Visuddhimagga XIV-43

Keci panettha ‘‘tejādīnaṃ guṇehi rūpādīhi anugayhabhāvato’’ti kāraṇaṃ dassenti.

但有人将指出他们的这样的理由：「因为助以火等的德的色等而见故」。

Ñ(XIV,43): But some give as their reason that it is because these [several sensitivities] are [respectively] aided by visible data, etc., as qualities of fire, and so on.

Notes in Chinese translation: 例如光是灯火之德能助眼之见色；声是风的德能助耳之闻声等。

Te vattabbā ‘‘ko panevamāharūpādayo tejādīnaṃ guṇā’ti.

那么，再反问他们说：「谁说那色等是火等之德」？[PTS 445]

Ñ: They should be asked, 'But who has said that visible data, etc., are qualities of fire and so on? [445]

Avinibbhogavuttīsu hi bhūtesu ayaṃ imassa guṇo ayaṃ imassa guṇoti na labbhā vattu’’nti.

于诸大种中实不可能作那样的简别说：「那大种有那样的德，这大种有这样的德」。

Ñ: For it is not possible to say of primary elements, which remain always inseparable, that "This is a quality of this one, that is a quality of that one" '.

Visuddhimagga XIV-42

434. Keci pana ‘‘tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vāyupathavīāpādhikānaṃ bhūtānaṃ pasādā sotaghānajivhā, kāyo sabbesampī’’ti vadanti.

然而有人（指大众部）说：眼是火的成分多的诸大种的净（根）。耳、鼻、舌（次第的）是风、地、水的成分多的诸大种的净（根）。身是一切（大种平均）的净（根）。

Ñ(XIV,42): Some, however, say that the eye is sensitivity of primary elements that have fire in excess, and that the ear, nose, and tongue are sensitivity of primary elements that have [respectively] air, earth, and water in excess, and that the body is that of all [four equally].

Apare ‘‘tejādhikānaṃ pasādo cakkhu, vivaravāyuāpapathavādhikānaṃ sotaghānajivhākāyā’’ti vadanti.

其它的人又说：眼是火的成分多的（诸大种的净根），耳、鼻、舌、身（次第的）是虚空、风、水、地的成分多的（大种的净根）。

Ñ: Others say that the eye is sensitivity of those that have fire in excess, and that the ear, nose, tongue, and body are [sensitivity] of those that have [respectively] aperture, air, water, and earth in excess.

Te vattabbā ‘‘suttaṃ āharathā’’ti.

那么，应该反问他们说：「请拿经典来为证」！

Ñ: They should be asked to quote a sutta.

Addhā suttameva na dakkhissanti.

自然他们是找不到那样的经的。

Ñ: They will certainly not find one.

Visuddhimagga XIV-41

Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo, phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā kāyo, phoṭṭhabbesu āviñchanaraso, kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno, phusitukāmatānidānakammajabhūtapadaṭṭhāno.

（五）「身」──以应与所触接触的种净为相，或以欲触因缘的业等起的种净为相。以牵引（身识）于所触中为味。以保持身识为现起。以欲触因缘的业而生的（四大）种为足处。

Ñ(XIV,41): 5. The body's characteristic is sensitivity of primary elements that is ready for the impact of tangible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to touch. Its function is to pick up [an object] among tangible data. It is manifested as the footing of body-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to touch.

Visuddhimagga XIV-40

Rasābhighātārahabhūtappasādalakkhaṇā, sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā jivhā, rasesu āviñchanarasā, jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā, sāyitukāmatānidānakammajabhūtapadaṭṭhānā.

（四）「舌」──以应与味接触的种净为相，或以欲尝因缘的业等起的种净为相。以牵引（舌识）于味中为味。以保持舌识为现起。以欲尝因缘的业而生的（四大）种为足处。

Ñ(XIV,40): 4. The tongue's characteristic is sensitivity of primary elements that is ready for the impact of flavours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to taste. Its function is to pick up [an object] among flavours. It is manifested as the footing of tongue-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to taste.

Visuddhimagga XIV-39

Gandhābhighātārahabhūtappasādalakkhaṇaṃ, ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā ghānaṃ, gandhesu āviñchanarasaṃ, ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ.

（三）「鼻」──以应与香接触的种净为相，或以欲嗅因缘的业等起的种净为相。以牵引（鼻识）于香中为味。以保持鼻识为现起。以欲嗅因缘的业而生的（四大）种为足处。

Ñ(XIV,39): 3. The nose's characteristic is sensitivity of primary elements that is ready for the impact of odours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to smell. Its function is to pick up [an object] among odours. It is manifested as the footing of nose-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to smell.

Visuddhimagga XIV-38

Saddābhighātārahabhūtappasādalakkhaṇaṃ, sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā sotaṃ, saddesu āviñchanarasaṃ, sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, sotukāmatānidānakammajabhūtapadaṭṭhānaṃ.

（二）「耳」──以应与声接触的种净为相，或以欲闻因缘的业等起的种净为相。以牵引（耳识）于声中为味。以保持耳识为现起。以欲闻因缘的业而生的（四大）种为足处。

Ñ(XIV,38): 2. The ear's characteristic is sensitivity of primary elements that is ready for the impact of sounds; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to hear. Its function is to pick up [an object] among sounds. It is manifested as the footing of ear-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to hear.

Visuddhimagga XIV-37

433. Tattha rūpābhighātārahatappasādalakkhaṇaṃ daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā cakkhu, rūpesu āviñchanarasaṃ, cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ.

（1）（释二十四所造色）此中：（一）「眼」──以应与色接触的种净为（特）相，或以欲见因缘的业等起的种净为（特）相。以牵引（眼识）于色中为味（作用）。以保持眼识为现起（现状）。以欲见因缘的业而生的（四大）种为足处（直接因）。

Ñ(XIV,37): 1. Herein, the eye's characteristic is sensitivity of primary elements that is ready for the impact of visible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to see. Its function is to pick up [an object] among visible data. It is manifested as the footing of eye-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to see.

Visuddhimagga XIV-36

Upādārūpaṃ catuvīsatividhaṃ – cakkhu, sotaṃ, ghānaṃ, jivhā, kāyo, rūpaṃ, saddo, gandho, raso, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, hadayavatthu, kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, rūpassa jaratā, rūpassa aniccatā, kabaḷīkāro āhāroti.

「所造色」有二十四种：（一）眼、（二）耳、（三）鼻、（四）舌、（五）身、（六）色、（七）声、（八）香、（九）味、（十）女根、（十一）男根、（十二）命根、（十三）心所依处、（十四）身表、（十五）语表、（十六）虚空界、（十七）色轻快性、（十八）色柔软性、（十九）色适业性、（二十）色积集、（二十一）色相续、（二十二）色老性、（二十三）色无常性、（二十四）段食。

Ñ(XIV,36): (b) Derived materiality is of twenty-four kinds as eye, ear, nose, tongue, body, visible datum, sound, odour, flavour, femininity faculty, masculinity faculty, life faculty, heart-basis; bodily intimation, verbal intimation; space element; lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, ageing of matter, impermanence of matter, and physical nutriment.

Visuddhimagga XIV-35

Tattha bhūtarūpaṃ catubbidhaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti.

此中的「大种色」，即地界、水界、火界、风界的四种。

Ñ(XIV,35): Herein (a) primary materiality is of four kinds as the earth element, water element, fire element, and air element.

Tāsaṃ lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttāni.

它们的相、味及现起，已在「四界差别」中说过；

Ñ: Their characteristic, function, and manifestation have been given under the definition of the four elements (Ch. XI, §§87, 93);

Padaṭṭhānato pana tā sabbāpi avasesadhātuttayapadaṭṭhānā.

而说它们的足处（直接因），则它们都以（自己以外的）其余三界为足处。[PTS 444]

Ñ: but as to the proximate cause, each has the other three as its proximate cause. [444]

Visuddhimagga XIV-34

Rūpakkhandhakathā

（一）色蕴

[THE MATERIALITY AGGREGATE]

432. Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā rūpakkhandhoti veditabbaṃ.

此中，有任何寒冷等坏相之法，当知一切总括为「色蕴」。

Ñ(XIV,34): Herein, all kinds of states whatsoever that have the characteristic of 'being molested' (ruppana) by cold, etc., taken all together should be understood as the materiality (rūpa) aggregate.

Tadetaṃ ruppanalakkhaṇena ekavidhampi bhūtopādāyabhedato duvidhaṃ.

虽然此色依坏相说只有一种，但因为（大）种及所造的区别，所以有二种。

Ñ: 1. That is of one kind with the characteristic of 'being molested'.

2. It is also of two kinds when classed as (a) primary entity (bhūta) and (b) derived [by clinging] (upādāya).

Visuddhimagga XIV-33

431. Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ ‘‘khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī’’ti,

慧地之一──五蕴的解释

先说「（一）蕴（二）处（三）界（四）根（五）谛（六）缘起等的种种诸法是慧的地」：

[B. DESCRIPTION OF THE FIVE AGGREGATES]

Ñ(XIV,33): When it was said above 'the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil',

ettha khandhāti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti.

这里的「蕴」即五蕴：（一）色蕴，（二）受蕴，（三）想蕴，（四）行蕴，（五）识蕴。

Ñ: the aggregates here are the five aggregates, that is to say, the materiality aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate.

Visuddhimagga XIV-32

Paññābhūmi-mūla-sarīravavatthānaṃ

430. Kathaṃ bhāvetabbāti ettha pana yasmā imāya paññāya khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi.

五、当如何修习

这里（一）蕴，（二）处，（三）界，（四）根，（五）谛，（六）缘起等种种法是慧的地。

Ñ(XIV,32): (v) HOW IS IT DEVELOPED? Now the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil of this understanding,

Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ.

（一）戒清净，（二）心清净的二种清净是慧的根。

Ñ: and the [first] two purifications, namely, purification of virtue and purification of consciousness, are its roots,

Diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pañca visuddhiyo sarīraṃ.

（一）见清净，（二）度疑清净，（三）道非道智见清净，（四）行道智见清净，（五）智见清净的五种清净是慧的体。

Ñ: while the five purifications, namely, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is the path and what is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision, are the trunk.

Tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā.

是故应以学习遍问而熟知于（慧的）地的诸法，而成就（慧的）根的二种清净之后及为完成（慧的）体的五清净而修慧。这是略说（慧的修习）。

Ñ: Consequently, one who is perfecting these should first fortify his knowledge by learning and questioning about those things that are the 'soil' after he has perfected the two purifications that are the 'roots', then he can develop the five purifications that are the 'trunk'. This is in brief.

Ayamettha saṅkhepo.

次当广说。

Ñ: The detail is as follows.

Visuddhimagga XIV-31

Tattha buddhā ca paccekabuddhā ca pubbayogañceva adhigamañca nissāya paṭisambhidā pāpuṇanti.

这里，诸佛与辟支佛是依于宿行及证得而成就无碍解的。

Ñ(XIV,31): Herein, Buddhas and Paccekabuddhas reach the discriminations through prior effort and through achievement.

Sāvakā sabbānipi etāni kāraṇāni.

诸声闻则依此等一切的原因（而得无碍解的）。

Ñ: Disciples do so through all these means.

Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi.

为得无碍解不修特殊的业处修习。

Ñ: And there is no special way of developing a meditation subject in order to attain discriminations.

Sekkhānaṃ pana sekkhaphalavimokkhantikā.

但诸有学在证得有学果的解脱之后，

Ñ: But in trainers the attaining of the discriminations comes about next upon the liberation consisting in trainers' fruition,

Asekkhānaṃ asekkhaphalavimokkhantikāva paṭisambhidāppatti hoti.

诸无学在证得无学果的解脱之后而获得无碍解。

Ñ: and in non-trainers it does so next upon the liberation consisting in non-trainers' fruition.

Tathāgatānaṃ hi dasabalāni viya ariyānaṃ ariyaphaleneva paṭisambhidā ijjhantīti imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti.

犹如诸如来的十力（唯证佛果而成就）相似，诸圣者的无碍解唯证圣果而得成就。有关于这样的无碍解，所以说依四无碍解而有四种。

Ñ: For the discriminations come to success in noble ones only through the noble fruition as the ten powers do in Perfect Ones. So these were the discriminations referred to when it was said above 'It is of four kinds ... as the four discriminations' (§8).

Visuddhimagga XIV-30

Tattha pubbayogo vuttanayova.

此中：「宿行」──如前述。

Ñ(XIV,30): Herein, prior effort is the same as that already stated.

Bāhusaccaṃ nāma tesu tesu satthesu ca sippāyatanesu ca kusalatā.

「博学」──是精通各种学问和工巧（艺术）。

Ñ: Great learning is skill in some science or sphere of craft.

Desabhāsā nāma ekasatavohārakusalatā.

「方言」──即精通一百零一种地方的语言，

Ñ: Dialects means skill in the hundred-and-one tongues,

Visesena pana māgadhike kosallaṃ.

特别是善巧于摩竭陀语。

Ñ: particularly in that of Magadha.

Āgamo nāma antamaso opammavaggamattassapi buddhavacanassa pariyāpuṇanaṃ.

「圣教」──至少亦得研究譬喻品的佛语。

Ñ: Scriptures means mastery of the Buddha's word, even if only of the Chapter of Similes.

Paripucchā nāma ekagāthāyapi atthavinicchayapucchanaṃ.

「遍问」──甚至为抉择一偈之义而问。

Ñ: Questioning is questioning about defining the meaning of even a single stanza.

Adhigamo nāma sotāpannatā vā…pe… arahattaṃ vā.

「证得」──是证得须陀洹果……乃至阿罗汉果。

Ñ: Achievement is stream-entry … or Arahantship.

Garusannissayo nāma sutapaṭibhānabahulānaṃ garūnaṃ santike vāso.

「良师」──即亲近多闻智慧的诸师。

Ñ: Waiting on a teacher is living with very learned intelligent teachers.

Mittasampatti nāma tathārūpānaṃyeva mittānaṃ paṭilābhoti.

「善友」──即获得那样（多闻智慧）的朋友。[PTS 443]

Ñ: Success in friends is acquisition of friends such as that. [443]

Visuddhimagga XIV-29

Apare āhu –

他人说：

Ñ(XIV,29): Others have said:

‘‘Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo;

Paripucchā adhigamo, garusannissayo tathā;

Mittasampatti cevāti, paṭisambhidapaccayā’’ti.

宿行博学与方言，

圣教遍问与证得，

亲近良师及善友，

是为无碍解之缘。

Ñ: 'A prior effort, and great knowledge,

[Knowledge of] dialects, of scriptures,

And questioning, and then achievement,

And likewise waiting on a teacher,

Success in friends—these are conditions

Productive of discriminations'.

Visuddhimagga XIV-28

Evaṃ dvīsu bhūmīsu pabhedaṃ gacchantiyopi cetā adhigamena pariyattiyā savanena paripucchāya pubbayogena cāti imehi pañcahākārehi visadā honti.

如是区分为二地的此等（四无碍解），是依于证、教、闻、问及宿行五种行相而得明净的。

Ñ(XIV,28): And though they come into the categories of the two planes thus, they are nevertheless distinguishable in five aspects, that is to say, as achievement, mastery of scriptures, hearing, questioning, and prior effort.

Tattha adhigamo nāma arahattappatti.

这里的「证」──是证得阿罗汉果。

Ñ: Herein, achievement is the reaching of Arahantship.

Pariyatti nāma buddhavacanassa pariyāpuṇanaṃ.

「教」──是研究佛语。

Ñ: Mastery of scriptures is mastery of the Buddha's word.

Savanaṃ nāma sakkaccaṃ atthiṃ katvā dhammassavanaṃ.

「闻」──是恭求闻法。

Ñ: Hearing is learning the Dhamma carefully and attentively.

Paripucchā nāma pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā,

「问」──是抉择圣典及义疏中的难句和义句的议论。

Ñ: Questioning is discussion of knotty passages and explanatory passages in the texts, commentaries, and so on.

pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomaṃ gotrabhusamīpaṃ, tāva vipassanānuyogo.

「宿行」──曾于过去诸佛的教内往复勤修，直至随顺种姓附近及为毗钵舍那（观）的修行。

Ñ: Prior effort is devotion to insight in the dispensation of former Buddhas, up to the vicinity of [the stages of] conformity and change-of-lineage by one who has practised [the duty of] going [with the meditation subject on alms round] and coming back [with it].

Visuddhimagga XIV-27

429. Catassopi cetā paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti sekkhabhūmiyañca asekkhabhūmiyañca.

此等四无碍解分为有学地及无学地二处。

Ñ(XIV,27): And these four kinds of discrimination can be placed in two categories: the plane of the trainer and the plane of the non-trainer.

Tattha aggasāvakānaṃ mahāsāvakānañca asekkhabhūmiyaṃ pabhedagatā.

此中上首弟子及（八十）大声闻的（无碍解）是属于无学地的区域；

Ñ: Herein, those of the chief disciples and great disciples come into the category of the non-trainer's plane.

Ānandattheracittagahapatidhammikaupāsakaupāligahapatikhujjuttarāupāsikādīnaṃ sekkhabhūmiyaṃ.

如阿难长老，质多居士，昙弥迦优婆塞，优婆离居士，久寿多罗优婆夷等的（无碍解）是属于有学地的区域。

Ñ: Those of the Elder Ānanda, the householder Citta, the layman Dhammika, the householder Upāli, the laywoman Khujjuttarā, etc., come into the category of the trainer's plane.

Visuddhimagga XIV-26

Ñāṇesu ñāṇanti sabbattha ñāṇamārammaṇaṃ katvā paccavekkhantassa ñāṇārammaṇaṃ ñāṇaṃ, yathāvuttesu vā tesu ñāṇesu sagocarakiccādivasena vitthārato ñāṇaṃ paṭibhānapaṭisambhidāti attho.

「于诸智中的智」──即以一切智为所缘而观察者的以智为所缘的智，或于如上述的（义法词无碍解）三智中依它们的（所缘之）境及作用等的详细方法的智，是「辩无碍解」的意义。

Ñ(XIV,26): Knowledge about kinds of knowledge (§21): when a man is reviewing and makes any of the foregoing kinds of knowledge the object [of his knowledge], then any knowledge in him that has knowledge as its object is discrimination of perspicuity, and so is any knowledge about these aforesaid kinds of knowledge, which is concerned with details of their individual domains, functions, and so on.

Visuddhimagga XIV-25

Tatradhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārī vohāro. Tadabhilāpe tassa bhāsane udīraṇe taṃ bhāsitaṃ lapitaṃ udīritaṃ sutvāva ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttīti evaṃ tassā dhammaniruttisaññitāya sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā.

那里「于法的词的智」一句中：即在于此义和法中的自性词（自然的文法），不变的用语，在用它来叙说及讲述的时候，听到那所叙所说及所讲的，能于被称为法的词的自性词──摩竭陀语，[PTS 442] 一切有情的根本语──作如是区别「这是自性词，这是非自性词」的智，是「词无碍解」；

Ñ(XIV,25): Knowledge about enunciation of language dealing with meaning and law (§21): there is the language that is individual essence, the usage that has no exceptions, and deals with that meaning and that law. Any knowledge falling within the category concerned with the enunciation of that, with the speaking, with the utterance of that, concerned with the root-speech of all beings, the Magadhan language that is individual essence, in other words, the language of law (dhamma), [any knowledge that] as soon as it hears it spoken, pronounced, uttered, knows, 'This is the individual-essence language; this is not the individual-essence language'—[such knowledge] is discrimination of language. [442]

Niruttipaṭisambhidāppatto hi phasso vedanāti evamādivacanaṃ sutvāva ayaṃ sabhāvaniruttīti jānāti.

即是说获得词无碍解的人，听到「派素（触），唯达难（受）」等语，知道「这是自性词」；

Ñ: One who has reached the discrimination of language knows, on hearing the words 'phasso, vedanā', etc., that that is the individual-essence language,

Phassā vedanoti evamādikaṃ pana ayaṃ na sabhāvaniruttīti.

听到「派沙，唯达那」 等语，知道「这是非自性词」。

Ñ: and on hearing 'phassā, vedano', etc., he knows that that is not the individual-essence language.

Visuddhimagga XIV-24

Ayameva hi attho abhidhamme –

这意义在阿毗达摩中曾以这样的方法显示分别：

Ñ(XIV,24): This same meaning is shown in the Abhidhamma by the following analysis:

‘‘Dukkhe ñāṇaṃ atthapaṭisambhidā.

「于苦的智是义无碍解。

Ñ: (a) 'Knowledge about suffering is the discrimination of meaning.

Dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā.

于苦集的智是法无碍解。于苦灭的智是义无碍解。于苦灭道的智是法无碍解。

Ñ: Knowledge about the origin of suffering is the discrimination of law. [Knowledge about the cessation of suffering is the discrimination of meaning. Knowledge about the way leading to the cessation of suffering is the discrimination of law] …

Hetumhi ñāṇaṃ dhammapaṭisambhidā.

于因的智是法无碍解。

Ñ: (b) 'Knowledge about cause is the discrimination of law.

Hetuphale ñāṇaṃ atthapaṭisambhidā.

于因之果的智是义无碍解。

Ñ: Knowledge about the fruit of a cause is the discrimination of meaning …

Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā. Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.

在于彼等已生、已成、已发生、已起、已生起、已现前的诸法中的智是义无碍解。

Ñ: (c) 'Knowledge about whatever things are born, become, brought to birth, produced, completed, made manifest, is the discrimination of meaning.

Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā.

从彼等诸法而此等诸法已生、已成、已发生、已起、已现前，于彼等诸法中的智是法无碍解。

Ñ: Knowledge about the things from which those things were born, became, were brought to birth, produced, completed, made manifest, is the discrimination of law …

Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā.

……于老死的智是义无碍解。

Ñ: (d) 'Knowledge about ageing and death is the discrimination of meaning.

Jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā…pe… saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā.

于老死的集的智是法无碍解……乃至于行灭的智是义无碍解。

Ñ: Knowledge about the origin of ageing and death is the discrimination of law. [Knowledge about the cessation of ageing and death is the discrimination of meaning. Knowledge about the way leading to the cessation of ageing and death is the discrimination of law. Knowledge about birth … becoming … clinging … craving … feeling … contact … the sixfold base … mentality-materiality … consciousness … knowledge about formations is the discrimination of meaning. Knowledge about the origin of formations is the discrimination of law.] Knowledge about the cessation of formations is the discrimination of meaning.

Saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā.

于行灭之道的智是法无碍解……

Ñ: Knowledge about the way leading to the cessation of formations is the discrimination of law …

Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ…pe… vedallaṃ. Ayaṃ vuccati dhammapaṭisambhidā.

兹有比丘知法──修多罗，祗夜……乃至毗陀罗──是名法无碍解。

Ñ: (e) 'Here a bhikkhu knows the Dhamma (Law)—the Discourses, Songs, [Expositions, Stanzas, Exclamations, Sayings, Birth Stories, Marvels, and] Answers to Questions—this is called the discrimination of law.

So tassa tasseva bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Ayaṃ vuccati atthapaṭisambhidā.

对于所说之（法的）义，他知解『这是所说之（法的）义』，是名义无碍解……

Ñ: He knows the meaning of whatever is said thus: "This is the meaning of this that was said; this is the meaning of this that was said"—this is called the discrimination of meaning …

Katame dhammā kusalā?

什么诸法是善？

Ñ: (f) 'What states are profitable?

Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… ime dhammā kusalā.

在欲界善心生起之时……乃至此等诸法是善。

Ñ: On an occasion when profitable consciousness of the sense sphere has arisen [that is accompanied by joy and associated with knowledge, having a visible datum as its object … or a mental datum as its object, or contingent upon whatever it may be, on that occasion there is contact … (for elision see Dhs. §1) … there is non-wavering]—these things are profitable.

Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.

于此等诸法的智是法无碍解。

Ñ: Knowledge about these things is the discrimination of law.

Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’tiādinā (vibha. 719 ādayo) nayena vibhajitvā dassito.

于彼等异熟的智是义无碍解」等。

Ñ: Knowledge about their result is the discrimination of meaning' … (Vbh. 293-95).

Notes: the Chinese translation is above '以这样的方法显示分别'.

Visuddhimagga XIV-23

Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ.

「法」──略说与「缘」是同义语；

Ñ(XIV,23): Law (dhamma) is briefly a term for a condition (paccaya).

Paccayo hi yasmā taṃ taṃ dahati pavatteti vā sampāpuṇituṃ vā deti, tasmā dhammoti vuccati.

因为缘能处置、能起、或使得达种种效果，故名为法。

Ñ: For since a condition necessitates (dahati) whatever it may be, makes it occur or allows it to happen, it is therefore called 'law' (dhamma).

Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā.

若区别的说，当知任何生果及它的因，圣道，说的善，不善等的五法为法。

Ñ: But in particular the five things, namely, (i) any cause that produces fruit, (ii) the noble path, (iii) what is spoken, (iv) what is profitable, and (v) what is unprofitable, should be understood as law.

Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā.

那观察于法者之区别于法的智，为「法无碍解」。

Ñ: When anyone reviews that law, any knowledge of his, falling within the category concerned with law, is the discrimination of law.

Visuddhimagga XIV-22

Tattha atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ.

这里的「义」──略说与「因的果」是同义语。

Ñ(XIV,22): Herein, meaning (attha) is briefly a term for the fruit of a cause (hetu).

Hetuphalaṃ hi yasmā hetuanusārena ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati.

因为因的果是从于因而得到达，故名为义。

Ñ: For in accordance with the cause it is served, arrived at, reached, therefore it is called 'meaning' (or 'purpose').

Pabhedato pana yaṃ kiñci paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā.

若区别的说，当知任何从缘所生的，[PTS 441] 涅盘，所说之义，异熟，唯作等的五法为义。

Ñ: But in particular the five things, namely, (i) anything conditionally produced, [441] (ii) nibbāna, (iii) the meaning of what is spoken, (iv) (kamma-) result, and (v) functional (consciousness), should be understood as meaning.

Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā.

那观察于义者之区别于义的智，为「义无碍解」。

Ñ: When anyone reviews that meaning, any knowledge of his, falling within the category (pabheda) concerned with meaning, is the discrimination of meaning.

Visuddhimagga XIV-21

Dutiyacatukke catasso paṭisambhidā nāma atthādīsu pabhedagatāni cattāri ñāṇāni.

（2）（四无碍解）在第二的四法中：四无碍解，即于义等来区别的四智。

Ñ(XIV,21): 12. In the second tetrad, the four kinds of knowledge classed as that concerned with meaning, etc., are called the four discriminations.

Vuttañhetaṃ – ‘‘atthe ñāṇaṃ atthapaṭisambhidā.

即如这样说「对于义的智为义无碍解。

Ñ: For this is said: 'Knowledge about meaning is the discrimination of meaning (attha-paṭisambhidā).

Dhamme ñāṇaṃ dhammapaṭisambhidā.

对于法的智为法无碍解。

Ñ: Knowledge about law is the discrimination of law (dhamma-paṭisambhidā).

Tatradhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.

对于法的词的智为词无碍解。

Ñ: Knowledge about enunciation of language dealing with meaning and law is the discrimination of language (nirutti-paṭisambhidā).

Ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 718).

对于诸智的智为辩无碍解」。

Ñ: Knowledge about kinds of knowledge is discrimination of perspicuity (paṭibhāna-paṭisambhidā)' (Vbh. 293).

Visuddhimagga XIV-20

428. Catukkesu paṭhamacatukke dukkhasaccaṃ ārabbha pavattaṃ ñāṇaṃ dukkhe ñāṇaṃ.

（四）（四法）在四法中：（1）（四谛智）在第一的四法中：缘苦谛而起的智为「苦智」。

Ñ(XIV,20): 11. As regards the tetrads, in the first tetrad, knowledge that occurs contingent upon the truth of suffering is knowledge of suffering;

Dukkhasamudayaṃ ārabbha pavattaṃ ñāṇaṃ dukkhasamudaye ñāṇaṃ.

缘苦集而起的智为「苦集智」。

Ñ: knowledge that occurs contingent upon the origin of suffering is knowledge of the origin of suffering;

Dukkhanirodhaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhe ñāṇaṃ.

缘苦灭而起的智为「苦灭智」。

Ñ: knowledge that occurs contingent upon the cessation of suffering is knowledge of the cessation of suffering;

Dukkhanirodhagāminiṃ paṭipadaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇanti

缘苦灭道而起的智为「苦灭道智」。

Ñ: and knowledge that occurs contingent upon the way leading to the cessation of suffering is knowledge of the way leading to the cessation of suffering.

evaṃ catūsu saccesu ñāṇavasena catubbidhā.

如是依于四谛智而有四种。

Ñ: So it is of four kinds as knowledge of the four truths.

Visuddhimagga XIV-19

Catutthattike attano khandhe gahetvā āraddhā vipassanā paññā ajjhattābhinivesā.

（4）（内住慧、外住慧、内外住慧）在第四的三法中：取自己的诸蕴来勤修的观慧，是「内住慧」。

Ñ(XIV,19): 10. In the fourth triad, insight-understanding initiated by apprehending one's own aggregates is interpreting the internal.

Parassa khandhe bāhiraṃ vā anindriyabaddharūpaṃ gahetvā āraddhā bahiddhābhinivesā.

取他人的诸蕴或取与根不相连的外色（物质）来勤修的观慧，是「外住慧」。

Ñ: That initiated by apprehending another's aggregates or external materiality not bound up with the faculties, [that is, inanimate matter], is interpreting the external.

Ubhayaṃ gahetvā āraddhā ajjhattabahiddhābhinivesāti

取（内外）二者来勤修的观慧，是「内外住慧」。

Ñ: That initiated by apprehending both is interpreting the internal and external.

evaṃ ajjhattābhinivesādivasena tividhā.

如是依内住等为三种。

Ñ: So it is of three kinds as interpreting the internal, and so on.

Visuddhimagga XIV-18

Sabbattha pana tesaṃ tesaṃ dhammānaṃ upāyesu nibbattikāraṇesu taṃkhaṇappavattaṃ ṭhānuppattikaṃ kosallaṃ upāyakosallaṃ nāma.

其次在一切处，于诸法的成因的方便中所即刻而起即座而生的善巧，为「方便善巧」。

Ñ(XIV,18): But in either of these cases any skill in means to cause the production of such and such things, which skill occurs at that moment and is aroused on that occasion, is what is called skill in means,

Yathāha – ‘‘sabbāpi tatrupāyā paññā upāyakosalla’’nti (vibha. 771).

所谓：「一切处的方便慧为方便善巧」。

Ñ: according as it is said: 'And all understanding of means thereto is skill in means' (Vbh. 326).

Evaṃ āyāpāyaupāyakosallavasena tividhā.

如是依入来，离去，方便善巧为三种。

Ñ: So it is of three kinds as skill in improvement, in detriment, and in means.