Visuddhimagga XII-105

Tattha tipiṭakacūḷanāgatthero āha ‘‘kiṃ panāvuso, upādiṇṇakaṃ khuddakampi mahantampi na hoti, nanu yadā bhikkhu tālacchiddādīhi nikkhamati, tadā upādiṇṇakaṃ khuddakaṃ hoti. Yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā’’ti.

但三藏小龙长老说：「诸君！原来的难道不能大能小的吗？如比丘从钥孔等处出来时，岂非是原来的小？如大目犍连长老成大身时，岂非原来的大」？

Ñ(XII,105): Here the Elder Tipiṭaka Cūḷa-Nāga said: 'But, friends, why does what is clung to not become small and big too? When a bhikkhu comes out through a keyhole, does not what is clung to become small? And when he makes his body big, does it not then become big, as in the case of the Elder Mahā-Moggallāna?'.

Visuddhimagga XII-104

Svāyaṃ yadi icchati gantvā parāmasituṃ, gantvā parāmasati, yadi pana idheva nisinnako vā nipannako vā parāmasitukāmo hoti, hatthapāse hotūti adhiṭṭhāti, adhiṭṭhānabalena vaṇṭā muttatālaphalaṃ viya āgantvā hatthapāse ṭhite vā parāmasati, hatthaṃ vā vaḍḍhetvā.

如果他希望行近日月而接触之，即可行而接触。假使他只坐或卧于此处而欲触摸日月，则决意「来近我手」，由于决意之力，即如多罗果从果蒂脱落相似，来近在手上可以触摸，或者增大其手去触摸。

Ñ(XII,104): If he wants to go and touch them, he goes and touches them. But if he wants to touch them here sitting or lying down, he resolves: 'Let them be within hand's reach'. Then he either touches them as they stand within hand's reach when they have come by the power of the resolve like palmyra fruits loosed from their stalk, or he does so by enlarging his hand. But when he enlarges his hand,

Vaḍḍhentassa pana kiṃ upādiṇṇakaṃ vaḍḍhati, anupādiṇṇakanti? Upādiṇṇakaṃ nissāya anupādiṇṇakaṃ vaḍḍhati.

然而增大的手是原来的或非原来的？即依原来的增大为非原来的。

Ñ: does he enlarge what is clung to or what is not clung to? He enlarges what is not clung to supported by what is clung to.

Visuddhimagga XII-103

Ayaṃ panassa iddhi abhiññāpādakajjhānavaseneva ijjhati, natthettha kasiṇasamāpattiniyamo.

而他的神变是由神通的基础禅所成；此处没有入遍定的决定。

Ñ(XII,103): This supernormal power is successful simply through the jhāna that is made the basis for direct-knowledge; there is no special kasiṇa attainment here.

Vuttañhetaṃ paṭisambhidāyaṃ –

即如《无碍解道》所说：

Ñ: For this is said in the Paṭisambhidā:

‘‘Imepi candimasūriye…pe… parimajjatīti idha so iddhimā cetovasippatto candimasūriye āvajjati, āvajjitvā ñāṇena adhiṭṭhāti – ‘hatthapāse hotū’ti. Hatthapāse hoti.

「手能触拭有大神力有大威德的日月，此神变者，心得自在，……念于日月，念已以智决意：『来近我手』，即近于手。

Ñ: ' "With his hand … so mighty and powerful": here this possessor of supernormal power who has attained mind mastery … adverts to the moon and sun. Having adverted, he resolves with knowledge: "Let it be within hand's reach". It is within hand's reach.

So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.

他或坐或卧，都能以手接触拂拭于日月。

Ñ: Sitting or lying down, with his hand he touches, makes contact with, strokes the moon and sun.

Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṃ hatthapāse āmasanti parāmasanti parimajjanti, evameva so iddhimā…pe… parimajjatī’’ti (paṭi. ma. 3.12).

譬如原无神变的人，得能接触拂拭任何近手之物，如是此神变者……能以手拭日月」。

Ñ: Just as men normally not possessed of supernormal power touch, make contact with, stroke, some material object within hand's reach, so this possessor of supernormal power, by his attaining of mental mastery, sitting or lying down, with his hands touches, makes contact with, strokes the moon and sun' (Ps.ii,298).

Visuddhimagga XII-102

396. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjatīti ettha candimasūriyānaṃ dvācattālīsayojanasahassassa upari caraṇena mahiddhikatā, tīsu dīpesu ekakkhaṇe ālokakaraṇena mahānubhāvatā veditabbā.

（9）（手触日月神变）「手能触拭有大神力有大威德的日月」的句中：日月运行于四万二千由旬的上方，故「有大神力」；一剎那间，光照三洲，故「有大威德」。[PTS 398]

Ñ(XII,102): With his hand he touches and strokes the moon and sun so mighty and powerful: here the 'might' of the moon and sun should be understood to consist in the fact that they travel at an altitude of forty-two thousand leagues, and their 'power' to consist in their simultaneous illuminating of three [of the four] continents. [398]

Evaṃ upari caraṇaālokakaraṇehi vā mahiddhike teneva mahānubhāve.

或者因为它们运行于上方及光照，故有大神力，有大神力故有大威德。

Ñ: Or they are 'mighty' because they travel overhead and give light as they do, and they are 'powerful' because of that same might.

Parāmasatīti pariggaṇhati ekadese vā chupati.

「触」即扪握，或触其一部分。

Ñ: He touches: he seizes, or he touches in one place.

Parimajjatīti samantato ādāsatalaṃ viya parimajjati.

「拭」如遍拭镜面相似。

Ñ: Strokes: he strokes all over, as if it were the surface of a looking-glass.

Visuddhimagga XII-101

Thero panāha ‘‘samāpattisamāpajjanaṃ, āvuso, kimatthiyaṃ, nanu samāhitamevassa cittaṃ, tena yaṃ yaṃ ṭhānaṃ ākāso hotūti adhiṭṭhāti, ākāsoyeva hotī’’ti.

（三藏小无畏）长老说：「道友，何必再入定？他的心岂非已得等持？若他决意『这里那里成为空』，便得成空」。

Ñ(XII,101): But the Elder [Tipiṭaka Cūḷa-Abhaya] said: 'Friends, what is the use of attaining the attainment? Is not his mind concentrated? Hence any area that he has resolved thus, "Let it be space" is space'.

Kiñcāpi evamāha, atha kho tirokuṭṭapārihāriye vuttanayeneva paṭipajjitabbaṃ.

虽然他这样说，但应依穿壁神变所说的方法而行道。

Ñ: Though he spoke thus, nevertheless the matter should be treated as described under the miracle of going unhindered through walls.

Apica okāse orohaṇatthampi iminā dibbacakkhulābhinā bhavitabbaṃ,

同时为了要在适当的处所下降，神变者亦须获得天眼。

Ñ: Moreover, he should be an obtainer of the divine eye for the purpose of descending in a secluded place,

ayañhi sace anokāse nhānatitthe vā gāmadvāre vā orohati. Mahājanassa pākaṭo hoti.

如果他在浴场及村门口等不适当之处下降，则为许多人所见。

Ñ: for if he descends in a public place, in a bathing place, or at a village gate, he is exposed to the multitude.

Tasmā dibbacakkhunā passitvā anokāsaṃ vajjetvā okāse otaratīti.

所以当以天眼见之，避去不适当之处而于适当的地方下降。

Ñ: So, seeing with the divine eye, he should avoid a place where there is no open space and descend in an open space.

Visuddhimagga XII-100

Ākāse gantukāmena ca bhikkhunā dibbacakkhulābhināpi bhavitabbaṃ.

欲于空中而行的比丘，亦须获得天眼。

Ñ(XII,100): And a bhikkhu who wants to travel in space should be an obtainer of the divine eye.

Kasmā?

何以故？

Ñ: Why?

Antare utusamuṭṭhānā vā pabbatarukkhādayo honti, nāgasupaṇṇādayo vā usūyantā māpenti, nesaṃ dassanatthaṃ. Te pana disvā kiṃ kātabbanti?

在他的飞行途中，为了去观看因时节等所起的山与树等，或由龙与金翅鸟等的嫉妒而造的。他看见了这些之后，应该怎样？

Ñ: On the way there may be mountains, trees, etc., that are temperature-originated, or jealous nāgas, supaṇṇas, etc., may create them. He will need to be able to see these. But what should be done on seeing them?

Pādakajjhānaṃ samāpajjitvā vuṭṭhāya ākāso hotūti parikammaṃ katvā adhiṭṭhātabbaṃ.

于基础禅入定之后而出定，念「成为空」而遍作（准备），然后决意。

Ñ: He should attain the basic jhāna and emerge, and then he should do the preliminary work thus, 'Let there be space', and resolve.

Visuddhimagga XII-99

Tatrāyaṃ pāḷi –

有关的圣典如下：

Ñ(XII,99): Here is the text:

‘‘Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇoti.

「于空中结跏经行，如鸟之附翼。

Ñ: ' "Seated cross-legged he travels in space like a winged bird":

Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti, ākāsaṃ āvajjati.

本已获得地遍定者，念于空，

Ñ: he is normally an obtainer of the earth-kasiṇa attainment. He adverts to space.

Āvajjitvā ñāṇena adhiṭṭhāti – ‘pathavī hotū’ti.

念已以智决意『成为地』，

Ñ: Having adverted, he resolves with knowledge: "Let there be earth".

Pathavī hoti.

便成为地，

Ñ: There is earth.

So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti.

他于虚空之中作行住坐卧。

Ñ: He travels (walks), stands, sits, and lies down in space, in the sky.

Yathā manussā pakatiyā aniddhimanto pathaviyaṃ caṅkamantipi…pe… seyyampi kappenti,

譬如本无神变的人，在地上作行住坐卧一样，

Ñ: Just as men normally not possessed of supernormal power travel (walk), stand, sit, and lie down on earth,

evameva so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi…pe… seyyampi kappetī’’ti (paṭi. ma. 3.11).

如是此神变者，心得自在，于虚空之中作行住坐卧」。

Ñ: so this possessor of supernormal power, by his attaining of mental mastery, travels (walks), stands, sits, and lies down in space, in the sky' (Ps.ii,208).

Visuddhimagga XII-98

395. Pallaṅkena kamatīti pallaṅkena gacchati.

（8）（飞行神变）「结跏经行」即以结跏而行。

Ñ(XII,98): Seated cross-legged he travels: he goes seated cross-legged.

Pakkhī sakuṇoti pakkhehi yuttasakuṇo.

「如鸟附翼」即如有翼之鸟。

Ñ: Like a winged bird: like a bird furnished with wings.

Evaṃ kātukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya sace nisinno gantumicchati, pallaṅkappamāṇaṃ ṭhānaṃ paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ.

欲求如是而行者，于地遍入定之后而出定，如欲以坐而行，[PTS 397] 则限定结跏的座位那样大的处所而遍作（准备），然后当依前说而决意；

Ñ: One who wants to do this should attain the earth kasiṇa and emerge. [397] Then if he wants to go cross-legged, he should do the preliminary work and determine an area the size of a seat for sitting cross-legged on, and he should resolve in the way already described.

Sace nipanno gantukāmo hoti mañcappamāṇaṃ,

若欲以卧而行，是床的面积；

Ñ: If he wants to go lying down, he determines an area the size of a bed.

sace padasā gantukāmo hoti maggappamāṇanti

若欲步行，是道路的面积。

Ñ: If he wants to go on foot, he determines a suitable area the size of a path,

evaṃ yathānurūpaṃ ṭhānaṃ paricchinditvā vuttanayeneva pathavī hotūti adhiṭṭhātabbaṃ,

如是限定了适合的处所，如前所说而决意：「成为地」，

Ñ: and he resolves in the way already described: 'Let it be earth'.

saha adhiṭṭhānena pathavīyeva hoti.

与决意共，便成为地。

Ñ: Simultaneously with the resolve it becomes earth.

Visuddhimagga XII-97

Na kevalañca gacchati, yaṃ yaṃ iriyāpathaṃ icchati, taṃ taṃ karoti.

他不仅得于水上行走而已，如欲于水上作种种威仪，他亦能作。

Ñ(XII,97): And he not only goes, but he adopts whatever posture he wishes.

Na kevalañca pathavimeva karoti, maṇisuvaṇṇapabbatarukkhādīsupi yaṃ yaṃ icchati, taṃ taṃ vuttanayeneva āvajjitvā adhiṭṭhāti, yathādhiṭṭhitameva hoti.

不但能把水作为地，如果欲变为宝珠、黄金、山、树等物，他依前述之法而念而决意，便成其所决意的。

Ñ: And not only earth, but whatever else [solid that] he wants such as gems, gold, rocks, trees, etc. he adverts to that and resolves, and it becomes as he resolves.

Tasseva ca taṃ udakaṃ pathavī hoti, sesajanassa udakameva, macchakacchapā ca udakakākādayo ca yathāruci vicaranti.

只对于他而变那水为地，对于他人则依然是水、鱼龟及水鸦（鹈鸪）等仍在那里面如意游泳。

Ñ: And that water becomes earth only for him; it is water for anyone else. And fishes and turtles and water birds go about there as they like.

Sace panāyaṃ aññesampi manussānaṃ taṃ pathaviṃ kātuṃ icchati, karotiyeva.

然而如果他希望亦为他人而化为地，便能化作。

Ñ: But if he wishes to make it earth for other people, he does so too.

Paricchinnakālātikkamena pana udakameva hoti.

过了神变的期限之后，依然成为水。

Ñ: When the time determined has elapsed, it becomes water again.

Visuddhimagga XII-96

So tattha gacchati, tatrāyaṃ pāḷi –

他便在那上面行走。有关的圣典如下：

Ñ(XII,96): He goes on that. Here is the text:

‘‘Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Udakaṃ āvajjati.

「本已获得地遍定者，念于水，

Ñ: 'He is normally an obtainer of the earth-kasiṇa attainment. He adverts to water.

Āvajjitvā ñāṇena adhiṭṭhāti – ‘pathavī hotū’ti. Pathavī hoti.

念已以智决意：『成为地』，便成为地，

Ñ: Having adverted, he resolves with knowledge: "Let there be earth". There is earth.

So abhijjamāne udake gacchati.

他即行于那水上而不沉。

Ñ: He goes on unbroken water.

Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti,

譬如普通没有神变的人，行于地上不沉一样，

Ñ: Just as men normally not possessed of supernormal power go on unbroken earth,

evameva so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviya’’nti (paṭi. ma. 3.11).

如是那神变者，心得自在，行于水上不沉，如在地上」。

Ñ: so this possessor of supernormal power, by his attaining of mental mastery, goes on unbroken water as if on earth' (Ps.ii,208).

Visuddhimagga XII-95

394. Udakepi abhijjamāneti ettha yaṃ udakaṃ akkamitvā saṃsīdati, taṃ bhijjamānanti vuccati. Viparītaṃ abhijjamānaṃ.

（7）（水上不沉神变）于「水上不沉」的句中，如果涉水而过会沉没的名为沉，相反的为「不沉」。

Ñ(XII,95): On unbroken water: here water that one sinks into when trodden on is called 'broken', the opposite is called 'unbroken'.

Evaṃ gantukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya ettake ṭhāne udakaṃ pathavī hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ.

欲求如是行者，入地遍定而出定已，限定「这一处水而成为地」而遍作（准备）之后，当依所说决意，

Ñ: But one who wants to go in this way should attain the earth-kasiṇa [jhāna] and emerge. Then he should do the preliminary work, determining thus, 'Let the water in such an area become earth', and he should resolve in the way already described.

Saha adhiṭṭhānena yathā paricchinnaṭṭhāne udakaṃ pathavīyeva hoti.

与决意共，即把那限定的水变为地，

Ñ: Simultaneously with the resolve, the water in that place becomes earth.

Visuddhimagga XII-94

Na kevalañca ummujjanimujjameva, nhānapānamukhadhovanabhaṇḍakadhovanādīsu yaṃ yaṃ icchati, taṃ taṃ karoti.

他不仅得于地中出没而已，如他希望沐浴饮水洗脸洗衣等，彼亦可作。

Ñ(XII,94): And he does not only diving in and out, but whatever else he wants, such as bathing, drinking, mouth washing, washing of chattels, and so on.

Na kevalañca udakameva, sappitelamadhuphāṇitādīsupi yaṃ yaṃ icchati, taṃ taṃ idañcidañca ettakaṃ hotūti āvajjitvā parikammaṃ katvā adhiṭṭhahantassa yathādhiṭṭhitameva hoti.

不但化地为水而已，如欲作酥油蜜糖水等，念「这些成为这样，这些成为那样」，遍作（准备）之后而决意，[PTS 396] 便得成为他所决意的。

Ñ: And not only water, but there is whatever else (liquid that) he wants, such as ghee, oil, honey, molasses, and so on. When he does the preliminary work, after adverting thus, 'Let there be so much of this and this' and resolves, [396] it becomes as he resolved.

Uddharitvā bhājanagataṃ karontassa sappi sappimeva hoti.

如从那里取出置于器皿中，则所化的酥俨然是酥，

Ñ: If he takes them and fills dishes with them, the ghee is only ghee,

Telādīni telādīniyeva.

油俨然是油，

Ñ: the oil, etc., only oil, etc.,

Udakaṃ udakameva.

水俨然是水。

Ñ: the water only water.

So tattha temitukāmova temeti, na temitukāmo na temeti.

如他希望那里面湿便为湿，希望不湿便不湿。

Ñ: If he wants to be wetted by it, he is wetted, if he does not want to be wetted by it, he is not wetted.

Tasseva ca sā pathavī udakaṃ hoti sesajanassa pathavīyeva.

只是对于他而那地成为水，对于别人则依然是地。

Ñ: And it is only for him that that earth becomes water, not for anyone else.

Tattha manussā pattikāpi gacchanti, yānādīhipi gacchanti, kasikammādīnipi karontiyeva.

人们依然在那上面步行，驱车而行及耕耘等。

Ñ: People go on it on foot and in vehicles, etc., and they do their ploughing, etc., there.

Sace panāyaṃ tesampi udakaṃ hotūti icchati, hotiyeva.

然而如果他希望亦为他们而化为水，便成为水。

Ñ: But if he wishes, 'Let it be water for them too', it becomes water for them too.

Paricchinnakālaṃ pana atikkamitvā yaṃ pakatiyā ghaṭataḷākādīsu udakaṃ, taṃ ṭhapetvā avasesaṃ paricchinnaṭṭhānaṃ pathavīyeva hoti.

过了神变的期限之后，除了本来在瓮中及池内等的水之外，其余所限定的地方依然成为地。

Ñ: When the time determined has elapsed, all the extent determined, except for water originally present in water pots, ponds, etc., becomes earth again.

Visuddhimagga XII-93

Tatrāyaṃ pāḷi –

有关的圣典如下：

Ñ(XII,93): Here is the text:

‘‘Pakatiyā āpokasiṇasamāpattiyā lābhī hoti. Pathaviṃ āvajjati.

「本已获得水遍定者，念于地，

Ñ: 'He is normally an obtainer of the water-kasiṇa attainment. He adverts to earth.

Āvajjitvā ñāṇena adhiṭṭhāti – ‘udakaṃ hotū’ti. Udakaṃ hoti.

念已以智决定：『成为水』，便成为水。

Ñ: Having adverted, he resolves with knowledge: "Let there be water". There is water.

So pathaviyā ummujjanimujjaṃ karoti.

而他即于地中出没。

Ñ: He does the diving in and out of the earth.

Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti,

譬如普通无神变的人在水中出没一样，

Ñ: Just as men normally not possessed of supernormal power do diving in and out of water,

evameva so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake’’ti (paṭi. ma. 3.11).

如是此神变者，心得自在，于地中出没，如在水中」。

Ñ: so this possessor of supernormal power, by his attaining mental mastery, does the diving in and out of the earth as though in water' (Ps.ii,208).

Visuddhimagga XII-92

393. Pathaviyāpi ummujjanimujjanti ettha ummujjanti uṭṭhānaṃ vuccati. Nimujjanti saṃsīdanaṃ.

（6）（地中出没神变）于「地中出没」的句中，「出」为出现，「没」为潜没。

Ñ(XII,92): He dives in and out of the ground (pathaviyāpi ummujjanimmujjaṃ): here it is rising up that is called "diving out' (ummujja) and it is sinking down that is called 'diving in' (nimmujja).

Ummujjañca nimujjañca ummujjanimujjaṃ.

出与没故名出没。

Ñ: Ummujjanimmujjaṃ = ummujjañ ca nimmujjañ ca (resolution of compound).

Evaṃ kātukāmena āpokasiṇaṃ samāpajjitvā uṭṭhāya ettake ṭhāne pathavī udakaṃ hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ.

欲求如是行者入水遍定而出定已，限定「于此处之地而成为水」而遍作（准备），当依所说而决意，

Ñ: One who wants to do this should attain the water-kasiṇa [jhāna] and emerge. Then he should do the preliminary work, determining thus, 'Let the earth in such an area be water', and he should resolve in the way already described.

Saha adhiṭṭhānena yathā paricchinne ṭhāne pathavī udakameva hoti.

与决意共，彼所限定之地便成为水，

Ñ: Simultaneously with the resolve, that much extent of earth according as determined becomes water only.

So tattha ummujjanimujjaṃ karoti.

而他即在彼处出没。

Ñ: It is there he does the diving in and out.

Visuddhimagga XII-91

Sace panassa bhikkhuno adhiṭṭhahitvā gacchantassa antarā pabbato vā rukkho vā uṭṭheti, kiṃ puna samāpajjitvā adhiṭṭhātabbanti? Doso natthi.

若比丘业已决意，于所行途中，又现起山或树，不是再要入定而决意吗？无妨的。

Ñ(XII,91): What if a mountain or a tree is raised in this bhikkhu's way while he is travelling along after resolving; should he attain and resolve again?— There is no harm in that.

Puna samāpajjitvā adhiṭṭhānaṃ hi upajjhāyassa santike nissayaggahaṇasadisaṃ hoti.

再入定而决意，正如取得邬波驮耶（和尚）的听许依止一样。

Ñ: For attaining and resolving again is like taking the dependence (see Vin.i,58; ii,274) in the preceptor's presence.

Iminā ca pana bhikkhunā ākāso hotūti adhiṭṭhitattā ākāso hotiyeva.

因此比丘业已决定成为虚空，故有虚空，

Ñ: And because this bhikkhu has resolved, 'Let there be space', there will be only space there,

Purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānamevetaṃ.

由于他先前的决意之力，于途中又现起任何山或树或气候所成的，实无此理。

Ñ: and because of the power of his first resolve it is impossible that another mountain or tree can have sprung up meanwhile made by temperature.

Aññena iddhimatā nimmite pana paṭhamanimmānaṃ balavaṃ hoti.

如果由别的神变者所化作的，则初化作的力强，

Ñ: However, if it has been created by another possessor of supernormal power and created first, it prevails;

Itarena tassa uddhaṃ vā adho vā gantabbaṃ.

其它的必须经下面或上面而行。

Ñ: the former must go above or below it.

Visuddhimagga XII-90

Tatrāyaṃ pāḷi –

圣典之文如下：

Ñ(XII,90): Here is the text:

‘‘Pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati.

「本来已得虚空遍者，而念穿壁穿墙穿山，[PTS 395]

Ñ: 'He is normally an obtainer of the space-kasiṇa attainment. He adverts: "Through the wall, through the enclosure, through the mountain". [395]

Āvajjitvā ñāṇena adhiṭṭhāti – ‘ākāso hotū’ti. Ākāso hoti.

念已以智决意：『成为虚空』，便成虚空，

Ñ: Having adverted, he resolves with knowledge: "Let there be space". There is space.

Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati.

穿壁穿墙穿山，无碍而行，

Ñ: He goes unhindered through the wall, through the enclosure, through the mountain.

Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti,

正如普通的人，没有任何东西的遮隔，所行无碍，

Ñ: Just as men normally not possessed of supernormal power go unhindered where there is no obstruction or enclosure,

evameva so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse’’ti (paṭi. ma. 3.11).

而此神变者，心得自在，穿壁穿墙穿山，无有障碍，如行空中」。

Ñ: so too this possessor of supernormal power, by his attaining mental mastery, goes unhindered through the wall, through the enclosure, through the mountain, as though in open space' (Ps.ii,208).

Visuddhimagga XII-89

Tipiṭakacūḷābhayatthero panetthāha – ‘‘ākāsakasiṇasamāpajjanaṃ, āvuso, kimatthiyaṃ, kiṃ hatthiassādīni abhinimminitukāmo hatthiassādi kasiṇāni samāpajjati, nanu yattha katthaci kasiṇe parikammaṃ katvā aṭṭhasamāpattivasībhāvoyeva pamāṇaṃ. Yaṃ yaṃ icchati, taṃ tadeva hotī’’ti.

关于此事，三藏小无畏长老说：「道友，为什么要入虚空遍定？如果那样，若欲化作象马者，不是也要入象马等遍定吗？于诸遍中遍作（准备），已得八等至自在，岂非已够条件遂其所欲而行神变了吗」？

Ñ(XII,89): But here the Elder Tipiṭaka Cūḷa-Abhaya said: 'Friends, what is the use of attaining the space-kasiṇa [jhāna]? Does one who wants to create elephants, horses, etc., attain an elephant-kasiṇa jhāna or horse-kasiṇa jhāna, and so on? Surely the only standard is mastery in the eight attainments, and after the preliminary work has been done on any kasiṇa, it then becomes whatever he wishes'.

Bhikkhū āhaṃsu – ‘‘pāḷiyā, bhante, ākāsakasiṇaṃyeva āgataṃ, tasmā avassametaṃ vattabba’’nti.

诸比丘说：「尊师，在圣典中只述虚空遍，所以必须这样说」！

Ñ: The bhikkhus said, 'Venerable sir, only the space kasiṇa has been given in the text, so it should certainly be mentioned'.

Visuddhimagga XII-88

Evaṃ gantukāmena pana ākāsakasiṇaṃ samāpajjitvā vuṭṭhāya kuṭṭaṃ vā pākāraṃ vā sinerucakkavāḷesupi aññataraṃ pabbataṃ vā āvajjitvā kataparikammena ākāso hotūti adhiṭṭhātabbo.

欲这样无碍而行者，入虚空遍定而出定已，念壁或墙或须弥及轮围等的任何山而遍作（准备），当决意「成虚空」，

Ñ(XII,88): One who wants to go in this way should attain the space-kasiṇa [jhāna] and emerge, and then do the preliminary work by adverting to the wall or the enclosure or some such mountain as Sineru or the World-sphere Mountains, and he should resolve, 'Let there be space'.

Ākāsoyeva hoti.

便成虚空。

Ñ: It becomes space only;

Adho otaritukāmassa, uddhaṃ vā ārohitukāmassa susiro hoti, vinivijjhitvā gantukāmassa chiddo.

欲下降或欲上升者便有坑，欲穿透而行者便有洞。

Ñ: it becomes hollow for him if he wants to go down or up; it becomes cleft for him if he wants to penetrate it.

So tattha asajjamāno gacchati.

他便可从那里无碍而行。

Ñ: He goes through it unhindered.

Visuddhimagga XII-87

392. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. Esa nayo itaresu.

（5）（不障碍神变）「穿壁、穿墙、穿山、无有障碍，如行空中」，此中「穿壁」为透壁──即透过壁的那一边。他句亦同样。

Ñ(XII,87): He goes unhindered through walls, through enclosures, through mountains, as though in open space: here through walls is beyond walls; the yonder side of a wall, is what is meant. So with the rest.

Kuṭṭoti ca gehabhittiyā etamadhivacanaṃ.

「壁」──与屋的壁是同义语。

Ñ: And wall is a term for the wall of a house;

Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro.

「墙」──是家、寺、村落等周围的墙，

Ñ: enclosure is a wall surrounding a house, monastery (park), village, etc.;

Pabbatoti paṃsupabbato vā pāsāṇapabbato vā.

「山」──是土山或石山。

Ñ: mountain is a mountain of soil or a mountain of stone.

Asajjamānoti alaggamāno.

「无碍」──即无障。

Ñ: Unhindered: not sticking.

Seyyathāpi ākāseti ākāse viya.

「如空中」──好像在空中。

Ñ: As though in open space: just as if he were in open space.

Visuddhimagga XII-86

Yathā cāha –

又所谓：

Ñ(XII,86): Also according as it is said:

‘‘Atha khvāhaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhissantī’ti antarahito imaṃ gāthaṃ abhāsiṃ –

「诸比丘！我行这样的神变，使梵天、梵众及梵众眷属，可闻我声而不见我身，我今隐身而说此偈：

Ñ: 'Then, bhikkhus, I performed a feat of supernormal power such that Brahmā and Brahmā's retinue, and those attached to Brahmā's retinue might hear my voice and yet not see me, and having vanished in this way, I spoke this stanza:

‘Bhave vāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ;

Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyi’’’nti. (ma. ni. 1.504);

我见于有生恐怖，

亦见求有求无有，

我已于诸任何有，

不迎不乐不执着。」

Ñ: I saw the fear in [all kinds of] becoming,

Including becoming that seeks non-becoming;

And no becoming do I recommend;

I cling to no delight therein at all' (M.i,330).

Visuddhimagga XII-85

‘‘Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca ‘sādhu me, bhante, ayyo mahako uttarimanussadhammā iddhipāṭihāriyaṃ dassetū’ti.

「坐在一边的质多居士对摩诃迦说：『尊者，如果摩诃迦上人对我现上人法的神变，实为幸福』！

Ñ(XII,85): 'When he had sat down at one side, the householder Citta said to the venerable Mahaka, "Venerable sir, it would be good if the lord would show me a miracle of supernormal power belonging to the higher than human state".

Tena hi tvaṃ gahapati āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsehīti.

『那末，居士，你于廊前铺设郁多罗僧（上衣），[PTS 394] 上面放些草聚吧』。

Ñ: — "Then, householder, spread your upper robe out on the terrace [394] and scatter a bundle of hay on it".

‘Evaṃ, bhante’ti kho citto gahapati āyasmato mahakassa paṭissutvā āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsesi.

『唯然尊师』。质多居士答应了摩诃迦之后，即于廊前铺设郁多罗僧，放上草聚。

Ñ: —"Yes, venerable sir", the householder replied to the venerable Mahaka, and he spread out his upper robe on the terrace and scattered a bundle of hay on it.

Atha kho āyasmā mahako vihāraṃ pavisitvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesī’’ti (saṃ. ni. 4.346).

尊者摩诃迦进入精舍，关上了门，而现如是的神变：从钥孔及门闩的孔隙发出火焰，烧了草聚，但不烧郁多罗僧」。

Ñ: Then the venerable Mahaka went into his dwelling and fastened the latch, after which he performed a feat of supernormal power such that flames came out from the keyhole and from the gaps in the fastenings and burned the hay without burning the upper robe' [S.iv,290].

Visuddhimagga XII-84

391. Apica sabbampi pākaṭaṃ pāṭihāriyaṃ āvibhāvaṃ nāma.

一切明显的神变，名显现神变；

Ñ(XII,84): Furthermore, all miracles of making evident are called an appearance,

Apākaṭapāṭihāriyaṃ tirobhāvaṃ nāma.

一切不明显的神变，名隐匿神变。

Ñ: and all miracles of making unevident are called a vanishing.

Tattha pākaṭapāṭihāriye iddhipi paññāyati iddhimāpi.

此中，于明显的神变，则神变与神变者都显示，

Ñ: Herein, in the miracle of making evident, both the supernormal power and the possessor of the supernormal power are displayed.

Taṃ yamakapāṭihāriyena dīpetabbaṃ.

这可以双神变来说明。

Ñ: That can be illustrated with the Twin Miracle;

Tatra hi ‘‘idha tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattatī’’ti (paṭi. ma. 1.116) evaṃ ubhayaṃ paññāyittha.

即如：「如来行双神变，非声闻所有，如来能于上身现火聚，而于下身现流水」，如是（神变与神变者）两者都显示。

Ñ: for in that both are displayed thus: 'Here the Perfect One performs the Twin Miracle, which is not shared by disciples. He produces a mass of fire from the upper part of his body and a shower of water from the lower part of his body …' (Ps.i,125).

Apākaṭapāṭihāriye iddhiyeva paññāyati, na iddhimā.

于不明显的神变，则仅显示神变，不显示神变者；

Ñ: In the case of the miracle of making unevident, only the supernormal power is displayed, not the possessor of the supernormal power.

Taṃ mahakasuttena (saṃ. ni. 4.346) ca brahmanimantanikasuttena (ma. ni. 1.501 ādayo) ca dīpetabbaṃ.

这可以《达诃迦经》及《梵天请经》来说明。

Ñ: That can be illustrated by means of the Mahaka Sutta [S.iv,200], and the Brahmanimantanika Sutta (M.i,330).

Tatra hi āyasmato ca mahakassa, bhagavato ca iddhiyeva paññāyittha, na iddhimā.

在那里尊者摩诃迦与世尊，仅显示神变，不显示神变者，

Ñ: For there it was only the supernormal power of the venerable Mahaka and of the Blessed One respectively that was displayed, not the possessors of the supernormal power,

Yathāha –

即所谓：

Ñ: according as it is said:

Visuddhimagga XII-83

Apica tambapaṇṇidīpaṃ āgatadivase yathā attanā saddhiṃ āgate avasese rājā na passati, evaṃ karontena mahindattherenāpi idaṃ katameva (pārā. aṭṭha. 1.tatiyasaṅgītikathā).

又摩哂陀长老，初来铜鍱洲（锡兰）之日，曾使国王不能见他及与他同来的人，行此隐匿神变。

Ñ(XII,83): Furthermore, this was performed by the Elder Mahinda, who so acted on the day of his arrival in Tambapaṇṇi Island that the king did not see the others who had come with him (see Mahāvaṃsa, i, p. 103).

Visuddhimagga XII-82

390. Etaṃ pana pāṭihāriyaṃ kena katapubbanti? Bhagavatā.

然而谁曾行过这神变？即世尊。

Ñ(XII,82): But by whom was this miracle formerly performed? By the Blessed One.

Bhagavā hi yasaṃ kulaputtaṃ samīpe nisinnaṃyeva yathā naṃ pitā na passati, evamakāsi.

世尊曾使虽然坐得很近的耶舍善男子，他的父亲亦不能见他。

Ñ: For the Blessed One so acted that when the clansman Yasa was sitting beside him, his father did not see him (Vin.i,16).

Tathā vīsayojanasataṃ mahākappinassa paccuggamanaṃ katvā taṃ anāgāmiphale,

又世尊出迎自一百二十由旬来访的大劫宾那王，使他得住阿那含果，

Ñ: Likewise, after travelling two thousand leagues to meet [King] Mahā-Kappina and establishing him in the fruition of non-return

amaccasahassañcassa sotāpattiphale patiṭṭhāpetvā,

及令他的一千臣子得住须陀洹果之后，

Ñ: and his thousand ministers in the fruition of stream-entry,

tassa anumaggaṃ āgatā sahassitthiparivārā anojādevī āgantvā samīpe nisinnāpi yathā saparisaṃ rājānaṃ na passati,

他的夫人阿那娇和一千侍女亦于此时追踪而来，虽坐于国王附近，但使他们不见国王与从臣，

Ñ: he so acted that Queen Anojā, who had followed the king with a thousand women attendants and was sitting nearby, did not see the king and his retinue.

tathā katvā ‘‘api, bhante, rājānaṃ passathā’’ti

故她问道：「尊师，你看见国王吗」？

Ñ: And when he was asked, 'Have you seen the king, venerable sir?',

vutte ‘‘kiṃ pana te rājānaṃ gavesituṃ varaṃ, udāhu attāna’’nti?

世尊说：「你寻国王为胜，或寻自己为胜」？

Ñ: he asked, 'But which is better for you, to seek the king or to seek [your] self?' (cf. Vin.i,23).

‘‘Attānaṃ, bhante’’ti vatvā nisinnāya tassā tathā dhammaṃ desesi,

「尊师，实寻自己为胜」。世尊便对坐在那里的她（及国王）说了同样的法。

Ñ: She replied, '[My] self, venerable sir'. Then he likewise taught her the Dhamma as she sat there,

yathā sā saddhiṃ itthisahassena sotāpattiphale patiṭṭhāsi, amaccā anāgāmiphale, rājā arahatteti.

她和他的一千侍女得住须陀洹果，诸臣子得阿那含果，国王得阿罗汉果。

Ñ: so that, together with the thousand women attendants, she became established in the fruition of stream-entry, while the ministers reached the fruition of non-return, and the king that of Arahantship (see AA.i,322; DhA.ii,124).

Visuddhimagga XII-81

389. Tirobhāvaṃ kātukāmo pana ālokaṃ vā andhakāraṃ karoti, appaṭicchannaṃ vā paṭicchannaṃ, āpāthaṃ vā anāpāthaṃ karoti.

（4）（隐匿神变）欲隐匿者，使光明为黑暗，使无遮蔽成遮蔽，使可见的成为不可见。

Ñ(XII,81): But one who wants to cause a vanishing makes light into darkness, or he hides what is unhidden, or he makes what has come into the visual field come no more into the visual field.

Kathaṃ?

怎样呢？

Ñ: How?

Ayañhi yathā appaṭicchannopi samīpe ṭhitopi vā na dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya ‘‘idaṃ ālokaṭṭhānaṃ andhakāraṃ hotū’’ti vā, ‘‘idaṃ appaṭicchannaṃ paṭicchannaṃ hotū’’ti vā, ‘‘idaṃ āpāthaṃ anāpāthaṃ hotū’’ti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti.

即神变者欲求自己或他人，虽无遮蔽或近在身边亦使不见，他从基础禅出定已，念「此光明之处将成黑暗」，[PTS 393] 或「此无遮蔽处将成遮蔽」或「此可见而成不可见」，遍作（准备）已，当依前述之法而决意。

Ñ: If he wants to make himself or another invisible even though unconcealed or nearby, he emerges from the basic jhāna and adverts thus, 'Let this light become darkness' or [393] 'Let this that is unhidden be hidden' or 'Let this that has come into the visual field not come into the visual field'. Then he does the preliminary work and resolves in the way already described.

Saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti.

与决意心共，便得成就他所决意的。

Ñ: It becomes as he has resolved simultaneously with the resolution.

Pare samīpe ṭhitāpi na passanti.

使站近的他人不能见。

Ñ: Others do not see even when they are nearby.

Sayampi apassitukāmo na passati.

如欲自身不见，亦得不见。

Ñ: He too does not see, if he does not want to see.

Visuddhimagga XII-80

Apica tambapaṇṇidīpe talaṅgaravāsī dhammadinnattheropi tissamahāvihāre cetiyaṅgaṇasmiṃ nisīditvā ‘‘tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hotī’’ti apaṇṇakasuttaṃ (a. ni. 3.16) kathento heṭṭhāmukhaṃ bījaniṃ akāsi, yāva avīcito ekaṅgaṇaṃ ahosi.

还有在铜鍱洲，住在多楞迦罗的法授长老，坐在帝须大精舍(Tissa Mahāvihāra)的塔园，对诸比丘讲《纯真经》：(Apaṇṇaka Sutta)「诸比丘！具备三法（守护根门，于食知量，警寤精勤）的比丘，行纯真道者」，并以扇下指，直至阿鼻地狱成一广场，

Ñ(XII,80): Furthermore, in Tambapaṇṇi Island (Ceylon), while the Elder Dhammadinna, resident of Taḷaṅgara, was sitting on the shrine terrace in the Great Monastery of Tissa (Tissamahāvihāra) expounding the Apaṇṇaka Sutta, 'Bhikkhus, when a bhikkhu possesses three things he enters upon the untarnished way' (A.i,113), he turned his fan face downwards and an opening right down to Avīci appeared.

Tato uparimukhaṃ akāsi, yāva brahmalokā ekaṅgaṇaṃ ahosi.

以扇上指，直至梵天界成一广场。

Ñ: Then he turned it face upwards and an opening right up to the Brahmā-world appeared.

Thero nirayabhayena tajjetvā saggasukhena ca palobhetvā dhammaṃ desesi.

长老警告以地狱的怖畏及导以诸天之乐，对他们说法。

Ñ: Having thus aroused fear of hell and longing for the bliss of heaven, the elder taught the Dhamma.

Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti.

闻法者，有的得须陀洹，有的得斯陀含、阿那含及阿罗汉。

Ñ: Some became stream-enterers, some once-returners, some non-returners, some Arahants.

Visuddhimagga XII-79

Bhagavā majjhe maṇimayena sopānena otarati, chakāmāvacaradevā vāmapasse kanakamayena, suddhāvāsā ca mahābrahmā ca dakkhiṇapasse rajatamayena.

世尊由中央的宝珠所造之阶下来，六欲诸天在左侧的金阶，净居天与大梵天在右侧的银阶。

Ñ(XII,79): The Blessed One descended by the middle flight of stairs made of crystal; the deities of the six sense-sphere heavens by that on the left side made of gold; and the deities of the Pure Abodes, and the Great Brahmā, by that on the right side made of silver.

Devarājā pattacīvaraṃ aggahesi, mahābrahmā tiyojanikaṃ setacchattaṃ, suyāmo vāḷabījaniṃ, pañcasikho gandhabbaputto tigāvutamattaṃ beḷuvapaṇḍuvīṇaṃ gahetvā tathāgatassa pūjaṃ karonto otarati.

帝释天王替他拿衣钵，大梵天拿三由旬大的白伞，须夜摩天持牦牛尾的拂，健闼婆之子五顶持三伽鸟多大的毗罗梵崩陀的琴，奏乐以供如来。

Ñ: The Ruler of Gods held the bowl and robe. The Great Brahmā held a three-league-wide white parasol. Suyāma held a yak-tail fan. Five-crest (Pañcasikhā), the son of the gandhabba, descended doing honour to the Blessed One with his bilvawood lute measuring three quarters of a league.

Taṃdivasaṃ bhagavantaṃ disvā buddhabhāvāya pihaṃ anuppādetvā ṭhitasatto nāma natthi.

那一天看见世尊的人，实无一人不希望成佛的。

Ñ: On that day there was no living being present who saw the Blessed One but yearned for enlightenment.

Idamettha bhagavā āvibhāvapāṭihāriyaṃ akāsi.

这便是世尊行显现神变。

Ñ: This is the miracle of becoming apparent that the Blessed One performed here.

Visuddhimagga XII-78

Bhagavā dutiyadivase sinerumuddhani ṭhatvā puratthimalokadhātuṃ olokesi, anekāni cakkavāḷasahassāni vivaṭāni hutvā ekaṅgaṇaṃ viya pakāsiṃsu.

第二天世尊站在须弥山顶，眺望东方世界。多千的轮围世界，忽然开朗，如一广场。

Ñ(XII,78): On the following day the Blessed One stood on the summit of Sineru and surveyed the eastward world element. Many thousands of world-spheres were visible to him as clearly as a single plain.

Yathā ca puratthimena, evaṃ pacchimenapi uttarenapi dakkhiṇenapi sabbaṃ vivaṭamaddasa.

如是见西方、北方及南方，亦如见东方的一样开朗。

Ñ: And as the eastward world element, so too he saw the westward, the northward and the southward world elements all clearly visible.

Heṭṭhāpi yāva avīci, upari yāva akaniṭṭhabhavanaṃ, tāva addasa.

他见下至阿鼻地狱，上至阿迦腻咤（色究竟）天。

Ñ: And he saw right down to Avīci, and up to the Realm of the Highest Gods.

Taṃ divasaṃ kira lokavivaraṇaṃ nāma ahosi.

他们说那一天实为世间的开显日。

Ñ: That day, it seems, was called the day of the Revelation of Worlds (loka-vivaraṇa).

Manussāpi deve passanti, devāpi manusse.

人能见天，天亦见人。

Ñ: Human beings saw deities, and deities saw human beings.

Tattha neva manussā uddhaṃ ullokenti, na devā adho olokenti, sabbe sammukhāva aññamaññaṃ passanti.

并不是说人向上望，诸天向下望，一切都是对面相见的。

Ñ: And in doing so the human beings did not have to look up or the deities down. They all saw each other face to face.

Visuddhimagga XII-77

Bhagavā sakkassa devarañño ārocesi ‘‘mahārāja, sve manussalokaṃ gacchāmī’’ti.

世尊对帝释天王说：「大王，明天我要回到人间了」。

Ñ(XII,77): The Blessed One informed Sakka, Ruler of Gods, 'Tomorrow, O King, I am going to the human world'.

Devarājā vissakammaṃ āṇāpesi ‘‘tāta, sve bhagavā manussalokaṃ gantukāmo, tisso sopānapantiyo māpehi ekaṃ kanakamayaṃ, ekaṃ rajatamayaṃ, ekaṃ maṇimaya’’nti.

天王命令毗首羯磨道[PTS 392] ：「朋友，世尊欲于明日去人间，你当造阶三行，一以黄金造，一以白银造，一以宝珠造」。

Ñ: The Ruler of Gods [392] commanded Vissakamma, 'Good friend, the Blessed One wishes to go to the human world tomorrow. Build three flights of stairs, one of gold, one of silver and one of crystal'.

So tathā akāsi.

他便依命建造。

Ñ: He did so.

Visuddhimagga XII-76

‘‘Sādhu, bhante’’ti thero dasabalaṃ vanditvā āgatamaggeneva oruyha manussānaṃ santikaṃ sampāpuṇi.

「唯然世尊」。长老拜过了十力（世尊），从原路回到群众的身边。

Ñ(XII,76): Saying 'Good, venerable sir', the elder paid homage to Him of the Ten Powers, and descending by the way he came, he reached the human neighbourhood.

Gamanāgamanakāle ca yathā naṃ manussā passanti, evaṃ adhiṭṭhāsi.

长老在去与来时，都决意让群众看得到他。

Ñ: And at the time of his going and coming he resolved that people should see it.

Idaṃ tāvettha mahāmoggallānatthero āvibhāvapāṭihāriyaṃ akāsi.

这是大目犍连长老初行显现神变。

Ñ: This, firstly, is the miracle of becoming apparent that the Elder Mahā-Moggallāna performed here.

So evaṃ āgato taṃ pavattiṃ ārocetvā ‘‘dūranti saññaṃ akatvā katapātarāsāva nikkhamathā’’ti āha.

他回来将此消息告诉他们之后说：「你们不要以为僧伽施市太远，明天早餐后出发去那里」。

Ñ: Having arrived thus, he related what had happened, and he said, 'Come forth after the morning meal and pay no heed to distance' [thus promising that they would be able to see in spite of the distance].

Visuddhimagga XII-75

Te bhagavato vandanatthāya mahāmoggallānattheraṃ yāciṃsu.

他们为了要瞻礼世尊，又求大目犍连长老去请。

Ñ(XII,75): They asked the venerable Mahā-Moggallāna to pay homage to the Blessed One.

Thero parisamajjheyeva mahāpathaviyaṃ nimujjitvā sinerupabbataṃ nibbijjhitvā tathāgatapādamūle bhagavato pāde vandamānova ummujjitvā bhagavantaṃ etadavoca ‘‘jambudīpavāsino, bhante, bhagavato pāde vanditvā passitvāva gamissāmāti vadantī’’ti.

长老即于群众中潜入大地，贯穿须弥山，于如来足下之地出现，顶礼世尊说：「尊师，阎浮提洲的住民欲见世尊，顶礼佛足」。

Ñ: In the midst of the assembly the elder dived into the earth. Then cleaving Mount Sineru, he emerged at the Perfect One's feet, and he paid homage at the Blessed One's feet. This is what he told the Blessed One: 'Venerable sir, the inhabitants of Jambudīpa pay homage at the Blessed One's feet, and they say, "We will disperse when we have seen the Blessed One" '.

Bhagavā āha ‘‘kuhiṃ pana te, moggallāna, etarahi jeṭṭhabhātā dhammasenāpatī’’ti?

世尊问：「目犍连，你的兄长法将（舍利弗）在什么地方」？

Ñ: The Blessed One said, 'But, Moggallāna, where is your elder brother, the General of the Dhamma?'.

‘‘Saṅkassanagare bhante’’ti.

「尊师，他在僧伽施市」。

Ñ: —'At the city of Saṅkassa, venerable sir'.

‘‘Moggallāna, maṃ daṭṭhukāmā sve saṅkassanagaraṃ āgacchantu, ahaṃ sve mahāpavāraṇapuṇṇamāsīuposathadivase saṅkassanagare otarissāmī’’ti.

「目犍连，要看我的人，叫他们明天到僧伽施市来。因为明天是满月大自恣的布萨日，我要下行于僧伽施市」。

Ñ: —'Moggallāna, those who wish to see me should come tomorrow to the city of Saṅkassa. Tomorrow being the Uposatha day of the full moon, I shall descend to the city of Saṅkassa for the Mahāpavāranā ceremony'.

Visuddhimagga XII-74

Yamakapāṭihāriye sannipatitāpi dvādasayojanā parisā bhagavantaṃ passitvāva gamissāmāti khandhāvāraṃ bandhitvā aṭṭhāsi.

当世尊在三十三天现双神变的时候，（地上）聚集了十二由旬长的群众，作帐篷而住说：「直至见到世尊之后才去」。

Ñ(XII,74): At the time of the Twin Miracle an assembly gathered that was twelve leagues across. Then, saying 'We will disperse when we have seen the Blessed One', they made an encampment and waited there.

Taṃ cūḷaanāthapiṇḍikaseṭṭhiyeva sabbapaccayehi upaṭṭhāsi.

他们都由小给孤独长者供给一切资具。

Ñ: Anāthapiṇḍika the Less supplied all their needs.

Notes in Chinese translation: 小给孤独长者（Cūḷa-Anāthapiṇḍika）本名须末那（Sumana），即大给孤独长者的弟弟。

Manussā kuhiṃ bhagavāti jānanatthāya anuruddhattheraṃ yāciṃsu.

群众为了要知道世尊究在何处，请求阿那律陀长老探望。

Ñ: People asked the Elder Anuruddha to find out where the Blessed One was.

Thero ālokaṃ vaḍḍhetvā addasa dibbena cakkhunā tattha vassūpagataṃ bhagavantaṃ disvā ārocesi.

长老增大光明，以天眼看见世尊在那里安居雨季，并告诉他们。

Ñ: The elder extended light, and with the divine eye he saw where the Blessed One had taken up residence for the Rains. As soon as he saw this, he announced it.

Visuddhimagga XII-73

Bhagavā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakurūsu piṇḍapātaṃ gahetvā anotattadahatīre paribhuñjati.

而世尊则嚼龙蔓的齿木，到阿耨达池洗了脸，往北俱卢洲去乞食，又到阿耨达池之畔来吃。

Ñ(XII,73): Meanwhile the Blessed One himself would chew a toothstick of nāgalatā wood and wash his mouth in Lake Anotatta. Then, after collecting alms food among the Uttarakurūs, he would eat it on the shores of that lake.

Sāriputtatthero tattha gantvā bhagavantaṃ vandati.

舍利弗长老到那里去礼拜世尊。

Ñ: [Each day] the Elder Sāriputta went there and paid homage to the Blessed One,

Bhagavā ajja ettakaṃ dhammaṃ desesinti therassa nayaṃ deti.

世尊授长老以纲要说：「今天我对诸天说这么多的法」。

Ñ: who told him, 'Today I taught this much Dhamma', and he gave him the method.

Evaṃ tayo māse abbocchinnaṃ abhidhammakathaṃ kathesi.

他这样连续的说了三个月的阿毗达摩，

Ñ: In this way he gave an uninterrupted exposition of the Abhidhamma for three months.

Taṃ sutvā asītikoṭidevatānaṃ dhammābhisamayo ahosi.

听法者有八亿诸天获得法现观。

Ñ: Eighty million deities penetrated the Dhamma on hearing it.

Visuddhimagga XII-72

Devorohaṇenapi ca ayamattho vibhāvetabbo.

此义亦得以世尊自三十三天下降来解释：

Ñ(XII,72): And this meaning should also be explained by means of the Descent of the Gods (devorohana).

Bhagavā kira yamakapāṭihāriyaṃ katvā caturāsītipāṇasahassāni bandhanā pamocetvā atītā buddhā yamakapāṭihāriyāvasāne kuhiṃ gatāti āvajjitvā tāvatiṃsabhavanaṃ gatāti addasa.

据说世尊曾作双神变，使八万四千生类解除结缚。他念「过去诸佛行过双神变后至于何处」？并知至三十三天。[PTS 391]

Ñ: When the Blessed One, it seems, had performed the Twin Miracle and had liberated eighty-four thousand beings from bonds, he wondered, 'Where did the past Enlightened Ones go to when they had finished the Twin Miracle?'. He saw that they had gone to the heaven of the Thirty-three. [391]

Athekena pādena pathavītalaṃ akkamitvā dutiyaṃ yugandharapabbate patiṭṭhapetvā puna purimapādaṃ uddharitvā sinerumatthakaṃ akkamitvā tattha paṇḍukambalasilātale vassaṃ upagantvā sannipatitānaṃ dasasahassacakkavāḷadevatānaṃ ādito paṭṭhāya abhidhammakathaṃ ārabhi.

于是世尊以一足踏于地面，置另一足于持双山，又拔其前足踏到须弥山顶，于崩陀根跋罗宝石上作雨季安居，对聚集在那里的一万轮围界的诸天，最初讲说阿毗达摩。

Ñ: Then he stood with one foot on the surface of the earth, and placed the second on Mount Yugandhara. Then again he lifted his first foot and set it on the summit of Mount Sineru. He took up the residence for the Rains there on the Red Marble Terrace, and he began his exposition of the Abhidhamma, starting from the beginning, to the deities of ten thousand world-spheres.

Notes in Chinese translation: 据南传上座部的传说，佛上三十三天为佛母摩耶夫人说法，在那里三个月为诸天说阿毗达摩，每天再为舍利弗略说，由舍利弗为诸比丘说，这是南传七论的来源。

Bhikkhācāravelāya nimmitabuddhaṃ māpesi. So dhammaṃ deseti.

当乞食的时候，他便化作另一化佛在那里对他们说法。

Ñ: At the time for wandering for alms he created an artificial Buddha to teach the Dhamma.

Visuddhimagga XII-71

388. Etaṃ pana pāṭihāriyaṃ kena katapubbanti? Bhagavatā.

然而谁曾行过这种神变？即由世尊。

Ñ(XII,71): But by whom was this miracle formerly performed? By the Blessed One.

Bhagavā hi cūḷasubhaddāya nimantito vissakammunā nimmitehi pañcahi kūṭāgārasatehi sāvatthito sattayojanabbhantaraṃ sāketaṃ gacchanto yathā sāketanagaravāsino sāvatthivāsike,

因世尊受小善贤女之请，乘毗首羯磨所化作的五百座高楼，从舍卫城出发，到距离七由旬以外的娑鸡帝城的时候，他决意那娑鸡帝城的住民得见舍卫城的住民，

Ñ: For when the Blessed One had been invited by Cūḷa-Subhaddā and was traversing the seven-league journey between Sāvatthī and Sāketa with five hundred palanquins created by Vissakamma (see DhA.iii,470), he resolved in suchwise that citizens of Sāketa saw the inhabitants of Sāvatthī

sāvatthivāsino ca sāketavāsike passanti, evaṃ adhiṭṭhāsi.

舍卫城的住民得见娑鸡帝城的住民。

Ñ: and citizens of Sāvatthī saw the inhabitants of Sāketa.

Nagaramajjhe ca otaritvā pathaviṃ dvidhā bhinditvā yāva avīciṃ ākāsañca dvidhā viyūhitvā yāva brahmalokaṃ dassesi.

他于市的中间下降，破大地为二分，直至阿鼻（地狱），并开虚空为二分，直至梵天界，使他们都看见。

Ñ: And when he had alighted in the centre of the city, he split the earth in two and showed Avīci, and he parted the sky in two and showed the Brahmā-world.

Visuddhimagga XII-70

Kathaṃ?

他怎样做呢？

Ñ(XII,70): How?

Ayañhi yathā paṭicchannopi dūre ṭhitopi vā dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya idaṃ andhakāraṭṭhānaṃ ālokajātaṃ hotūti vā, idaṃ paṭicchannaṃ vivaṭaṃ hotūti vā, idaṃ anāpāthaṃ āpāthaṃ hotūti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti,

即此人（神变者）希望自己或他人，虽然遮蔽着或站在远处亦可得见，于是他从基础禅出定已，忆念「此黑暗之处将成光明」、或「此遮蔽将成开朗」或「此不可见的将成可见」而遍作（准备）、更以前述的同样方法而决意。

Ñ: If he wants to make himself or another visible even though hidden or at a distance, he emerges from the basic jhāna and adverts thus, 'Let this that is dark become light' or 'Let this that is hidden be revealed' or 'Let this that has not come into the visual field come into the visual field'. Then he does the preliminary work and resolves in the way already described.

saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti.

与决意共、便成如他的决意。

Ñ: It becomes as resolved simultaneously with the resolve.

Pare dūre ṭhitāpi passanti.

他人站在远处可见，

Ñ: Others then see even when at a distance;

Sayampi passitukāmo passati.

如果他希望自己亦可见。

Ñ: and he himself sees too, if he wants to see.

Visuddhimagga XII-69

387. Āvibhāvaṃ tirobhāvanti ettha āvibhāvaṃ karoti tirobhāvaṃ karotīti ayamattho.

「显与隐」──即作显现及作隐匿之义，

Ñ(XII,69): He appears and vanishes: the meaning here is that he causes appearance, causes vanishing.

Idameva hi sandhāya paṭisambhidāyaṃ vuttaṃ ‘‘āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ.

关于此义，正如《无碍解道》中说：「显，即无任何东西盖覆、无遮蔽、开显、明了。

Ñ: For it is said in the Paṭisambhidā with reference to this: ' "He appears": he is not veiled by something, he is not hidden, he is revealed, he is evident.

Tirobhāvanti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita’’nti (paṭi. ma. 3.11).

隐，即被什么东西盖覆、遮蔽、关、闭」。

Ñ: "Vanishes": he is veiled by something, he is hidden, he is shut away, he is enclosed' (Ps.ii,207).

Tatrāyaṃ iddhimā āvibhāvaṃ kātukāmo andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti.

（3）（显现神变）此（显与隐）中，具神变者，欲求显现，令黑暗为光明，令遮蔽为开朗，或令不见为可见。

Ñ: Now this possessor of supernormal power who wants to make an appearance, makes darkness into light, or he makes revealed what is hidden, or he makes what has not come into the visual field come into the visual field.

Visuddhimagga XII-68

Ayaṃ pana viseso, iminā bhikkhunā evaṃ bahubhāvaṃ nimminitvā puna ‘‘ekova hutvā caṅkamissāmi, sajjhāyaṃ karissāmi, pañhaṃ pucchissāmī’’ti cintetvā vā, ‘‘ayaṃ vihāro appabhikkhuko, sace keci āgamissanti ‘kuto ime ettakā ekasadisā bhikkhū, addhā therassa esa ānubhāvo’ti maṃ jānissantī’’ti appicchatāya vā antarāva ‘‘eko homī’’ti icchantena pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti parikammaṃ katvā puna samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti adhiṭṭhātabbaṃ.

（2）（多身成一身神变）上面的方法亦可用于「多身而成一身」等。其不同之处如下：由此比丘化作多身已，更思「我成一身经行，我读诵，[PTS 390] 我质问」；或者此少欲者想：「此寺只有少数比丘，如果有人来看到说：『那里来的这些相似的比丘，这当然是长老的神力』，于是他们会知道我（是神变者）」，由于他希望于（此未达预定神变的期限）中便成为一身，故入基础禅而出定已，以「我成一身」而遍作（准备）之后，再入定而出定，当决意「我成一身」。

Ñ(XII,68): The same method of explanation applies to the clause having been many, he becomes one: but there is this difference. After this bhikkhu has thus created a manifold state, then he again thinks, 'As one only I will walk about, do a recital, [390] ask a question', or out of fewness of wishes he thinks, 'This is a monastery with few bhikkhus. If someone comes, he will wonder, "Where have all these bhikkhus who are all alike come from? Surely it will be one of the elder's feats?", and so he might get to know about me'. Meanwhile, wishing 'Let me be one only', he should attain the basic jhāna and emerge. Then, after doing the preliminary work thus, 'Let me be one', he should again attain and emerge and then resolve thus, 'Let me be one'.

Adhiṭṭhānacittena saddhiṃyeva eko hoti.

与决意心共，便成一身。

Ñ: He becomes one simultaneously with the resolving consciousness.

Evaṃ akaronto pana yathā paricchinnakālavasena sayameva eko hoti.

如果不这样做，则到了预定的期限而自成一身。

Ñ: But instead of doing this, he can automatically become one again with the lapse of the predetermined time.

Visuddhimagga XII-67

Tatra ye te bahū nimmitā te aniyametvā nimmitattā iddhimatā sadisāva honti.

此处所化的多身与能化的神变者是相似的，因为没有决定（各别的）化作之故。

Ñ(XII,67): The many who were created there were just like the possessor of the supernormal power because they were created without particular specification.

Ṭhānanisajjādīsu vā bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti.

即于立坐或语默等的态度中，神变者怎样行，那（被化作者）也怎样行。

Ñ: Then whatever the possessor of the supernormal powers does, whether he stands, sits, etc., or speaks, keeps silent, etc., they do the same.

Sace pana nānāvaṇṇe kātukāmo hoti,

如果神变者希望（其所变化者的）作不同的形态：

Ñ: But if he wants to make them different in appearance,

keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye,

有些是青年、有些中年、有些老年，

Ñ: some in the first phase of life, some in the middle phase, and some in the last phase,

tathā dīghakese, upaḍḍhamuṇḍe, muṇḍe, missakese,

或者有些长发的、半秃发的、全剃了的、斑白发的，

Ñ: and similarly some long-haired, some half-shaved, some shaved, some grey-haired,

upaḍḍharattacīvare, paṇḍukacīvare,

半红衣的、黄衣的，

Ñ: some with lightly dyed robes, some with heavily dyed robes,

padabhāṇadhammakathāsarabhaññapañhapucchanapañhavissajjanarajanapacanacīvarasibbanadhovanādīni karonte aparepi vā nānappakārake kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ettakā bhikkhū paṭhamavayā hontūtiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ.

或者诵句、说法、咏唱、质问、返答、染衣、缝衣、洗濯等；或者希望化作其它各各种类，则由彼（神变者）自基础禅出定已，用「这些比丘为青年」等的方法而遍作（准备），再入定而出定，便当决意。

Ñ: or expounding phrases, explaining Dhamma, intoning, asking questions, answering questions, cooking dye, sewing and washing robes, etc., or if he wants to make still others of different kinds, he should emerge from the basic jhāna, do the preliminary work in the way beginning 'Let there be so many bhikkhus in the first phase of life', etc.; then he should once more attain and emerge, and then resolve.

Adhiṭṭhānacittena saddhiṃ icchiticchitappakārāyeva hontīti. Esa nayo bahudhāpi hutvā eko hotītiādīsu.

与决意心共，便如其所欲而作各各种类。

Ñ: They become of the kinds desired simultaneously with the resolving consciousness.

Visuddhimagga XII-66

Atha so puriso gantvā kāsāvehi ekapajjotaṃ ārāmaṃ disvā āgantvā bhikkhūhi bharito bhante ārāmo, nāhaṃ jānāmi katamo so ayyoti āha.

那人去了之后，看见满园的袈裟辉煌，回来说「尊师，满园都是比丘，我不知道是那一位上人」？

Ñ(XII,66): When the man went and saw the monastery all glowing with yellow, he returned and said, 'Venerable sir, the monastery is crowded with bhikkhus. I do not know which of them the lord is'.

Tato naṃ bhagavā āha ‘‘gaccha yaṃ paṭhamaṃ passasi, taṃ cīvarakaṇṇe gahetvā ‘satthā taṃ āmantetī’ti vatvā ānehī’’ti.

世尊对他说：「你去，看见最初的一位，便拉住他的衣角说，导师要你去」。

Ñ: Then the Blessed One said, 'Go and catch hold of the hem of the robe of the first one you see; tell him "The Master calls you" and bring him here'.

So taṃ gantvā therasseva cīvarakaṇṇe aggahesi.

他又去，拉住长老的衣角。

Ñ: He went and caught hold of the elder's robe.

Tāvadeva sabbepi nimmitā antaradhāyiṃsu.

其它一切变化之身，便立刻消失了。

Ñ: At once all the creations vanished.

Thero ‘‘gaccha tva’’nti taṃ uyyojetvā mukhadhovanādisarīrakiccaṃ niṭṭhapetvā paṭhamataraṃ gantvā pattāsane nisīdi.

长老道：「你先去吧」！他做了洗脸及大小便等事，并早在那人之前到达坐于为他所设的座上了。

Ñ: The elder dismissed him, saying, 'You may go', and when he had finished attending to his bodily needs such as mouth washing, he arrived first and sat down on the seat prepared.

Idaṃ sandhāya vuttaṃ ‘‘yathā āyasmā cūḷapanthako’’ti.

与此有关，所以说「譬如尊者周利盘陀迦」。

Ñ: It was with reference to this that it was said 'like the venerable Cūḷa-Panthaka'.

Visuddhimagga XII-65

Vihārato nikkhante pana bhagavati,

世尊在出寺之时曾说此偈：

Ñ(XII,65): When the Blessed One had left the monastery:

Sahassakkhattumattānaṃ, nimminitvāna panthako;

Nisīdambavane ramme, yāva kālappavedanāti. (theragā. 563);

周利盘陀迦，自化作千身。

庵婆林间坐，直至来请时。

Ñ: 'Now, having multiplied himself

Up to a thousand, Panthaka

Sat in the pleasant mango wood

Until the time should be announced' (Thag. 563).

Visuddhimagga XII-64

Satthā dutiyadivase jīvakassa gehaṃ agamāsi saddhiṃ bhikkhusaṅghena.

在第二天，导师（佛）与比丘众赴耆婆家。

Ñ(XII,64): On the following day the Master went to Jīvaka's house together with the Community of Bhikkhus.

Atha dakkhiṇodakāvasāne yāguyā diyyamānāya hatthena pattaṃ pidahi.

食前的供水已毕，当供粥时，世尊以自己的手遮钵。

Ñ: Then when the gruel was being given out at the end of the water-offering ceremony, he covered his bowl.

Jīvako kiṃ bhanteti pucchi.

耆婆问：「何以故，尊师」？

Ñ: Jīvaka asked, 'What is it, venerable sir?'.

Vihāre eko bhikkhu atthīti.

「因为寺内还有一位比丘」。

Ñ: —'There is a bhikkhu at the monastery'.

So purisaṃ pesesi ‘‘gaccha, ayyaṃ gahetvā sīghaṃ ehī’’ti.

耆婆即遣一人道：「去！速请那位上人来」。

Ñ: He sent a man, telling him 'Go, and return quickly with the lord'.

Visuddhimagga XII-63

Athassa bhagavā obhāsagāthā abhāsi –

这时世尊对他说此光明偈：

Ñ(XII,63): Then the Blessed One uttered these illuminative stanzas:

‘‘Rāgo rajo na ca pana reṇu vuccati,

Rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā paṇḍitā,

Viharanti te vigatarajassa sāsane.

贪尘不名为微尘，

尘为贪的同义语，

彼等智者舍了尘，

得于离尘教中住。

Ñ: 'Now greed it is, not dust, that we call "dirt",

And "dirt" is just a term in use for greed;

This greed the wise reject, and they abide

Keeping the Law of him that has no greed.

‘‘Doso …pe….

瞋尘不名为微尘，

尘为瞋的同义语，

彼等智者舍了尘，

得于离尘教中住。

Ñ: 'Now hate it is, not dust, that we call "dirt",

...

‘‘Moho rajo na ca pana reṇu vuccati,

Mohassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā paṇḍitā,

Viharanti te vigatarajassa sāsane’’ti. (mahāni. 209);

痴尘不名为微尘，

尘为痴的同义语，

彼等智者舍了尘，

得于离尘教中住。[PTS 389]

Ñ: 'Delusion too, it is not dust, that we call "dirt",

And "dirt" is just a term used for delusion;

Delusion the wise reject, and they abide

Keeping the Dhamma of him without delusion'

(Nd.1,505). [389]

Tassa gāthāpariyosāne catupaṭisambhidāchaḷabhiññāparivārā nava lokuttaradhammā hatthagatāva ahesuṃ.

在说完此偈之后，他便获得了四无碍解与六神通为伴的九出世间法（四向四果及涅盘）。

Ñ: When the stanzas were finished, the venerable Cūḷa-Panthaka had at his command the nine supramundane states attended by the four discriminations and six kinds of direct-knowledge.

Visuddhimagga XII-62

Bhagavā na sajjhāyaṃ kātuṃ asakkonto mama sāsane abhabbo nāma hoti, mā soci bhikkhūti taṃ bāhāyaṃ gahetvā vihāraṃ pavisitvā iddhiyā pilotikakhaṇḍaṃ abhinimminitvā adāsi, handa bhikkhu imaṃ parimajjanto rajoharaṇaṃ rajoharaṇanti punappunaṃ sajjhāyaṃ karohīti.

世尊说：「不能读诵者，不是不能入教的。比丘，不要哭」！便携其臂进入精舍，并以神变化作一块小白布给他说：「比丘，现在抹拭此布，并念『去尘、去尘』」。

Ñ(XII,62): The Blessed One said, 'No one in my dispensation is called useless for being unable to do a recitation. Do not grieve, bhikkhu'. Taking him by the arm, he led him into the monastery. He created a piece of cloth by supernormal power and gave it to him, saying, 'Now, bhikkhu, keep rubbing this and recite over and over again "Removal of dirt, removal of dirt" '.

Tassa tathā karoto taṃ kāḷavaṇṇaṃ ahosi.

他便这样做，不料那布却变成黑色了。

Ñ: While doing as he had been told, the cloth became black in colour.

So parisuddhaṃ vatthaṃ, natthettha doso, attabhāvassa panāyaṃ dosoti saññaṃ paṭilabhitvā pañcasu khandhesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā anulomato gotrabhusamīpaṃ pāpesi.

他想道：「这净白的布原无过失，污秽了布是自己的过失」，令他智察五蕴，增长毗钵舍那（观），于随顺（心）而达种姓心。

Ñ: What he came to perceive was this: 'The cloth is clean; there is nothing wrong there. It is this selfhood that is wrong'. He brought his knowledge to bear on the five aggregates, and by increasing insight he reached the neighbourhood of conformity [knowledge] and change-of-lineage [knowledge].

Visuddhimagga XII-61

Tasmiñca kāle thero bhattuddesako hoti.

当时长老是一位监食者（典座）。

Ñ(XII,61): At that time the elder had charge of the allocation of meal [invitations].

Jīvako theraṃ upasaṅkamitvā ‘‘sve, bhante, bhagavatā saddhiṃ pañcabhikkhusatāni gahetvā amhākaṃ gehe bhikkhaṃ gaṇhathā’’ti āha.

耆婆（医王）来对长老说：「尊师，明天请世尊带领五百比丘到我的家里应供」，

Ñ: Jīvaka approached the elder, saying, 'Take alms at our house, venerable sir, together with the Blessed One and five hundred bhikkhus'.

Theropi ṭhapetvā cūḷapanthakaṃ sesānaṃ adhivāsemīti adhivāsesi.

长老说：「除了周利盘陀迦之外，其余的都得听许」。

Ñ: The elder consented, saying, 'I accept for all but Cūḷa-Panthaka'.

Cūḷapanthako dvārakoṭṭhake ṭhatvā rodati.

周利盘陀迦站在寺门外悲泣。

Ñ: Cūḷa-Panthaka stood weeping at the gate.

Bhagavā dibbacakkhunā disvā taṃ upasaṅkamitvā kasmā rodasīti āha.

世尊以天眼看见了，即走近他说：「为什么事悲泣」？

Ñ: The Blessed One saw him with the divine eye, and he went to him. 'Why are you weeping?', he asked,

So taṃ pavattimācikkhi.

他便告以始末之事。

Ñ: and he was told what had happened.