Visuddhimagga XIII-77

Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte.

「贱」──是下贱的生活家庭财产等而为人所轻贱侮蔑的，因为与痴的等流相应故。

Ñ(XIII,77): Inferior: despised, disdained, looked down upon, scorned, on account of birth, clan, wealth, etc., because of reaping the outcome of delusion.

Paṇīteti amohanissandayuttattā tabbiparīte.

「贵」──恰恰与前者相反的，因为与不痴的等流相应故。

Ñ: Superior: the opposite of that because of reaping the outcome of non-delusion.

Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte.

「美」──是有美好悦意的容貌的，因为与不瞋的等流相应故。

Ñ: Fair: having a desirable, agreeable, pleasing appearance because of reaping the outcome of non-hate.

Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte.

「丑」──是不美好不悦意的容貌的，因为与瞋的等流相应故；

Ñ: Ugly: having undesirable, disagreeable, unpleasing appearance because of reaping the outcome of hate;

Anabhirūpe virūpetipi attho.

亦即非妙色及丑色之意。

Ñ: unsightly, ill-favoured, is the meaning.

Sugateti sugatigate.

「幸」──是在善趣的，

Ñ: Happy in their destiny: gone to a happy destiny;

Alobhanissandayuttattā vā aḍḍhe mahaddhane.

或者丰富而有大财的，因为与不贪的等流相应故。

Ñ: or rich, very wealthy, because of reaping the outcome of non-greed.

Duggateti duggatigate.

「不幸」──是在恶趣的，

Ñ: Unhappy in their destiny: gone to an unhappy destiny;

Lobhanissandayuttattā vā dalidde appannapāne.

或者贫穷而缺乏饮食的，因为与贪的等流相应故。

Ñ: or poor with little food and drink because of reaping the outcome of greed.

Visuddhimagga XIII-76

Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā.

「死时生时」──那死的剎那和生的剎那是不可能以天眼见的，

Ñ(XIII,76): Passing away and reappearing: he cannot see them with the divine eye actually at the death moment of reappearance.

Ye pana āsannacutikā idāni cavissanti, te cavamānā.

这里是说那些临终即将死了的人为「死时」，

Ñ: But it is those who, being on the verge of death, will die now that are intended as 'passing away'

Ye ca gahitapaṭisandhikā sampatinibbattāva, te upapajjamānāti adhippetā.

那些已取结生而完成其生的人为「生时」的意义。

Ñ: and those who have taken rebirth-linking and have just reappeared that are intended by 'reappearing'.

Te evarūpe cavamāne ca upapajjamāne ca passatīti dasseti.

即指见这样的死时和生时的有情。

Ñ: What is pointed out is that he sees them as such passing away and reappearing.

Visuddhimagga XIII-75

Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ.

超过了人所认识的境界而见色，故为「超人的」，或者超过肉眼所见故为「超人的」。

Ñ(XIII,75): It surpasses the human in the seeing of visible objects by surpassing the human environment. Or it can be understood that it surpasses the human in surpassing the human fleshly eye.

Tena dibbena cakkhunā visuddhena atikkantamānusakena.

是故「彼以超人的清净天眼，见诸有情」，

Ñ: With that divine eye, which is purified and superhuman, he sees beings,

Satte passatīti manussānaṃ maṃsacakkhunā viya satte oloketi.

是犹如以人的肉眼（见），（而以天眼）见诸有情。

Ñ: he watches beings as men do with the fleshly eye.

Visuddhimagga XIII-74

Yo hi cutimattameva passati, na upapātaṃ.

那些只见死而不见生的，

Ñ(XIII,74): One who sees only passing away and not reappearance

So ucchedadiṭṭhiṃ gaṇhāti.

是执断见的；

Ñ: assumes the annihilation view;

Yo upapātamattameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti.

那些只见生而不见死的，是执新有情出现见的；

Ñ: and one who sees only reappearance and not passing away assumes the view that a new being appears.

Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati.

那些见死与生两种的，是超越了前面两种恶见的，

Ñ: But since one who sees both outstrips that twofold [false] view,

Tasmāssa taṃdassanaṃ diṭṭhivisuddhihetu hoti.

所以说他的见为见清净之因。

Ñ: that vision of his is therefore a cause for purification of view.

Ubhayampi cetaṃ buddhaputtā passanti.

佛子是见死与生两种的。[PTS 424]

Ñ: And the Buddhas' sons see both of these.

Tena vuttaṃ ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti.

所以说由于见死与生为见清净之因故为「清净」。

Ñ: Hence it was said above: [424] 'It is "purified" since it is a cause of purification of view, owing to seeing passing away and reappearance'.

Visuddhimagga XIII-73

Dibbenātiādīsu pana dibbasadisattā dibbaṃ.

其次于「天眼」等句中：和天的相似，故为「天（的）」。

Ñ(XIII,73): But as regards with the divine eye, etc., it is divine because of its similarity to the divine;

Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti.

因为诸天之所以获得天的净眼，是由于行善业而生──没有胆汁痰血等的障碍，及解脱了随烦恼，所以虽然很远的所缘亦能领受。

Ñ: for deities have as divine eye the sensitivity that is produced by kamma consisting in good conduct and is unimpeded by bile, phlegm, blood, etc., and capable of receiving an object even though far off because it is liberated from imperfections.

Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ.

而此比丘，由于精进修习的力量，产生像天的净眼的智眼，所以说和天的类似故为「天」。

Ñ: And this eye, consisting in knowledge, which is produced by the power of this bhikkhu's energy in development, is similar to that, so it is 'divine' because it is similar to the divine.

Dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ.

又因依天住而得，自己亦依止天住故为「天」。

Ñ: Also it is 'divine' because it is obtained by means of divine abiding, and because it has divine abiding as its support.

Ālokapariggahena mahājutikattāpi dibbaṃ.

又因把握光明而有大光辉故为「天」。

Ñ: And it is 'divine' because it greatly illuminates by discerning light.

Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ.

又因能见壁等的那一边的色（物质）而成广大故为「天」。

Ñ: And it is 'divine' because it has a great range through seeing visible objects that are behind walls, and so on.

Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ.

当知这是依于一切声论的解释。

Ñ: All that should be understood according to the science of grammar.

Dassanaṭṭhena cakkhu.

以见义故为「眼」，

Ñ: It is an eye in the sense of seeing.

Cakkhukiccakaraṇena cakkhumivātipi cakkhu.

又因为行眼的工作如眼故为「眼」。

Ñ: Also it is an eye since it is like an eye in its performance of an eye's function.

Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ.

由于见死与生为见清净之因故为「清净」。

Ñ: It is purified since it is a cause of purification of view, owing to seeing passing away and reappearance.

Notes in Chinese translation: 「见清净」(diṭṭhivisuddhi)见本书第十八品「见清净的解释」。

Visuddhimagga XIII-72

Cutūpapātañāṇakathā

五、死生智论

[(5) THE DIVINE EYE—KNOWLEDGE OF PASSING AWAY AND REAPPEARANCE OF BEINGS]

（彼如是心得等持……安住不动时、引导其心倾向于死生智。彼以超人的清净天眼，见诸有情死时生时，知诸有情随于业趣，贵贱美丑，幸与不幸。即所谓「诸贤！此等有情，具身恶行，具语恶行，具意恶行，诽谤诸圣，怀诸邪见，行邪见业。彼等身坏死后，生于苦界，恶趣，堕处，地狱。或者诸贤，此等有情，身具善行，语具善行，意具善行，不谤诸圣，心怀正见，行正见业。彼等身坏死后，生于善趣天界」。如是彼以超人的清净天眼，见诸有情死时生时，知诸有情随所造业，贵贱美丑，善趣恶趣）。

411. Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 1.247) cutiyā ca upapāte ca ñāṇāya.

在论有情的死生智中：「死生智」──是死与生的智；

Ñ(XIII,72): As to the explanation of the knowledge of passing away and reappearance of beings, [here is the text: 'He directs, he inclines, his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny; he understands beings as faring according to their deeds: "These worthy beings who were ill-conducted in body, speech and mind, revilers of noble ones, wrong in their views, acquirers of kamma due to wrong view, have, on the breakup of the body, after death, appeared in a state of loss, in an unhappy destiny, in perdition in hell; but these worthy beings, who are well conducted in body, speech and mind, not revilers of noble ones, right in their views, acquirers of kamma due to right view, have, on the breakup of the body, after death, appeared in a happy destiny, in the heavenly world". Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny; he understands beings as faring according to their deeds' (D.i,82). Herein,] to the knowledge of the passing away and reappearance: cutūpapātañāṇāya = cutiyā ca upapāte ca ñāṇāya (resolution of compound);

Yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthaṃ dibbacakkhuñāṇatthanti vuttaṃ hoti.

即由于此智而知有情的死和生，那便是因为天眼智的意思。

Ñ: [the meaning is,] for the kind of knowledge by means of which beings' passing away and reappearance is known; for knowledge of the divine eye, is what is meant.

Cittaṃ abhinīharati abhininnāmetīti parikammacittaṃ abhinīharati ceva abhininnāmeti ca.

「引导其心倾向」──是引导及倾向他的遍作（准备）心。

Ñ: He directs, he inclines, his mind: he both directs and inclines preliminary-work consciousness.

Soti so katacittābhinīhāro bhikkhu.

「彼」──即曾倾向他的心的比丘。

Ñ: He is the bhikkhu who does the directing of his mind.

Visuddhimagga XIII-71

Itīti evaṃ.

「如是」──即此的意思。

Ñ(XIII,71): Thus: so.

Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ.

「形相种姓」──以名与姓为种姓，以容貌等为形相。

Ñ: With its aspects and particulars: with its particulars consisting in name and race; with its aspects consisting in appearance, and so on.

Nāmagottena hi satto tisso kassapoti uddisīyati.

以名与姓是指有情帝须、迦叶的种姓，

Ñ: For it is by means of name and race that a being is particularized as, say Tissa Kassapa;

Vaṇṇādīhi sāmo odātoti nānattato paññāyati.

以容貌是指褐色白色的各种差别，

Ñ: but his distinctive personality is made known by means of appearance, etc., as dark or fair.

Tasmā nāmagottaṃ uddeso, itare ākārā.

所以说以名姓为种姓，以余者为形相。

Ñ: So the name and race are the particulars, while the others are the aspects.

Anekavihitaṃ pubbenivāsamanussaratīti idaṃ uttānatthamevāti.

「忆念种种宿住」的意义是明白的。

Ñ: He recollects his manifold past life: the meaning of this is clear.

Pubbenivāsānussatiñāṇakathā niṭṭhitā.

宿住随念智论已毕。

Ñ: The explanation of the knowledge of recollection of past life is ended.

Visuddhimagga XIII-70

Apica yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ.

可是「我于某处」的句子是说他次第回忆过去世的随意的忆念。

Ñ(XIII,70): Furthermore, the words there I was refer to the recollection of one who has cast back retrospectively as far as he wishes,

So tato cutoti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya ‘‘amutra udapādi’’nti idaṃ vuttanti veditabbaṃ.

「从彼处死」是转回来的观察，所以「生于此界」的句子是表示「生于某处」一句关于生起此生的前一生的他的生处。

Ñ: and the words and passing away from there refer to his reviewing after turning forward again; consequently, the words I appeared elsewhere can be understood to be said with reference to the place of his reappearance next before his appearance here, which is referred to by the words I appeared here.

Tatrāpāsinti evamādi panassa tatra imissā upapattiyā anantare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ.

「我亦于彼处」等，是指忆念于他的现在生以前的生处的名与姓等而说。[PTS 423]

Ñ: But the words there too I was, etc., [423] are said in order to show the recollection of his name, race, etc., there in the place of his reappearance next before this appearance.

So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti.

所以「我从彼处死，来生于此界」是说我从现世以前的生处死了，而生于此人界的某剎帝利家或婆罗门的家中。

Ñ: And passing away from there, I reappeared here: having passed away from that next place of reappearance, I was reborn here in this khattiya clan or brahman clan.

Visuddhimagga XIII-69

So tato cuto amutra udapādinti sohaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ.

「我于彼处死生于某处」──是我从那生、胎、趣、识住、有情居、有情众而死，更生于某生、胎、趣、识住、有情居、有情众之中的意思。

Ñ(XIII,69): And passing away from there, I reappeared elsewhere: having passed away from that becoming, generation, destiny, station of consciousness, abode of beings or order of beings, I again appeared in that other becoming, generation, destiny, station of consciousness, abode of beings or order of beings.

Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ.

「我亦于彼处」──是我在于那生、胎、趣、识住、有情居、有情众的意思。

Ñ: And there too I was: then again I was there in that becoming, generation, destiny, station of consciousness, abode of beings or order of beings.

Evaṃnāmotiādi vuttanayameva.

「有如是名」等与前面所说相同。

Ñ: So named, etc., are as already stated.

Visuddhimagga XIII-68

Tattha evaṃvaṇṇoti odāto vā sāmo vā.

此中：「如是容貌」──是白色或褐色。

Ñ(XIII,68): Here, with such an appearance means fair or dark.

Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā.

「如是食物」──是米肉饭或自然的果实等的食物。

Ñ: Such was my food: with white rice and meat dishes as food or with windfall fruits as food.

Evaṃ sukhadukkhapaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī.

「受如是苦乐」──是享受各种身心或有欲无欲等的苦乐。

Ñ: Such my experience of pleasure and pain: with varied experience of bodily and mental pleasure and pain classed as worldly and unworldly, and so on.

Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassāyupariyanto vā.

「如是寿量」──是说我有一百岁的寿量，或八万四千劫的寿量。

Ñ: Such the end of my life span: with such a life span of a century or life span of eighty-four thousand aeons.

Visuddhimagga XIII-67

Evaṃnāmoti tisso vā phusso vā.

「有如是名」──即帝须（Tissa）或弗沙（Phussa）之名。

Ñ(XIII,67): So named: [such forenames as] Tissa, say, or Phussa.

Evaṃgottoti kaccāno vā kassapo vā.

「有如是姓」──是姓迦旃延或迦叶。

Ñ: Of such a race: [such family names as] Kaccāna, say, or Kassapa.

Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ.

这是依于忆念他自己的过去生的名与姓而说。

Ñ: This is said of the recollection of his own name and race (surname) in his past existence.

Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvikabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva.

如果他欲忆念于过去生时自己的容貌的美丑，或粗妙饮食的生活状态，或苦乐的多寡，或短命长寿的状况，亦能忆念，

Ñ: But if he wants to recollect his own appearance at that time, or whether his life was a rough or refined one, or whether pleasure or pain was prevalent, or whether his life span was short or long, he recollects that too.

Tenāha ‘‘evaṃvaṇṇo…pe… evamāyupariyanto’’ti.

所以说「如是容貌……如是寿量」。

Ñ: Hence he said with such an appearance … such the end of my life span.

Visuddhimagga XIII-66

410. Pubbenivāsaṃ anussarantopi ca kappānussaraṇako bhikkhu etesu kappesu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati.

于劫忆念的比丘，虽于宿住随念，也于此等劫中，忆念「许多坏劫，许多成劫，许多坏成劫」。

Ñ(XIII,66): Now when a bhikkhu capable of recollecting aeons is recollecting his former life, then of such aeons as these he recollects many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion.

Kathaṃ? ‘‘Amutrāsi’’ntiādinā (dī. ni. 1.244) nayena.

怎样忆念呢？即以「我于某处」等的方法。

Ñ: How? In the way beginning There I was …

Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ.

此中：「我于某处」──是我于坏劫，或我于某生、某胎、某趣、某识住、某有情居，或某有情众的意思。

Ñ: Herein, There I was: in that aeon of contraction I was in that kind of becoming or generation or destiny or station of consciousness or abode of beings or order of beings.

Visuddhimagga XIII-65

Evaṃ vinassantopi ca nirantarameva sattavāre agginā vinassati.

这样的灭亡，是连续地先为七次的火所毁灭，

Ñ(XIII,65): Destroyed as it is in this way, it is destroyed for seven turns in succession by fire

Aṭṭhame vāre udakena.

第八次则为水灭，

Ñ: and the eighth turn by water;

Puna sattavāre agginā.

再经七次的火灭，

Ñ: then again seven turns by fire

Aṭṭhame vāre udakenāti

第八次又为水灭，

Ñ: and the eighth turn by water;

evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna sattavāre agginā nassati.

这样每个第八次是水灭，[PTS 422] 经过了七次的水灭之后，再为七次的火所毁灭。

Ñ: then when it has been seven times destroyed by water at each eighth [422] turn, it is again destroyed for seven turns by fire.

Ettāvatā tesaṭṭhi kappā atītā honti.

上面一共是经过六十三劫。

Ñ: Sixty-three aeons pass in this way.

Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti.

到了这（第六十四）次本来是为水所灭的，可是它停止了，却为得了机会的风取而代之，毁灭了世间，破碎了寿满六十四劫的遍净天。

Ñ: And now the air takes the opportunity to usurp the water's turn for destruction, and in destroying the world it demolishes the Subhakiṇha Brahmā-world where the life span is the full sixty-four aeons.

Visuddhimagga XIII-64

409. Kiṃkāraṇā evaṃ loko vinassati? Akusalamūlakāraṇā.

（世间毁灭的原因）什么是世间这样毁灭的原由？因不善根之故。

Ñ(XIII,64): What is the reason for the world's destruction in this way? The [three] roots of the unprofitable are the reason.

Akusalamūlesu hi ussannesu evaṃ loko vinassati.

即不善根增盛之时，世间这样的毁灭。

Ñ: When any one of the roots of the unprofitable becomes conspicuous, the world is destroyed accordingly.

So ca kho rāge ussannatare agginā vinassati.

而彼世间如果贪增盛时，则为火所灭。

Ñ: When greed is more conspicuous, it is destroyed by fire.

Dose ussannatare udakena vinassati.

若瞋增盛时，则为水所灭──

Ñ: When hate is more conspicuous, it is destroyed by water—

Keci pana dose ussannatare agginā.

但有人说，瞋增盛时，则为火所灭，

Ñ: though some say that it is destroyed by fire when hate is more conspicuous,

Rāge ussannatare udakenāti vadanti.

贪增盛时为水所灭，

Ñ: and by water when greed is more conspicuous.

Mohe ussannatare vātena vinassati.

若痴增盛时，则为风所灭。

Ñ: And when delusion is more conspicuous, it is destroyed by wind.

Visuddhimagga XIII-63

Tattha kappavināsakamahāmeghato yāva kappavināsakavātūpacchedo, idamekaṃ asaṅkhyeyyaṃ.

这里从劫灭的大云现起时而至劫灭的风的息灭为第一阿僧祇。

Ñ(XIII,63): Herein, the period from the time of the great cloud heralding the aeon's destruction up till the ceasing of the aeon-destroying wind is one incalculable.

Vātūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ…pe… imāni cattāri asaṅkhyeyyāni eko mahākappo hoti.

从风的息灭而至大云的成就为第二阿僧祇……乃至此等四阿僧祇为一大劫。

Ñ: That from the ceasing of the wind up till the great cloud of rehabilitation is the second incalculable … These four incalculables make up one great aeon.

Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ.

如是当知为风所灭及其成立。

Ñ: This is how the destruction by wind and reconstitution should be understood.

Visuddhimagga XIII-62

Pathavito yāva tatiyajjhānabhūmiṃ vāto gaṇhāti.

此风从大地而破碎至第三禅，

Ñ(XIII,62): The wind takes possession from the earth up to the plane of the third jhāna.

Tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca tiṭṭhati.

消灭了那里的（少净、无量净、遍净）三梵天界，直至（第四禅的）广果天为止。

Ñ: There, after destroying three Brahmā-worlds, it stops at the Vehapphala-world.

Evaṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati.

此风消灭了一切物质之后，它自己也息灭了。

Ñ: When it has destroyed all formed things in this way, it spends itself too.

Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ.

于是下方的虚空和上方的虚空同成为一大黑暗，余者如前所说。

Ñ: Then all happens as already described in the way beginning 'The upper space is all one with the lower space in a vast gloomy darkness ...' (§42).

Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati.

但这里是以遍净梵天界为最初出现的世界。

Ñ: But here the world begins its reappearance with the Subhakiṇha Brahmā-world.

Vehapphalato ca cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti.

从广果天死了的有情而生于遍净天等处。

Ñ: And beings falling from the Vehapphala Brahmā-world are reborn in the places beginning with the Subhakiṇha Brahmā-world.

Visuddhimagga XIII-61

Athānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati.

那时再从大地的下方起了大风，翻转大地并颠覆了它把它吹上空中。

Ñ(XIII,61): Then eventually wind arises from underneath the great earth and overturns the earth, flinging it into space.

Yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanasatappamāṇāpi bhijjitvā vātavegena khittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti.

大地破坏成一部分一部分的，如一百由旬大的、二百、三百、四百、乃至五百由旬大的，都给疾风吹走，在空中粉碎为微尘而成为没有了。

Ñ: The earth splits into fragments measuring a hundred leagues, measuring two, three, four, five hundred leagues, and they are hurled into space too, and there they are broken to bits and cease to exist.

Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati.

于是风吹轮围山及须弥山并把它们掷在空中，

Ñ: The world-sphere mountains and Mount Sineru are wrenched up and cast into space,

Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti.

使它们互相冲击，破碎为微尘而消灭掉。

Ñ: where they crash against each other till they are broken to bits and disappear.

Eteneva upāyena bhummaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti.

像这样的消灭了地居天的宫殿与空居天的宫殿及整个的六欲天界之后，乃至消灭了百千俱胝的轮围界。

Ñ: In this way it destroys the divine palaces built on the earth [of Mount Sineru] and those built in space, it destroys the six sensual-sphere divine worlds, and it destroys the hundred thousand million world-spheres.

Tattha cakkavāḷā cakkavāḷehi himavantā himavantehi sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti.

此时则轮围山与轮围山，雪山与雪山，须弥山与须弥山相碰，碎为微尘而消灭。

Ñ: Then world-sphere collides with world-sphere, Himalaya Mountain with Himalaya Mountain, Sineru with Sineru, till they are broken to bits and disappear.

Visuddhimagga XIII-60

Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti.

但这是它的不同之处：如前面的起了第二太阳时，这里则为起了劫灭的风。

Ñ(XIII,60): There is this difference, however. While in the first case there was a second sun, here a wind arises in order to destroy the aeon.

So paṭhamaṃ thūlarajaṃ uṭṭhāpeti.

它起初吹起粗的尘，

Ñ: First of all it lifts up the coarse flue,

Tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti.

以后则吹起软尘，细沙，粗沙，石子，大石，[PTS 421] 乃至像重阁一样大的岩石及生在不平之处的大树等。

Ñ: then the fine flue, then the fine sand, coarse sand, gravel, stones, etc., [421] until it lifts up stones as big as a catafalque, and great trees standing in uneven places.

Te pathavito nabhamuggatā na ca puna patanti.

它们从大地而去虚空，便不再落下来，

Ñ: They are swept from the earth up into the sky, and instead of falling down again

Tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti.

在空中粉碎为微尘而成为没有了。

Ñ: they are broken to bits there and cease to exist.

Visuddhimagga XIII-59

408. Yasmiṃ samaye kappo vātena vinassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ.

（三）为风所坏

其次世间为风所灭之时，先起劫灭的大云与前同样。

Ñ(XIII,59): The occasion when the aeon is destroyed by air should be treated in the way already described beginning with 'first of all a great cloud heralding the aeon's destruction appears … ' (§32).

Visuddhimagga XIII-58

Tattha kappavināsakamahāmeghato yāva kappavināsakudakūpacchedo, idamekaṃ asaṅkhyeyyaṃ.

这里从劫灭的大云现起时而至劫灭的水的息灭为一阿僧祇。

Ñ(XIII,58): Herein, the period from the time of the great cloud heralding the aeon's destruction up till the ceasing of the aeon-destroying waters constitutes one incalculable.

Udakūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ.

从水的息灭至大云成就为第二阿僧祇。

Ñ: That from the ceasing of the waters up till the great cloud of rehabilitation constitutes the second incalculable.

Sampattimahāmeghato…pe… imāni cattāri asaṅkhyeyyāni eko mahākappo hoti.

从大云成就至……乃至此等四阿僧祇为一大劫。

Ñ: That from the great cloud of rehabilitation … These four incalculables make up one great aeon.

Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ.

如是当知为水所灭及其成立。

Ñ: This is how the destruction by water and reconstitution should be understood.

Visuddhimagga XIII-57

Ayaṃ pana viseso,

其不同之处如下：

Ñ(XIII,57): There is this difference, however.

yathā tattha dutiyasūriyo,

如前面的起了第二太阳之时，

Ñ: While in the former case a second sun appeared,

evamidha kappavināsako khārudakamahāmegho vuṭṭhāti.

但这里则为起了劫灭的碱质性的水的大云。

Ñ: in this case a great cloud of caustic waters appears.

So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati.

它初下细雨，渐次的下了大水流，充满了整个的百千俱胝的轮围界。

Ñ: At first it rains very gently, but it goes on to rain with gradually greater deluges, pouring down upon the hundred thousand million world-spheres.

Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti,

给那碱质性的水所触的大地山岳等都溶解掉。

Ñ: As soon as they are touched by me caustic waters, the earth, the mountains, etc., melt away,

udakaṃ samantato vātehi dhāriyati.

那水的各方面是由风支持的。

Ñ: and the waters are supported all round by winds.

Pathavito yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti.

从大地起而至第二禅地都给水所淹没。

Ñ: The waters take possession from the earth up to the plane of the second jhāna.

Tattha tayopi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati.

那（第二禅的少光、无量光、光音的）三梵界亦被溶解，直至遍净天为止。

Ñ: When they have dissolved away the three Brahmā-worlds there, they stop at the Subhakiṇha-world.

Taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati.

如果尚有最微细的物质存在，那水即不停止，

Ñ: As long as any formed thing the size of an atom exists they do not subside;

Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasammati antaradhānaṃ gacchati.

要把一切的物质完全消灭了以后，此水才停止而散失。

Ñ: but they suddenly subside and vanish away when all formed things have been overwhelmed by them.

Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ.

这时下面的虚空和上面的虚空同成一大黑暗，余者皆如前述。

Ñ: All beginning with 'The upper space is all one with the lower space in a vast gloomy darkness … ' (§42) is as already described,

Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati.

但这里是以（第二禅的）光音梵天界为最初出现的世界。

Ñ: except that here the world begins its reappearance with the Ābhassara Brahmā-world.

Subhakiṇhato ca cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti.

从遍净天死了的有情来生于光音天等处。

Ñ: And beings falling from the Subhakiṇha Brahmā-world are reborn in the places beginning with the Ābhassara Brahmā-world.

Visuddhimagga XIII-56

407. Yasmiṃ pana samaye kappo udakena nassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ.

（二）为水所坏

其次世间为水所灭之时，先起劫灭的大云与前面所说相同；

Ñ(XIII,56): The occasion when the aeon is destroyed by water should be treated in the way already described beginning 'First of all a great cloud heralding the aeon's destruction appears … ' (§32).

Visuddhimagga XIII-55

Tattha kappavināsakamahāmeghato yāva jālupacchedo, idamekaṃ asaṅkhyeyyaṃ saṃvaṭṭoti vuccati.

这里从劫灭的大云现起时而至劫火的息灭为一阿僧祇，名为坏劫。

Ñ(XIII,55): Herein, the period from the time of the great cloud heralding the aeon's destruction up till the ceasing of the flames constitutes one incalculable, and that is called the 'contraction'.

Kappavināsakajālupacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyīti vuccati.

从劫火息灭之时而至充满百千俱胝的轮围界的大云成就为第二阿僧祇，名为坏住劫。

Ñ: That from the ceasing of the flames of the aeon destruction up till the great cloud of rehabilitation, which rains down upon the hundred thousand million world-spheres, constitutes the second incalculable, and that is called 'what supersedes the contraction'.

Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyaṃ asaṅkhyeyyaṃ vivaṭṭoti vuccati.

自大云成就之时而至日月的出现为第三阿僧祇，名为成劫。[PTS 420]

Ñ: That from the time of the great cloud of rehabilitation up till the appearance of the moon and sun constitutes the third incalculable, and that is called the 'expansion'.

Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthaṃ asaṅkhyeyyaṃ vivaṭṭaṭṭhāyīti vuccati.

自日月出现之时而至再起劫灭的大云为第四阿僧祇，名为成住劫。

Ñ: That from the appearance of the moon and sun up till [420] the reappearance of the great cloud of the aeon destruction is the fourth incalculable, and that is called 'what supersedes the expansion'.

Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti.

这四阿僧祇为一大劫。

Ñ: These four incalculables make up one great aeon.

Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ.

当如是先知为火所灭及其成立。

Ñ: This, firstly, is how the destruction by fire and reconstitution should be understood.

Visuddhimagga XIII-54

Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ.

在这样决议的人群之中，一位是贤劫（释迦）世尊在那时还是菩萨，在当时的群众中，他算是最美最有大力及具有智慧能力而足以劝导及抑止他们的人。

Ñ(XIII,54): When beings had come to an agreement in this way in this aeon, firstly this Blessed One himself, who was then the Bodhisatta (Being due to be Enlightened), was the handsomest, the most comely, the most honourable, and was clever and capable of exercising the effort of restraint.

Te taṃ upasaṅkamitvā yācitvā sammanniṃsu.

他们便去请求他当选（为主）。

Ñ: They approached him, asked him, and elected him.

So tena mahājanena sammatoti mahāsammato,

因为他是大众选举出来的，所以称他为「大众选的」（Mahāsammato），

Ñ: Since he was recognized (sammata) by the majority (mahā-jana) he was called Mahā-Sammata.

khettānaṃ adhipatīti khattiyo,

又因为他是剎土之主，故称他为「剎帝利」（Khattiyo），

Ñ: Since he was lord of the fields (khetta) he was called khattiya (warrior noble).

dhammena samena pare rañjetīti rājāti tīhi nāmehi paññāyittha.

又因为他依法平等公正为众人所喜，故称他为「王」（Rāja），于是便以这三个名字称呼他。

Ñ: Since he promoted others' good (rañjeti) righteously and equitably he was a king (rājā). This is how he came to be known by these names.

Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu.

那世间中希有的地位，菩萨是第一个就位的人，他们这样选他为第一人之后，便成立剎帝利的眷属。以后便渐次的成立婆罗门等的种姓。

Ñ: For the Bodhisatta himself is the first man concerned in any wonderful innovation in the world. So after the khattiya circle had been established by making the Bodhisatta the first in this way, the brahmans and the other castes were founded in due succession.

Visuddhimagga XIII-53

Tato mariyādaṃ ṭhapenti.

此后他们建立了（各人所有物的）界限，

Ñ(XIII,53): After that, they set up boundaries.

Atha aññataro satto aññassa bhāgaṃ adinnaṃ ādiyati.

以后却发生有人盗取他人所有的东西。

Ñ: Then some being takes a portion given to another.

Taṃ dvikkhattuṃ paribhāsetvā tatiyavāre pāṇileṭṭudaṇḍehi paharanti.

他们第二次呵斥他。可是第三次便用手、用石头、用棍等来打他了。

Ñ: After he has been twice rebuked, at the third time they come to blows with fists, clods, sticks, and so on.

Te evaṃ adinnādānagarahamusāvādadaṇḍādānesu uppannesu sannipatitvā cintayanti ‘‘yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’’ti.

发生了这样的偷盗、谴责、妄语、棍击等的事件之后，他们相集会议思考：「如果我们在我们里面来选举一位公正的人──执行贬黜其当贬黜的，呵责其当呵责的，摈除其当摈除的，岂不是好，但我们每人都给他一部分米」。

Ñ: When stealing, censuring, lying, resorting to sticks, etc., have appeared in this way, they meet together, thinking 'Suppose we elect a being who would reprove those who should be reproved, censure those who should be censured, and banish those who should be banished, and suppose we keep him supplied with a portion of the rice?' (D.iii,92).