Visuddhimagga IX-90

Tassevaṃ karoto pathavīkasiṇe vuttanayeneva catutthajjhānaṃ uppajjati.

已作如是行者，得如地遍中所说的方法而生起第四禅。

Ñ(IX,90): As he does so the fourth jhāna arises in him in the way described under the earth kasiṇa.

Kiṃ panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti?

那末，在地遍中生起第三禅的人，能否生起这第四禅呢？

Ñ: But how then? Does this arise in one in whom the third jhāna has already arisen on the basis of the earth kasiṇa, etc.?

Nuppajjati.

这是不可能生起的。

Ñ: It does not.

Kasmā?

何以故？

Ñ: Why not?

Ārammaṇavisabhāgatāya.

（遍业处及舍业处的）所缘异故。

Ñ: Because of the dissimilarity of the object.

Mettādīsu uppannatatiyajjhānasseva pana uppajjati, ārammaṇasabhāgatāyāti.

然而于慈等生起第三禅的人则得生起这第四禅，因为所缘同故。

Ñ: It arises only in one in whom the third jhāna has arisen on the basis of lovingkindness, etc., because the object is similar.

Tato paraṃ pana vikubbanā ca ānisaṃsapaṭilābho ca mettāyaṃ vuttanayeneva veditabboti.

关于其它的变化及所得的功德，如修慈中所说一样。

Ñ: But after that the versatility and the obtaining of advantages should be understood in the same way as described under lovingkindness.

Ayaṃ upekkhābhāvanāya vitthārakathā.

这是详论舍的修习。

Ñ: This is the detailed explanation of the development of equanimity.

Visuddhimagga IX-89

Tasmā vuttanayena majjhattapuggale upekkhaṃ uppādetvā atha piyapuggale, tato soṇḍasahāyake, tato verimhīti evaṃ ‘‘imesu ca tīsu attani cā’’ti sabbattha majjhattavasena sīmāsambhedaṃ katvā taṃ nimittaṃ āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ.

是故依上述之法先对中立者而生起舍，如是对爱者，对密友及怨敌而起舍。如是对（爱者密友怨敌）三者与自己之间，以一切中立而破除界限，对那相数数修习而多作。

Ñ(IX,89): Therefore he should arouse equanimity towards the neutral person in the way already stated. Then through the neutral one he should break down the barriers in each case between the three people, that is, the dear person, then the boon companion, and then the hostile one, and lastly himself. And he should cultivate that sign, develop and repeatedly practise it.

Visuddhimagga IX-88

Upekkhābhāvanākathā

（四）舍的修习

[(4) EQUANIMITY]

261. Upekkhābhāvanaṃ bhāvetukāmena pana mettādīsu paṭiladdhatikacatukkajjhānena paguṇatatiyajjhānā vuṭṭhāya ‘‘sukhitā hontū’’tiādivasena sattakelāyanamanasikārayuttattā, paṭighānunayasamīpacārittā, somanassayogena oḷārikattā ca purimāsu ādīnavaṃ, santasabhāvattā upekkhāya ānisaṃsañca disvā yvāssa pakatimajjhatto puggalo, taṃ ajjhupekkhitvā upekkhā uppādetabbā. Tato piyapuggalādīsu.

希望修习于舍的修习者，由于慈等已经获得了下三禅或四禅，并已从熟练了的第三禅（或五种禅中的第四禅）出定，及见前面（慈悲喜三者）的过患──由于「愿彼等幸福」等而对有情与爱著作意相应故，瞋恨与爱着接近故，喜相应粗故──又见舍的功德──自性寂静故，当舍之成为自然的中立者而生起舍。此后再对爱的人等而修舍。

Ñ(IX,88): One who wants to develop equanimity must have already obtained the triple or quadruple jhāna in lovingkindness, and so on. He should emerge from the third jhāna [in the fourfold reckoning], after he has made it familiar, and he should see danger in the former [three divine abidings] because they are linked with attention given to beings' enjoyment in the way beginning 'May they be happy', because resentment and approval are near, and because their association with joy is gross. And he should also see the advantage in equanimity because it is peaceful. Then he should arouse equanimity (upekkhā) by looking on with equanimity (ajjhupekkhitvā) at a person who is normally neutral; after that at a dear person, and the rest.

Vuttañhetaṃ ‘‘kathañca bhikkhu upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ neva manāpaṃ na amanāpaṃ disvā upekkhako assa, evameva sabbe satte upekkhāya pharatī’’ti (vibha. 673).

即所谓：「云何比丘以舍俱心遍满一方而住？譬如见一非可意非不可意之人而成为舍，如是对一切有情以舍遍满」。

Ñ: For this is said: 'And how does a bhikkhu dwell pervading one direction with his heart endued with equanimity? Just as he would feel equanimity on seeing a person who was neither beloved nor unloved, so he pervades all beings with equanimity' (Vbh. 275).

Visuddhimagga IX-87

Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati,

如果像前面（修慈）所说一样的对怨敌生起瞋恨，

Ñ(IX,87): But if resentment towards the hostile one arises in him in the way already described,

taṃ mettāyaṃ vuttanayeneva vūpasametvā ‘‘imesu ca tīsu attani cā’’ti catūsu janesu samacittatāya sīmāsambhedaṃ katvā taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāyaṃ vuttanayeneva tikacatukkajjhānavaseneva appanā vaḍḍhetabbā.

亦用修慈中所说的同样方法而寂灭了他的瞋，再对（爱者、中立者、怨敌的）三人及自己四者之间以平等心破除界限，而对彼相数数修习多作，以初三禅或四禅而增长其安止定。

Ñ: he should make it subside in the same way as described under lovingkindness (§§14-39). He should break down the barriers by means of mental impartiality towards the four, that is, towards these three and himself. And by cultivating that sign, developing and repeatedly practising it, he should increase the absorption to triple and quadruple jhāna in the way already stated under lovingkindness.

Tato paraṃ ‘‘pañcahākārehi anodhisopharaṇā sattahākārehi odhisopharaṇā dasahākārehi disāpharaṇā’’ti ayaṃ vikubbanā, ‘‘sukhaṃ supatī’’tiādayo ānisaṃsā ca mettāyaṃ vuttanayeneva veditabbāti.

以后其它的变化，即以五种行相无限制的遍满，以七种行相有限制的遍满，及以十种行相十方遍满。亦当依慈的同样方法而知有「安眠」等十一功德。

Ñ: Next, the versatility consisting in unspecified pervasion in five ways, specified pervasion in seven ways, and directional pervasion in ten ways, and also the advantages described as 'He sleeps in comfort', etc., should be understood in the same way as stated under lovingkindness.

Ayaṃ muditābhāvanāya vitthārakathā.

这是详论喜的修习。[PTS 317]

Ñ: This is the detailed explanation of the development of gladness. [317]

Visuddhimagga IX-86

Sacepissa so soṇḍasahāyo vā piyapuggalo vā atīte sukhito ahosi, sampati pana duggato durūpeto, atītameva cassa sukhitabhāvaṃ anussaritvā ‘‘esa atīte evaṃ mahābhogo mahāparivāro niccappamudito ahosī’’ti tamevassa muditākāraṃ gahetvā muditā uppādetabbā ‘‘anāgate vā pana puna taṃ sampattiṃ labhitvā hatthikkhandhaassapiṭṭhisuvaṇṇasivikādīhi vicarissatī’’ti anāgatampissa muditākāraṃ gahetvā muditā uppādetabbā.

如果他的密友或可爱的人，过去非常幸福，但现在已遭遇逆境恶运，则应忆念其过去的幸福状态，把取「他过去有大财富，大眷属而常喜悦」的行相而生喜。或者念他「将来更得成功，而坐象肩马背及乘金轿旅行」而取其未来的喜的行相而生喜。

Ñ(IX,86): But if his boon companion or the dear person was happy in the past but is now unlucky and unfortunate, then gladness can still be aroused by remembering his past happiness and apprehending the glad aspect in this way: 'In the past he had great wealth, a great following and he was always glad'. Or gladness can be aroused by apprehending the future glad aspect in him in this way: 'In the future he will again enjoy similar success and will go about in gold palanquins, on the backs of elephants or on horseback, and so on'.

Evaṃ piyapuggale muditaṃ uppādetvā atha majjhatte tato verimhīti anukkamena muditā pavattetabbā.

Ñ: Having thus aroused gladness with respect to a dear person, he can then direct it successively towards a neutral one, and after that towards a hostile one.

Notes: the Chinese translation is above '既对此可爱者生起喜之后，当以同样的方法对（其它）中立者、怨敌而顺次的生起喜（悦）。'.

Appanā vaḍḍhetabbā.

Notes: the Chinese and English translation did not translate this here '增长安止定' and 'increase absorption'.

Visuddhimagga IX-85

Atippiyasahāyako pana siyā padaṭṭhānaṃ,

但极爱的朋友为（喜梵住的）足处。

Ñ(IX,85): However, the very dear companion can be the proximate cause for it—

yo aṭṭhakathāyaṃ soṇḍasahāyoti vutto.

即义疏中所说的最喜的密友。

Ñ: one who in the commentaries is called a 'boon companion',

So hi muditamuditova hoti, paṭhamaṃ hasitvā pacchā katheti, tasmā so vā paṭhamaṃ muditāya pharitabbo.

因为他是先笑而后说话的人，所以最初应对他而遍满喜；

Ñ: for he is constantly glad: he laughs first and speaks afterwards. So he should be the first to be pervaded with gladness.

Piyapuggalaṃ vā sukhitaṃ sajjitaṃ modamānaṃ disvā vā sutvā vā ‘‘modati vatāyaṃ satto, aho sādhu aho suṭṭhū’’ti muditā uppādetabbā.

或者见到或闻到可爱的人充满幸福而喜悦，亦应喜悦地说：「这有情实在喜悦，多么好啊！多么愉快啊！」

Ñ: Or on seeing or hearing about a dear person being happy, cheerful and glad, gladness can be aroused thus: 'This being is indeed glad. How good, how excellent!'.

Imameva hi atthavasaṃ paṭicca vibhaṅge (vibha. 663) vuttaṃ ‘‘kathañca bhikkhu muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mudito assa, evameva sabbasatte muditāya pharatī’’ti.

关于此义即如《分别论》中说：「云何比丘以喜俱心遍满一方而住？譬如见一可爱可意之人而生喜悦，如是对一切有情而遍满喜。」既对此可爱者生起喜之后，当以同样的方法对（其它）中立者、怨敌而顺次的生起喜（悦）。

Ñ: For this is what is referred to in the Vibhaṅga: 'And how does a bhikkhu dwell pervading one direction with his heart endued with gladness? Just as he would be glad on seeing a dear and beloved person, so he pervades all beings with gladness' (Vbh. 274).

Visuddhimagga IX-84

Muditābhāvanākathā

（三）喜的修习

[(3) GLADNESS]

260. Muditābhāvanaṃ ārabhantenāpi na paṭhamaṃ piyapuggalādīsu ārabhitabbā. Na hi piyo piyabhāvamatteneva muditāya padaṭṭhānaṃ hoti, pageva majjhattaverino. Liṅgavisabhāgakālakatā akhettameva.

开始修喜的人，亦不应对爱的人等开始。因为爱者当然是爱者，故不是喜的足处（近因）至于中立者与怨敌更不必说了。异性与死者则绝对不是（喜梵住的）对象。

Ñ(IX,84): One who begins the development of gladness should not start with the dear person and the rest; for a dear person is not the proximate cause of gladness merely in virtue of dearness, how much less the neutral and the hostile person. One of the opposite sex and one who is dead are also not the field for it.

Visuddhimagga IX-83

Tato paraṃ ‘‘pañcahākārehi anodhisopharaṇā sattahākārehi odhisopharaṇā dasahākārehi disāpharaṇā’’ti ayaṃ vikubbanā, ‘‘sukhaṃ supatī’’tiādayo ānisaṃsā ca mettāyaṃ vuttanayeneva veditabbāti.

以后其它的变化，即以五种行相无限制的遍满，以七种行相有限制的遍满，及以十种行相十方遍满。亦当依慈的同样方法而知有「安眠」等（十一种悲的）功德。

Ñ(IX,83): After that, the versatility consisting in the unspecified pervasion in five ways, the specified pervasion in seven ways, and the directional pervasion in ten ways, and the advantages described as 'He sleeps in comfort', etc., should be understood in the same way as given under lovingkindness.

Ayaṃ karuṇābhāvanāya vitthārakathā.

这是详论悲的修习。[PTS 316]

Ñ: This is the detailed explanation of the development of compassion. [316]

Visuddhimagga IX-82

Aṅguttaraṭṭhakathāyaṃ pana paṭhamaṃ veripuggalo karuṇāyitabbo, tasmiṃ cittaṃ muduṃ katvā duggato, tato piyapuggalo, tato attāti ayaṃ kamo vutto, so ‘‘duggataṃ durūpeta’’nti pāḷiyā na sameti, tasmā vuttanayenevettha bhāvanamārabhitvā sīmāsambhedaṃ katvā appanā vaḍḍhetabbā.

然而增支部的义疏说，最初当悲悯敌人，对敌人而令其心柔软之后，再悲悯逆境者、爱者以及自己，这才是顺序。可是这种顺序是不合于（前面所引《分别论》中）「逆境恶运」的圣典之文的，所以这里只应依前述的次序开始修习，破坏其界限，增长安止定。

Ñ(IX,82): But the order given in the Aṅguttara Commentary is that a hostile person should first be made the object of compassion, and when the mind has been made malleable with respect to him, next the unlucky person, next the dear person, and next oneself. That does not agree with the text, 'an unlucky, unfortunate person' (§78). Therefore he should begin the development, break down the barriers, and increase absorption only in the way stated here.

Visuddhimagga IX-81

Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati,

如果那瑜伽者像前面（修慈）所说一样的对怨敌生起瞋恨，

Ñ(IX,81): But if resentment towards the hostile person arises in the way already described,

taṃ mettāya vuttanayeneva vūpasametabbaṃ.

则应该用修慈中所说的同样方法而寂灭其瞋恨。

Ñ: he should make it subside in the way described under lovingkindness (§§14-39).

Yopi cettha katakusalo hoti, tampi ñātirogabhogabyasanādīnaṃ aññatarena byasanena samannāgataṃ disvā vā sutvā vā tesaṃ abhāvepi vaṭṭadukkhaṃ anatikkantattā ‘‘dukkhitova aya’’nti evaṃ sabbathāpi karuṇāyitvā vuttanayeneva attani piyapuggale majjhatte verimhīti catūsu janesu sīmāsambhedaṃ katvā taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāya vuttanayeneva tikacatukkajjhānavasena appanā vaḍḍhetabbā.

又对于此世行善者，若见或闻其遭遇眷属破坏生病及失财等任何灾难，而对他生起悲悯，纵无此等之失，亦不能逃避轮回之苦，故亦当对此点而生悲悯说：「彼实苦痛！」既如是生悲之后，当依（于慈）同样的方法破坏对自己、爱者、中立者、及怨敌的四人之间的界限，对被（破坏界限的）相数数修习多作，以慈中所说的同样方法由（四种禅的初）三禅及（五种禅中的）四禅而增长其安止定。

Ñ: And here too when someone has done profitable deeds and the meditator sees or hears that he has been overtaken by one of the kinds of ruin beginning with ruin of health, relatives, property, etc., he deserves the meditator's compassion; and so he does too in any case, even with no such ruin, thus 'In reality he is unhappy', because he is not exempt from the suffering of the round [of becoming]. And in the way already described the meditator should break down the barriers between the four kinds of people, that is to say, himself, the dear person, the neutral person and the hostile person. Then cultivating that sign, developing it and repeatedly practising it, he should increase the absorption by the triple and quadruple jhāna in the way already stated under lovingkindness.

Visuddhimagga IX-80

Evaṃ taṃ puggalaṃ karuṇāyitvā tato paraṃ eteneva upāyena piyapuggale,

既对此人生起悲悯之后，当以同样的方法对其他爱的人。

Ñ(IX,80): Having aroused compassion for that person in that way, he should next arouse compassion for a dear person,

tato majjhatte, tato verimhīti anukkamena karuṇā pavattetabbā.

中立者，怨敌而顺次的生起悲悯。

Ñ: next for a neutral person, and next for a hostile person, successively in the same way.

Visuddhimagga IX-79

Seyyathāpi saha bhaṇḍena gahitacoraṃ ‘‘vadhetha na’’nti rañño āṇāya rājapurisā bandhitvā catukke catukke pahārasatāni dentā āghātanaṃ nenti.

譬如一个连赃物一概被捕的盗贼，国王命令处以死刑，王臣即绑了他，送他到刑场的途中在每一十字街口给以一百鞭挞。

Ñ(IX,79): Suppose a robber has been caught with stolen goods, and in accordance with the king's command to execute him, the king's men bind him and lead him off to the place of execution, giving him a hundred blows in sets of four.

Tassa manussā khādanīyampi bhojanīyampi mālāgandhavilepanatambulānipi denti.

但人人给他硬食、软食、花鬘、香水、涂油、并蒟酱（嚼物）52。[PTS 315]

Ñ: Then people give him things to chew and eat and also garlands and perfumes, unguents and betel leaves.

Notes in Chinese translation: 「蒟酱」（嚼物）（tambula）──胡椒科的植物，印度、锡兰等地的人采其叶合槟榔子及烟叶壳灭等一起咀嚼的。

Kiñcāpi so tāni khādanto ceva paribhuñjanto ca sukhito bhogasamappito viya gacchati,

虽然他此时食用这些东西，好像幸福而有许多受用品一样的前去刑场，

Ñ: Although [315] he goes along eating and enjoying these things as though he were happy and well off,

atha kho taṃ neva koci ‘‘sukhito ayaṃ mahābhogo’’ti maññati,

但绝没有人想：「他实在幸福而得大受用」。

Ñ: still no one fancies that he is really happy and well off.

aññadatthu ‘‘ayaṃ varāko idāni marissati, yaṃ yadeva hi ayaṃ padaṃ nikkhipati, tena tena santike maraṇassa hotī’’ti taṃ jano karuṇāyati.

相反的会怜悯那人道：「这个可怜者要被斩杀了？他的每一踏步，都是挨近他的死」。

Ñ: On the contrary people feel compassion for him, thinking 'This poor wretch is now about to die; every step he takes brings him nearer to the presence of death'.

Evameva karuṇākammaṭṭhānikena bhikkhunā sukhitopi puggalo evaṃ karuṇāyitabbo ‘‘ayaṃ varāko kiñcāpi idāni sukhito susajjito bhoge paribhuñjati, atha kho tīsu dvāresu ekenāpi katassa kalyāṇakammassa abhāvā idāni apāyesu anappakaṃ dukkhaṃ domanassaṃ paṭisaṃvedissatī’’ti.

以悲为业处的比丘，亦应对现在幸福的人作如是的悲悯：「这个可怜者，虽然很幸福而受用财富，但是他的（心口意）三门，连一门善业也没有，现在他就要在恶趣受无限的痛苦与忧悲了」，

Ñ: So too a bhikkhu whose meditation subject is compassion should arouse compassion for an [evil-doing] person even if he is happy: 'Though this poor wretch is now happy, cheerful, enjoying his wealth, still for want of even one good deed done now in any one of the three doors [of body, speech and mind] he can come to experience untold suffering in the states of loss'.

Visuddhimagga IX-78

‘‘Kathañca bhikkhu karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ duggataṃ durūpetaṃ disvā karuṇāyeyya, evameva sabbasatte karuṇāya pharatī’’ti vibhaṅge (vibha. 653) pana vuttattā sabbapaṭhamaṃ tāva kiñcideva karuṇāyitabbarūpaṃ paramakicchappattaṃ duggataṃ durūpetaṃ kapaṇapurisaṃ chinnāhāraṃ kapālaṃ purato ṭhapetvā anāthasālāya nisinnaṃ hatthapādehi paggharantakimigaṇaṃ aṭṭassaraṃ karontaṃ disvā ‘‘kicchaṃ vatāyaṃ satto āpanno, appeva nāma imamhā dukkhā mucceyyā’’ti karuṇā pavattetabbā.

在《分别论》中说：「比丘！云何与悲俱心一方遍满而住？譬如见一人遭遇逆境恶运而起悲愍，如是对一切有情而悲遍满」。是故最先若见任何可怜、丑恶、境遇极难、逆境、恶运、穷人、饥饿常带乞食之碗在前者，生在孤独堂中者，手足常集蛆虫者及作呻吟之声者，当生悲愍之想：「此等有情实在困苦！他们必须摆脱这些苦厄才好。」

Ñ(IX,78): In the Vibhaṅga it is said: 'And how does a bhikkhu dwell pervading one direction with his heart endued with compassion? Just as he would feel compassion on seeing an unlucky, unfortunate person, so he pervades all beings with compassion' (Vbh. 273). Therefore first of all, on seeing a wretched man, unlucky, unfortunate, in every way a fit object for compassion, unsightly, reduced to utter misery, with hands and feet cut off, sitting in the shelter for the helpless with a pot placed before him, with a mass of maggots oozing from his arms and legs, and moaning, compassion should be felt for him in this way: 'This being has indeed been reduced to misery; if only he could be freed from this suffering!'.

Taṃ alabhantena sukhitopi pāpakārī puggalo vajjhena upametvā karuṇāyitabbo.

如果不能获得这样的人，则当对现在幸福而作恶的人比作受死刑者而生悲。

Ñ: But if he does not encounter such a person, then he can arouse compassion for an evil-doing person, even though he is happy, by comparing him to one about to be executed.

Kathaṃ?

云何？

Ñ: How?

Visuddhimagga IX-77

Karuṇābhāvanākathā

（二）悲的修习

[(2) COMPASSION]

259. Karuṇaṃ bhāvetukāmena pana nikkaruṇatāya ādīnavaṃ karuṇāya ca ānisaṃsaṃ paccavekkhitvā karuṇābhāvanā ārabhitabbā.

希望修悲的人，当观察无悲的过患及有悲的功德而开始修悲。

Ñ(IX,77): One who wants to develop compassion should begin his task by reviewing the danger in lack of compassion and the advantage in compassion.

Tañca pana ārabhantena paṭhamaṃ piyapuggalādīsu na ārabhitabbā.

开始（修悲）者不应最初对爱的人等开始；

Ñ: And when he begins it, he should not direct it at first towards the dear, etc., persons;

Piyo hi piyaṭṭhāneyeva tiṭṭhati.

因为（初学者）对爱的人当然是爱者，

Ñ: for one who is dear simply retains the position of one who is dear,

Atippiyasahāyako atippiyasahāyakaṭṭhāneyeva.

极爱的朋友当然是极爱之友，

Ñ: a very dear companion retains the position of a very dear companion,

Majjhatto majjhattaṭṭhāneyeva.

中立者当然是中立者，

Ñ: one who is neutral retains the position of one who is neutral,

Appiyo appiyaṭṭhāneyeva.

不爱者当然为不爱者，

Ñ: one who is antipathetic retains the position of one who is antipathetic,

Verī veriṭṭhāneyeva tiṭṭhati.

怨敌当然是怨敌。

Ñ: and one who is hostile retains the position of one who is hostile.

Liṅgavisabhāgakālakatā akhettameva.

对于异性及死者则永远不是（悲的）对象。

Ñ: One of the opposite sex and one who is dead are also not the field for it.

Visuddhimagga IX-76

Uttarimappaṭivijjhantoti mettāsamāpattito uttariṃ arahattaṃ adhigantuṃ asakkonto ito cavitvā suttappabuddho viya brahmalokamupapajjatīti.

（十一）「不通达上位」──慈定不能证得阿罗汉的上位，然而死后生于梵天犹如睡醒一般。

Ñ(IX,76): If he penetrates no higher: if he is unable to reach higher than the attainment of lovingkindness and attain Arahantship, then when he falls from this life, he reappears in the Brahmā-world as one who wakes up from sleep.

Ayaṃ mettābhāvanāyaṃ vitthārakathā.

这是详论慈的修习。

Ñ: This is the detailed explanation of the development of lovingkindness.

Visuddhimagga IX-75

Asammūḷho kālaṅkarotīti mettāvihārino sammohamaraṇaṃ nāma natthi, asammūḷhova niddaṃ okkamanto viya kālaṃ karoti.

（十）「临终不昏迷」──住于慈者，没有昏迷而死的，必能不昏迷如入眠一样的命终。

Ñ(IX,75): He dies unconfiised: there is no dying deluded for one who abides in lovingkindness. He passes away undeluded as if falling asleep.

Visuddhimagga IX-74

Mukhavaṇṇo vippasīdatīti bandhanā pavuttaṃ tālapakkaṃ viya cassa vippasannavaṇṇaṃ mukhaṃ hoti.

（九）「颜色光彩」──他的颜色光彩，如欲离蒂而落熟了的多罗果相似。

Ñ(IX,74): The expression of his face is serene: his face has a serene expression, like a palmyra fruit loosed from its stem.

Visuddhimagga IX-73

Tuvaṭaṃ cittaṃ samādhiyatīti mettāvihārino khippameva cittaṃ samādhiyati, natthi tassa dandhāyitattaṃ.

（八）「心得迅速等持」──住于慈者，心得迅速等持，不是迟钝的。 [PTS 314]

Ñ(IX,73): His mind is easily concentrated: the mind of one who abides in lovingkindness is quickly concentrated, there is no sluggishness about it. [314]

Visuddhimagga IX-72

Nāssa kāyaṃ vikopetīti vuttaṃ hoti. Dhenuvatthumpi cettha kathayanti.

Ekā kira dhenu vacchakassa khīradhāraṃ muñcamānā aṭṭhāsi. Eko luddako taṃ vijjhissāmīti hatthena samparivattetvā dīghadaṇḍasattiṃ muñci. Sā tassā sarīraṃ āhacca tālapaṇṇaṃ viya pavaṭṭamānā gatā, neva upacārabalena, na appanābalena, kevalaṃ vacchake balavapiyacittatāya.

关于「不能伤害他的身体」，这里亦说一母牛的故事为例：

据说一只母牛正在站立着给犊子哺乳之时，一位猎人想：「我今刺它」，即手拿长枪瞄准的射去，不料枪触其身之时竟成鬈曲（无伤其身）如多罗叶（贝叶）相似。这并非由于近行定或安止定的力量，只是由于坚强的爱犊之心所致。

Ñ(IX,72): And they tell the story of the cow here too. A cow was giving milk to her calf, it seems. A hunter, thinking 'I shall shoot her', flourished a long-handled spear in his hand and flung it. It struck her body and bounced off like a palm leaf—and that was owing neither to access nor to absorption, but simply to the strength of her consciousness of love for her calf.

Evaṃ mahānubhāvā mettāti.

这是慈的大威力。

Ñ: So mightily powerful is lovingkindness.

Visuddhimagga IX-71

Nāssa aggi vā visaṃ vā satthaṃ vā kamatīti mettāvihārissa kāye uttarāya upāsikāya viya aggi vā, saṃyuttabhāṇakacūḷasivattherasseva visaṃ vā, saṃkiccasāmaṇerasseva satthaṃ vā na kamati, na pavisati.

（七）「不为火烧或中毒或刀伤」──对于住于慈者的身体不为火烧如郁多罗优婆夷，不中毒如相应部师的小尸婆长老，不为刀伤如僧揭笈沙弥。

Ñ(IX,71): Fire, poison and weapons do not affect him: they do not affect, do not enter into, the body of one who abides in lovingkindness, like the fire in the case of the lay woman devotee Uttarā (see Ch. XII, §34 and DhA.iii,310), like the poison in the case of the Saṃyutta reciter the Elder Cūḷa-Sīva, like the knife in the case of the novice Saṅkicca (see DhA.ii,249); they do not disturb the body, is what is meant.

Visuddhimagga IX-70

Devatā rakkhantīti puttamiva mātāpitaro devatā rakkhanti.

（六）「诸天守护」──为诸天之所守护，如父母保护儿子一样。

Ñ(IX,70): Deities guard him: deities guard him as a mother and father guard their child.

Visuddhimagga IX-69

So cittalapabbatavihāraṃ gantvā tattha cattāro māse vasitvā paccūse gamissāmīti cintetvā nipajji. Caṅkamasīse maṇilarukkhe adhivatthā devatā sopānaphalake nisīditvā parodi.

他既到了羯但罗山寺并且住了四个月，晚上，睡卧之时想道：「早晨我要到别处去了」。在经行处上边的摩尼罗树的树神便坐在阶级上哭泣。

Ñ(IX,69): He came to the Cittalapabbata Monastery. After he had stayed there for four months he lay down thinking, 'In the morning I depart'. Then a deity living in a maṇila tree at the end of the walk sat down on a step of the stair and burst into tears.

Thero ‘‘ko eso’’ti āha. Ahaṃ, bhante, maṇiliyāti. Kissa rodasīti? Tumhākaṃ gamanaṃ paṭiccāti. Mayi idha vasante tumhākaṃ ko guṇoti? Tumhesu, bhante, idha vasantesu amanussā aññamaññaṃ mettaṃ paṭilabhanti, te dāni tumhesu gatesu kalahaṃ karissanti, duṭṭhullampi kathayissantīti. Thero ‘‘sace mayi idha vasante tumhākaṃ phāsuvihāro hoti, sundara’’nti vatvā aññepi cattāro māse tattheva vasitvā puna tatheva gamanacittaṃ uppādesi. Devatāpi puna tatheva parodi. Etenevupāyena thero tattheva vasitvā tattheva parinibbāyīti evaṃ mettāvihārī bhikkhu amanussānaṃ piyo hoti.

长老问：「你是谁？」「尊师！我是摩尼罗树神。」「为什么哭？」「尊师？因为你要去了。」「我住在这里对你们有什么好处？」「尊师！你住在这里，诸非人得以互相慈爱；现在你走了，则他们会争斗及说粗恶之语。」长老说：「若我住在这里，使你们相安而住，那是好的。」于是在那里再住了四月，又起他去之心。天神亦同样的悲泣。他如是在那里继续的住，以及般涅盘在那里。如是住于慈的比丘，亦为非人所爱敬。

Ñ: The elder asked, 'Who is that?'.—'It is I, Maṇiliyā, venerable sir.'—'What are you weeping for?'—'Because you are going away.'—'What good does my living here do you?'—'Venerable sir, as long as you live here non-human beings treat each other kindly. Now when you are gone, they will start quarrels and loose talk.' The elder said, 'If my living here makes you live at peace, that is good', and so he stayed there another four months. Then he again thought of leaving, but the deity wept as before. And so the elder lived on there, and it was there that he attained nibbāna. This is how a bhikkhu who abides in lovingkindness is dear to non-human beings.

Visuddhimagga IX-68

So cittalapabbatavihāraṃ gacchanto dvedhā pathaṃ patvā ‘‘ayaṃ nu kho maggo udāhu aya’’nti cintayanto aṭṭhāsi. Athassa pabbate adhivatthā devatā hatthaṃ pasāretvā ‘‘esa maggo’’ti vatvā dasseti.

他去羯但罗山寺的时候，遇到歧路，正站着想道：「是这条路呢还是那条路？」住在该山的山神伸手指示说：「是这条路。」

Ñ(IX,68): On his way to Cittalapabbata he came to a road fork and stood wondering which turn to take. Then a deity living in a rock held out a hand pointing out the road to him.

Visuddhimagga IX-67

So pañcavasso hutvā dvemātikā paguṇā katvā pavāretvā attano sappāyaṃ kammaṭṭhānaṃ gahetvā ekekasmiṃ vihāre cattāro māse katvā samappavattavāsaṃ vasamāno cari. Evaṃ caramāno –

他已有五岁（戒腊），通晓二部母论（比丘戒本及比丘尼戒本），（在第五雨季安居完毕）自恣之后，习取了适合于自己的业处（定境），即出处游历，准备于每一寺院居留四个月，作平等住48而住。他的游历是这样的：

Ñ(IX,67): When he had acquired five years' seniority and had become familiar with the two Codes (see Ch. Ill, §31), he celebrated the Pavāraṇā at the end of the Rains, took a meditation subject that suited him, and set out to wander, living for four months in each monastery and doing the duties on a basis of equality with the residents. While he was wandering in this way:

Notes in Chinese translation: 48 是说明游历客僧的态度，他与常住寺内的比丘一样的作诸义务，并对一切有情作平等的慈梵住。

Vanantare ṭhito thero, visākho gajjamānako;

Attano guṇamesanto, imamatthaṃ abhāsatha.

‘‘Yāvatā upasampanno, yāvatā idha āgato;

Etthantare khalitaṃ natthi, aho lābhā te mārisā’’ti.

在林间的长老毗舍佉，

观自己之德而哮吼说：

自从受了具足戒，

直至来到于此地，

中间全无过失，

啊!这是你最大的胜利！ [PTS 313]

Ñ: The elder halted in a wood

To scan the tenor of his way;

He thundered forth this roundelay

Proclaiming that he found it good:

'So from your full-admission day

Till in this place you paused and stood

No stumbling mars your bhikkhuhood;

Be thankful for such grace, I say'. [313]

Visuddhimagga IX-66

So pabbājanatthāya sīmaṃ nīto taṃ sahassatthavikaṃ ovaṭṭikantarena bhūmiyaṃ pātesi. ‘‘Kimeta’’nti ca vutte ‘‘kahāpaṇasahassaṃ, bhante’’ti vatvā ‘‘upāsaka, pabbajitakālato paṭṭhāya na sakkā vicāretuṃ, idānevetaṃ vicārehī’’ti vutte ‘‘visākhassa pabbajjaṭṭhānamāgatā mā rittahatthā gamiṃsū’’ti muñcitvā sīmāmāḷake vippakiritvā pabbajitvā upasampanno.

正当领导他到出家的坛场准备出家之时，他便让腰带之内的千金之袋落地。长老问：「这是什么？」答：「尊师！是千两金。」「优婆塞！出家之后是不能蓄钱的；现在你当应用它。」他想：「来到毗舍佉出家之处的人们，不要让他们空手回去吧。」即解开钱袋，在戒坛的庭院分散了（千金），然后出家及受具足戒。

Ñ(IX,66): Eventually he came to the Great Monastery [(Mahāvihāra) at Anurādhapura], and there he asked for the going forth into homelessness. When he was being conducted to the chapter house (sīmā) for the going-forth ceremony, the purse containing the thousand pieces dropped out from under his belt. When asked 'What is that?', he replied, 'It is a thousand ducats, venerable sirs'. They told him, 'Lay follower, it is not possible to distribute them after the going forth. Distribute them now'. Then he said, 'Let none who have come to the scene of Visākha's going forth depart empty-handed', and opening [the purse] he strewed them over the chapter house yard, after which he received the going forth and the full admission.

Visuddhimagga IX-65

So attano bhogakkhandhaṃ puttadārassa niyyādetvā dussante baddhena ekakahāpaṇeneva gharā nikkhamitvā samuddatīre nāvaṃ udikkhamāno ekamāsaṃ vasi. So vohārakusalatāya imasmiṃ ṭhāne bhaṇḍaṃ kiṇitvā asukasmiṃ vikkiṇanto dhammikāya vaṇijjāya tenevantaramāsena sahassaṃ abhisaṃhari. Anupubbena mahāvihāraṃ āgantvā pabbajjaṃ yāci.

于是他便把自己的财产授与妻子，只取一两金系于衣角之内，离开家庭，到了海岸去等船，在那里住了一个月。因为他有经商的善巧，从这里买货，又向他处卖掉，作合法的买卖，仅于一月之间，便积金千两。后来渐渐地来到了（锡兰首都阿耨兰陀补罗的）大寺，并求出家。

Ñ(IX,65): He made over his fortune to his wife and children and left his home with only a single ducat (kahāpana) sewn into the hem of his garment. He stopped for one month on the sea coast in expectation of a ship, and meanwhile by his skill in trading he made a thousand during the month by buying goods here and selling them there in lawful enterprise.

Visuddhimagga IX-64

Amanussānaṃ piyo hotīti yatheva manussānaṃ, evaṃ amanussānampi piyo hoti visākhatthero viya.

（五）「为非人爱敬」──如为人爱敬一样为非人爱敬，如毗舍佉长老相似。

Ñ(IX,64): He is dear to non-human beings: he is just as dear to non-human beings as he is to human beings, as in the Elder Visākha's case.

So kira pāṭaliputte kuṭumbiyo ahosi. So tattheva vasamāno assosi ‘‘tambapaṇṇidīpo kira cetiyamālālaṅkato kāsāvapajjoto icchiticchitaṭṭhāneyeva ettha sakkā nisīdituṃ vā nipajjituṃ vā utusappāyaṃ senāsanasappāyaṃ puggalasappāyaṃ dhammassavanasappāyanti sabbamettha sulabha’’nti.

据说：在波咤厘子城（华氏城）有一位富翁，他住在那里的时候，听说铜鍱洲（即锡兰）饰以塔庙的花鬘，有袈裟辉煌，在那国土中，到处可以随意或坐或卧，气候适宜，住所适宜，人民适宜，听法适宜，此等一切都很容易获得。

Ñ: He was a landowner, it seems, at Pāṭaliputta (Patna). While he was living there he heard this: 'The Island of Tambapaṇṇi (Ceylon), apparently, is adorned with a diadem of shrines and gleams with the yellow cloth, and there a man can sit or lie wherever he likes; there the climate is favourable, the abodes are favourable, the people are favourable, the Dhamma to be heard is favourable, and all these favourable things are easily obtained there'.

Visuddhimagga IX-63

Manussānaṃ piyo hotīti ure āmuttamuttāhāro viya sīse piḷandhamālā viya ca manussānaṃ piyo hoti manāpo.

（四）「为人爱敬」──为人喜悦，如挂在胸前的珠饰，如头饰及花鬘相似。

Ñ(IX,63): He is dear to human beings: he is as dear to and beloved by human beings as a necklace worn to hang on the chest, as a wreath adorning the head.

Visuddhimagga IX-62

Na pāpakaṃ supinaṃ passatīti supinaṃ passantopi bhaddakameva supinaṃ passati, cetiyaṃ vandanto viya pūjaṃ karonto viya dhammaṃ suṇanto viya ca hoti. Yathā pana aññe attānaṃ corehi samparivāritaṃ viya vāḷehi upaddutaṃ viya papāte patantaṃ viya ca passanti, evaṃ pāpakaṃ supinaṃ na passati.

（三）「不见恶梦」──能见吉祥之梦，如礼塔庙，作供养及闻法等。不像别人梦见自己为盗贼所围，为野兽所追及坠于悬崖等。

Ñ(IX,62): He dreams no evil dreams: when he sees dreams, he sees only auspicious ones, as though he were worshipping a shrine, as though he were making an offering, as though he were hearing the Dhamma. But he does not see evil dreams as others do, as though being surrounded by bandits, as though being threatened by wild beasts, as though falling into chasms (see Ch. XIV, n.45).

Visuddhimagga IX-61

Sukhaṃ paṭibujjhatīti yathā aññe nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhanti, evaṃ appaṭibujjhitvā vikasamānamiva padumaṃ sukhaṃ nibbikāraṃ paṭibujjhati.

（二）「安寤」──没有他人那样呻吟，欠伸，辗转反侧的不安而寤的现象，犹如开的莲花，安乐不变而寤。 [PTS 312]

Ñ(IX,61): He wakes in comfort: instead of waking uncomfortably, groaning and yawning and turning over as others do, he wakes comfortably without contortions, like a lotus opening. [312]

Visuddhimagga IX-60

258. Tattha sukhaṃ supatīti yathā sesā janā samparivattamānā kākacchamānā dukkhaṃ supanti, evaṃ asupitvā sukhaṃ supati. Niddaṃ okkantopi samāpattiṃ samāpanno viya hoti.

（一）「安眠」──即不像他人那样辗转反侧及作鼾声的睡得不安，却能安眠；其入眠如入定相似。

Ñ(IX,60): Herein, sleeps in comfort means that instead of sleeping uncomfortably, turning over and snoring as other people do, he sleeps comfortably, he falls asleep as though entering upon an attainment.

Visuddhimagga IX-59

Iti etāsu appanāsu yassa kassaci vasena mettaṃ cetovimuttiṃ bhāvetvā ayaṃ yogāvacaro ‘‘sukhaṃ supatī’’tiādinā nayena vutte ekādasānisaṃse paṭilabhati.

（修慈的功德）于此等（五百二十八）安止定中，不论那一种修习慈心而解脱的瑜伽行者，便能获得前面所说的「安眠」等的十一种功德。即：

Ñ(IX,59): So when this meditator develops the mind-deliverance of lovingkindness through any one of these kinds of absorption, he obtains the eleven advantages described in the way beginning 'A man sleeps in comfort' (§37).

Visuddhimagga IX-58

Disāpharaṇe pana sabbe puratthimāya disāya sattātiādinā nayena ekamekissā disāya vīsati vīsati katvā dvesatāni,

次于十方遍满（慈心而解脱），依「东方的一切有情」等（的五行相遍满）之法，一一方各有二十，则（十方）共有二百（安止定）。

Ñ(IX,58): In directional pervasion, with twenty kinds of absorption in each of the directions beginning with 'all beings in the eastern direction', there are two hundred kinds of absorption;

sabbā puratthimāya disāya itthiyotiādinā nayena ekamekissā disāya aṭṭhavīsati aṭṭhavīsati katvā asīti dvesatānīti cattāri satāni asīti ca appanā.

次依「东方的一切女人」等（的七种行相遍满）之法，一一方各有二十八，则（十方）共有二百八十（安止定）。如是（二百加二百八十）合为四百八十安止定。

Ñ: and with twenty-eight kinds in each of the directions beginning with 'all woman in the eastern direction' there are two hundred and eighty kinds; so these make four hundred and eighty kinds of absorption.

Iti sabbānipi paṭisambhidāyaṃ vuttāni aṭṭhavīsādhikāni pañca appanāsatānīti.

此等一切在《无碍解道》亦说；共有五百二十八安止定（以五行相无限制的遍满之慈有二十安止定，以七行相有限制的遍满之慈有二十八安止定，以十方遍满的慈心而解脱有四百八十安止定）。

Ñ: Consequently all the kinds of absorption mentioned in the Paṭisambhidā amount to five hundred and twenty-eight.

Visuddhimagga IX-57

Odhisopharaṇe pana sattasu ākāresu catunnaṃ vasena aṭṭhavīsati.

其次有限制的遍满之慈，对七种行相各各有四，则共有二十八（安止定）。

Ñ(IX,57): In specified pervasion, with the four kinds of absorption in each of the seven ways, there are twenty-eight kinds of absorption.

Ettha ca itthiyo purisāti liṅgavasena vuttaṃ.

于前（有限制的遍满文）中，「女人、男子」是依性别而说的。

Ñ: And here 'woman' and 'man' are stated according to sex;

Ariyā anariyāti ariyaputhujjanavasena.

「圣者、非圣者」是依圣人及凡夫说的。

Ñ: 'noble ones' and 'not noble ones' according to noble ones and ordinary people;

Devā manussā vinipātikāti upapattivasena.

「天、人、堕恶道者」是依其生而说的。

Ñ: 'deities' and 'human beings' and 'those in states of loss' according to the kind of rebirth.

Visuddhimagga IX-56

Ye pana sattā pāṇātiādīnaṃ na kevalaṃ vacanamattatova, atha kho atthatopi nānattameva iccheyyuṃ, tesaṃ anodhisopharaṇā virujjhati,

其次有人对「有情、有息者」等语，意谓不仅是名称而已，但亦主张其意义的差别，即是与「无限制的遍满」（之语）相违的。

Ñ(IX,56): Those who would have it that there is not only a mere verbal difference between 'beings', 'breathing things', etc., but also an actual difference in meaning, are contradicted by the mention of unspecified pervasion.

tasmā tathā atthaṃ agahetvā imesu pañcasu ākāresu aññataravasena anodhiso mettā pharitabbā.

是故不应取其（差别之）义，于五种行相之中，不论依那一种无限制的遍满慈心。

Ñ: So instead of taking the meaning in that way, the unspecified pervasion with lovingkindness is done in any one of these five ways.

257. Ettha ca sabbe sattā averā hontūti ayamekā appanā.

于此（五种行相无限制的遍满慈心）中，（一）「愿一切有情无怨」为一安止定；

Ñ: And here, may all beings be free from enmity is one absorption;

Abyāpajjā hontūti ayamekā appanā.

（二）「愿（一切有情）无憎」为一安止定，

Ñ: free from affliction is one absorption—

Abyāpajjāti byāpādarahitā.

「无憎」为无瞋恚之义；

Ñ: free from affliction (abyābajjha) is free from afflictedness (byābādha-rahita);

Anīghā hontūti ayamekā appanā.

（三）「愿（一切有情）无恼」为一安止定，

Ñ: free from anxiety is one absorption—

Anīghāti niddukkhā.

「无恼」为无苦之义；

Ñ: free from anxiety is free from suffering;

Sukhī attānaṃ pariharantūti ayamekā appanā.

（四）「愿（一切有情）自己有乐」为一安止定。

Ñ: may they live happily is one absorption.

Tasmā imesupi padesu yaṃ yaṃ pākaṭaṃ hoti, tassa tassa vasena mettā pharitabbā.

于此等（四）句中，亦当于那一句较显明的，便依那一句遍满于慈。

Ñ: Consequently he should do his pervading with lovingkindness according to whichever of these phrases is clear to him.

Iti pañcasu ākāresu catunnaṃ appanānaṃ vasena anodhisopharaṇe vīsati appanā honti.

于此五种行相中，每一种有四安止定。则依（五种行相）遍满之慈，共有二十安止定。

Ñ: So with the four kinds of absorption in each of the five ways, there are twenty kinds of absorption in unspecified pervasion.

Visuddhimagga IX-55

Yathā ca sattāti vacanaṃ, evaṃ sesānipi ruḷhīvasena āropetvā sabbānetāni sabbasattavevacanānīti veditabbāni.

正如有情一语相似，其它的（生物等语）亦仅取其普通用语之意，当知此等一切都是一切有情的异名同义之字。[PTS 311]

Ñ(IX,55): And all the remaining [terms] should be understood as synonyms for 'all beings' used in accordance with ordinary speech as in the case of the term 'beings'.

Kāmañca aññānipi sabbe jantū sabbe jīvātiādīni sabbasattavevacanāni atthi,

虽然亦有其他的「一切生者，一切寿者」等的一切有情的同义异名之语，

Ñ: Of course, [311] there are other synonyms too for all 'beings', such as all 'folks', all 'souls', etc.;

pākaṭavasena pana imāneva pañca gahetvā ‘‘pañcahākārehi anodhisopharaṇā mettā cetovimuttī’’ti vuttaṃ.

但这里只取（有情、有息者、生物、人、肉体所有者）五种比较显著的，说为「以五种行相无限制的遍满慈心而解脱」。

Ñ: still it is for clarity's sake that 'The mind-deliverance of lovingkindness is [practised] with unspecified pervasion in five ways' is said and that only these five are mentioned.

Visuddhimagga IX-54

Pāṇanatāya pāṇā, assāsapassāsāyattavuttitāyāti attho.

「有息者」──由于息的作用，即依于出息与入息而得生存的意思。

Ñ(IX,54): Breathing things (pāṇa): so called because of their state of breathing (pāṇanatā); the meaning is, because their existence depends on in-breaths and out-breaths.

Bhūtattā bhūtā, saṃbhūtattā abhinibbattattāti attho.

自生而存在的为「生物」──即由发生及出生而存在的意义。

Ñ: Creatures (bhūta): so called because of being (bhūtatta = becomeness); the meaning is, because of their being fully become (sambhūtatta), because of their being generated (abhinibbattatta).

Punti vuccati nirayo. Tasmiṃ galantīti puggalā, gacchantīti attho.

「补伽罗」（puggalā）──由于地狱之义的「补」（pun）及堕于彼处（地狱）之义的「伽罗」（galanti）而成为补伽罗（人）。

Ñ: Persons (puggalā): 'pum' is what hell is called; they fall (galanti) into that, is the meaning.

Attabhāvo vuccati sarīraṃ. Khandhapañcakameva vā, tamupādāya paññattimattasambhavato.

肉体即身体或五蕴，因为依彼（五蕴所成的肉体）而成为一生物的假名（概念），

Ñ: Personality (attabhāva) is what the physical body is called; or it is just the pentad of aggregates, since it is actually only a concept derived from that pentad of aggregates.

Tasmiṃ attabhāve pariyāpannāti attabhāvapariyāpannā.

所以包括于肉体中称为「肉体所有者」。

[What is referred to is] included (pariyāpanna) in that personality, thus it 'has a personality' (attabhāva-pariyāpanna).

Pariyāpannāti paricchinnā, antogadhāti attho.

「所有」──即限止包括之义。

Ñ: 'Included in' is delimited by; 'gone into' is the meaning.

Visuddhimagga IX-53

256. Tattha sabbeti anavasesapariyādānametaṃ.

在上面的引文中，「一切」──是包括无余的意思。

Ñ(IX,53): Herein, all signifies inclusion without exception.

Sattāti rūpādīsu khandhesu chandarāgena sattā visattāti sattā.

「有情」──因为他们对于色等五蕴以欲与贪而执着（sattā）极执着（visatta）故为有情（sattā）。

Ñ: Beings (satta): they are held (satta), gripped (visatta) by desire and greed for the aggregates beginning with materiality, thus they are beings (satta).

Vuttañhetaṃ bhagavatā –

即如世尊说：

Ñ: For this is said by the Blessed One:

‘‘Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati… vedanāya… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccatī’’ti (saṃ. ni. 3.161).

「罗陀（Rādha）！对于色，那欲，那贪，那喜，那爱，于彼执着极执着，故名有情。对受，对想，对行，对识，那欲那贪那喜那爱，于彼执着极执着，故名有情」。

Ñ: 'Any desire for matter, Rādha, any greed for it, any delight in it, any craving for it, has held (satta) it, has gripped (visatta) it, that is why "a being" (satta) is said' (S.iii,190).

Ruḷhīsaddena pana vītarāgesupi ayaṃ vohāro vattatiyeva, vilīvamayepi bījanivisese tālavaṇṭavohāro viya. Akkharacintakā pana atthaṃ avicāretvā nāmamattametanti icchanti. Yepi atthaṃ vicārenti, te satvayogena sattāti icchanti.

然此（有情的）术语，随于一般通俗的用法，亦得应用离贪的人，譬如一种用篾做的扇子，通常也称它为多罗扇（贝叶扇）。其次文法家主张不要考虑（有情的）语义，这只是一个名字而已。但要考虑语义的人则主张有情（satta）是从「力」（satva）演变出来的。

Ñ: But in ordinary speech this term of common usage is applied also to those who are without greed, just as the term of common usage 'palm fan' (tālavaṇṭa) is used for different sorts of fans [in general] even if made of split bamboo. However, [in the world] etymologists (akkhara-cintakā) who do not consider meaning have it that it is a mere name, while those who do consider meaning have it that a 'being' (satta) is so called with reference to the 'bright principle' (satta).

Visuddhimagga IX-52

Sabbe puratthimāya disāya sattā averā…pe… attānaṃ pariharantu.

（3）「（一）愿一切东方的有情无怨（无憎无恼）而自有乐。

Ñ(IX,52): The mind-deliverance of lovingkindness is [practised] with directional pervasion in these ten ways: 'May all beings in the eastern direction be free from enmity, affliction and anxiety, and live happily.

Sabbe pacchimāya disāya,

（二）愿一切西方的

Ñ: May all beings in the western direction …

sabbe uttarāya disāya,

（三）一切北方的

Ñ: northern direction …

sabbe dakkhiṇāya disāya,

（四）一切南方的

Ñ: southern direction [310] …

sabbe puratthimāya anudisāya,

（五）一切东（南）隅的

Ñ: eastern intermediate direction …

sabbe pacchimāya anudisāya,

（六）一切西（北）隅的

Ñ: western intermediate direction …

sabbe uttarāya anudisāya,

（七）一切（东）北隅的

Ñ: northern intermediate direction …

sabbe dakkhiṇāya anudisāya,

（八）一切 [PTS 310]（西）南隅的

Ñ: southern intermediate direction …

sabbe heṭṭhimāya disāya,

（九）一切下方的

Ñ: downward direction …

sabbe uparimāya disāya sattā averā…pe… pariharantu.

（十）一切上方的有情无怨（无憎无恼）而自有乐。

Ñ: upward direction be free from enmity, affliction and anxiety, and live happily.

Sabbe puratthimāya disāya pāṇā, bhūtā, puggalā, attabhāvapariyāpannā, averā…pe… pariharantu.

（一）愿东方的一切有息者、生物、人、肉体所有者无怨（无憎无恼而自有乐）。••••••乃至

Ñ: May all breathing things in the eastern direction … May all creatures in the eastern direction … May all persons in the eastern direction … May all who have a personality in the eastern direction … [etc.] … in the upward direction be free from enmity, affliction and anxiety, and live happily.

Sabbā puratthimāya disāya itthiyo, sabbe purisā, ariyā, anariyā, devā, manussā, vinipātikā averā…pe… pariharantu.

（一）愿东方的一切女人，一切男人，圣者，非圣者，天人，堕（恶道）者无怨（无憎无恼而自有乐）。

Ñ: May all women in the eastern direction … May all men in the eastern direction … May all noble ones in the eastern direction … May all not noble ones in the eastern direction … May all deities in the eastern direction … May all human beings in the eastern direction … May all those in states of loss in the eastern direction … [etc.]

Sabbā pacchimāya disāya, uttarāya, dakkhiṇāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya, heṭṭhimāya disāya, uparimāya disāya itthiyo…pe… vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti imehi dasahākārehi disāpharaṇā mettā cetovimutti veditabbā.

（二）愿西方的（三）北方的（四）南方的（五）东隅的（六）西隅的（七）北隅的（八）南隅的（九）下方的（十）上方的一切女人（一切男子，圣者，非圣者，天人）堕恶道者无怨无憎无恼而自有乐」。当知这是「以十种行相十方遍满慈心而解脱」。

Ñ: … be free from enmity, affliction and anxiety, and live happily' (Ps.ii,131).

Notes: the English translation of the last Pāḷi sentence is above 'The mind-deliverance of lovingkindness is [practised] with directional pervasion in these ten ways'.

Visuddhimagga IX-51

Sabbā itthiyo averā…pe… attānaṃ pariharantu, sabbe purisā, sabbe ariyā, sabbe anariyā, sabbe devā, sabbe manussā, sabbe vinipātikā averā…pe… pariharantūti imehi sattahākārehi odhisopharaṇā mettā cetovimutti veditabbā.

（2）「（一）愿一切女人无怨（无憎无恼）而自有乐，（二）愿一切男子，（三）一切圣者，（四）一切非圣者，（五）一切天，（六）一切人，（七）一切堕（恶道）者无怨（无憎无恼而自有乐）」，当知这是「以七种行相有限制的遍满慈心而解脱」。

Ñ(IX,51): The mind-deliverance of lovingkindness is [practised] with specified pervasion in these seven ways: 'May all women be free from enmity, affliction and anxiety and live happily. May all men … all noble ones … all not noble ones … all deities … all human beings … all in states of loss be free from enmity, affliction and anxiety, and live happily' (Ps.ii,131).

Visuddhimagga IX-50

Tattha ca sabbe sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā averā…pe… pariharantūti imehi pañcahākārehi anodhisopharaṇā mettā cetovimutti veditabbā.

（1）「（一）愿一切有情无怨、无憎、无恼、而自有乐，（二）愿一切有息者，（三）一切生物，（四）一切人（补伽罗），（五）一切肉体所有者无怨（无憎无恼）而自有乐」，当知这是「以五种行相无限制的遍满慈心而解脱」。

Ñ(IX,50): And herein, the mind-deliverance of lovingkindness is [practised] with unspecified pervasion in these five ways: 'May all beings be free from enmity, affliction and anxiety, and live happily. May all breathing things … all creatures … all persons … all those who have a personality be free from enmity, affliction and anxiety, and live happily' (Ps.ii,130).

Visuddhimagga IX-49

255. Yathā cāyaṃ appanāppattacittasseva vikubbanā sampajjati,

（种种的慈心解脱）因为这样变化是心证安止（定）的人而得成就，

Ñ(IX,49): And just as this versatility is successful only in one whose mind has reached absorption,

tathā yampi paṭisambhidāyaṃ (paṭi. ma. 2.22) ‘‘pañcahākārehi anodhisopharaṇā mettācetovimutti,

如《无碍解道》中说：「（1）以五种行相无限制的遍满慈心而解脱；

Ñ: so too that described in the Paṭisambhidā should be understood to be successful only in one whose mind has reached absorption, that is to say: 'The mind-deliverance of lovingkindness is [practised] with unspecified pervasion in five ways.

sattahākārehi odhisopharaṇā mettā cetovimutti,

（2）以七种行相有限制的遍满慈心而解脱；

Ñ: The mind-deliverance of lovingkindness is [practised] with specified pervasion in seven ways.

dasahākārehi disāpharaṇā mettā cetovimuttī’’ti vuttaṃ,

（3）以十种行相十方遍满慈心而解脱」，

Ñ: The mind-deliverance of lovingkindness is [practised] with directional pervasion in ten ways' (Ps.ii,130).

tampi appanāppattacittasseva sampajjatīti veditabbaṃ.

当知这种变化也是心证安止而得成就的。

Ñ:

Notes: the English translation is above 'should be understood to be successful only in one whose mind has reached absorption'.

Visuddhimagga IX-48

Vipulenātievamādipariyāyadassanato panettha puna mettāsahagatenāti vuttaṃ.

其次为示「广」等的同义语故于此处重新提及「与慈俱」；

Ñ(IX,48): Endued with lovingkindness is said again here in order to introduce the synonyms beginning with abundant.

Yasmā vā ettha odhiso pharaṇe viya puna tathāsaddo itisaddo vā na vutto, tasmā puna mettāsahagatena cetasāti vuttaṃ.

或者不像于有限制（的慈）的遍满中再说「同样的」和「如是」之语，故于此处重新说「与慈俱心」；

Ñ: Or alternatively, endued with lovingkindness is repeated because the word 'likewise' or the word 'so' is not repeated here as it was in the case of the [preceding] specified pervasion.

Nigamavasena vā etaṃ vuttaṃ.

或者说与慈心是结语之辞。

Ñ: Or alternatively, it is said as a way of concluding.

Vipulenāti ettha ca pharaṇavasena vipulatā daṭṭhabbā.

「广」──因（慈心）遍满故为广。

Ñ: And abundant should be regarded here as abundance in pervading.

Bhūmivasena pana etaṃ mahaggataṃ paguṇavasena ca appamāṇasattārammaṇavasena ca appamāṇaṃ,

依地（色界）故比（慈定）为「大」，以精练及以无量有情为所缘故为「无量」。

Ñ: But it is exalted in plane [from the sensual-sphere plane to the fine-material-sphere plane], measureless through familiarity and through having measureless beings as its object,

byāpādapaccatthikappahānena averaṃ, domanassappahānato abyāpajjaṃ, niddukkhanti vuttaṃ hoti.

舍了憎的敌故为「无怨」。舍了忧及无苦故说「无憎」。

Ñ: free from enmity through abandonment of ill will and hostility, and free from affliction through abandonment of grief; without suffering, is what is meant.

Ayaṃ mettāsahagatena cetasātiādinā nayena vuttāya vikubbanāya attho.

以上是以「与慈俱心」等而说（慈梵住的）变化之义。

Ñ: This is the meaning of the versatility described in the way beginning 'With his heart endued with lovingkindness'.

Visuddhimagga IX-47

Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ.

其次「一切处」等是为示无限制（的慈的遍满）而说。

Ñ(IX,47): Everywhere, etc., is said for the purpose of showing unspecified pervasion.

Tattha sabbadhīti sabbattha.

此中「一切处」──一切处所。

Ñ: Herein, everywhere means in all places.

Sabbattatāyāti sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya.

「一切看作自己」──于一切下、中、上、朋友、怨敌、非亲非怨的中立等类之人都看作自己一样；

Ñ: Equally (sabbattatāya): to all classed as inferior, medium, superior, friendly, hostile, neutral, etc., just as to oneself (attatā);

‘‘Ayaṃ parasatto’’ti vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti.

即是说不作「这是其它有情」的区别而视同自己一样；

Ñ: equality with oneself (atta-samatā) without making the distinction 'This is another being', is what is meant.

Atha vā sabbattatāyāti sabbena cittabhāgena īsakampi bahi avikkhipamānoti vuttaṃ hoti.

或者说「一切看作自己」是以全部的心而不遗留一点在外。 [PTS 309]

Ñ: Or alternatively, equally (sabbattatāya) is with the whole state of the mind; not reserving even a little, is what is meant. [309]

Sabbāvantanti sabbasattavantaṃ, sabbasattayuttanti attho.

「具一切有情」──是具有一切有情，与一切有情相应之义。

Ñ: Entire (sabbāvant): possessing all beings (sabbasattavant); associated with all beings, is the meaning.

Lokanti sattalokaṃ.

「世间」──为有情世间。

Ñ: World is the world of beings.

Visuddhimagga IX-46

Iti uddhanti eteneva nayena uparimaṃ disanti vuttaṃ hoti.

「上」──即以同样的方法于上方（慈心遍满而住）。

Ñ(IX,46): So above: in that same way in the upper direction is what is meant.

Adho tiriyanti adhodisampi tiriyaṃdisampi evameva.

「下横」──下方与横方亦然。

Ñ: Below, around: so too the lower direction and the direction all round.

Tattha ca adhoti heṭṭhā.

「下」──在下方。

Ñ: Herein, below is underneath,

Tiriyanti anudisāsu.

「横」──在四维。

Ñ: and around is in the intermediate directions.

Evaṃ sabbadisāsu assamaṇḍale assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti.

如是辗转遣送具慈之心于一切方中，正如在跑马场中跑马相似。

Ñ: So he sends his heart full of lovingkindness back and forth in all directions like a horse in a circus ground.

Ettāvatā ekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ.

以上这样一方一方的把取而显示有限制的慈的遍满。

Ñ: Up to this point specified pervasion with lovingkindness is shown in the discernment of each direction separately.

Visuddhimagga IX-45

254. Ettha ca mettāsahagatenāti mettāya samannāgatena.

（释慈定的圣典文句）「慈俱」──即具有慈。

Ñ(IX,45): And here endued with lovingkindness means possessing lovingkindness.

Cetasāti cittena.

「心」──以心。

Ñ: With his heart (cetasā): with his mind (cittena).

Ekaṃ disanti ekamekissā disāya paṭhamapariggahitaṃ sattaṃ upādāya ekadisāpariyāpannasattapharaṇavasena vuttaṃ.

「一方」──这是说于一方最初把持一个有情及于一方遍满（一切）的有情。

Ñ: One direction: this refers to any one direction in which a being is first discerned and means pervasion of the beings included in that one direction.

Pharitvāti phusitvā ārammaṇaṃ katvā.

「遍满」──接触之后而为所缘。

Ñ: Pervading: touching, making his object.

Viharatīti brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti.

「住」──维持从事于梵住的威仪住。

Ñ: He dwells (viharati): he causes the occurrence of an abiding (vihāra—dwelling or continuation) in postures that is devoted to the divine abidings (see Ch. IV, §103).

Tathā dutiyanti yathā puratthimādīsu disāsu yaṃkiñci ekaṃ disaṃ pharitvā viharati, tatheva tadanantaraṃ dutiyaṃ tatiyaṃ catutthañcāti attho.

「同样的第二」──如于东方等方之中的任何一方（慈心）既已遍满而住，以后同样的于第二、第三及第四方的意思。

Ñ: Likewise the second: just as he dwells pervading any one direction among those beginning with the eastern one, so he does with the next one, and the third and the fourth, is the meaning.

Visuddhimagga IX-44

So hi paṭhamajjhānādīnaṃ aññataravasena mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati.

彼以初禅等的任何一种「与慈俱心，对一方遍满而住，

[Texts and Commentary]

Ñ(IX,44): Now it is by means of one of these jhānas beginning with the first that he 'Dwells pervading (intent upon) one direction with his heart endued with lovingkindness,

Tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ.

同样的第二、第三、第四。

Ñ: likewise the second direction, likewise the third direction, likewise the fourth direction,

Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati (vibha. 642; dī. ni. 1.556).

如是上、下、横、一切处，一切看作自己，具一切（有情），世间，广大，无量，无怨，无憎，与慈俱心遍满而住」。

Ñ: and so above, below, and around; everywhere and equally he dwells pervading the entire world with his heart endued with lovingkindness, abundant, exalted, measureless, free from enmity, and free from affliction' (Vbh. 272; D.i,250).

Paṭhamajjhānādivasena appanāppattacittasseva hi ayaṃ vikubbanā sampajjati.

依初禅等而证安止（定）的人而得完成此等心的变化。

Ñ: For this versatility comes about only in one whose consciousness has reached absorption in the first jhāna and the rest.

Visuddhimagga IX-43

253. Evaṃ sīmāsambhedasamakālameva ca iminā bhikkhunā nimittañca upacārañca laddhaṃ hoti.

如是破除界限的同时，而此比丘亦得（破除界限的）相与近行（定）。

Ñ(IX,43): Thus the sign and access are obtained by this bhikkhu simultaneously with the breaking down of the barriers.

Sīmāsambhede pana kate tameva nimittaṃ āsevanto bhāvento bahulīkaronto appakasireneva pathavīkasiṇe vuttanayeneva appanaṃ pāpuṇāti.

破除界限时，而于彼相修习多作者，依地遍所说的同样方法，即不难证得安止（定）。

Ñ: But when breaking down of the barriers has been effected, he reaches absorption in the way described under the earth kasiṇa without trouble by cultivating, developing, and repeatedly practising that same sign.

Ettāvatānena adhigataṃ hoti pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamajjhānaṃ mettāsahagataṃ.

以同样的方法证得舍五支具五支具足三善十相与慈俱的初禅。

Ñ: At this point he has attained the first jhāna, which abandons five factors, possesses five factors, is good in three ways, is endowed with ten characteristics, and is accompanied by lovingkindness.

Adhigate ca tasmiṃ tadeva nimittaṃ āsevanto bhāvento bahulīkaronto anupubbena catukkanaye dutiyatatiyajjhānāni, pañcakanaye dutiyatatiyacatutthajjhānāni ca pāpuṇāti.

证得（初禅）时，同样而于彼相修习多作者，[PTS 308] 则得次第证于四种禅的第二第三禅及五种禅的第二第三第四禅。

Ñ: And when that has been obtained, then by cultivating, developing, and repeatedly practising that same sign, he successively reaches the second and third jhānas in the fourfold system, and the second, third and fourth in the fivefold system. [308]

Visuddhimagga IX-42

Tenāhu porāṇā –

所以古德说：

Ñ: Hence the Ancients said:

‘‘Attani hitamajjhatte, ahite ca catubbidhe;

Yadā passati nānattaṃ, hitacittova pāṇinaṃ.

‘‘Na nikāmalābhī mettāya, kusalīti pavuccati;

Yadā catasso sīmāyo, sambhinnā honti bhikkhuno.

‘‘Samaṃ pharati mettāya, sabbalokaṃ sadevakaṃ;

Mahāviseso purimena, yassa sīmā na ñāyatī’’ti.

若于自己、爱者、中立者、不爱者的四人中，

而对他们的生命利益之心有差别的时候，

不能说他是希求得慈及于慈善巧的人。

若破除四者的界限，

以慈心遍满一切天人世界而平等，

则大胜于前者而为不见有界限的比丘。

Ñ(IX,42): 'When he discriminates between

The four, that is himself, the dear,

The neutral, and the hostile one,

Then "skilled" is not the name he gets,

Nor "having amity at will",

But only "kindly towards beings".

'Now when a bhikkhu's barriers

Have all the four been broken down,

He treats with equal amity

The whole world with its deities;

Far more distinguished than the first

Is he who knows no barriers'.

Visuddhimagga IX-41

Tassidaṃ lakkhaṇaṃ,

这便是他（破除界限）的特相：

Ñ(IX,41): The characteristic of it is this.

sace imasmiṃ puggale piyamajjhattaverīhi saddhiṃ attacatutthe ekasmiṃ padese nisinne corā āgantvā ‘‘bhante, ekaṃ bhikkhuṃ amhākaṃ dethā’’ti vatvā ‘‘kiṃ kāraṇā’’ti vutte ‘‘taṃ māretvā galalohitaṃ gahetvā balikaraṇatthāyā’’ti vadeyyuṃ,

譬如（瑜伽者）与爱的人，非憎非爱的中立者，敌人连自己为第四人，坐在一处之时，诸盗贼来说：「尊者，请你给我一位比丘。」（瑜伽者）问：「为什么？」答：「要杀了他，取喉咙的血来献供。」

Ñ: Suppose this person is sitting in a place with a dear, a neutral, and a hostile person, himself being the fourth; then bandits come to him and say, 'Venerable sir, give us a bhikkhu', and on being asked why, they answer, 'So that we may kill him and use the blood of his throat as an offering';

tatra ceso bhikkhu ‘‘asukaṃ vā asukaṃ vā gaṇhantū’’ti cinteyya, akatova hoti sīmāsambhedo.

此时如果比丘这样：「捕某某」便不算破除界限；

Ñ: then if that bhikkhu thinks, 'Let them take this one, or this one', he has not broken down the barriers.

Sacepi ‘‘maṃ gaṇhantu, mā ime tayo’’tipi cinteyya, akatova hoti sīmāsambhedo.

假使他想：「捕我吧，不要捕其它三人」，也不算破除界限。

Ñ: And also if he thinks, 'Let them take me but not these three', he has not broken down the barriers either.

Kasmā?

何以故？

Ñ: Why?

Yassa yassa hi gahaṇamicchati, tassa tassa ahitesī hoti, itaresaṃyeva hitesī hoti.

因为他（于四人中）欲以一人被捕，欲于此人不利，而于其它三人有利。

Ñ: Because he seeks the harm of him whom he wishes to be taken and seeks the welfare of the others only.

Yadā pana catunnaṃ janānamantare ekampi corānaṃ dātabbaṃ na passati,

如果他于四人之中愿见一人与盗贼，

Ñ: But it is when he does not see a single one among the four people to be given to the bandits

attani ca tesu ca tīsu janesu samameva cittaṃ pavatteti, kato hoti sīmāsambhedo.

对自己及其它三人起平等之心则为破除界限。

Ñ: and he directs his mind impartially towards himself and towards those three people that he has broken down the barriers.

Visuddhimagga IX-40

252. Tassevaṃ verīpuggale vūpasantapaṭighassa yathā piyātippiyasahāyakamajjhattesu, evaṃ tasmimpi mettāvasena cittaṃ pavattati.

这样对敌人止息了瞋恨的人，当如对爱的人，极爱的朋友，或非憎非爱的中立者一样的对那敌人而起慈心。

[The Breaking Down of the Barriers—The Sign]

Ñ(IX,40): When his resentment towards that hostile person has been thus allayed, then he can turn his mind with lovingkindness towards that person too, just as towards the one who is dear, the very dear friend, and the neutral person.

Athānena punappunaṃ mettāyantena attani piyapuggale majjhatte verīpuggaleti catūsu janesu samacittataṃ sampādentena sīmāsambhedo kātabbo.

（5）（修平等慈）他这样数数行慈，对于自己，爱的人，非憎非爱的中立者，敌人这四种人中，当以平等之心破除界限。

Ñ: Then he should break down the barriers by practising lovingkindness over and over again, accomplishing mental impartiality towards the four persons, that is to say, himself, the dear person, the neutral person and the hostile person.

Visuddhimagga IX-39

251. Dhātuvinibbhogaṃ pana kātuṃ asakkontena dānasaṃvibhāgo kātabbo.

（10）如果不能这样对界的分析的人，当行分施──

Ñ(IX,39): But if he cannot effect the resolution into elements, he should try the giving of a gift.

Attano santakaṃ parassa dātabbaṃ, parassa santakaṃ attanā gahetabbaṃ.

即把自己所有的东西施与他人，亦受他人所有的东西。

Ñ: It can either be given by himself to the other or accepted by himself from the other.

Sace pana paro bhinnājīvo hoti aparibhogārahaparikkhāro,

如果他人成为生活困难而需要我不受用的资具，

Ñ: But if the other's livelihood is not purified and his requisites are not proper to be used,

attano santakameva dātabbaṃ.

当施以自己的所有的东西。

Ñ: it should be given by oneself.

Tassevaṃ karoto ekanteneva tasmiṃ puggale āghāto vūpasammati.

若这样做，则自己对那人的瞋恨便会息灭；

Ñ: And in the one who does this the annoyance with that person entirely subsides.

Itarassa ca atītajātito paṭṭhāya anubandhopi kodho taṅkhaṇaññeva vūpasammati,

而他人甚至自往世以来（对我）所怀的忿怒也会在那一剎那消灭。

Ñ: And in the other even anger that has been dogging him from a past birth subsides at the moment,

cittalapabbatavihāre tikkhattuṃ vuṭṭhāpitasenāsanena piṇḍapātikattherena ‘‘ayaṃ, bhante, aṭṭhakahāpaṇagghanako patto mama mātarā upāsikāya dinno dhammiyalābho, mahāupāsikāya puññalābhaṃ karothā’’ti vatvā dinnaṃ pattaṃ laddhamahātherassa viya.

例如：一位乞食的长老，曾经三度被逐出（南锡兰的）羯但罗山寺的住所，（一天对大长老）说道：「尊者，此钵是我的母亲──优婆夷给我，值八两金价，是正当得来的，愿尊师为令大优婆夷得福（而受此钵）」，即以所得之钵施与大长老（他的憎恨亦即息灭）。

Ñ: as happened to the senior elder who received a bowl given to him at the Cittalapabbata Monastery by an almsfood-eater elder who had been three times made to move from his lodging by him, and who presented it with these words: 'Venerable sir, this bowl worth eight ducats was given me by my mother who is a lay devotee, and it is rightly obtained; let the good lay devotee acquire merit'.

Notes in Chinese translation: 羯但罗山寺（Cittalapabbata-vihāra）因大长老的憎恨而被驱逐出寺。

Evaṃ mahānubhāvametaṃ dānaṃ nāma.

这种施实在有很大的威力。

Ñ: So efficacious is this act of giving.

Vuttampi cetaṃ –

所以说：

Ñ: And this is said:

‘‘Adantadamanaṃ dānaṃ, dānaṃ sabbatthasādhakaṃ;

Dānena piyavācāya, unnamanti namanti cā’’ti.

「布施调御未调御的人，

布施成就一切的利益；

若以布施说爱语，

便得举首和低头」。 [PTS 307]

Ñ: 'A gift for taming the untamed,

A gift for every kind of good;

Through giving gifts they do unbend

And condescend to kindly speech'. [307]

Notes in Chinese translation: 施者举首──即被赞叹之意，受者低头恭敬。

Visuddhimagga IX-38

250. Evampi nibbāpetuṃ asakkontena pana dhātuvinibbhogo kātabbo.

（9）若这样亦不能息灭（瞋心），则应作界的分析：

Ñ(IX,38): But if he is still unable to stop it in this way, he should try resolution into elements.

Kathaṃ? ‘‘Ambho pabbajita, tvaṃ etassa kujjhamāno kassa kujjhasi?

即「喂！你这出家者！你对此人忿怒时，忿的什么？

Ñ: How? 'Now you who have gone forth into homelessness, when you are angry with him, what is it you are angry with?

Kiṃ kesānaṃ kujjhasi,

对他头发忿怒吗？

Ñ: Is it head hairs you are angry with?

udāhu lomānaṃ, nakhānaṃ…pe… muttassa kujjhasi?

或对毛，对爪••••••乃至对尿忿怒呢？

Ñ: Or body hairs? Or nails? … Or is it urine you are angry with?

Atha vā pana kesādīsu pathavīdhātuyā kujjhasi,

或于发等之中对地界忿怒吗？

Ñ: Or alternatively, is it the earth element in the head hairs, etc., you are angry with?

āpodhātuyā, tejodhātuyā, vāyodhātuyā kujjhasi?

对水界、火界及风界忿怒吗？

Ñ: Or the water element? Or the fire element? Or is it the air element you are angry with?

Ye vā pañcakkhandhe dvādasāyatanāni aṭṭhārasa dhātuyo upādāya ayamāyasmā itthannāmoti vuccati,

或者因为五蕴、十二处、十八界的和合而称此尊者为某某的名字，

Ñ: Or among the five aggregates or the twelve bases or the eighteen elements with respect to which this venerable one is called by such and such a name,

tesu kiṃ rūpakkhandhassa kujjhasi,

在此（蕴处界）等之中你对色蕴忿吗？

Ñ: which then, is it the materiality aggregate you are angry with?

udāhu vedanā saññā saṅkhāraviññāṇakkhandhassa kujjhasi?

或对受、想、行、识蕴而忿呢？

Ñ: Or the feeling aggregate, the perception aggregate, the formations aggregate, the consciousness aggregate you are angry with?

Kiṃ vā cakkhāyatanassa kujjhasi,

或者你对眼处而忿，

Ñ: Or is it the eye base you are angry with?

kiṃ rūpāyatanassa kujjhasi…pe… kiṃ manāyatanassa kujjhasi,

对色处而忿••••••乃至对意处而忿，

Ñ: Or the visible-object base you are angry with? … Or the mind base you are angry with?

kiṃ dhammāyatanassa kujjhasi?

对法处而忿？

Ñ: Or the mental-object base you are angry with?

Kiṃ vā cakkhudhātuyā kujjhasi,

或者你是对眼界而忿，

Ñ: Or is it the eye element you are angry with?

kiṃ rūpadhātuyā,

对色界，

Ñ: Or the visible-object element?

kiṃ cakkhuviññāṇadhātuyā…pe… kiṃ manodhātuyā,

对眼识界••••••乃至对意界，

Ñ: Or the eye-consciousness element? … Or the mind element?

kiṃ dhammadhātuyā,

对法界，

Ñ: Or the mental-object element?

kiṃ manoviññāṇadhātuyā’’ti?

对意识界而忿呢」？

Ñ: Or the mind-consciousness element you are angry with?'

Evañhi dhātuvinibbhogaṃ karoto āragge sāsapassa viya ākāse cittakammassa viya ca kodhassa patiṭṭhānaṭṭhānaṃ na hoti.

如果这样对界的分析，则如置芥子于针锋，绘图画于虚空，他的忿怒实无可置之处。

Ñ: For when he tries the resolution into elements, his anger finds no foothold, like a mustard seed on the point of an awl or a painting on the air.