是肠内的风。

Ñ: Winds in the bowels: winds (forces) inside the bowels.



Aṅgamaṅgānusārino vātāti dhamanijālānusārena sakalasarīre aṅgamaṅgāni anusaṭā samiñjanapasāraṇādinibbattakā vātā.

「肢体循环风」──是经过静脉网而循环于全身的肢体及屈伸等而生的风。

Ñ: Winds that course through all the limbs: winds (forces) that produce flexing, extending, etc., and are distributed over the limbs and the whole body by means of the network of veins (nerves).



Assāsoti antopavisananāsikavāto.

「入息」──是入内的鼻风。

Ñ: In-breath: wind in the nostrils entering in.



Passāsoti bahinikkhamananāsikavāto.

「出息」──是出外的鼻风。

Ñ: Out-breath: wind in the nostrils issuing out.



Ettha ca purimā pañca catusamuṭṭhānā.

此中前五种(风界)是(业、心、食、时节)四等起,

Ñ: And here the first five are of fourfold origination.



Assāsapassāsā cittasamuṭṭhānāva.

入息出息只是心等起。[PTS 351]

Ñ: In-breath and out-breath are consciousness-originated. [351]



Sabbattha yaṃ vā panaññampi kiñcīti iminā padena avasesakoṭṭhāsesu āpodhātuādayo saṅgahitā.

在(水火风界的)一切处都用「任何其它」之句,是说水界等已摄于其余的三部分中。

Ñ: In each instance the phrase or whatever else comprises respectively the water element, the fire element, or the air element, included in the other three portions.



Visuddhimagga XI-36

Tejanavasena tejo,

猛利故为「火」。

Ñ(XI,36): Fire (tejo) [is definable] as heating (tejana).



vuttanayeneva tejesu gatanti tejogataṃ.

在于前述的诸火之中故为「火态」。

Ñ: The fiery (tejo-gata) is what is gone (gata), in the way already described, among the kinds of fire (tejo).



Kiṃ taṃ?

那是什么?

Ñ: What is that?



Uṇhattalakkhaṇaṃ.

即火界的暖热的特相。

Ñ: It is what has the characteristic of heat.



Yena cāti yena tejodhātugatena kupitena ayaṃ kāyo santappati,

「以它(而热)」即由于火界的激动而此身发热,

Ñ: Whereby: by means of which fire element, when excited, this body is warmed,



ekāhikajarādibhāvena usumajāto hoti.

如由于一日的疟疾等而发热。

Ñ: becomes heated by the state of one-day fever, and so on.



Yena ca jīrīyatīti yena ayaṃ kāyo jīrati,

「以它而老」即由于它而此身衰老,

Ñ: Ages: whereby this body grows old,



indriyavekallataṃ balaparikkhayaṃ valipalitādibhāvañca pāpuṇāti.

成为根坏力竭皮皱发白等的状态。

Ñ: reaches the decline of the faculties, loss of strength, wrinkles, greyness, and so on.



Yena ca pariḍayhatīti yena kupitena ayaṃ kāyo ḍayhati.

「以它燃烧」即由于火界的激动而烧此身,

Ñ: Burns up: whereby, when excited, it causes this body to burn,



So ca puggalo ‘‘ḍayhāmi ḍayhāmī’’ti kandanto satadhotasappigosīsacandanādilepañceva tālavaṇṭavātañca paccāsīsati.

那被烧者哀叫着「我烧!我烧!」并希冀涂以经过百次清洗的酥而混以牛乳和旃檀,并希多罗扇的风。

Ñ: and the person cries out 'I am burning, I am burning!' and longs for ghee a hundred times washed and for gosīsa sandalwood ointment, etc., and for the breeze of a fan.



Yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatīti yenetaṃ asitaṃ vā odanādi pītaṃ vā pānakādi khāyitaṃ vā piṭṭhakhajjakādi sāyitaṃ vā ambapakkamadhuphāṇitādi sammā paripākaṃ gacchati, rasādibhāvena vivekaṃ gacchatīti attho.

「以它而使食的饮的嚼的尝的得以消化」即由于它而使食的饭等,饮的饮料等,嚼的面粉所作的硬食等及尝的芒果蜜砂糖等得以消化──由(消化)液等的作用而分化(食物)之义。

Ñ: And whereby what is eaten, drunk, chewed and tasted gets completely digested: whereby the boiled rice, etc., that is eaten, or the beverage, etc., that is drunk, or the hard food consisting of flour biscuits, etc., that is chewed, the mango fruit, honey, molasses, etc., that is tasted, gets completely cooked; gets its juice, etc., extracted, is the meaning.



Ettha ca purimā tayo tejodhātusamuṭṭhānā.

这里前面的(热、老、燃烧)三火界是(业、心、食、时节的)四等起,

Ñ: And here the first three kinds of fire element [that is to say, 'is warmed', 'ages', and 'bums up'] are of fourfold origination (Ch. XX, §27ff.),

Notes in Chinese translation: 物质的生起,有从业、心、食物及时节的四种。从业生起的,叫业等起,余者亦然。



Pacchimo kammasamuṭṭhānova.

最后的(消化──火界)只是业等起。

Ñ: while the last is only kamma-originated.



Visuddhimagga XI-35

Vissandanabhāvena taṃ taṃ ṭhānaṃ appotīti āpo.

以流动的状态而到达各处故为「水」。

Ñ(XI,35): [350] It flows (appoti), flows on (pappoti), to such and such a place as a state of streaming, thus it is water (āpo).



Kammasamuṭṭhānādivasena nānāvidhesu āpesu gatanti āpogataṃ.

在于由业而起等的各种水中故为「水态」(液体)。

Ñ: The watery (āpo-gata) is what is gone (gata) among such various kinds of water (āpo) as the kamma-originated, and so on.



Kiṃ taṃ?

那是什么?

Ñ: What is that?



Āpodhātuyā ābandhanalakkhaṇaṃ.

即水界的粘结的特相。

Ñ: It is what has the water element's characteristic of cohesion.



Visuddhimagga XI-34

Seyyathidanti nipāto. Tassa taṃ katamanti ceti attho.

「即」是无变化的附属词,即说明那是什么的意思。

Ñ(XI,34): That is to say: the word seyyathidaṃ ('that is to say') is a particle; its meaning is 'What is that?'.



Tato taṃ dassento ‘‘kesā lomā’’tiādimāha.

为了指示什么是地界,故说是「发毛」等。

Ñ: Next, showing what that is, 'head hairs, body hairs', etc., is said.



Ettha ca matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā.

当知加上「脑」,共以二十种行相解说地界。

Ñ: And here the brain must be added since it has to be understood that the earth element needs to be described in twenty modes.



Yaṃ vā panaññampi kiñcīti avasesesu tīsu koṭṭhāsesu pathavīdhātu saṅgahitā.

「或任何其它」是说包摄于其余(水、火、风界)三部分之中的地界。[PTS 350]

Ñ: Or whatever else: the earth element included in the remaining three portions.



Visuddhimagga XI-33

Kakkhaḷanti thaddhaṃ.

「坚的」是硬的。

Ñ(XI,33): Hard: rigid.



Kharigatanti pharusaṃ.

「固体的」是粗触的。

Ñ: Harsh: rough.



Tattha paṭhamaṃ lakkhaṇavacanaṃ,

此中第一句是说它的特相,

Ñ: Herein, the first is a word for the characteristic,



dutiyaṃ ākāravacanaṃ,

第二句是说它的形相。

Ñ: while the second is a word for the mode;



kakkhaḷalakkhaṇā hi pathavīdhātu,

因为地界是以坚为特相,

Ñ: for the earth element is characterized as hard,



sā pharusākārā hoti,

却以粗触为形相,

Ñ: but its mode is rough,



tasmā kharigatanti vuttā.

故说是固体的。

Ñ: which is why it is called 'harsh'.



Upādinnanti daḷhaṃ ādinnaṃ, ahaṃ mamanti evaṃ daḷhaṃ ādinnaṃ, gahitaṃ parāmaṭṭhanti attho.

「执持」是坚执,即如是坚执──执着我与我所之义。

Ñ: Clung to: taken firmly [by kamma]; the meaning is, firmly taken, seized, adhered to, as 'I', 'mine' (see §89f.).



Visuddhimagga XI-32

Tatrāyaṃ anuttānapadavaṇṇanā,

下面来解释(大象迹喻经中)一些不明了的句子:

Ñ(XI,32): Here is the commentary on the words that are not clear.



ajjhattaṃ paccattanti idaṃ tāva ubhayampi niyakassa adhivacanaṃ.

先说「内的自身的」,这两者与「自己的」为一同义语。

Ñ: Internally in oneself (ajjhattaṃ paccattaṃ): both these words are terms for what is one's own (niyaka),



Niyakaṃ nāma attani jātaṃ sasantānapariyāpannanti attho.

「自己」即于自己中生而属于自己的相续的意思。

Ñ: since what is one's own is what is produced in one's own self (attani jātaṃ); the meaning is, included in one's continuity (sasantati-pariyāpanna).



Tayidaṃ yathā loke itthīsu kathā adhitthīti vuccati, evaṃ attani pavattattā ajjhattaṃ,

譬如世间中谈论关于妇人的,称为「妇女的(论)」,因在自己之内而生起故称「内的」,

Ñ: This is called internal' (ajjhattaṃ = adhi + attā, lit. 'belonging-to-self) because it occurs in self (attani—locative case) just as in the world, speech among women (itthīsu—loc. case) is called '[speech] belonging-to-women' (adhitthi).



attānaṃ paṭicca paṭicca pavattattā paccattantipi vuccati.

因为是自己的缘而起故称「自身的」。

Ñ: And it is called 'in oneself (paccattaṃ) because it occurs owing to self (attānaṃ paṭicca).



Visuddhimagga XI-31

307. Mahāhatthipadūpame (ma. ni. 1.300 ādayo) pana –

2)(大象迹喻经说)次于《大象迹喻经》中说:

[IN DETAIL]

Ñ(XI,31): In the Mahāhatthipadopama Sutta it is given in detail for one of not over-quick understanding whose meditation subject is elements—and as here so also in the Rāhulovāda and Dhātuvibhaṅga Suttas—as follows:



‘‘katamā cāvuso, ajjhattikā pathavīdhātu?

「诸贤!什么是『内地界』?

Ñ: 'And what is the internal earth element, friends?



Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ.

那内自身的坚的,固体的,所执持的,

Ñ: Whatever there is internally in oneself that is hard, harsh, and clung to (acquired through kamma),



Seyyathidaṃ, kesā lomā…pe… udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, ayaṃ vuccati, āvuso, ajjhattikā pathavīdhātū’’ti ca,

即发、毛(爪、齿、皮、肉、腱、骨、骨髓、肾、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠间膜、胃中物)粪,或任何其它在内自身的坚的,固体的,所执持的;诸贤!是名内地界」。[PTS 349]

Ñ: that is to say, head hairs, body hairs, teeth, nails, skin, flesh, sinews, bones, bone marrow, kidney, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, or whatever else there is internally in oneself that is hard, harsh, and clung to—this is called the internal earth element' (M.i,185). [349]



‘‘Katamā cāvuso, ajjhattikā āpodhātu?

「诸贤!什么是『内水界』?

Ñ: And: 'What is the internal water element, friends?



Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ.

那内自身的水,似水的(液体)所执持的,

Ñ: Whatever there is internally in oneself that is water, watery, and clung to,



Seyyathidaṃ, pittaṃ…pe… muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā āpodhātū’’ti ca,

即胆汁(痰、脓、血、汗、脂、泪、膏、唾、涕、关节滑液)尿,或任何其它内自身的水,似水的,所执持的;诸贤!是名内水界」。

Ñ: that is to say, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine, or whatever else there is internally in oneself that is water, watery, and clung to—this is called the internal water element' (M.i,187).



‘‘Katamā cāvuso, ajjhattikā tejodhātu?

「诸贤!什么是『内火界』?

Ñ: And: 'What is the internal fire element, friends?



Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ.

那内自身的火,似火的(热),所执持的,

Ñ: Whatever there is internally in oneself that is fire, fiery, and clung to,



Seyyathidaṃ, yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā tejodhātū’’ti ca,

即以它而热,以它而衰老,以它而燃烧,及以它而使食的饮的嚼的尝的得以消化的,或任何其它内自身的火,如火的,所执持的;诸贤!是名内火界」。

Ñ: that is to say, that whereby one is warmed, ages, and bums up, and whereby what is eaten, drunk, chewed and tasted gets completely digested, or whatever else there is internally in oneself that is fire, fiery, and clung to—this is called the internal fire element' (M.i,188).



‘‘Katamā cāvuso, ajjhattikā vāyodhātu?

「诸贤!什么是『内风界』?

Ñ: And: 'What is the internal air element, friends?



Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ.

那内自身的风,似风的(气体),所执持的,

Ñ: Whatever there is internally in oneself that is air, airy, and clung to,



Seyyathidaṃ, uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti vā, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā vāyodhātū’’ti ca –

即上行风,下行风,腹外风,腹内风,肢体循环的风,入息,出息,或任何其它内自身的风,似风的,所执持的;诸贤!是名内风界」。

Ñ: that is to say, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through all the limbs, in-breath and out-breath, or whatever else there is internally in oneself that is air, airy, and clung to—this is called the internal air element' (M.i,188).



Evaṃ nātitikkhapaññassa dhātukammaṭṭhānikassa vasena vitthārato āgataṃ.

这是对不甚利慧而修界业处的人详细叙述的,

Ñ:

Notes: the English translation is above 'it is given in detail for one of not over-quick understanding whose meditation subject is elements—'.



Yathā cettha, evaṃ rāhulovādadhātuvibhaṅgesupi.

还有在《罗睺罗教诫经》及《界分别经》也这样详述的。

Ñ:

Notes: the English translation is above 'and as here so also in the Rāhulovāda and Dhātuvibhaṅga Suttas'.



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Acknowledgment: Thanks to Buddhist Publication Society (BPS) and Venerable Nyanatusita for allowing me to use the English translation of the Visuddhimagga (The Path Of Purification) by Bhadantācariya Buddhaghosa, translated from the Pāḷi by Bhikkhu Ñāṇamoli, as part of a combined Chinese English translation.

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