Visuddhimagga XIV-17

Apāyoti pana avuddhi, sāpi duvidhā atthahānito ca anatthuppattito ca.

其次离去是不增长的意思，那也有两方面：即断其有利的及生起不利的──若其（不如理地）如此作意，则诸不善法将会生起。

Ñ(XIV,17): Non-increase is what is called detriment. That also is twofold as the diminution of good and the arousing of harm.

Tattha kosallaṃ apāyakosallaṃ.

有那样的善巧，是「离去善巧」。

Ñ: Skill in detriment is skill in these,

Yathāha ‘‘tattha katamaṃ apāyakosallaṃ?

即所谓：「这里什么是离去善巧？

Ñ: according as it is said: 'Herein, what is skill in detriment?

Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjantī’’tiādi (vibha. 771).

于此等诸法作意者，未生的诸善法不生等等」。

Ñ: When a man brings these things to mind, both unarisen profitable things do not arise …' (Vbh. 326), and so on.

Visuddhimagga XIV-16

Tatiyattike āyo nāma vuddhi, sā duvidhā anatthahānito atthuppattito ca.

（3）（入来善巧慧、离去善巧慧、方便善巧慧）在第三的三法中：入来是增长的意思。因为断其不利的及生起有利的，所以有两方面。

Ñ(XIV,16): 9. In the third triad, it is increase that is called improvement. That is twofold as the elimination of harm and the arousing of good.

Tattha kosallaṃ āyakosallaṃ.

有那样的善巧，是「入来善巧」。

Ñ: Skill in improvement is skill in these,

Yathāha –

即所谓：

Ñ: according as it is said:

‘‘Tattha katamaṃ āyakosallaṃ?

「这里，什么是入来善巧？

Ñ: 'Herein, what is skill in improvement?

Ime me dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti,

于此等诸法作意者，[PTS 440] 未生的诸不善法令不生，

Ñ: When a man brings these things to mind both unarisen unprofitable things do not arise

uppannā ca akusalā dhammā pahīyanti,

已生的诸不善法令断。

Ñ: and arisen unprofitable things are abandoned in him;

ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti.

或于此等诸法作意者，未生的诸善法令生，

Ñ: or when he brings these things to mind [440] both unarisen profitable things arise

Uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti,

已生的诸善法使其增长，广大，增修而达圆满。

Ñ: and arisen profitable things advance to growth, increase, development, and perfection in him.

yā tattha paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati āyakosalla’’nti (vibha. 771).

在这里面的慧、了知……乃至无痴、择法、正见、是名入来善巧」。

Ñ: Whatever here is understanding, act of understanding … [for words elided see Dhs. §16] … non-delusion, investigation of states, right view, is called skill in improvement' (Vbh. 325-26).

Visuddhimagga XIV-15

Dutiyattike kāmāvacaradhamme ārabbha pavattā paññā parittārammaṇā.

（2）（小所缘慧、大所缘慧、无量所缘慧）在第二的三法中：缘于欲界法而起的慧为「小所缘慧」。

Ñ(XIV,15): 8. In the second triad, the understanding that occurs contingent upon sense-sphere states has a limited object.

Rūpāvacarārūpāvacare ārabbha pavattā mahaggatārammaṇā.

缘于色、无色界法而起的慧为「大所缘慧」。

Ñ: That which occurs contingent upon fine-material-sphere states or immaterial-sphere states has an exalted object.

Sā lokiyavipassanā.

这两种是世间的毗钵舍那（观）。

Ñ: That is mundane insight.

Nibbānaṃ ārabbha pavattā appamāṇārammaṇā.

缘于涅盘而起的慧为「无量所缘慧」。

Ñ: That which occurs contingent upon nibbāna has a measureless object.

Sā lokuttaravipassanāti

这是出世间的毗钵舍那。

Ñ: That is supramundane insight.

evaṃ parittamahaggatāppamāṇārammaṇavasena tividhā.

如是依小、大、无量所缘为三种。

Ñ: So it is of three kinds as having a limited, an exalted, or a measureless object.

Visuddhimagga XIV-14

427. Tikesu paṭhamattike parato assutvā paṭiladdhapaññā attano cintāvasena nipphannattā cintāmayā.

（三）（三法）于三法中：（1）（思、闻、修所成慧）在第一的三法，不闻他教而获得的慧──因为是由于自己的思惟而成，所以是「思所成（慧）」。

Ñ(XIV,14): 7. As regards the triads, understanding acquired without hearing from another is that consisting in what is reasoned because it is produced by one's own reasoning.

Parato sutvā paṭiladdhapaññā sutavasena nipphannattā sutamayā.

闻他教而获得的慧──因为由闻而成，所以是「闻所成（慧）」。

Ñ: Understanding acquired by hearing from another is that consisting in what is heard, because it is produced by hearing.

Yathā tathā vā bhāvanāvasena nipphannā appanāppattā paññā bhāvanāmayā.

无论依那一种修习而成及证安止的慧，是「修所成（慧）」。

Ñ: Understanding that has reached absorption, having been somehow produced by (meditative) development, is that consisting in development.

Vuttañhetaṃ –

‘‘Tattha katamā cintāmayā paññā?

即如这样说：「此中：什么是思所成慧，

Ñ: And this is said: 'Herein, what is understanding consisting in what is reasoned?

Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakhantiṃ parato assutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā…pe… sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768).

即于从事瑜伽的事业之时，或于从事瑜伽的工巧（技术）之时，或于从事瑜伽的学术之时的业自性慧或谛随顺慧──如色是无常，受……想……行……识是无常等这样的随顺的忍、见、意欲、觉慧、见解、法虑忍（都是慧的别名）──不闻他教而获得，故名为思所成慧。……乃至闻他教而获得，故名为闻所成慧。入定者的一切慧都是修所成慧」。

Ñ: In the spheres of work invented by ingenuity, or in the spheres of craft invented by ingenuity, or in the sorts of science invented by ingenuity, any preference, view, choice, opinion, judgment, liking for pondering over things, that concerns ownership of deeds (kamma) or is in conformity with truth or is of such kind as to conform with (the axioms) "Materiality is impermanent" or "Feeling … perception … formations … consciousness is impermanent" that one acquires without hearing it from another—that is called understanding consisting in what is reasoned. '(In the spheres ... ) that one acquires by hearing it from another—that is called understanding consisting in What is learnt (heard). 'And all understanding in anyone who has attained (an attainment) is understanding consisting in development' (Vbh. 324-25).

Evaṃ cintāsutabhāvanāmayavasena tividhā.

Ñ: So it is of three kinds as consisting in what is thought out, in what is heard, and in development.

Chew: Here, the Chinese translation has been omitted.

Visuddhimagga XIV-13

Pañcamaduke paṭhamamaggapaññā dassanabhūmi.

（5）（见地慧、修地慧）在第五的二法中，第一（须陀洹）道的慧为「见地慧」。

Ñ(XIV,13): 6. In the fifth dyad, understanding belonging to the first path is the plane of seeing.

Avasesamaggattayapaññā bhāvanābhūmīti

其它的（斯陀含、阿那含、阿罗汉）三道的慧为「修地慧」。

Ñ: Understanding belonging to the remaining three paths is the plane of development (see Ch. XXII, §127).

evaṃ dassanabhāvanābhūmivasena duvidhā.

如是依见修之地为二种。

Ñ: So it is of two kinds as the planes of seeing and of development.

Visuddhimagga XIV-12

Catutthaduke dvīsu kāmāvacarakusalacittesu soḷasasu ca pañcakanayena catukkajjhānikesu maggacittesu paññā somanassasahagatā.

（4）（喜俱慧、舍俱慧）在第四的二法中，于欲界的二善心及于五种禅中前四禅的十六道心中的慧为「喜俱」。

Ñ(XIV,12): 5. In the fourth dyad, understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to sixteen of the kinds of path consciousness with four of the jhānas in the fivefold method, is accompanied by joy.

Notes in Chinese translation: 欲界二善心，即本品说明识蕴处（底本四五二页）所指的欲界八善心中的1.喜俱智相应无行，2.喜俱智相应有行的二心。 「四禅的」（catukkajjhānikesu）底本catutthajjhānikesu误。十六心，于每一禅有须陀洹道乃至阿罗汉道的四心，五禅中的前四禅共有十六心。

Dvīsu kāmāvacarakusalacittesu catūsu ca pañcamajjhānikesu maggacittesu paññā upekkhāsahagatāti

于欲界的二善心 及于第五禅的四道心中的慧为「舍俱」。

Ñ: Understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to (the remaining) four kinds of path consciousness with the fifth jhāna is accompanied by equanimity.

Notes in Chinese translation: 欲界的二善心，即欲界八善心中的5.舍俱智相应无行，6.舍俱智相应有行的二心。

evaṃ somanassupekkhāsahagatavasena duvidhā.

如是依喜俱舍俱为二种。

Ñ: So it is of two kinds as accompanied by joy or by equanimity.

Visuddhimagga XIV-11

Tatiyaduke yā vipassanaṃ ārabhitukāmassa catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā, ayaṃ nāmavavatthāpanapaññā.

（3）（名差别慧、色差别慧）在第三的二法中，欲修毗钵舍那（观）的人，依于四种非色蕴差别的慧为「名差别慧」。[PTS 43]

Ñ(XIV,11): 4. In the third dyad, when a man wants to begin insight, his understanding of the defining of the four immaterial aggregates is understanding as defining of mentality, [439]

Yā rūpakkhandhassa vavatthāpane paññā, ayaṃ rūpavavatthāpanapaññāti

依于色蕴的差别的慧为「色差别慧」。

Ñ: and his understanding of the defining of the material aggregate is understanding as defining of materiality.

evaṃ nāmarūpavavatthāpanavasena duvidhā.

如是依于名与色的差别的慧为二种。

Ñ: So it is of two kinds as the defining of mentality and of materiality.

Visuddhimagga XIV-10

Dutiyaduke āsavānaṃ ārammaṇabhūtā sāsavā.

（2）（有漏慧、无漏慧）在第二的二法中，以有诸漏为所缘的慧为「有漏慧」，

Ñ(XIV,10): 3. In the second dyad, that subject to cankers is that which is the object of cankers.

Tesaṃ anārammaṇā anāsavā.

无彼等所缘的慧为「无漏慧」，

Ñ: That free from cankers is not their object.

Atthato panesā lokiyalokuttarāva hoti.

此等（有漏慧无漏慧）的意义也是世间出世间慧。

Ñ: This dyad is the same in meaning as the mundane and supramundane.

Āsavasampayuttā sāsavā. Āsavavippayuttā anāsavātiādīsupi eseva nayo.

亦可以同样的说：与漏相应的慧为有漏慧，与漏不相应的慧为无漏慧。

Ñ: The same method applies to the dyads 'subject to cankers and free from cankers, associated with cankers and dissociated from cankers' (Dhs. p. 3), and so on.

Evaṃ sāsavānāsavādivasena duvidhā.

如是以有漏无漏为二种。

Ñ: So it is of two kinds as subject to cankers and free from cankers, and so on.

Visuddhimagga XIV-9

426. Tattha ekavidhakoṭṭhāso uttānatthoyeva.

（一）（一法）这里面的第一种分类的意义是明了的。

Ñ(XIV,9): 1. Herein, the singlefold section is obvious in meaning.

Duvidhakoṭṭhāse lokiyamaggasampayuttā lokiyā.

（二）（二法）于二种分类中：（1）（世间慧、出世间慧）与世间的道相应的慧为「世间慧」，

Ñ: 2. As regards the twofold section, the mundane is that associated with the mundane path

Lokuttaramaggasampayuttā lokuttarāti

与出世间的道相应的慧为「出世间慧」。

Ñ: and the supramundane is that associated with the supramundane path.

evaṃ lokiyalokuttaravasena duvidhā.

如是以世间出世间为二种。

Ñ: So it is of two kinds as mundane and supramundane.

Visuddhimagga XIV-8

Paññāpabhedakathā

四、慧有几种

Ñ(XIV,8): (iv) HOW MANY KINDS OF UNDERSTANDING ARE THERE?

425. Katividhā paññāti dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā.

（一）先以通达诸法自性的相为一种。

Ñ: 1. Firstly, as having the characteristic of penetrating the individual essences of states, it is of one kind.

Lokiyalokuttaravasena duvidhā.

（二）（1）以世间与出世间为二种。

Ñ: 2. As mundane and supramundane it is of two kinds.

Tathā sāsavānāsavādivasena,

（2）同样的以有漏及无漏等，

Ñ: 3. Likewise as subject to cankers and free from cankers, and soon,

nāmarūpavavatthāpanavasena,

（3）以名与色的差别观，

Ñ: 4. As the defining of mentality and of materiality,

somanassupekkhāsahagatavasena,

（4）以喜俱及舍俱，

Ñ: 5. As accompanied by joy or by equanimity,

dassanabhāvanābhūmivasena ca.

（5）以见地及修地为二种。

Ñ: 6. As the planes of seeing and of development.

Tividhā cintāsutabhāvanāmayavasena.

（三）（1）以思、闻、修所成为三种。

Ñ: 7. It is of three kinds as consisting in what is reasoned, consisting in what is learnt (heard), and consisting in development.

Tathā parittamahaggataappamāṇārammaṇavasena,

（2）同样的以小、大、无量的所缘，

Ñ: 8. Likewise as having a limited, exalted, or measureless object,

āyāpāyaupāyakosallavasena,

（3）以（善的）入来，（恶的）离去及方便的善巧，

Ñ: 9. As skill in improvement, detriment, and means,

ajjhattābhinivesādivasena ca.

（4）以内住等为三种。

Ñ: 10. As interpreting the internal, and so on.

Catubbidhā catūsu saccesu ñāṇavasena catupaṭisambhidāvasena cāti.

（四）（1）依于四谛的智为四种。（2）依四无碍解为四种。

Ñ: 11. It is of four kinds as knowledge of the four truths,

12. And as the four discriminations.

Visuddhimagga XIV-7

424. Kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana dhammasabhāvapaṭivedhalakkhaṇā paññā, dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā, asammohapaccupaṭṭhānā. ‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti (a. ni. 10.2) vacanato pana samādhi tassā padaṭṭhānaṃ.

三、什么是慧的相、味、现起、足处

这「慧」以通达诸法的自性为（特）相，以摧破覆蔽诸法自性的痴暗为味（作用），以无痴为现起（现状），因为这样说 「等持（入定）之人而得如实知见」，所以定是（慧的）足处（近因──直接因）。

Ñ(XIV,7): (iii) WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION AND PROXIMATE CAUSE? Understanding has the characteristic of penetrating the individual essences of states. Its function is to abolish the darkness of delusion, which conceals the individual essences of states. It is manifested as non-delusion. Because of the words 'One who is concentrated knows and sees correctly' (A.v,3), its proximate cause is concentration.

Visuddhimagga XIV-6

Sā panesā yattha saññāviññāṇāni, na tattha ekaṃsena hoti.

有想与识之处，不一定会有此慧的存在。[PTS 438]

Ñ(XIV,6): However, it is not always to be found where perception and consciousness are. [438]

Yadā pana hoti, tadā avinibbhuttā tehi dhammehi ‘‘ayaṃ saññā, idaṃ viññāṇaṃ, ayaṃ paññā’’ti vinibbhujjitvā alabbhaneyyanānattā sukhumā duddasā.

可是有慧存在时，则不和想及识分别，因为它们那样微细难见，实在不得作这样的分别：「这是想，这是识，这是慧」，

Ñ: But when it is, it is not disconnected from those states. And because it cannot be taken as disconnected thus, 'This is perception, this is consciousness, this is understanding', its difference is consequently subtle and hard to see.

Tenāha āyasmā nāgaseno ‘‘dukkaraṃ, mahārāja, bhagavatā kata’’nti.

所以尊者那伽斯那（即那先或龙军）说「大王，世尊曾为难为之事」。

Ñ: Hence the venerable Nāgasena said: 'A difficult thing, O King, has been done by the Blessed One.

Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti?

「尊师那伽斯那，什么是世尊为所难为之事」？

Ñ: —What, venerable Nāgasena, is the difficult thing that has been done by the Blessed One?

‘Dukkaraṃ, mahārāja, bhagavatā kataṃ yaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’’’nti (mi. pa. 2.7.16).

「大王，世尊曾为难为之事，即他对于一所缘而起的非色的心与心所法作这样的分别说：这是触，这是受，这是想，这是思，这是心」。

Ñ: —The difficult thing, O King, done by the Blessed One was the defining of the immaterial states of consciousness and its concomitants, which occur with a single object, and which he declared thus: "This is contact, this is feeling, this is perception, this is volition, this is consciousness" ' (Miln. 87).

Visuddhimagga XIV-5

Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti, nīlādivasena ārammaṇassa upaṭṭhānākāramattagahaṇato.

因为想，只知于所缘所表现的青等的行相，所以如天真的小孩所看见的货币。

Ñ(XIV,5): Perception is like the child without discretion seeing the coin, because it apprehends the mere mode of appearance of the object as blue and so on.

Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāragahaṇato, uddhaṃpi ca lakkhaṇapaṭivedhasampāpanato.

因为识，既知青等的所缘的行相，亦得通达特相，所以如乡村的人所看见的货币。

Ñ: Consciousness is like the villager seeing the coin, because it apprehends the mode of the object as blue, etc., and because it extends further, reaching the penetration of its characteristics.

Paññā heraññikassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāraṃ gahetvā, lakkhaṇapaṭivedhañca pāpetvā, tato uddhampi maggapātubhāvapāpanato.

因为慧，既知青等的所缘的行相及通达特相之后，更能获得道的现前，所以如银行家所看见的货币。

Ñ: Understanding is like the money-changer seeing the coin, because, after apprehending the mode of the object as blue, etc., and extending to the penetration of the characteristics, it extends still further, reaching the manifestation of the path.

Tasmā yadetaṃ sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. Idaṃ pajānananti veditabbaṃ.

是故当知和想知及识知的行相有别的各种知，是这里的了知。

Ñ: That is why this act of understanding should be understood as 'knowing in a particular mode separate from the modes of perceiving and cognizing'.

Idaṃ sandhāya hi etaṃ vuttaṃ ‘‘pajānanaṭṭhena paññā’’ti.

有关于此，所以说：「以了知之义为慧」。

Ñ: For that is what the words 'it is understanding in the sense of act of understanding' refer to.

Visuddhimagga XIV-4

Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu ajātabuddhidārako kahāpaṇānaṃ cittavicittadīghacaturassaparimaṇḍalabhāvamattameva jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti na jānāti.

例如一位天真的小孩，一位乡村的人，一位银行家。当三人看见一堆放在柜台上的货币，那天真的小孩，只知道货币的色彩长短方圆，却不知它是人们认为可以利用受用的价值；

Ñ(XIV,4): Suppose there were three people, a child without discretion, a villager, and a money-changer, who saw a heap of coins lying on a money-changer's counter. The child without discretion knows merely that the coins are figured and ornamented, long, square or round; he does not know that they are reckoned as valuable for human use and enjoyment.

Gāmikapuriso cittavicittādibhāvaṃ jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti ca. ‘‘Ayaṃ cheko, ayaṃ kūṭo, ayaṃ addhasāro’’ti imaṃ pana vibhāgaṃ na jānāti.

那乡村的人，既知色彩等状，亦知它是人们认为可以利用受用的价值，但不知是真是假及半真半假的差别；

Ñ: And the villager knows that they are figured and ornamented, etc., and that they are reckoned as valuable for human use and enjoyment; but he does not know such distinctions as 'This one is genuine, this is false, this is half-value'.

Heraññiko sabbepi te pakāre jānāti, jānanto ca kahāpaṇaṃ oloketvāpi jānāti, ākoṭitassa saddaṃ sutvāpi, gandhaṃ ghāyitvāpi, rasaṃ sāyitvāpi, hatthena dhārayitvāpi, asukasmiṃ nāma gāme vā nigame vā nagare vā pabbate vā nadītīre vā katotipi, asukācariyena katotipi jānāti,

那银行家，则知一切行相，因为他知道，所以无论看货币的色，闻其敲打之声，嗅其气，尝其味，及以手拿其轻重，都能知道；并且晓得那是在某村某市某城或在某山某河岸及由某某造币师所铸造。

Ñ: The money-changer knows all those kinds, and he does so by looking at the coin, and by listening to the sound of it when struck, and by smelling its smell, tasting its taste, and weighing it in his hand, and he knows that it was made in a certain village or town or city or on a certain mountain or by a certain master.

evaṃsampadamidaṃ veditabbaṃ.

由这个例子当知（想识慧的区别）如是，

Ñ: And this may be understood as an illustration.

Visuddhimagga XIV-3

423. Kenaṭṭhena paññāti pajānanaṭṭhena paññā.

二、什么是慧的语义

以了知之义为慧。

Ñ(XIV,3): (ii) IN WHAT SENSE IS IT UNDERSTANDING? It is understanding (paññā) in the sense of act of understanding (pajānana).

Kimidaṃ pajānanaṃ nāma?

这了知是什么？

Ñ: What is this act of understanding?

Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ.

是和想知及识知的行相有别的各种知。[PTS 437]

Ñ: It is knowing (jānana) in a particular mode separate from the modes of perceiving (sañjānana) and cognizing (vijānana). [437]

Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve,

即想、识、慧虽然都是以知为性，

Ñ: For though the state of knowing (jānana-bhāva) is equally present in perception (saññā), in consciousness (viññāṇa), and in understanding (paññā),

saññā ‘‘nīlaṃ pītaka’’nti ārammaṇasañjānanamattameva hoti.

可是，想──只能想知所缘「是青是黄」，

Ñ: nevertheless perception is only the mere perceiving of an object as, say, 'blue' or 'yellow';

‘‘Aniccaṃ dukkhamanattā’’ti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti.

不可能通达「是无常是苦是无我」的特相；

Ñ: it cannot bring about the penetration of its characteristics as impermanent, painful, and not-self.

Viññāṇaṃ ‘‘nīlaṃ pītaka’’nti ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti.

识──既知所缘「是青是黄」，亦得通达特相，

Ñ: Consciousness knows the objects as blue or yellow, and it brings about the penetration of its characteristics,

Ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti.

但不可能努力获得道的现前；

Ñ: but it cannot bring about, by endeavouring, the manifestation of the [supramundane] path.

Paññā vuttanayavasena ārammaṇañca jānāti,

慧──则既知前述的（青黄等）所缘，

Ñ: Understanding knows the object in the way already stated,

lakkhaṇapaṭivedhañca pāpeti,

亦得通达特相，

Ñ: it brings about the penetration of the characteristics,

ussakkitvā maggapātubhāvañca pāpeti.

并能努力获得道的现前。

Ñ: and it brings about, by endeavouring, the manifestation of the path.

Visuddhimagga XIV-2

422. Tatridaṃ vissajjanaṃ, kā paññāti paññā bahuvidhā nānappakārā. Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idha adhippetameva sandhāya vadāma. Kusalacittasampayuttaṃ vipassanāñāṇaṃ paññā.

解答如下：

一、什么是慧

慧有多种多样。如果一开头便去说明 一切来作详细的解答，不但不能达到其说明的目的，反使更陷于混乱。为了这种关系，所以我在这里只说「与善心相应的观智」为慧。

Ñ(XIV,2): Here are the answers:

(i) WHAT IS UNDERSTANDING? Understanding (paññā) is of many sorts and has various aspects. An answer that attempted to explain it all would accomplish neither its intention nor its purpose, and would, besides, lead to distraction; so we shall confine ourselves to the kind intended here, which is understanding consisting in insight knowledge associated with profitable consciousness.

Visuddhimagga XIV-1

Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimaggo

PART III – UNDERSTANDING (Paññā)

14. Khandhaniddeso

[PTS 436] 第十四 说蕴品

CHAPTER XIV - THE AGGREGATES

Paññākathā

慧的总说

[A. UNDERSTANDING]

421. Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayanti ettha cittasīsena niddiṭṭho samādhi sabbākārena bhāvito hoti.

现在，这比丘，进一层的完满了修定，并由神通而证得了（定的）功德，既已修习完成在解释

有慧人住戒

修习心与慧

的偈颂中于「心」的名目 之下的定的一切行相，

Ñ(XIV,1): [436] Now concentration was described under the heading of consciousness in the stanza:

'When a wise man, established well in virtue,

Develops consciousness and understanding' (Ch. I, §1).

And that has been developed in all its aspects by the bhikkhu who is thus possessed of the more advanced development of concentration that has acquired with direct-knowledge the benefits [described in Chs. XII and XIII].

Tadanantarā pana paññā bhāvetabbā.

此后即应修慧。

Ñ: But understanding comes next.

Sā ca atisaṅkhepadesitattā viññātumpi tāva na sukarā, pageva bhāvetuṃ.

然而那「慧」（在偈中）却说得这样简单，认识尚且不易，何况修习？

Ñ: And that has still to be developed. Now that is not easy, firstly even to know about, let alone to develop, when it is taught very briefly.

Tasmā tassā vitthāraṃ bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti.

是故为了详示修法，先提出这些问题：

Ñ: In order, therefore, to deal with the detailed method of its development there is the following set of questions:

Kā paññā,

一、什么是慧？

Ñ: (i) What is understanding?

kenaṭṭhena paññā,

二、什么是慧的语义？

Ñ: (ii) In what sense is it understanding?

kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni,

三、什么是慧的相、味、现起、足处？

Ñ: (iii) What are its characteristic, function, manifestation, and proximate cause?

katividhā paññā,

四、慧有几种？

Ñ: (iv) How many kinds of understanding are there?

kathaṃ bhāvetabbā,

五、当如何修习？

Ñ: (v) How is developed?

paññābhāvanāya ko ānisaṃsoti?

六、什么是修慧的功德？

Ñ: (vi) What are the benefits of developing understanding?

Visuddhimagga XIII-129

Yañcettha ajjhattārammaṇañceva bahiddhārammaṇañcāti vuttaṃ,

在这里，关于说内所缘及外所缘，

Ñ(XIII,129): And when [the knowledge] described here both as 'having an internal object' and 'having an external object'

taṃ kālena ajjhattaṃ kālena bahiddhā jānanakāle ajjhattabahiddhārammaṇampi hotiyevāti.

当有时知内有时知外之时，亦说是「内外所缘」。

Ñ: knows [these objects] now internally and now externally, it is then said that it has an internal-external object as well.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Abhiññāniddeso nāma

Terasamo paricchedo.

※为善人所喜悦而造的清净道论，完成了第十三品，定名为神通的解释。

Ñ: The thirteenth chapter concluding 'The Description of Direct-knowledge' in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga XIII-128

420. Yathākammupagañāṇaṃ parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati.

（七）随业趣智的所缘

随业趣智是依于小、大、过去、内及外所缘的五所缘而进行的。

Ñ(XIII,128): (7) Knowledge of faring according to deeds occurs with respect to five kinds of object, that is to say, as having a limited or exalted, a past, and an internal or external object.

Kathaṃ?

怎样呢？

Ñ: How?

Tañhi kāmāvacarakammajānanakāle parittārammaṇaṃ hoti.

（1）那随业趣智知道欲界的业时，是它的「小所缘」。[PTS 435]

Ñ: At the time of knowing sense-sphere kamma (deeds) it has a limited object. [435]

Rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ.

（2）知道色界及无色界的业时，是它的「大所缘」。

Ñ: At the time of knowing fine-material-sphere or immaterial-sphere kamma it has an exalted object.

Atītameva jānātīti atītārammaṇaṃ.

（3）知道过去时，是它的「过去所缘」。

Ñ: Since it knows only what is past it has a past object.

Attano kammaṃ jānanakāle ajjhattārammaṇaṃ.

（4）知道自己的业时，是它的「内所缘」。

Ñ: At the time of knowing one's own kamma it has an internal object.

Parassa kammaṃ jānanakāle bahiddhārammaṇaṃ hoti.

（5）知道他人的业时是它的「外所缘」。

Ñ: At the time of knowing another's kamma it has an external object.

Evaṃ yathākammupagañāṇassa pañcasu ārammaṇesu pavatti veditabbā.

如是当知随业趣智的进行是依于五所缘的。

Ñ: This is how the knowledge of faring according to deeds should be understood to occur with respect to the five kinds of object.

Visuddhimagga XIII-127

‘‘Ahaṃ amutra nibbattissāmī’’ti jānanakāle ajjhattārammaṇaṃ.

（6）知道「我将生于某处」时，是它的「内所缘」。

Ñ(XIII,127): At the time of knowing, 'I shall be reborn there', it has an internal object.

‘‘Asuko amutra nibbattissatī’’ti jānanakāle bahiddhārammaṇaṃ.

（7）知道「某人将生于某处」时，是它的「外所缘」。

Ñ: At the time of knowing, 'So-and-so will be reborn there', it has an external object.

‘‘Anāgate metteyyo bhagavā uppajjissati (dī. ni. 3.107).

（8）知道「有弥勒世尊将出现于未来，

Ñ: But at the time of knowing name and race (surname) in the way beginning, 'In the future the Blessed One Metteyya will arise.

Subrahmā nāmassa brāhmaṇo pitā bhavissati.

须梵摩婆罗门将是他的父亲，

Ñ: His father will be the brahman Subrahmā.

Brahmavatī nāma brāhmaṇī mātā’’tiādinā pana nayena nāmagottajānanakāle pubbenivāsañāṇe vuttanayeneva na vattabbārammaṇaṃ hotīti

梵摩婆帝婆罗门女将是他的母亲等」，像这样的知道名姓等的时候，依宿住智所说的方法，是它的「不可说所缘」。

Ñ: His mother will be the brahmani Brahmavatī' (see D.iii,76), it has a not-so-classifiable object in the way described under knowledge of past life (§123).

evaṃ anāgataṃsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

如是当知未来分智的进行是依于八所缘的。

Ñ: This is how the knowledge of the future should be understood.

Visuddhimagga XIII-126

Tattha kiñcāpi cetopariyañāṇampi anāgatārammaṇaṃ hoti, atha kho tassa sattadivasabbhantarānāgataṃ cittameva ārammaṇaṃ.

这里虽然他心智也有未来所缘，可是他心智只能以七日以内的未来心为所缘，

Ñ(XIII,126): Herein, although knowledge of penetration of minds has a future object too, nevertheless its object is then only future consciousness that is within seven days;

Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti.

并且它亦不知其它的诸蕴（色受想行）或与诸蕴相关的（名姓等）。

Ñ: for it knows neither any other aggregate nor what is bound up with aggregates.

Anāgataṃsañāṇassa pubbenivāsañāṇe vuttanayena anāgate anārammaṇaṃ nāma natthi.

而这未来分智和前面所说的宿住智一样，则没有任何在未来的不是它的所缘的。

Ñ: But there is nothing in the future, as described under the knowledge of past life (§121), that is not an object of knowledge of the future.

Visuddhimagga XIII-125

419. Anāgataṃsañāṇaṃ parittamahaggataappamāṇamaggaanāgataajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati.

（六）未来分智的所缘

未来分智是依于小、大、无量、道、未来、内、外及不可说所缘的八所缘而进行的。

Ñ(XIII,125): (6) Knowledge of the future occurs with respect to eight kinds of object, that is to say, as having a limited or exalted or immeasurable object, a path as object, a future object, and an internal, external, or not-so-classifiable object.

Kathaṃ?

怎样呢？

Ñ: How?

Tañhi ‘‘ayaṃ anāgate kāmāvacare nibbattissatī’’ti jānanakāle parittārammaṇaṃ hoti.

（1）那未来分智知道「此人未来将生于欲界」时，是它的「小所缘」。

Ñ: At the time of knowing this, 'This one will be reborn in the future in the sense sphere', it has a limited object.

‘‘Rūpāvacare arūpāvacare vā nibbattissatī’’ti jānanakāle mahaggatārammaṇaṃ.

（2）知道「此人将生于色界或无色界」时，是它的「大所缘」。

Ñ: At the time of knowing, 'He will be reborn in the fine-material or immaterial sphere,' it has an exalted object.

‘‘Maggaṃ bhāvessati, phalaṃ sacchikarissatī’’ti jānanakāle appamāṇārammaṇaṃ.

（3）知道「他将修道和证果」时，是它的「无量所缘」。

Ñ: At the time of knowing, 'He will develop the path, he will realize fruition,' it has an immeasurable object.

‘‘Maggaṃ bhāvessati’’cceva jānanakāle maggārammaṇaṃ.

（4）只知道「他将修道」时，是它的「道所缘」。

Ñ: At the time of knowing, 'He will develop the path', it has a path as object too.

Niyamato pana taṃ anāgatārammaṇameva.

（5）依它的常规是决定有它的「未来所缘的」。

Ñ: But it invariably has a future object.

Visuddhimagga XIII-124

418. Dibbacakkhuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati.

（五）天眼智的所缘

天眼智是依于小、现在、内及外所缘的四所缘而进行的。

Ñ(XIII,124): (5) Knowledge of the divine eye occurs with respect to four kinds of object, that is to say, as having a limited, a present, and an internal or external object.

Kathaṃ?

怎样（进行呢）？

Ñ: How?

Tañhi yasmā rūpaṃ ārammaṇaṃ karoti, rūpañca parittaṃ, tasmā parittārammaṇaṃ hoti.

（1）那天眼智以色为所缘，因为色是有限的，所以是它的「小所缘」。

Ñ: Since it makes materiality its object and materiality is limited (see Vbh. 62) it therefore has a limited object.

Vijjamāneyeva ca rūpe pavattattā paccuppannārammaṇaṃ.

（2）于现存的色而进行，所以是它的「现在所缘」。

Ñ: Since it occurs only with respect to existing materiality it has a present object.

Attano kucchigatādirūpadassanakāle ajjhattārammaṇaṃ.

（3）见自己的腹内的色时，是它的「内所缘」。

Ñ: At the time of seeing materiality inside one's own belly, etc., it has an internal object.

Parassa rūpadassanakāle bahiddhārammaṇanti

（4）见他人的色时，是它的「外所缘」。

Ñ: At the time of seeing another's materiality it has an external object.

evaṃ dibbacakkhuñāṇassa catūsu ārammaṇesu pavatti veditabbā.

如是当知天眼智的进行是依于四所缘的。

Ñ: This is how the knowledge of the divine eye should be understood to occur with respect to the four kinds of object.