Visuddhimagga XIII-89

Micchādiṭṭhikāti viparītadassanā.

「怀诸邪见」──是见颠倒的人。

Ñ(XIII,89): Wrong in their views: having distorted vision.

Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti.

「行邪见业」──因邪见而行种种恶业的人，也是那些怂恿别人在邪见的根本中而行身业等的人。

Ñ: Acquirers of kamma due to wrong view: those who have kamma of the various kinds acquired through wrong view, and also those who incite others to bodily kamma, etc., rooted in wrong view.

Ettha ca vacīduccaritaggahaṇeneva ariyūpavāde manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ.

这里虽然以前面的「语恶行」一语而得包摄「诽谤圣者」，以「意恶行」一语而得包摄「邪见」，但更述此等（诽谤圣者及邪见）二语，当知是为了表示此二大罪之故。

Ñ: And here, though reviling of noble ones has already been included by the mention of verbal misconduct, and though wrong view has already been included by the mention of mental misconduct, it may be understood, nevertheless, that the two are mentioned again in order to emphasize their great reprehensibility.

Visuddhimagga XIII-88

Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāvasivathikaṃ gantvāpi khamāpetabbaṃ.

如果那圣者已般涅盘，则他应去那般涅盘的床的地方，或者前去墓所而行忏悔。

Ñ(XIII,88): If the noble one has attained the final nibbāna, he should go to the place where the bed is, on which he attained the final nibbāna, and should go as far as the charnel ground to ask forgiveness.

Evaṃ kate neva saggāvaraṇaṃ, na maggāvaraṇaṃ hoti, pākatikameva hotīti.

他这样做了之后，便不会有生天的障碍及得道的障碍，他的谤业获得了宽恕。

Ñ: When this has been done, there is no obstruction either to heaven or to the path. He becomes as he was before.

Visuddhimagga XIII-87

Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato vippaṭisāro hoti, kiṃ karomī’’ti vattabbaṃ.

如果那圣者是一云水比丘，不知他的住处，也不知他往那里去，则他应去一智者比丘之前说：「尊师！我曾说某某尊者这样这样的话，我往往忆念此事而后悔，我当怎样」？

Ñ(XIII,87): If it is a bhikkhu who wanders alone and it cannot be discovered where he is living or where he has gone, he should go to a wise bhikkhu and say, 'Venerable sir, I have said such and such to the venerable one named so and so. When I remember it, I am remorseful. What shall I do?'.

So vakkhati ‘‘tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā’’ti.

他将答道：「你不必忧虑，那长老会许你忏悔的；你当安心」。

Ñ: He should be told, 'Think no more about it; the elder forgives you. Set your mind at rest'.

Tenāpi ariyassa gatadisābhimukhena añjaliṃ paggahetvā khamatūti vattabbaṃ.

于是他应向那圣者所行的方向合掌说：「请许我忏悔」。

Ñ: Then he should extend his hands palms together in the direction taken by the noble one and say, 'Forgive me'.

Visuddhimagga XIII-86

Sace ca nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhe vuttanayeneva paṭipajjitvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’’ti vatvā khamāpetabbaṃ.

如果不可能自己去或遣门弟子等去，则应去他自己所住的寺内的比丘之前求忏悔，如果那些比丘比自己年轻，以蹲坐法，如果比自己年长，则以对所说的年长的方法而行忏悔说：「尊师，我曾说某某尊者这样这样的话，愿彼尊者许我忏悔」。

Ñ(XIII,86): If he can neither go nor send, he should go to the bhikkhus who live in that monastery, and, sitting down in the squatting position if they are junior, or acting in the way already described if they are senior, he should get forgiveness by saying, 'Venerable sirs, I have said such and such to the venerable one named so and so; may that venerable one forgive me'.

Sammukhā akhamantepi etadeva kattabbaṃ.

虽无那本人的听许忏悔，但他也应该这样作。

Ñ: And this should also be done when he fails to get forgiveness in his presence.

Visuddhimagga XIII-85

Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ukkuṭikaṃ nisīditvā ‘‘ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī’’ti khamāpetabbo.

因此无论什么人诽谤圣者，都应该去向他求忏悔，如果他自己是（比被谤的圣者）年长的，[PTS 426] 则应蹲坐说：「我曾说尊者这样这样的话，请许我忏悔」！

Ñ(XIII,85): So one who reviles a noble one, even if he is one himself, should go to him; if he himself is senior, [426] he should sit down in the squatting position and get his forgiveness in this way, 'I have said such and such to the venerable one; may he forgive me'.

Sace navakataro hoti, vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ, bhante, tumhe idañcidañca avacaṃ, taṃ me khamathā’’ti khamāpetabbo.

如果他自己是年轻的，则应向他礼拜而后蹲坐及合掌说：「尊师！我曾说尊师这样这样的话，请许我忏悔！」

Ñ: If he himself is junior, he should pay homage, and sitting in the squatting position and holding out his hands palms together, he should get his forgiveness in this way, 'I have said such and such to you, venerable sir, forgive me'.

Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārikādike vā pesetvā khamāpetabbo.

如果被谤者已离开到别地方去，则他应自己去或遣门弟子等前去向圣者求忏悔。

Ñ: If the other has gone away, he should get his forgiveness either by going to him himself or by sending someone such as a co-resident.

Visuddhimagga XIII-84

Tassa āvibhāvatthaṃ idaṃ vatthu veditabbaṃ.

为明了起见当知下面的故事：

Ñ(XIII,84): The following story should be understood in order to make this clear.

Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti.

据说，有一次，二位长老和一青年比丘在一村中乞食，

Ñ: An elder and a young bhikkhu, it seems, wandered for alms in a certain village.

Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu.

他们在第一家获得一匙的热粥。

Ñ: At the first house they got only a spoonful of hot gruel.

Therassa ca kucchivāto rujjhati.

这时长老正因腹内的风而痛。

Ñ: The elder's stomach was paining him with wind.

So cintesi ‘‘ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti, tāva naṃ pivāmī’’ti.

他想：「此粥与我有益，不要等它冷了，我便把它喝下去」。

Ñ: He thought, 'This gruel is good for me; I shall drink it before it gets cold'.

So manussehi ummāratthāya āhaṭe dārukhaṇḍe nisīditvā pivi.

他便坐于一根人家运来放在那里准备作门柱的树干上喝了它。

Ñ: People brought a wooden stool to the doorstep, and he sat down and drank it.

Itaro taṃ jigucchanto ‘‘atikhuddābhibhūto mahallako, amhākaṃ lajjitabbakaṃ akāsī’’ti āha.

另一青年比丘则讨厌他说：「这位老师饿得这个样子，实在叫我们可耻」！

Ñ: The other was disgusted and remarked, 'The old man has let his hunger get the better of him and has done what he should be ashamed to do'.

Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha ‘‘atthi te, āvuso, imasmiṃ sāsane patiṭṭhā’’ti?

长老往村中乞食回到寺里之后，对那青年比丘说：「贤者！你于教中有何建树」？

Ñ: The elder wandered for alms, and on returning to the monastery he asked the young bhikkhu, 'Have you any footing in this Dispensation, friend?'.

Āma, bhante, sotāpanno ahanti.

「尊师！我是须陀洹」。

Ñ: —'Yes, venerable sir, I am a stream-enterer'.

Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi.

「然而贤者，你不要为更高的道努力吧」！

Ñ: —'Then, friend, do not try for the higher paths;

Khīṇāsavo tayā upavaditoti.

「尊师！什么缘故」29？「因为你诽谤漏尽者」。

Ñ: one whose cankers are destroyed has been reviled by you'.

Notes in Chinese translation: Kasma bhante it？这句底本缺，今依他本补。

So taṃ khamāpesi.

他便向那长老求忏悔，

Ñ: The young bhikkhu asked for the elder's forgiveness

Tenassa taṃ kammaṃ pākatikaṃ ahosi.

而他的谤业亦得到宽恕。

Ñ: and was thereby restored to his former state.

Visuddhimagga XIII-83

Tattha natthi imesaṃ samaṇadhammo, assamaṇā eteti vadanto antimavatthunā upavadati.

此中：若说「这些人毫无沙门法，而非沙门」，是以极端的恶事诽谤。

Ñ(XIII,83): Herein, it should be understood that when they say, 'They have no asceticism, they are not ascetics', they revile them with the worst accusation;

Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vātiādīni vadanto guṇaparidhaṃsanavasena upavadatīti veditabbo.

若说「这些人无禅、无解脱、无道、无果」等，是以损毁他们的德的诽谤。

Ñ: and when they say, 'They have no jhāna or liberation or path of fruition, etc.', they revile them with denial of their special qualities.

So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti.

无论他是故意的诽谤，或无知的诽谤，两者都是诽谤圣者。

Ñ: And whether done knowingly or unknowingly it is in either case reviling of noble ones;

Bhāriyaṃ kammaṃ ānantariyasadisaṃ saggāvaraṇañca maggāvaraṇañca, satekicchaṃ pana hoti.

（诽谤圣者）业重如无间（业），是生天的障碍及得道的障碍，然而这是可以忏悔的。

Ñ: it is weighty kamma resembling that of immediate result, and it is an obstacle both to heaven and to the path. But it is remediable.

Visuddhimagga XIII-82

Ariyānaṃ upavādakāti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā akkosakā garahakāti vuttaṃ hoti.

「诽谤诸圣」──是说起陷害的欲望，以极端的恶事或以损毁他们的德来诽谤、詈骂、嘲笑于佛，辟支佛，佛的声闻弟子等诸圣者，乃至在家的须陀洹。

Ñ: Ñ(XIII,82): Revilers of noble ones: being desirous of harm for noble ones consisting of Buddhas, Paccekabuddhas, and disciples, and also of house-holders who are stream-enterers, they revile them with the worst accusations or with denial of their special qualities (see Ud. 44 and M. Sutta 12); they abuse and upbraid them, is what is meant.

Visuddhimagga XIII-81

Kāyaduccaritenātiādīsu duṭṭhu caritaṃ, duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ.

「身恶行」等，恶的行，或因烦恼染污故，为「恶行」。

Ñ(XIII,81): As to ill-conducted in body, etc., it is bad conduct (duṭṭhu caritaṃ), or it is corrupted conduct (duṭṭhaṃ caritaṃ) because it is rotten with defilements, thus it is ill-conduct (duccarita).

Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ, itaresupi eseva nayo.

由于身体的恶行，或者从身体而起的恶行（为身恶行）。其余的（口恶行及意恶行）也是一样。

Ñ: The ill-conduct comes about by means of the body, or the ill-conduct has arisen due to the body, thus it is ill-conduct in body. So too with the rest.

Samannāgatāti samaṅgībhūtā.

「具」──即足备。

Ñ: Ill-conducted is endowed with ill-conduct.

Visuddhimagga XIII-80

Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi.

此智没有（与天眼智）各别的遍作（准备定），如是未来分智也是同样（没有与天眼智各别的遍作），

Ñ(XIII,80): There is no special preliminary work for this. And as in this case, so too in the case of knowledge of the future;

Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.

因为这二种智都是以天眼为基础，必与天眼共同而成的。

Ñ: for these have the divine eye as their basis and their success is dependent on that of the divine eye. [425]

Visuddhimagga XIII-79

Tassa ca ñāṇassa ayamuppattikkamo, idha bhikkhu heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayike satte passati mahādukkhamanubhavamāne.

这是（天眼及随业趣智的）次第的生起法：兹有比丘，向下方的地狱扩大光明，见诸有情于地狱受大苦痛，

Ñ(XIII,79): The order in which that knowledge arises is this. Here a bhikkhu extends light downwards in the direction of hell, and he sees beings in hell undergoing great suffering.

Taṃ dassanaṃ dibbacakkhukiccameva.

此见是天眼的作用。

Ñ: That vision is only the divine eye's function.

So evaṃ manasikaroti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī’’ti.

他这样想：「此等有情行了什么业而受这样大的痛苦呢」？

Ñ: He gives it attention in this way, 'After doing what deeds do these beings undergo this suffering?'.

Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati.

而他知道他们「造如是业而受苦」，则他生起了以业为所缘的智；

Ñ: Then knowledge that has those deeds as its object arises in him in this way, 'It was after doing this'.

Tathā uparidevalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne.

同样的，他向上方的天界扩大光明，见诸有情在欢喜林，杂合林，粗涩林27等处受大幸福，

Ñ: Likewise he extends light upwards in the direction of the [sensual-sphere] divine world, and he sees beings in the Nandana Grove, the Missaka Grove, the Phārusaka Grove, etc., enjoying great good fortune.

Notes in Chinese translation: 欢喜林(Nandavana)在三十三天的善见堂的北方，杂合林(Missakavana)在善见堂的西方，粗涩林(Phārusakavana)在善见堂的东方。参考《长阿含》世记经忉利天品(大正一．一三一b)。

Tampi dassanaṃ dibbacakkhukiccameva.

此见也是天眼的作用。

Ñ: That vision also is only the divine eye's function.

So evaṃ manasikaroti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti.

他这样想：「此等有情行了什么业而受这样的幸福呢」？

Ñ: He gives attention to it in this way, 'After doing what deeds do these beings enjoy this good fortune?'.

Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati.

而他知道他们「造如是业」，则他生起了以业为所缘的智，

Ñ: Then knowledge that has those deeds as its object arises in him in this way, 'It was after doing this'.

Idaṃ yathākammupagañāṇaṃ nāma.

这名为随业趣智。[PTS 425]

Ñ: This is what is called knowledge of faring according to deeds.

Visuddhimagga XIII-78

Yathākammupageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate.

「随于业趣」──由他所积造的业而生的。

Ñ(XIII,78): Faring according to their deeds: moving on in accordance with whatever deeds (kamma) may have been accumulated.

Tattha purimehi cavamānetiādīhi dibbacakkhukiccaṃ vuttaṃ.

在上面的引文中：那「死时」等的前面的句子是说天眼的作用，

Ñ: Herein, the function of the divine eye is described by the first expressions beginning with 'passing away'.

Iminā pana padena yathākammupagañāṇakiccaṃ.

这后面（知诸有情随于业趣）的句子是说随业趣智的作用。

Ñ: But the function of knowledge of faring according to deeds is described by this last expression.