Visuddhimagga VIII-184

Yathā kathaṃ viya?

(问)以什么譬喻得以说明?

Ñ(VIII,184): 'Like what?



‘‘Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti.

(答)譬如敲金属(器)的时候,初起粗音;

Ñ: Just as when a gong is struck. At first gross sounds occur



Oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti.

(闻音者)因为善取善作意善省察于粗音之相,故在粗音灭了之后,犹起细音;

Ñ: and consciousness [occurs] because the sign of the gross sounds is well apprehended, well attended to, well observed; and when the gross sounds have ceased, then afterwards faint sounds occur



Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati,

因为善取善作意善省察于细音之相,故在细音灭了之后,[PTS 277] 犹起细音之相所缘及心。

Ñ: and [consciousness occurs] because the sign of the faint sounds is well apprehended, well attended to, well observed; and when the faint sounds have ceased, then [277] afterwards consciousness occurs because it has the sign of the faint sounds as its object—



evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti.

同样的(比丘)初起粗的出息入息,

Ñ: so too, at first gross in-breaths and out-breaths occur



Oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti.

因为善取善作意善省察于粗的出息入息之相,故在粗的出息入息灭了之后,犹起细的出息入息;

Ñ: and [consciousness does not become distracted] because the sign of the gross in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the gross in-breaths and out-breaths have ceased, then afterwards faint in-breaths and out-breaths occur



Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

因为善取善作意善省察的细的出息入息之相,故在细的出息入息灭了之后,犹有细的出息入息之相所缘及心不至于散乱。

Ñ: and [consciousness does not become distracted] because the sign of the faint in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the faint in-breaths and out-breaths have ceased, then afterwards consciousness does not become distracted because it has the sign of the faint in-breaths and out-breaths as its object.



‘‘Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti,

如是则那时得起(出入息的)风(所缘及心),

Ñ: 'That being so, there is production of awareness of wind,



assāsapassāsānañca pabhāvanā hoti,

得起出息入息,

Ñ: and there is production of in-breaths and out-breaths,



ānāpānassatiyā ca pabhāvanā hoti,

得起安般念,

Ñ: and there is production of mindfulness of breathing,



ānāpānassatisamādhissa ca pabhāvanā hoti,

得起安般念定,

Ñ: and there is production of concentration through mindfulness of breathing,



tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

以及智者亦得对彼(安般念)定入定与出定。

Ñ: and consequently the wise enter into and emerge from that attainment.



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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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