Visuddhimagga X-41

Tassevaṃ tasmiṃ nimitte punappunaṃ mānasaṃ cārentassa nīvaraṇāni vikkhambhanti,

他这样的数数用意于那(无所有处定的)相中,镇伏了五盖,

Ñ(X,41): As he directs his mind again and again on to that sign in this way, the hindrances are suppressed,



sati santiṭṭhati,

安立于念,

Ñ: mindfulness is established,



upacārena cittaṃ samādhiyati.

以近行定等持其心,

Ñ: and his mind becomes concentrated in access.



So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti.

他于此相数数修习多作。

Ñ: He cultivates that sign again and again, develops and repeatedly practises it.



Tassevaṃ karoto viññāṇāpagame ākiñcaññāyatanaṃ viya ākiñcaññāyatanasamāpattisaṅkhātesu catūsu khandhesu nevasaññānāsaññāyatanacittaṃ appeti.

当他如是行时,便得安止他的非想非非想处心于那称为四蕴的无所有处定,如对识的离去而安止无所有处心相似。

Ñ: As he does so, consciousness belonging to the base consisting of neither perception nor non-perception arises in absorption, making its object the four [mental] aggregates that constitute the attainment of the base consisting of nothingness, just as the [consciousness belonging to the] base consisting of nothingness did the disappearance of the [previous] consciousness.



Appanānayo panettha vuttanayeneva veditabbo.

至于安止的方法当知已如前说。

Ñ: And here too the method of explaining the absorption should be understood in the way already described.



Visuddhimagga X-40

Nevasaññānāsaññāyatanakathā

(四)非想非非想处业处

[(4) THE BASE CONSISTING OF NEITHER PERCEPTION NOR NON-PERCEPTION]



285. Nevasaññānāsaññāyatanaṃ bhāvetukāmena pana pañcahākārehi ākiñcaññāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpatti, no ca nevasaññānāsaññāyatanaṃ viya santā’’ti vā ‘‘saññā rogo, saññā gaṇḍo, saññā sallaṃ, etaṃ santaṃ, etaṃ paṇītaṃ yadidaṃ nevasaññānāsaññā’’ti vā evaṃ ākiñcaññāyatane ādīnavaṃ, upari ānisaṃsañca disvā ākiñcaññāyatane nikantiṃ pariyādāya nevasaññānāsaññāyatanaṃ santato manasikaritvā ‘‘sāva abhāvaṃ ārammaṇaṃ katvā pavattitā ākiñcaññāyatanasamāpatti santā santā’’ti punappunaṃ āvajjitabbā, manasikātabbā, paccavekkhitabbā, takkāhatā vitakkāhatā kātabbā.

(非想非非想处业处的修法)欲求修习非想非非想处(业处)者,曾以五种行相于无所有处定修习自在,他以为:「此(无所有处)定依然近于识无边处之故,不及非想非非想处的寂静」,或者以为「想是病,想是疖,想是箭,而此非想非非想是寂静,是胜妙」,他看见无所有处有这样的过患并见上面(非想非非想处)的功德,欲求离去无所有处,于非想非非想处寂静作意,便对以无(所有)为所缘而起的无所有处定「寂静,寂静」的数数念虑、作意、观察与思惟。

Ñ(X,40): When, however, he wants to develop the base consisting of neither perception nor non-perception, he must first achieve mastery in the five ways in the attainment of the base consisting of nothingness. Then he should see the danger in the base consisting of nothingness and the advantage in what is superior to it in this way: 'This attainment has the base consisting of boundless consciousness as its near enemy, and it is not as peaceful as the base consisting of neither perception nor non-perception', or in this way: 'Perception is a boil, perception is a dart … this is peaceful, this is sublime, that is to say, neither perception nor non-perception' (M.ii,231). So having ended his attachment to the base consisting of nothingness, he should give attention to the base consisting of neither perception nor non-perception as peaceful. He should advert again and again to that attainment of the base consisting of nothingness that has occurred making non-existence its object, adverting to it as 'peaceful, peaceful', and he should give his attention to it, review it and strike at it with thought and applied thought.



Visuddhimagga X-39

Ākiñcaññāyatanaṃ upasampajja viharatīti ettha pana nāssa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti.

「无所有处具足而住」在此句中,没有任何东西故无所有,是说连一点残余也没有。

Ñ(X,39): He enters upon and dwells in the base consisting of nothingness: it has no owning (kiñcana), thus it is non-owning (akiñcana); what is meant is that it has not even the mere act of its dissolution remaining.



Akiñcanassa bhāvo ākiñcaññaṃ,

无任何的有为无所有,

Ñ: The state (essence) of non-owning is nothingness (ākiñcañña).



ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ.

和离去空无边处的识是一同义语。[PTS 335]

Ñ: This is a term for the disappearance of the consciousness belonging to the base consisting of boundless space. [335]



Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena āyatanamassa jhānassa devānaṃ devāyatanamivāti ākiñcaññāyatanaṃ.

那无所有是(无所有处)禅的住处,故以住处之义为无所有处,如诸天的住处为天处。

Ñ: That nothingness is the 'base' in the sense of foundation for that jhāna, as the 'deities' base' is for deities, thus it is the 'base consisting of nothingness'.



Sesaṃ purimasadisamevāti.

余者如前述。

Ñ: The rest is as before.



Ayaṃ ākiñcaññāyatanakammaṭṭhāne vitthārakathā.

这是详论无所有业处。

Ñ: This is the detailed explanation of the base consisting of nothingness as a meditation subject.



Visuddhimagga X-38

Natthi kiñcīti natthi natthi, suññaṃ suññaṃ, vivittaṃ vivittanti evaṃ manasikarontoti vuttaṃ hoti.

「无所有」──是说他「无!无!」「空!空!」「远离!远离!」这样的作意。

Ñ(X,38): There is nothing (natthi kiñci): what is meant is that he gives his attention thus, 'there is not, there is not', or 'void, void', or 'secluded, secluded'.



Yampi vibhaṅge vuttaṃ ‘‘natthi kiñcīti taññeva viññāṇaṃ abhāveti vibhāveti antaradhāpeti natthi kiñcīti passati, tena vuccati natthi kiñcī’’ti,

正如《分别论》所说:「无所有,是令那(空无边处)识的无有,令成非有,令其消灭,见无所有,故名无所有」。

Ñ: It is said in the Vibhaṅga: ' "There is nothing": he makes that same consciousness non-existent, makes it absent, makes it disappear, sees that "there is nothing", hence "there is nothing" is said' (Vbh. 262),



taṃ kiñcāpi khayato sammasanaṃ viya vuttaṃ,

虽然似乎是说灭尽识的思惟,

Ñ: which is expressed in a way that resembles comprehension [by insight] of liability to destruction,



atha khvassa evameva attho daṭṭhabbo.

但此义是这样的:

Ñ: nevertheless the meaning should be understood in the way described above.



Tañhi viññāṇaṃ anāvajjento amanasikaronto apaccavekkhanto kevalamassa natthibhāvaṃ suññabhāvaṃ vivittabhāvameva manasikaronto abhāveti vibhāveti antaradhāpetīti vuccati, na aññathāti.

即不念虑不作意不观察那(空无边处的)识,单是作意那(识的)无的自性、空的自性及远离的自性,而说为无有、非有及消灭,实无他义。

Ñ: For the words 'He makes that same consciousness non-existent, makes it absent, makes it disappear' are said of one who does not advert to it or give attention to it or review it, and only gives attention to its non-existence, its voidness, its secludedness; they are not meant in the other way (cf. Ch. XXI, §17).



Visuddhimagga X-37

284. Idhāpi sabbasoti idaṃ vuttanayameva.

(释无所有处业处的圣典文句)此中「一切」如前所述。

Ñ(X,37): Herein, completely is as already explained.



Viññāṇañcāyatananti etthāpi ca pubbe vuttanayeneva jhānampi viññāṇañcāyatanaṃ ārammaṇampi.

「识无边处」──此句亦以前述的方法,以「识无边处」禅及所缘为识无边空处。

Ñ: By … surmounting the base consisting of boundless consciousness: here too the jhāna is called the 'base consisting of boundless consciousness' in the way already stated, and its object is so-called too.



Ārammaṇampi hi purimanayeneva viññāṇañcañca taṃ dutiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti viññāṇañcāyatanaṃ.

依前面所说的识无边是所缘,因为它是第二无色禅的所缘,故以住处之义为处而名识无边处,如诸天的住处为天处,

Ñ: For the object too is 'boundless consciousness' (viññāṇañcaṃ) in the way already stated, and then, because it is the object of the second immaterial jhāna, it is its 'base' in the sense of habitat, as the 'deities' base' is for deities, thus it is the 'base consisting of boundless consciousness'.



Tathā viññāṇañcañca taṃ tasseva jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi viññāṇañcāyatanaṃ.

又识无边是(识无边处)禅的生起之因,则以产生之处的意义为处,故名识无边处,如说剑蒲阇是马的(产)处等等。

Ñ: Likewise it is 'boundless consciousness', and then because it is the cause of the jhāna's being of that species, it is its 'base' in the sense of locality of the species, as Kambojā is the 'base' of horses, thus it is the 'base consisting of boundless consciousness' in this way also.



Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā viññāṇañcāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ.

如是由于他不起及不作意于(识无边处)禅及所缘,故得「超越」于二者,(换言之)即他具足此无所有处而住,是故把此(禅与所缘)两者作为一起而说「超越识无边处」。

Ñ: So it should be understood that the words 'By … surmounting the base consisting of boundless consciousness' include both [the jhāna and its object] together, since this base consisting of nothingness is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, by not giving attention to, both jhāna and its object.



Visuddhimagga X-36

Ettāvatā cesa ‘‘sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharatī’’ti (vibha. 508; dī. ni. 2.129) vuccati.

因此而说这(修行的)人为:「超越一切识无边处,(思惟)『无所有』,无所有处具足而住」。

[Text and Commentary]

Ñ(X,36): And at this point it is said: 'By completely surmounting the base consisting of boundless consciousness, [aware that] "There is nothing", he enters upon and dwells in the base consisting of nothingness' (Vbh. 245).



Visuddhimagga X-35

Ayaṃ pana viseso, tasmiṃ hi appanācitte uppanne so bhikkhu yathā nāma puriso maṇḍalamāḷādīsu kenacideva karaṇīyena sannipatitaṃ bhikkhusaṅghaṃ disvā katthaci gantvā sannipātakiccāvasāneva uṭṭhāya pakkantesu bhikkhūsu āgantvā dvāre ṭhatvā puna taṃ ṭhānaṃ olokento suññameva passati, vivittameva passati. Nāssa evaṃ hoti ‘‘ettakā nāma bhikkhū kālaṅkatā vā disāpakkantā vā’’ti, atha kho suññamidaṃ vivittanti natthibhāvameva passati, evameva pubbe ākāse pavattitaviññāṇaṃ viññāṇañcāyatanajjhānacakkhunā passanto viharitvā ‘‘natthi natthī’’tiādinā parikammamanasikārena antarahite tasmiṃ viññāṇe tassa apagamasaṅkhātaṃ abhāvameva passanto viharati.

但这些是它的差别:当他的安止心生起之时,譬如一人,看见了为些事情而集会于园堂等处的比丘众,便到别的地方去,在比丘们终结了集会之事离座而去之后,此人又来(园堂处),站在门口,再看那集会之处,只见空,只见(人已)离去,此时他并不这样想:「那些比丘都已命终或去诸方了」,但见此处空、[PTS 334] 离去、及无有。同样的,这比丘以前是用识无边处的禅眼而见依虚空而起的识而住,后来由于「无、无」等的遍作(准备)的作意而消除那识的时候,则他见被称为(识的)离去的无而住。

Ñ(X,35): But there is this difference. Suppose a man sees a community of bhikkhus gathered together in a meeting hall or some such place and then goes elsewhere; then after the bhikkhus have risen at the conclusion of the business for which they had met and have departed, the man comes back, and as he stands in the doorway looking at that place again, he sees it only as void, he sees it only as secluded, he does not think 'So many bhikkhus have died, so many have left the district', but rather [334] he sees only the non-existence thus, 'This is void, secluded'—so too, having formerly dwelt seeing with the jhāna eye belonging to the base consisting of boundless consciousness the [earlier] consciousness that had occurred making the space its object, [now] when that consciousness has disappeared owing to his giving attention to the preliminary work in the way beginning 'There is not, there is not', he dwells seeing only its non-existence, in other words, its departedness when this consciousness has arisen in absorption.



Visuddhimagga X-34

Tassevaṃ tasmiṃ nimitte cittaṃ cārentassa nīvaraṇāni vikkhambhanti,

他这样的运用其心于那相中,镇伏了五盖,

Ñ(X,34): As he directs his mind on to that sign thus, the hindrances are suppressed,



sati santiṭṭhati,

安立于念,

Ñ: mindfulness is established,



upacārena cittaṃ samādhiyati.

以近行定等持其心。

Ñ: and his mind becomes concentrated in access.



So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti.

他对于彼相数数修习而多作。

Ñ: He cultivates that sign again and again, develops and repeatedly practises it.



Tassevaṃ karoto ākāse phuṭe mahaggataviññāṇe viññāṇañcāyatanaṃ viya tasseva ākāsaṃ pharitvā pavattassa mahaggataviññāṇassa suññavivittanatthibhāve ākiñcaññāyatanacittaṃ appeti. Etthāpi ca appanānayo vuttanayeneva veditabbo.

当他这样行的时候,便得安止他的无所有处心于那遍满于虚空而起的广大的识的空、远离、及无等(所缘),如对遍满虚空的广大的识而安止识无边处(心)相似。至于安止的方法当知已如前说。

Ñ: As he does so, consciousness belonging to the base consisting of nothingness arises in absorption, making its object the void, secluded, non-existent state of that same [past] exalted consciousness that occurred in pervading the space, just as the [consciousness belonging to the] base consisting of boundless consciousness did the [then past] exalted consciousness that had pervaded the space. And here too the method of explaining the absorption should be understood in the way already described.



Visuddhimagga X-33

Taṃ viññāṇaṃ amanasikaritvā ‘‘natthi natthī’’ti vā, ‘‘suññaṃ suñña’’nti vā, ‘‘vivittaṃ vivitta’’nti vā punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ.

即不作意于识,却对「无,无」,或「空,空」,或「远离,远离」的数数念虑、作意、观察与思惟。

Ñ(X,33): Without giving [further] attention to that consciousness, he should [now] advert again and again in this way, 'there is not, there is not', or 'void, void', or 'secluded, secluded', and give his attention to it, review it, and strike at it with thought and applied thought.



Visuddhimagga X-32

Ākiñcaññāyatanakathā

(三)无所有处业处

[(3) THE BASE CONSISTING OF NOTHINGNESS]



283. Ākiñcaññāyatanaṃ bhāvetukāmena pana pañcahākārehi viññāṇañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannaākāsānañcāyatanapaccatthikā ayaṃ samāpatti, no ca ākiñcaññāyatanamiva santā’’ti viññāṇañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya ākiñcaññāyatanaṃ santato manasikaritvā tasseva viññāṇañcāyatanārammaṇabhūtassa ākāsānañcāyatanaviññāṇassa abhāvo suññatā vivittākāro manasikātabbo.

(无所有处业处的修法)欲求修习无所有处(业处)者,曾以五种行相于识无边处定修习自在,他看见了识无边处有这样的过患:「此(识无边处)定依然近于空无边处之故,不及无所有处的寂静」,欲求离去(识无边处),于无所有处的寂静作意,便作意那为识无边处的所缘的空无边处的识的无,空及远离。

Ñ(X,32): When he wants to develop the base consisting of nothingness, he must first achieve mastery in the five ways in the attainment of the base consisting of boundless consciousness. Then he should see the danger in the base consisting of boundless consciousness in this way: 'This attainment has the base consisting of boundless space as its near enemy, and it is not as peaceful as the base consisting of nothingness'. So having ended his attachment to that, he should give his attention to the base consisting of nothingness as peaceful. He should give attention to the [present] non-existence, voidness, secluded aspect, of that same [past] consciousness belonging to the base consisting of boundless space which became the object of [the consciousness belonging to] the base consisting of boundless consciousness.



Kathaṃ?

如何(作意呢)?

Ñ: How does he do this?



Visuddhimagga X-31

Viññāṇañcāyatanaṃ upasampajja viharatīti ettha pana nāssa antoti anantaṃ.

「识无边处具足而住」──此句中:[PTS 333] 没有他的边际故为无边际。

Ñ(X,31): He enters upon and dwells in the base consisting of boundless consciousness: [333] it has no bound (anta, lit. end), thus it is unbounded (ananta).



Anantameva ānañcaṃ.

无边际即无边。

Ñ: What is unbounded is boundless (ānañca, lit. unboundedness),



Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā viññāṇañcanti vuttaṃ.

本来识加无边的合为「识的无边」,但现在说「识无边」,

Ñ: and unbounded consciousness is called 'boundless consciousness', that is, 'viññāṇañcaṃ' [in the contracted form] instead of 'viññāṇānañcaṃ' [which is the full number of syllables].



Ayañhettha rūḷhīsaddo.

就通俗的用法。

Ñ: This is an idiomatic form.



Taṃ viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti viññāṇañcāyatanaṃ.

那识无边是它的相应法的(识无边处)禅的住处,故以住所之义为识无边处,犹如诸天的住处为天处。

Ñ: That boundless consciousness (viññāṇañca) is the base (āyatana) in the sense of foundation for the jhāna whose nature it is to be associated with it, as the 'deities' base' is for deities, thus it is the 'base consisting of boundless consciousness' (viññāṇañcāyatana).



Sesaṃ purimasadisamevāti.

余者如前所说。

Ñ: The rest is the same as before.



Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā.

这是详论识无边业处。

Ñ: This is the detailed explanation of the base consisting of boundless consciousness as a meditation subject.



Visuddhimagga X-30

Yaṃ pana vibhaṅge vuttaṃ ‘‘anantaṃ viññāṇanti, taṃyeva ākāsaṃ viññāṇena phuṭaṃ manasi karoti, anantaṃ pharati, tena vuccati anantaṃ viññāṇa’’nti (vibha. 610).

正如《分别论》说:「识无边,是他作意那遍满虚空的识为无边遍满,所以说识无边」,

Ñ(X,30): For it is said in the Vibhaṅga: ' "Unbounded consciousness": he gives attention to that same space pervaded by consciousness, he pervades boundlessly, hence "unbounded consciousness" is said' (Vbh. 262).



Tattha viññāṇenāti upayogatthe karaṇavacanaṃ veditabbaṃ.

这句中的「识」字是用作对格的意义解释。

Ñ: But in that passage (taṃ yeva ākāsaṃ viññāṇena phuṭaṃ) the instrumental case 'by consciousness' must be understood in the sense of accusative;



Evañhi aṭṭhakathācariyā tassa atthaṃ vaṇṇayanti,

诸义疏师对于此义作这样的解释:

Ñ: for the teachers of the commentary explain its meaning in that way.



anantaṃ pharati taññeva ākāsaṃ phuṭaṃ viññāṇaṃ manasi karotīti vuttaṃ hoti.

「无边遍满,即是说他作意那遍满虚空的识」。

Ñ: What is meant by 'He pervades boundlessly' is that 'he gives attention to that same consciousness which had pervaded that space' (taṃ yeva ākāsaṃ phuṭaṃ viññāṇaṃ).



Visuddhimagga X-29

Anantaṃ viññāṇanti taṃyeva ananto ākāsoti evaṃ pharitvā pavattaviññāṇaṃ ‘‘anantaṃ viññāṇa’’nti evaṃ manasikarontoti vuttaṃ hoti.

「识无边」──是说他对「虚空无边」如是遍满而起的识,而这样「识无边!识无边!」的作意。

Ñ(X,29): Unbounded consciousness: What is meant is that he gives his attention thus 'unbounded consciousness' to that same consciousness that occurred in pervading [as its object the space] as 'unbounded space'.



Manasikāravasena vā anantaṃ.

或者以作意为无边。

Ñ: Or 'unbounded' refers to the attention.



So hi tamākāsārammaṇaṃ viññāṇaṃ anavasesato manasikaronto ‘‘ananta’’nti manasi karoti.

因以虚空为所缘的识,为全部的作意,而彼比丘作意「(识)无边」。

Ñ: For when he gives attention without reserve to the consciousness that had the space as its object, then the attention he gives to it is 'unbounded'.



Visuddhimagga X-28

282. Tattha sabbasoti idaṃ vuttanayameva.

(释识无边处业处的圣典文句)此中「一切」已如前述。

Ñ(X,28): Herein, completely is as already explained.



Ākāsānañcāyatanaṃ samatikkammāti ettha pana pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi.

「超越空无边处」──此句如前面(空无边处)所说的方法,以(空无边处)禅及(空无边处的)所缘为空无边处。

Ñ: By … surmounting the base consisting of boundless space: the jhāna is called the 'base consisting of boundless space' in the way already stated (§24), and its object is so called too.



Ārammaṇampi hi purimanayeneva ākāsānañcañca taṃ paṭhamassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākāsānañcāyatanaṃ.

依前面所说的空无边是所缘,因为它是初无色禅的所缘,故以住所之义为处,像诸天的住所为天处,故名空无边处;

Ñ: For the object, too, is 'boundless space' (ākāsānañcaṃ) in the way already stated (§24), and then, because it is the object of the first immaterial jhāna, it is its 'base' in the sense of habitat, as the 'deities' base' is for deities, thus it is the 'base consisting of boundless space'.



Tathā ākāsānañcañca taṃ tassa jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākāsānañcāyatanaṃ.

又空无边是(空无边处)禅的生起之因,则以产生之处的意义为处,故名空无边处。譬如剑蒲阇(kambojā)是马的(产)处等等。

Ñ: Likewise: it is 'boundless space', and then, because it is the cause of the jhāna's being of that species, it is its 'base' in the sense of locality of the species, as Kambojā is the 'base' of horses, thus it is the 'base consisting of boundless space' in this way also.



Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘‘ākāsānañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ.

如是由于他不起及不作意于(空无边处)禅与所缘,故得超越于二者,(换言之)即他具足此识无边处而住,是故把此(禅与所缘)二者作为一起而说「超越空无边处」。

Ñ: So it should be understood that the words 'By … surmounting the base consisting of boundless space' include both [the jhāna and its object] together, since this base consisting of boundless consciousness is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, and by not giving attention to, both the jhāna and its object.



Visuddhimagga X-27

Ettāvatā cesa ‘‘sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharatī’’ti (vibha. 508; dī. ni. 2.129) vuccati.

因此而说这(修行的)人为:「超越一切空无边处,(思惟)『识无边』,识无边处具足而住」。

[Text and Commentary]

Ñ(X,27): And at this point it is said: 'By completely surmounting (samati-kamma) the base consisting of boundless space, [aware of] "unbounded consciousness", he enters upon and dwells in the base consisting of boundless consciousness' (Vbh. 245).



Visuddhimagga X-26

Tassevaṃ tasmiṃ nimitte punappunaṃ cittaṃ cārentassa nīvaraṇāni vikkhambhanti,

他这样的运用其心于那(识)相之中,镇伏了五盖,

Ñ(X,26): As he directs his mind again and again on to that sign in this way, the hindrances are suppressed,



sati santiṭṭhati,

安立于念,

Ñ: mindfulness is established,



upacārena cittaṃ samādhiyati.

以近行定等持其心。

Ñ: and his mind becomes concentrated in access.



So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti.

他对于彼相数数修习而多作。

Ñ: He cultivates that sign again and again, develops and repeatedly practises it.



Tassevaṃ karoto ākāse ākāsānañcāyatanaṃ viya ākāsaphuṭe viññāṇe viññāṇañcāyatanacittaṃ appeti.

当他如是行的时候,便得安止他的识无边处心于那遍满于虚空的识,如对虚空而安止空无边处心相似。

Ñ: As he does so, consciousness belonging to the base consisting of boundless consciousness arises in absorption with the [past] consciousness that pervaded the space [as its object], just as that belonging to the base consisting of boundless space did with the space [as its object].



Appanānayo panettha vuttanayeneva veditabbo.

至于安止的方法如于空无边处所说的同样。

Ñ: But the method of explaining the process of absorption here should be understood in the way already described.



Visuddhimagga X-25

Viññāṇañcāyatanakathā

(二)识无边处业处

[(2) THE BASE CONSISTING OF BOUNDLESS CONSCIOUSNESS]



281. Viññāṇañcāyatanaṃ bhāvetukāmena pana pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannarūpāvacarajjhānapaccatthikā ayaṃ samāpatti, no ca viññāṇañcāyatanamiva santā’’ti ākāsānañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya viññāṇañcāyatanaṃ santato manasikaritvā taṃ ākāsaṃ pharitvā pavattaviññāṇaṃ ‘‘viññāṇaṃ viññāṇa’’nti punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ.

(识无边处业处的修法)欲求修习识无边处(业处)者,曾以五种行相于空无边处定修习自在,他看见了空无边处有这样的过患:「此(空无边处)定依然近于色界禅之敌,不及识无边处的寂静」,欲求离去空无边处,于识无边处的寂静作意,便对那遍满虚空而起的识:「识、识」的数数念虑,作意,观察与思惟。

Ñ(X,25): When he wants to develop the base consisting of boundless consciousness, he must first achieve mastery in the five ways in the attainment of the base consisting of boundless space. Then he should see the danger in the base consisting of boundless space in this way: 'This attainment has fine-material jhāna as its near enemy, and it is not as peaceful as the base consisting of boundless consciousness'. So having ended his attachment to that, he should give his attention to the base consisting of boundless consciousness as peaceful, adverting again and again as 'consciousness, consciousness' to the consciousness that occurred pervading that space [as its object]. He should give it attention, review it, and strike at it with applied and sustained thought; [332]



‘‘Anantaṃ ananta’’nti pana na manasikātabbaṃ.

但不是「无边、无边」这样的作意。 [PTS 332]

Ñ: but he should not give attention [simply] in this way 'boundless, boundless'.



Visuddhimagga X-24

Ākāsānañcāyatanaṃ upasampajja viharatīti ettha pana nāssa antoti anantaṃ,

「空无边处具足而住」──在此句中,没有它的边际故「无边」。

Ñ(X,24): He enters upon and dwells in the base consisting of boundless space: it has no bound (anta), thus it is unbounded (ananta).



ākāsaṃ anantaṃ ākāsānantaṃ,

虚空的无有边际为虚空无边,

Ñ: What is spatially unbounded (ākāsaṃ anantaṃ) is unbounded space (ākāsānantaṃ).



ākāsānantameva ākāsānañcaṃ,

而虚空无边即空无边。

Ñ: Unbounded space is the same as boundless space (ākāsānañcaṃ—lit. space-boundlessness).



taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ.

即此空无边是它的相应法的(空无边处)禅的住处,故以住处之义为空无边处,犹如诸天的住处为天处。

Ñ: That 'boundless space' is a 'base' (āyatana) in the sense of habitat for the jhāna whose nature it is to be associated with it, as the 'deities' base' is for deities, thus it is the 'base consisting of boundless space' (ākāsānañcāyatana).



Upasampajja viharatīti tamākāsānañcāyatanaṃ patvā nipphādetvā tadanurūpena iriyāpathavihārena viharatīti.

「具足而住」──是获得了空无边处的成就,以适合于空无边处定的威仪住而住。

Ñ: He enters upon and dwells in: having reached that base consisting of boundless space, having caused it to be produced, he dwells (viharati) with an abiding (vihāra) consisting in postures that are in conformity with it.



Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā.

这是详论空无边处业处。

Ñ: This is the detailed explanation of the base consisting of boundless space as a meditation subject.



Visuddhimagga X-23

280. Ananto ākāsoti ettha nāssa uppādanto vā vayanto vā paññāyatīti ananto.

「虚空无边」──因不知这虚空的生的边际或灭的边际故「无边」。

Ñ(X,23): Unbounded space: here it is called 'unbounded' (ananta, lit. endless) because neither its end as its arising nor its end as its fall are made known.



Ākāsoti kasiṇugghāṭimākāso vuccati.

「虚空」是说除去了遍(而现)的虚空。

Ñ: It is the space left by the removal of the kasina that is called 'space'.



Manasikāravasenāpi cettha anantatā veditabbā.

当知此处的无边亦因作意的无边。

Ñ: And here unboundedness (endlessness) should be understood as [referring to] the attention also,



Teneva vibhaṅge vuttaṃ ‘‘tasmiṃ ākāse cittaṃ ṭhapeti, saṇṭhapeti, anantaṃ pharati, tena vuccati ananto ākāso’’ti (vibha. 605).

故《分别论》说:「他于那虚空中,置心专注,无边遍满,所以说虚空无边」。

Ñ: which is why it is said in the Vibhaṅga: 'He places, settles, his consciousness in that space, he pervades unboundedly (anantaṃ), hence "unbounded (ananto) space" is said (Vbh. 262).



Visuddhimagga X-22

Saṅkhepato cettha rūpasaññānaṃ samatikkamāti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ.

(关于这三句的)简而说之:则「超越色想」一句是指一切色界法的舍断而言,

Ñ(X,22): And here briefly it should be understood that the abandoning of all fine-material-sphere states is signified by the words with the surmounting of perceptions of matter,



Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārāti iminā sabbesaṃ kāmāvacaracittacetasikānaṃ pahānañca amanasikāro ca vuttoti veditabbo.

「灭有对想,不作意种种想故」二句是指一切欲界的心,心所的舍断与不作意而说的。

Ñ: and the abandoning of and non-attention to all sense-sphere consciousness and its concomitants is signified by the words with the disappearance of perceptions of resistance, with non-attention to perceptions of variety.



Visuddhimagga X-21

Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti. Pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ samatikkamā atthaṅgamāti dvedhāpi abhāvoyeva vutto.

因此(色想、有对想、种种想)中,前面的色想及有对想,由于空无边处禅所生的(无色)有中便不存在,更不必说在于这(无色)有中具足此(空无边处)禅而住的时候了。[PTS 331] 因超越及灭于彼等(色想及有对想),故说彼等二者的无有。

Ñ(X,21): And [two things] should be understood: firstly, that their absence is stated here in the two ways as 'surmounting' and 'disappearance' because the earlier perceptions of matter and perceptions of resistance do not exist even in the kind of existence produced by this jhāna on rebirth, let alone when this jhāna is entered upon and dwelt in that existence; [331]



Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyasaññā, dasākusalasaññāti imā sattavīsatisaññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ.

其次于种种想中,八欲界善想,九唯作想,十不善想这二十七想则依然存在于(空无边处)禅所生的(无色)有中,是故说「种种想不作意故」。

Ñ: and secondly, in the case of perceptions of variety, 'non-attention' to them is said because twenty-seven kinds of perception—that is to say, eight kinds of sense-sphere profitable perception, nine kinds of functional perception, and ten kinds of unprofitable perception—still exist in the kind of existence produced by this jhāna.

Notes in Chinese translation: 九唯作想,即于十一欲界唯作心中除去最初的二无因唯作心的九唯作心相应的想,见底本457页。十不善想,即于十二不善心中除去与瞋相应的二心的十不善心相应的想,见底本454页。



Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati,

盖具此禅而于彼(空无边)处住者,是因为彼等(种种想)不作意故具足此禅而住,

Ñ: For when he enters upon and dwells in this jhāna there too, he does so by non-attention to them also,



tā pana manasikaronto asamāpanno hotīti.

若于彼等(种种想)作意者,则不得入(空无边处)定。

Ñ: but he has not attained when he does give attention to them.



Visuddhimagga X-20

279. Nānattasaññānaṃ amanasikārāti nānatte vā gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ.

「种种想不作意故」──对种种境而起的想,或种种的想。

Ñ(X,20): With non-attention to perceptions of variety: either to perceptions occurring with variety as their domain or to perceptions themselves various.



Yasmā hi etā ‘‘tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti evaṃ vibhaṅge (vibha. 604) vibhajitvā vuttā idha adhippetā asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti,

这种种想的意义在《分别论》中作这样的分别:『什么是种种想?即未入定者及具意界者或具意识界者的想,想念,已想念,故名种种想』,即未入定者的意界──意识界所摄的想,生起于色声等类种种不同自性的境上(故名种种想)。

Ñ: For 'perceptions of variety' are so called [for two reasons]: firstly, because the kinds of perception included along with the mind element and mind-consciousness element in one who has not attained—which kinds are intended here as described in the Vibhaṅga thus: 'Herein, what are perceptions of variety? The perception, perceiving, perceivedness, in one who has not attained and possesses either mind element or mind-consciousness element: these are called "perceptions of variety"' (Vbh. 261)—occur with respect to a domain that is varied in individual essence with the variety classed as visible-object, sound, etc.;



yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasākusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā,

其次有八欲界善想,十二不善想,十一欲界善异熟想,二不善异熟想,十一欲界唯作想,如是有四十四种想,其种种自性互相不同,

Ñ: and secondly, because the forty-four kinds of perception—that is to say, eight kinds of sense-sphere profitable perception, twelve kinds of unprofitable perception, eleven kinds of sense-sphere profitable resultant perception, two kinds of unprofitable-resultant perception, and eleven kinds of sense-sphere functional perception—themselves have variety, have various individual essences, and are dissimiliar from each other.

Notes in Chinese translation: 八欲界善想,即与八欲界善心相应的想。以下各种的说法一样,八欲界善心,见底本452页以下。十二不善心,见底本454页。十一欲界善异熟心,即无因的三心(除前五识)及有因的八心,见底本455页。二不善异熟心(除前五识),见底本456页。十一欲界唯作心,即无因的三心及有因的八心,见底本456页。



tasmā nānattasaññāti vuttā.

故名种种想。

Ñ:



Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā.

种种想皆不作意故──不念虑故、不思考故、不观察故──

Ñ: With the complete non-attention to, non-adverting to, non-reaction to, non-reviewing of, these perceptions of variety;



Yasmā tā nāvajjeti, na manasi karoti, na paccavekkhati, tasmāti vuttaṃ hoti.

即是说不念虑、不思考、不观察于彼等(种种想)故。

Ñ: what is meant is that because he does not advert to them, give them attention or review them, therefore …



Visuddhimagga X-19

Tāsañhi ito pubbe appahīnattāyeva paṭhamaṃ jhānaṃ samāpannassa saddo ‘‘kaṇṭako’’ti (a. ni. 10.72) vutto bhagavatā.

因为在此(空无边处)以前未曾舍断彼等(有对想),故世尊说:「声是入初禅定者的刺」。

Ñ(X,19): In fact it is because they have not been abandoned already before this that it was said by the Blessed One that sound is a thorn to one who has the first jhāna (A.v,135).



Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā (vibha. 226) santavimokkhatā (ma. ni. 1.66) ca vuttā.

此空无边处业已舍断有对想,故说入无色定者不动及寂静解脱。

Ñ: And it is precisely because they are abandoned here that the imperturbability (see Vbh. 135) of the immaterial attainments and their state of peaceful liberation are mentioned (M.i,33),



Āḷāro ca kālāmo arūpasamāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkamantāni neva addasa, na pana saddaṃ assosīti (dī. ni. 2.192).

阿罗罗与迦罗摩入无色定时,有五百辆车经过他的近旁,也不见及不闻其声。

Ñ: and that Āḷāra Kālāma neither saw the five hundred carts that passed close by him nor heard the sound of them while he was in an immaterial attainment (D.ii,130).



Visuddhimagga X-18

Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassāpi na santi, atha kho na pahīnattā na santi.

或者说虽然入色界定者也无彼等有对想,但非因为舍断而无──

Ñ(X,18): Or alternatively, though these are also not to be found in one who has attained the fine-material sphere, still their not being there is not due to their having been abandoned;



Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati,

因为色界的修习是不生起离色贪的,

Ñ: for development of the fine-material sphere does not lead to fading of greed for materiality,



rūpāyattā ca etāsaṃ pavatti.

而是色及有对想维持关系的;

Ñ: and the occurrence of those [fine-material jhānas] is actually dependent on materiality.



Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati.

然而这空无边处定的修习是由于离色贪而生起的,

Ñ: But this development [of the immaterial] does lead to the fading of greed for materiality.



Tasmā tā ettha pahīnāti vattuṃ vaṭṭati.

所以可说彼等有对想在此空无边处定是舍断的,

Ñ: Therefore it is allowable to say that they are actually abandoned here;



Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati.

不但只可以说,实可断然接受。

Ñ: and not only to say it, but to maintain it absolutely.



Visuddhimagga X-17

Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi.

可是此等有对想在入于初禅等定的人也是没有的──

Ñ(X,17): Of course, these are not to be found in one who has entered upon the first jhāna, etc., either;



Na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati.

因为在入定之时不会由五(根)门而起其心故。

Ñ: for consciousness at that time does not occur by way of the five doors.



Evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsamettha vacanaṃ veditabbaṃ.

(为什么只在这里说灭呢?)然而这正如已在他处舍断的苦乐却在第四禅中说(舍断),亦如有身见等(在须陀洹道即已舍断)却在第三道(阿那含道)中说(舍断),[PTS 330] 当知为了鼓励于此(空无边处)禅中而起精勤以及由于赞叹此禅,故于此(空无边处禅)而说此等之语(灭有对想)。

Ñ: Still [330] the mention of them here should be understood as a recommendation of this jhāna for the purpose of arousing interest in it, just as in the case of the fourth jhāna there is mention of the pleasure and pain already abandoned elsewhere, and in the case of the third path there is mention of the [false] view of personality, etc., already abandoned earlier.



Visuddhimagga X-16

278. Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā.

「灭有对想」──由于眼等事物(感官)对于色等所缘而生想为有对想。

Ñ(X,16): With the disppearance of perceptions of resistance: perceptions of resistance are perceptions arisen through the impact of the physical base consisting of the eye, etc., and the respective objects consisting of visible objects, etc.;



Rūpasaññādīnaṃ etamadhivacanaṃ.

与色想等是同义语,

Ñ: and this is a term for perception of visible objects (rūpa) and so on,



Yathāha – ‘‘tattha katamā paṭighasaññā?

即所谓:「此中什么是有对想?

Ñ: according as it is said: 'Here, what are perceptions of resistance?



Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603).

即色想,声想,香想,味想,触想──是名有对想」。

Ñ: Perceptions of visible objects, perceptions of sounds, perceptions of odours, perceptions of flavours, perceptions of tangible objects—these are called "perceptions of resistance"' (Vbh. 261);



Tāsaṃ kusalavipākānaṃ pañcannaṃ, akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā appavattiṃ katvāti vuttaṃ hoti.

善异熟的(色声香味触)五(有对想)及不善异熟的五(有对想)的此等一切十有对想的灭、舍断、不起、不存续,故说「灭有对想」。

Ñ: with the complete disappearance, the abandoning, the non-arising, of these ten kinds of perceptions of resistance, that is to say, of the five profitable-resultant and five unprofitable-resultant; causing their non-occurrence, is what is meant.

Notes in Chinese translation: 善异熟的五想,即与善异熟的前五识相应的想。善异熟的五识见底本四五四页,不善异熟的五识见底本四五六页。



Visuddhimagga X-15

Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti,

关于此(超越之)意,因为贪于所缘者是不能有想的超越,

Ñ(X,15): Herein, there is no surmounting of these perceptions in one whose greed for the object [of those perceptions] has not faded away;



samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti.

若超越了想的时候则超越所缘,

Ñ: and when the perceptions have been surmounted, their objects have been surmounted as well.



Tasmā ārammaṇasamatikkamaṃ avatvā ‘‘tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti rūpasaññāyo. Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. Tena vuccati sabbaso rūpasaññānaṃ samatikkamā’’ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto.

所以不说所缘的超越,而在《分别论》中只说想的超越,即:「此中什么是色想?于色界定入定者的(善想),或生(色界)者的(异熟想),或现法乐住者的(唯作)想、想念、已想念,是名色想。因为这色想的超越之故,所以说『一切色想超越故』」。

Ñ: That is why in the Vibhaṅga only the surmounting of the perceptions and not that of the objects is mentioned as follows: 'Herein, what are perceptions of matter? They are the perception, perceiving, perceivedness, in one who has attained a fine-material-sphere attainment or in one who has been reborn there or in one who is abiding in bliss there in this present life. These are what are called perceptions of matter. These perceptions of matter are passed, surpassed, surmounted. Hence, "With the complete surmounting of perceptions of matter" is said' (Vbh. 261).



Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiññeva ārammaṇe paṭhamajjhānādīni viya. Tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.

因为此等(无色)定是由于超越所缘而得,不像初禅等(色界定)可在同一所缘中而得,所以亦用超越所缘而解释此意。

Ñ: But this commentary should be understood to deal also with the surmounting of the object because these attainments have to be reached by surmounting the object; they are not reached by retaining the same object as in the first and subsequent jhānas.



Visuddhimagga X-14

Samatikkamāti virāgā nirodhā ca.

「超越」──是由于离贪及灭。

Ñ(X,14): With the surmounting: with the fading away and with the cessation.



Kiṃ vuttaṃ hoti?

这怎么说呢?

Ñ: What is meant?



Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetuñceva nirodhahetuñca ākāsānañcāyatanaṃ upasampajja viharati.

即依(五种禅各有)善、异熟、唯作(三种)而称为十五种禅的色想及依地遍等称为九种(十遍中除了限制虚空遍)所缘的此等色想以一切的方法或无余的离贪及灭故──即因为(此等色想的)离贪及因为灭的缘故,所以空无边处具足而住。

Ñ: With the fading away and with the cessation, both because of the fading away and because of the cessation, either in all aspects or without exception, of these perceptions of matter, reckoned as jhāna, which number fifteen with the [five each of the] profitable, resultant and functional, and also of these things labelled matter, reckoned as objects [of those perceptions], which number nine with the earth kasiṇa, etc. (§1), he enters upon and dwells in the base consisting of boundless space.

Notes in Chinese translation: 「善」是指欲界的人从修定而入色界禅心。「异熟」是指过去世修习色界禅而得报为现在生于色界诸天的基础的心。「唯作」是指脱离一切烦恼的阿罗汉而得游往无碍现法乐住于色界禅心。



Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti.

若不超越一切色想,那空无边处具足而住是不可能的。

Ñ: For he cannot enter upon and dwell in that without completely surmounting perceptions of matter.



Visuddhimagga X-13

277. Tattha sabbasoti sabbākārena,

(释空无边处业处的圣典文句)此中「一切」是一切行相,

Ñ(X,13): Herein, complete is in all aspects or of all [perceptions];



sabbāsaṃ vā anavasesānanti attho.

或一切无余之义。

Ñ: without exception, is the meaning.



Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca.

「色想」──是以想的首目而说色界禅及它的所缘。

Ñ: Of perceptions of matter: both (a) of the fine-material jhānas mentioned [here] under the heading of 'perception', and (b) of those things that are their object.



Rūpāvacarajjhānampi hi rūpanti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (dī. ni. 2.129),

于「有色者见色」等句则亦名色界禅为色;

Ñ: For (a) the jhāna of the fine-material sphere is called 'matter' in such passages as 'Possessed of visible matter he sees instances of matter' (D.ii,70; M.ii,12),



tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dī. ni. 2.173),

于「见外面的美丑之色」等句则说色界禅的所缘(为色)。

Ñ: and (b) it is its object too [that is called 'matter'] in such passages as 'He sees instances of visible matter externally ... fair and ugly' (D.ii,l 10; M.ii,13).



tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ.

所以此处关于色的想为色想,及「以想的首目而说色界禅」的(色想)是同义语。

Ñ: Consequently here the words 'perceptions of matter' (rūpa-saññā—lit. 'matter-perceptions'), in the sense of 'perceptions about matter', are used (a) for fine-material jhāna stated thus under the heading of 'perceptions'.



Rūpaṃ saññā assāti rūpasaññaṃ.

(此色界禅)即色即想故色想,

Ñ: [Also] (b) it has the label (saññā) 'matter' (rūpa), thus it (the jhāna's object) is 'labelled matter' (rūpa-saññā);



Rūpaṃ assa nāmanti vuttaṃ hoti.

即指色是它的名而说。

Ñ: what is meant is that 'matter' is its name.



Pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ.

当知地遍等类及它的所缘是同义语。[PTS 329]

Ñ: So it should be understood that this is also a term for (b) what is classed as the earth kasiṇa, etc., which is the object of that [jhāna]. [329]



Visuddhimagga X-12

Ettāvatā cesa ‘‘sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharatī’’ti vuccati (vibha. 508; dī. ni. 2.129).

对于这样的修行者,即如所说:「超越一切色想灭有对想,种种想不作意,(思)『无边虚空』,空无边处具足而住」。

[Text and Commentary]

Ñ(X,12): And at this point it is said: 'With the complete surmounting (samatikkamā) of perceptions of matter, with the disappearance of perceptions of resistance, with non-attention to perceptions of variety, [aware of] "unbounded space", he enters upon and dwells in the base consisting of boundless space' (Vbh. 245).



Visuddhimagga X-11

Ayaṃ pana viseso,

但以下这些是其差别,

Ñ(X,11): There is, however, this difference.



evaṃ uppanne arūpāvacaracitte so bhikkhu yathā nāma yānapputoḷi kumbhimukhādīnaṃ aññataraṃ nīlapilotikāya vā pītalohitodātādīnaṃ vā aññatarāya pilotikāya bandhitvā pekkhamāno puriso vātavegena vā aññena vā kenaci apanītāya pilotikāya ākāsaṃyeva pekkhamāno tiṭṭheyya, evameva pubbe kasiṇamaṇḍalaṃ jhānacakkhunā pekkhamāno viharitvā ‘‘ākāso ākāso’’ti iminā parikammamanasikārena sahasā apanīte tasmiṃ nimitte ākāsaññeva pekkhamāno viharati.

即如是生起无色界心之时的比丘,譬如观瞻以青布或黄或赤或白等任何的布所系缚住的车门或袋或瓮等的口的人,忽给疾风或任何人除去了布的时候,则他当见虚空,同样的,先以禅眼而观遍的曼陀罗而住,次以「虚空!虚空!」的遍作(准备)而作意急急地除去那(曼陀罗)相时,则仅观虚空而住了。

Ñ: When the immaterial-sphere consciousness has arisen in this way, the bhikkhu, who has been formerly looking at the kasiṇa disk with the jhāna eye, finds himself looking at only space after that sign has been abruptly removed by the attention given in the preliminary work thus 'space, space'. He is like a man who has plugged an opening in a [covered] vehicle, a sack or a pot with a piece of blue rag or with a piece of rag of some such colour as yellow, red or white and is looking at that, and then when the rag is removed by the force of the wind or by some other agency, he finds himself looking at space.



Visuddhimagga X-10

Tassevaṃ punappunaṃ āvajjayato manasikaroto pathavīkasiṇādīsu rūpāvacaracittaṃ viya ākāse ākāsānañcāyatanacittaṃ appeti.

他如是数数念虑而作意时,如色界心之(安止)于地遍等(所缘),而空无边处心则安止于虚空(所缘)。

Ñ(X,10): As he again and again adverts to it and gives attention to it in this way, consciousness belonging to the base consisting of boundless space arises in absorption with the space [as its object], as the consciousness belonging to the fine-material sphere did in the case of the earth kasiṇa, and so on.



Idhāpi hi purimabhāge tīṇi cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti.

于此(空无边)处,亦(如第四禅)以前分的三或四速行为欲界心并且是与舍相应的,

Ñ: And here too in the prior stage there are either three or four sensual-sphere impulsions associated with equanimous feeling,



Catutthaṃ pañcamaṃ vā arūpāvacaraṃ.

其第四或第五(速行)为无色界心。

Ñ: while the fourth or the fifth is of the immaterial sphere.



Sesaṃ pathavīkasiṇe vuttanayameva.

其余的地遍中所说的同样,

Ñ: The rest is the same as in the case of the earth kasiṇa (Ch. IV, §74).



Visuddhimagga X-9

So taṃ kasiṇugghāṭimākāsanimittaṃ ‘‘ākāso ākāso’’ti punappunaṃ āvajjeti, takkāhataṃ vitakkāhataṃ karoti.

他对那除去遍的虚空之相作「虚空!虚空!」的数数念虑思惟。

Ñ(X,9): He adverts again and again to the sign of the space left by the removal of the kasiṇa [328] as 'space, space', and he strikes at it with thought and applied thought.



Tassevaṃ punappunaṃ āvajjayato takkāhataṃ vitakkāhataṃ karoto nīvaraṇāni vikkhambhanti,

由于他这样数数念虑思惟,镇伏他的五盖,

Ñ: As he adverts to it again and again and strikes at it with thought and applied thought, the hindrances are suppressed,



sati santiṭṭhati, upacārena cittaṃ samādhiyati.

住于念,以近行而等持其心。

Ñ: mindfulness is established and his mind becomes concentrated in access.



So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti.

他于那(虚空)相数数修习而多作。

Ñ: He cultivates that sign again and again, develops and repeatedly practises it.



Visuddhimagga X-8

Kasiṇampi ugghāṭiyamānaṃ neva ubbaṭṭati na vivaṭṭati, kevalaṃ imassa amanasikārañca ‘‘ākāso ākāso’’ti manasikārañca paṭicca ugghāṭitaṃ nāma hoti,

除去遍时,不是增加,也不是减少,光是对遍的不作意及于「虚空!虚空!」而作意而名为除去。

Ñ(X,8): And when the kasiṇa is being removed, it does not roll up or roll away. It is simply that it is called 'removed' on account of his non-attention to it, his attention being given to 'space, space'.



kasiṇugghāṭimākāsamattaṃ paññāyati.

只是明了除去遍的虚空。

Ñ: This is conceptualized as the mere space left by the removal of the kasiṇa [materiality].



Kasiṇugghāṭimākāsanti vā kasiṇaphuṭṭhokāsoti vā kasiṇavivittākāsanti vā sabbametaṃ ekameva.

「除去遍的虚空」或「遍所触的空间」或「离遍的虚空」都是同样的。[PTS 328]

Ñ: Whether it is called 'space left by the removal of the kasiṇa' or 'space touched by the kasiṇa' or 'space secluded from the kasiṇa', it is all the same.



Visuddhimagga X-7

Ugghāṭento hi neva kilañjaṃ viya saṃvelleti, na kapālato pūvaṃ viya uddharati, kevalaṃ pana taṃ neva āvajjeti, na manasi karoti, na paccavekkhati,

然而所谓除去,并不是像卷席子,也不是像从锅子里拿出烧饼一样,只是对于那遍不念虑不作意不观察而已。

Ñ(X,7): When he is removing it, he neither folds it up like a mat nor withdraws it like a cake from a tin. It is simply that he does not advert to it or give attention to it or review it;



anāvajjento amanasikaronto apaccavekkhanto ca aññadatthu tena phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti manasikaronto kasiṇaṃ ugghāṭeti nāma.

(即是说对于那遍)不念虑不作意不观察而专以那遍所触的空间「虚空!虚空!」这样的作意名为遍的除去。

Ñ: it is when he neither adverts to it nor gives attention to it nor reviews it, but gives his attention exclusively to the space touched by it, [regarding that] as 'space, space', that he is said to 'remove the kasiṇa'.



Visuddhimagga X-6

So tattha evaṃ ādīnavaṃ disvā nikantiṃ pariyādāya ākāsānañcāyatanaṃ santato anantato manasikaritvā cakkavāḷapariyantaṃ vā yattakaṃ icchati tattakaṃ vā kasiṇaṃ pattharitvā tena phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti vā, ‘‘ananto ākāso’’ti vā manasikaronto ugghāṭeti kasiṇaṃ.

他看见这样的过患之后,并盼望除去它,即于空无边处的寂静无边而作意,扩大他的遍至于轮围(世界)的范围或者遂其所欲的远大,以那(扩大了的)遍所触的空间而「虚空!虚空!」或「虚空无边」的这样作意,而除去那遍。

Ñ(X,6): When he has seen the danger in that [fine-material fourth jhāna] in this way and has ended his attachment to it, he gives his attention to the base consisting of boundless space as peaceful. Then, when he has spread out the kasiṇa to the limit of the world-sphere, or as far as he likes, he removes the kasiṇa [materiality] by giving his attention to the space touched by it, [regarding that] as 'space' or 'boundless space'.



Visuddhimagga X-5

276. Evaṃ so tasmā catutthajjhānassa ārammaṇabhūtā kasiṇarūpā nibbijja pakkamitukāmo pañcahākārehi ciṇṇavasī hutvā paguṇarūpāvacaracatutthajjhānato vuṭṭhāya tasmiṃ jhāne ‘‘imaṃ mayā nibbiṇṇaṃ rūpaṃ ārammaṇaṃ karotī’’ti ca, ‘‘āsannasomanassapaccatthika’’nti ca, ‘‘santavimokkhato oḷārika’’nti ca ādīnavaṃ passati.

如是那比丘因厌离于第四禅的所缘的遍的色,且欲超越它,曾于(转向、入定、在定、出定、观察等的)五行相而得自在。从熟练了的色界第四禅出定之后,看见那禅有这样的过患:「在那第四禅中是以我所厌离的色为所缘」,「这第四禅与喜之敌相近故」,「这(第四禅)较粗于(无色禅的)寂静解脱故」。

Ñ(X,5): So when he has thus become disgusted with (dispassionate towards) the kasiṇa materiality, the object of the fourth jhāna, and wants to get away from it, he achieves mastery in the five ways. Then on emerging from the now familiar fourth jhāna of the fine-material sphere, he sees the danger in that jhāna in this way: This makes its object the materiality with which I have become disgusted', and 'It has joy as its near enemy', and 'It is grosser than the peaceful liberations'.



Aṅgoḷārikatā panettha natthi. Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti.

然而论(第四禅的)支是没有粗的,因为如色(界第四禅所具)的二支(舍,一境性),在无色(禅)也同样的(具此二支)。

Ñ: There is, however, no [comparative] grossness of factors here [as in the case of the four fine-material jhānas]; for the immaterial states have the same two factors as this fine-material [jhāna].



Visuddhimagga X-4

Tatridaṃ opammasaṃsandanaṃ –

这譬喻与前说的结合如下:

Ñ(X,4): Here is the application of the similes.



tesaṃ hi purisānaṃ ahinā verinā vā upaddutakālo viya bhikkhuno ārammaṇavasena karajarūpasamaṅgikālo.

比丘以其所缘而具有业生色的时候,如那人为蛇或为敌所恼乱的时候。[PTS 327]

Ñ: The time when the bhikkhu has the gross physical matter as his object is like the time when the men were respectively threatened by the snake and by the enemy. [327]



Tesaṃ vegena palāyanaaññagāmagamanāni viya bhikkhuno rūpāvacaracatutthajjhānavasena karajarūpasamatikkamanakālo.

比丘以色界的第四禅而超越业生色之时,如那人的急速而逃及向他村而行。

Ñ: The time when the bhikkhu surmounts the gross physical matter by means of the fourth jhāna of the fine-material sphere is like the first man's fleeing as fast as he can and the other man's going away to another village.



Tesaṃ palātaṭṭhāne ca aññagāme ca lekhācittatālapaṇṇādīni ceva verisadisaṃ purisañca disvā bhayasantāsaadassanakāmatā viya bhikkhuno kasiṇarūpampi tappaṭibhāgameva idanti sallakkhetvā tampi samatikkamitukāmatā.

比丘考察遍的色也类似于彼(业生色),故亦欲超越那遍的色,如那人于所逃之处及他村看见有花纹的多罗叶等及与敌人相似的人亦生恐怖而颤栗,故亦不愿见他们。

Ñ: The bhikkhu's observing that even the matter of the kasiṇa is the counterpart of that gross physical matter and his wanting to surmount that also is like the first man's seeing in the place he had fled to the palm leaf with a streak painted on it, etc., and the other man's seeing the man who resembled the enemy in the village he had left, and their unwillingness to look owing to fear and anxiety.



Sūkarābhihatasunakhapisācabhīrukādikāpi cettha upamā veditabbā.

又被野猪所袭的狗及怕鬼的人的譬喻,亦可引例于此处。

Ñ: And here the similes of the dog attacked by a boar and that of the pisāca goblin and the timid man should be understood too.

Notes in Chinese translation: 被野猪(sūkara)所袭的狗(sunakha)的譬喻:即一只狗在森林中为野猪袭击而逃遁,在黄昏时分,远远地看见了镬,以为是野猪,遂生恐怖颤栗而逃遁。怕鬼(Pisāca)人的譬喻:一怕鬼人,某夜至一陌生地方,看见断了顶的多罗树干,以为是鬼,心生恐怖颤栗,竟使气绝而倒于地上。



Visuddhimagga X-3

Yathā ahibhīruko puriso araññe sappena anubaddho vegena palāyitvā palātaṭṭhāne lekhācittaṃ tālapaṇṇaṃ vā valliṃ vā rajjuṃ vā phalitāya vā pana pathaviyā phalitantaraṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti.

譬如一个怕蛇的人,在林中为蛇所追逐,急速而逃,但在其所逃之处看到(像蛇皮的)花纹的多罗叶或藤或绳或裂地的裂痕,亦生怖畏而颤栗,所以连那种(相像的东西)也不愿见(dakkhitukāmo)

Ñ(X,3): Suppose a timid man is pursued by a snake in a forest and flees from it as fast as he can, then if he sees in the place he has fled to a palm leaf with a streak painted on it or a creeper or a rope or a crack in the ground, he is fearful, anxious and will not even look at it.



Yathā ca anatthakārinā veripurisena saddhiṃ ekagāme vasamāno puriso tena vadhabandhagehajhāpanādīhi upadduto aññaṃ gāmaṃ vasanatthāya gantvā tatrāpi verinā samānarūpasaddasamudācāraṃ purisaṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti.

又譬如一位和加害他的敌人共住在一村的人,为敌人的杀缚与放火烧房等所恼乱,因此便去他村而住,但在那里看到(与敌)相似的面容、声音及行动的人,亦生恐怖的颤栗,所以也不愿见他。

Ñ: Suppose again a man is living in the same village as a hostile man who ill-uses him, and on being threatened by him with a flogging and the burning down of his house, he goes away to live in another village, then if he meets another man there of similar appearance, voice and manner, he is fearful, anxious and will not even look at him.



Visuddhimagga X-2

Tassa kiñcāpi rūpāvacaracatutthajjhānavasena karajarūpaṃ atikkantaṃ hoti,

他虽然已用色界的第四禅而超越了业生色,

Ñ(X,2): Now although he has already surmounted gross physical matter by means of the fourth jhāna of the fine-material sphere,



atha kho kasiṇarūpampi yasmā tappaṭibhāgameva, tasmā tampi samatikkamitukāmo hoti.

但是那遍的色也是(与业生色)类似的,所以连那(遍的色)亦欲超越。

Ñ: nevertheless he still wants also to surmount the kasiṇa materiality since it is the counterpart of the former.



Kathaṃ?

何以故?

Ñ: How does he do this?



Visuddhimagga X-1

Namo tassa bhagavato arahato sammāsambuddhassa



Visuddhimaggo



10. Āruppaniddeso

第十 说无色品

CHAPTER X - THE IMMATERIAL STATES



Paṭhamāruppavaṇṇanā

(一)空无边处业处

[(l)THE BASE CONSISTING OF BOUNDLESS SPACE]



275. Brahmavihārānantaraṃ uddiṭṭhesu pana catūsu āruppesu ākāsānañcāyatanaṃ tāva bhāvetukāmo ‘‘dissante kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādā, natthi kho panetaṃ sabbaso āruppeti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti (ma. ni. 2.103) vacanato etesaṃ daṇḍādānādīnañceva cakkhusotarogādīnañca ābādhasahassānaṃ vasena karajarūpe ādīnavaṃ disvā tassa samatikkamāya ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ catutthajjhānaṃ uppādeti.

[PTS 326] (空无边处业处的修法)在四梵住之后,提示四无色(定)之中,先说希望修习空无边处的人这样的考察:「由于有色之故,才见得有取杖、取刀剑,吵嘴辩驳诤论;然而在无色界中则全无此等事情」,他依于「为厌离、为离贪、为灭色而行道」的说法,见此业生色中有取杖等的过患及眼耳之病等的数千病患,为了要超越那种过患,除了有限制的虚空遍之外,以其余的地等九遍中的任何一遍而生起第四禅。

Ñ(X,1): [326] Now as to the four immaterial states mentioned next to the divine abidings (Ch. HI, §105), one who wants firstly to develop the base consisting of boundless space sees in gross physical matter danger through the wielding of sticks, etc., because of the words: ' "It is in virtue of matter that wielding of sticks, wielding of knives, quarrels, brawls and disputes take place; but that does not exist at all in the immaterial state", and in this expectation he enters upon the way to dispassion for only material things, for the fading and cessation of only those' (M.i,410); and he sees danger in it too through the thousand afflictions beginning with eye disease. So in order to surmount that he enters upon the fourth jhāna in any one of the nine kasiṇas beginning with the earth kasiṇa and omitting the limited-space kasiṇa.



Visuddhimagga IX-124

274. Evaṃ subhaparamādivasena etāsaṃ ānubhāvaṃ viditvā puna sabbāpetā dānādīnaṃ sabbakalyāṇadhammānaṃ paripūrikāti veditabbā.

(四梵住为十波罗蜜等一切善法的圆满者)如是既依净(解脱)为最上等而知此等(四梵住)的威力,更应知道此等(四梵住)是布施等一切善法的圆满者。

Ñ(IX,124): When he has understood thus that the special efficacy of each resides respectively in 'having beauty as the highest', etc., he should besides understand how they bring to perfection all the good states beginning with giving.



Sattesu hi hitajjhāsayatāya sattānaṃ dukkhāsahanatāya,

即:(一)为求有情的利益,(二)不堪有情的痛苦,

Ñ: For the Great Beings' minds retain their balance by giving preference to beings' welfare, by dislike of beings' suffering,



pattasampattivisesānaṃ ciraṭṭhitikāmatāya,

(三)希望有情持续其殊胜的幸福,

Ñ: by desire for the various successes achieved by beings to last,



sabbasattesu ca pakkhapātābhāvena samappavattacittā mahāsattā

(四)及对一切有情以无偏无倚而起平等之心的摩诃萨(大士)。

Ñ: and by impartiality towards all beings.

Notes: the English translation is above 'the Great Beings' minds retain their balance'.





‘‘imassa dātabbaṃ, imassa na dātabba’’nti vibhāgaṃ akatvā sabbasattānaṃ sukhanidānaṃ dānaṃ denti.

(一)不作「此人应施,此人不应施」的分别而行为一切有情的快乐之因的「布施」,

Ñ: And to all beings they give gifts, which are a source a pleasure, without discriminating thus: 'It must be given to this one; it must not be given to this one'.



Tesaṃ upaghātaṃ parivajjayantā sīlaṃ samādiyanti.

(二)为避免加害彼等(一切有情)而「持戒」,

Ñ: And in order to avoid doing harm to beings they undertake the precepts of virtue.



Sīlaparipūraṇatthaṃ nekkhammaṃ bhajanti.

(三)为圆满戒律而行「出离」,

Ñ: They practise renunciation for the purpose of perfecting their virtue.



Sattānaṃ hitāhitesu asammohatthāya paññaṃ pariyodapenti.

(四)为了不愚痴于有情的有益无益而净其「慧」,

Ñ: They cleanse their understanding for the purpose of non-confusion about what is good and bad for beings.



Sattānaṃ hitasukhatthāya niccaṃ vīriyamārabhanti.

(五)为了有情的利益安乐而常勤「精进」,

Ñ: They constantly arouse energy, having beings' welfare and happiness at heart.



Uttamavīriyavasena vīrabhāvaṃ pattāpi ca sattānaṃ nānappakārakaṃ aparādhaṃ khamanti.

(六)以获得最上的精进与勇猛而对有情的违犯行「忍」,

Ñ: When they have acquired heroic fortitude through supreme energy, they become patient with beings' many kinds of faults.



‘‘Idaṃ vo dassāma karissāmā’’ti kataṃ paṭiññaṃ na visaṃvādenti.

(七)对于「我要给你这些,我要替你做」的允许决不破约(即「谛」==真实),

Ñ: They do not deceive when promising 'We shall give you this; we shall do this for you'.



Tesaṃ hitasukhāya avicalādhiṭṭhānā honti.

(八)为彼等(有情)的利益安乐而作不变动的「决意」,

Ñ: They are unshakably resolute upon beings' welfare and happiness.



Tesu avicalāya mettāya pubbakārino honti.

(九)对诸有情以不变动之「慈」而施以恩惠,

Ñ: Through unshakable lovingkindness they place them first [before themselves].



Upekkhāya paccupakāraṃ nāsīsantīti evaṃ pāramiyo pūretvā yāva dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasabuddhadhammappabhede sabbepi kalyāṇadhamme paripūrentīti evaṃ dānādisabbakalyāṇadhammaparipūrikā etāva hontīti.

(十)由于「舍」而不希望酬报。他(菩萨)如是完成了十波罗蜜68乃至十力69、四无畏70、六不共智71、十八佛法72等一切善法亦得圆满。所以此等(四梵住)是布施等一切善法的圆满者。

Ñ: Through equanimity they expect no reward. Having thus fulfilled the [ten] perfections, these [divine abidings] then perfect all the good states classed as the ten powers, the four kinds of fearlessness, the six kinds of knowledge not shared [by disciples], and the eighteen states of the Enlightened One. This is how they bring to perfection all the good states beginning with giving.

Notes in Chinese translation:

68 波罗蜜(Pārami),巴利佛教说十波罗蜜与北传佛教所说的六波罗蜜或十波罗蜜不同。即施(Dāna)、戒(Sīla)、出离(nekkhamma)、慧(Paññā)、精进(Vīriya)、忍辱(Khanti)、谛(Sacca)、决意(Adhiṭṭhāna)、慈(Mettā)、舍(Upekkhā)。《解脱道论》卷六所译的十波罗蜜为:施、戒、出、忍、谛、受持、慈、舍、精进、智慧。


69 十力(Dasa-bala),如来的十力为:一处非处智力、二业异热智力、三遍趣行智力、四种种界智力、五种种胜解智力、六根上下智力、七禅解脱定等至智力、八宿住随念智力、九死生智力、十漏尽智力。南北两传相同。在巴利文献中说十力的,见《中部12经》M.I,p.69ff. 《增支部》A.V,p.33ff;《无碍解道》Pts.II,p.174;《分别论》Vibh.p.317,335ff.;《解脱道论》卷八(大正32.427c)。


70 四无畏(Catu-vesārajja):一正等觉无畏,二漏永尽无畏,三说障法无畏,四说出道无畏。南北方所说同样。巴利佛教中见《中部12经》M.I,p.71f;《增支部》A.II,p.8f.


71 六不共智(Cha-asādhāraṇa-ñāṇa)(不与声闻弟子所共)是巴利佛教所说,北传佛教无此名称。一、根上下智(indriyaparopariyatte ñāṇa),二、众生意乐随眠智(sattanaṃ āsayanusaye ñāṇa),三、双示导智(yama kapatihire ñāṇa),四、大悲定智(mahā karuṇāsamāpattiya ñāṇa),五、一切知智(sabbaññutā-ñāṇa),六、无障智(anāvaraṇa ñāṇa)见《无碍解道》Pts.I,p.121fp.133.《解脱道论》卷六译为诸根智、众生欲乐烦恼使智、双变智、大慈悲定智、一切智、不障碍智。可参考Milinda-pañha p.285


72 十八佛法(aṭṭhārasa buddhadhamma),在巴利文献中很少说十八佛法,其名目可见Milinda-pañha p.l05p.285,并可参考cp.的注解。兹据《解脱道论》卷六所述:一于过去佛智不障碍、二未来佛智不障碍、三现在佛智不障碍、四随于佛智遍起身业、五随于佛智遍起口业、六随于佛智遍起意业、七欲无退、八精进无退、九念无退、十定无退、十一慧无退、十二解脱无退、十三无可疑事、十四无诬师事、十五无不分明、十六无有急事、十七无隐覆处、十八无不观舍。这十八佛法与大般若、大宝积诸佛传类等经及显扬圣教、集大乘相等诸论所说的十八不共法大体是相同的。



Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Brahmavihāraniddeso nāma

Navamo paricchedo.

为诸善人所喜悦而造的清净道论,在论定的修习中完成了第九品,定名为梵住的解释。

Ñ: The ninth chapter called 'The Description of

the Divine Abidings' in the Treatise on the Development

of Concentration in the Path of Purification

composed for the purpose of gladdening good

people.

Visuddhimagga IX-123

Upekkhāvihārissa pana ‘‘sattā sukhitā vā hontu dukkhato vā vimuccantu, sampattasukhato vā mā vimuccantū’’ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hoti.

4)舍住者,因为没有思虑「愿有情乐,或愿其解脱痛苦,或愿其不脱离所得的幸福及因为于胜义中解脱苦与乐等的执取,所以他的心(于胜义中)是不存在着执取之苦的。

Ñ(IX,123): When he abides in equanimity, his mind becomes skilled in apprehending what is (in the ultimate sense) non-existent, because his mind has been diverted from apprehension of (what is existent in) the ultimate sense, namely, pleasure, (release from) pain, etc., owing to having no further concern such as 'May beings be happy' or 'May they be released from pain' or 'May they not lose the success they have obtained'.



Athassa paramatthagāhato vimukhabhāvaparicitacittassa paramatthato avijjamānaggahaṇadukkhacittassa ca anukkamādhigataṃ viññāṇañcāyatanaṃ samatikkamma sabhāvato avijjamāne paramatthabhūtassa viññāṇassa abhāve cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati.

当他的心熟练了自胜义中解脱(苦乐等的)执取及自胜义中不存在着执取之苦而次第的超越识无边处专注其心于胜义中的无有识的自性存在之时,则他的心不难进入于无识了。

Ñ: Now his mind has become used to being diverted from apprehension of (what is existent in) the ultimate sense, and his mind has become skilled in apprehending what is non-existent in the ultimate sense, (that is to say, living beings, which are a concept), and so when he surmounts the base consisting of boundless consciousness attained in due course and applies his mind to the absence, which is non-existent as to individual essence, of consciousness, which is a reality (is become—see M.i,260) in the ultimate sense, then his mind enters into that (nothingness, that non-existence) without difficulty (see Ch. X, §32).



Iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṃ,

如是则舍为无所有处的近依,更无过上,

Ñ: So equanimity is the basic support for the base consisting of nothingness, but not for what is beyond that.



tasmā ākiñcaññāyatanaparamāti vuttāti.

所以说(舍)以无所有处为最上。

Ñ: That is why it is called 'having the base consisting of nothingness as the highest'.



Visuddhimagga IX-122

Muditāvihārissa pana tena tena pāmojjakāraṇena uppannapāmojjasattānaṃ viññāṇaṃ samanupassantassa muditāya pavattisambhavato viññāṇaggahaṇaparicitaṃ cittaṃ hoti.

3)喜住者,因为随观由于各种可喜的原因而生喜悦的有情的识而生起喜,所以他的心是非常的理解于识的。

Ñ(IX,122): When he abides in gladness, his mind becomes familiar with apprehending consciousness, since gladness is aroused in him when he sees beings' consciousness arisen in the form of rejoicing over some reason for joy.



Athassa anukkamādhigataṃ ākāsānañcāyatanaṃ atikkamma ākāsanimittagocare viññāṇe cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandatīti muditā viññāṇañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā viññāṇañcāyatanaparamāti vuttā.

当他次第的超越空无边处而专注其心于虚空境相的识的时候,[PTS 325] 则他的心很容易的进入那识了。如是喜为识无边处的近依,更无过上,所以说(喜)以识无边处为最上。

Ñ: Then when he surmounts the sphere of boundless space that he had already attained in due course and applies his mind to the consciousness that had as its object the sign of space, [325] his mind enters into it without difficulty. So gladness is the basic support for the base consisting of boundless consciousness, but not for what is beyond that. That is why it is called 'having the sphere of boundless consciousness as the highest'.



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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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