Visuddhimagga VIII-69

Tatridaṃ opammasaṃsandanaṃ –

这譬喻（与次第撤去）对照如次：

Ñ(VIII,69): The application of the simile is this.

yathā hi tālavane dvattiṃsatālā, evaṃ imasmiṃ kāye dvattiṃsakoṭṭhāsā.

即三十二株多罗树的多罗林，为此身的三十二部分。

Ñ: The thirty-two parts of the body are like the thirty-two palms in the grove.

Makkaṭo viya cittaṃ.

心如猕猴，

Ñ: The monkey is like the mind.

Luddo viya yogāvacaro.

瑜伽行者如猎师。

Ñ: The meditator is like the hunter.

Makkaṭassa dvattiṃsatālake tālavane nivāso viya yogino cittassa dvattiṃsakoṭṭhāsake kāye ārammaṇavasena anusañcaraṇaṃ.

瑜伽行者的心环行于三十二部分的身中的所缘，如猕猴住于三十二株多罗树的多罗林。

Ñ: The range of the meditator's mind in the body with its thirty-two parts as object is like the monkey's inhabiting the palm grove of thirty-two palms.

Luddena ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiyā katāya makkaṭassa tasmiṃ tasmiṃ tāle patitvā pariyantatālagamanaṃ viya yogino kesāti manasikāre āraddhe paṭipāṭiyā gantvā pariyosānakoṭṭhāseyeva cittassa saṇṭhānaṃ.

瑜伽行者开始于发的作意，顺次行去及置心于最后的部分，如猎师最初以弓矢射穿那（猕猴）所居的多罗树叶及作呼喊之声的时候，而猕猴顺次于多罗树上一一跳去而至最后的多罗树。[PTS 246]

Ñ: The settling down of the meditator's mind in the last part after going successively [from part to part] when he began by giving his attention to head hairs is like the monkey's leaping from palm to palm and going to the last palm, [246] when the hunter shot an arrow through the leaf of the palm where it was and gave a shout.

Puna paccāgamanepi eseva nayo.

再回来（至最初部分及最初的多罗树）的方法也是同样的。

Ñ: Likewise in the return to the beginning.

Punappunaṃ paripātiyamānassa makkaṭassa ukkuṭṭhukkuṭṭhiṭṭhāne uṭṭhānaṃ viya punappunaṃ manasikaroto kesuci kesuci upaṭṭhitesu anupaṭṭhahante vissajjetvā upaṭṭhitesu parikammakaraṇaṃ.

数数作意，则有些（部分于心中）现起，舍其未曾现起的（部分），而对现起的（部分）行遍作（准备定），如猕猴再再继续于喊声所发之处的上面起（而他遁）。

Ñ: His doing the preliminary work on those parts that have appeared, leaving behind those that did not appear while, as he gave his attention to them again and again, some appeared to him and some did not, is like the monkey's being followed and leaping up from each place where a shout is given.

Anukkamena ekasmiṃ tāle nipatitvā tassa majjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānassapi anuṭṭhānaṃ viya avasāne dvīsu upaṭṭhitesu yo suṭṭhutaraṃ upaṭṭhāti, tameva punappunaṃ manasikaritvā appanāya uppādanaṃ.

最后于二（部分）现起时，于现起较好的（部分）数数作意，而生起安止，如（猕猴）来至一多罗树而止，坚持其中央最嫩的多罗树叶，虽射之亦不起了。

Ñ: The meditator's repeated attention given to the part that in the end appears the more clearly of any two that have appeared to him and his finally reaching absorption, is like the monkey's eventually stopping in one palm, firmly seizing the palm shoot's leaf spike in the middle and not leaping up even when shot.