Visuddhimagga XV-43

Manoviññāṇadhātu ārammaṇesu vavatthānābhāvato araññamakkaṭo viya, duddamanato assakhaḷuṅko viya, yatthakāmanipātito vehāsakkhittadaṇḍo viya,

意识界，于诸所缘，不能确定，故应视如森林的猿猴；甚难调御，故如野马；它能落于任何所欲之境，故如投于空中的棍；

Ñ(XV,43): The mind-consciousness element should be regarded as a forest monkey, because it does not stay still on its object; or as a wild horse, because it is difficult to tame; or as a stick flung into the air, because it falls anyhow;

lobhadosādinānappakārakilesavesayogato raṅganaṭo viya daṭṭhabbāti.

因它穿了贪瞋等的种种烦恼之衣，故应视如盛装的舞女。

Ñ: or as a stage dancer, because it adopts the guise of the various defilements such as greed and hate.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Āyatanadhātuniddeso nāma

Pannarasamo paricchedo.

※为诸善人所喜悦而造的清净道论，在论慧的修习中完成了第十五品，定名为处界的解释。

Ñ: The fifteenth chapter called 'The Description of the Bases and Elements' in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga XV-42

Manodhātu pana yathāsambhavato cakkhuviññāṇadhātuādīnaṃ purecarānucarā viya daṭṭhabbā.

其次意界，从生起方面说，应视它是眼识界的先驱及随从者。

Notes in Chinese translation: 五门转向的意界是眼识界等的先驱，领受意界是眼识界等的随从者。

Ñ(XV,42): The mind element, however, should be regarded as the forerunner and follower of eye-consciousness, etc., as that arises.

Dhammadhātuyā vedanākkhandho sallamiva sūlamiva ca daṭṭhabbo.

在法界中的受蕴，当视如箭如桩。

Ñ: As to the mental-data element, the feeling aggregate should be regarded as a dart and as a stake,

Saññāsaṅkhārakkhandhā vedanāsallasūlayogāāturā viya,

其中的想蕴及行蕴，则如受了与受的箭桩的苦痛。

Ñ: the perception and formations aggregates as a disease owing to their connexion with the dart and stake of feeling.

puthujjanānaṃ vā saññā āsādukkhajananato rittamuṭṭhi viya.

或者凡夫的想，因由意欲而生苦痛之故如空拳，

Ñ: Or the ordinary man's perception should be regarded as an empty fist because it produces pain through [disappointed] desire;

Ayathābhuccanimittagāhakato vanamigo viya.

或因取于不如实之想，故如森林之鹿（见假的草人而作人想）。

Ñ: or as a forest deer [with a scarecrow] because it apprehends the sign incorrectly.

Saṅkhārā paṭisandhiyaṃ pakkhipanato aṅgārakāsuyaṃ khipanakapurisā viya.

行蕴，由它而投人于结生，故应视如投人于火坑的人，

Ñ: And the formations aggregate should be regarded as men who throw one into a pit of hot coals, because they throw one into rebirth-linking,

Jāti dukkhānubandhato rājapurisānubandhacorā viya.

或因它而为生苦所随，故应视如为官吏所追的盗贼，

Ñ: or as thieves pursued by the king's men because they are pursued by the pains of birth;

Sabbānatthāvahassa khandhasantānassa hetuto visarukkhabījāni viya.

或因为它是取来一切不利的蕴的相续之因，故应视如毒树的种子。

Ñ: or as the seeds of a poison-tree, because they are the root-cause of the aggregates' continuity, which brings all kinds of harm.

Rūpaṃ nānāvidhupaddavanimittato khuracakkaṃ viya daṭṭhabbaṃ.

（而法处所摄的）色，因为是种种的危险之相，故应视如刀轮。

Ñ: And materiality should be regarded as a razor-wheel (see Jā.iv,3), because it is the sign of various kinds of dangers.

Asaṅkhatā pana dhātu amatato santato khemato ca daṭṭhabbā.

对于无为界，则应视为不死、寂静、安隐。

Ñ: The unformed element, however, should be regarded as deathless, as peace, as safety.

Kasmā? Sabbānatthāvahassa paṭipakkhabhūtattā.

何以故？因为是反对取来一切不利之故。[PTS 490]

Ñ: Why? Because it is the opposite of all ill. [490]

Visuddhimagga XV-41

Visesato panettha bheritalaṃ viya cakkhudhātu daṭṭhabbā, daṇḍo viya rūpadhātu, saddo viya cakkhuviññāṇadhātu.

次就十八界各别而说：当视眼界如鼓面，色界如鼓槌，眼识界如鼓声；

Ñ(XV,41): Individually, however, the eye element should be regarded as the surface of a drum, the visible-data element as the drumstick, and the eye-consciousness element as the sound.

Tathā ādāsatalaṃ viya cakkhudhātu, mukhaṃ viya rūpadhātu, mukhanimittaṃ viya cakkhuviññāṇadhātu.

又眼界如镜，色界如面，眼识界如映于镜中的面相；

Ñ: Likewise, the eye element should be regarded as the surface of a looking-glass, the visible-data element as the face, and the eye-consciousness element as the image of the face.

Atha vā ucchutilā viya cakkhudhātu, yantacakkayaṭṭhi viya rūpadhātu, ucchurasatelāni viya cakkhuviññāṇadhātu.

或者眼界如甘蔗与胡麻，色界如榨机的轮轴，眼识界如甘蔗汁及麻油；

Ñ: Or else, the eye-element should be regarded as sugarcane or sesamum, the visible-data element as the [sugarcane] mill or the [sesamum] wheel rod, and the eye-consciousness element as the sugarcane juice or the sesamum oil.

Tathā adharāraṇī viya cakkhudhātu, uttarāraṇī viya rūpadhātu, aggi viya cakkhuviññāṇadhātu.

或视为眼界如下面的木燧，色界如上面的木燧，眼识界如所起的火。

Ñ: Likewise, the eye-element should be regarded as the lower fire-stick, the visible-data element as the upper fire-stick, and the eye-consciousness element as the fire.

Esa nayo sotadhātuādīsu.

对于耳界等亦应视为同样。

Ñ: So too in the case of the ear and so on.

Visuddhimagga XV-40

524. Daṭṭhabbatoti daṭṭhabbatopettha vinicchayo veditabboti attho.

（七）「以所见」，是说当以所见而知抉择之义。

Ñ(XV,40): 7. How to be seen: the meaning is that here too the exposition should be understood as to how they are to be regarded.

Sabbā eva hi saṅkhatadhātuyo pubbantāparantavivittato dhuvasubhasukhattabhāvasuññato paccayāyattavuttito ca daṭṭhabbā.

即一切的有为界，无论是前际后际的都应视为无真实性，没有常、净、乐、我的特性，并且都是依于缘而相关的作用。

Ñ: For all formed elements are to be regarded as secluded from the past and future, as void of any lastingness, beauty, pleasure, or self, and as existing in dependence on conditions.

Visuddhimagga XV-39

Cakkhuviññāṇadhātuādīnañca na kevalaṃ cakkhurūpādayo paccayā honti, atha kho ālokādayopi.

对于眼识界等，不只是以眼界及色等为生起之缘，亦以光明等为缘，

Ñ(XV,39): And not only are the eye and visible data, etc., conditions for the eye-consciousness element, etc., [respectively], but also light, etc., are too.

Tenāhu pubbācariyā –

所以古师说：

Ñ: Hence the former teachers said:

‘‘Cakkhurūpālokamanasikāre paṭicca uppajjati cakkhuviññāṇaṃ.

「以眼、色、光明，作意为缘生起眼识；

Ñ: 'Eye-consciousness arises due to eye, visible datum, light, and attention. [489]

Sotasaddavivaramanasikāre paṭicca uppajjati sotaviññāṇaṃ.

以耳[PTS 489]、声、空间，作意为缘生起耳识；

Ñ: Ear-consciousness arises due to ear, sound, aperture, and attention.

Ghānagandhavāyumanasikāre paṭicca uppajjati ghānaviññāṇaṃ.

以鼻、香、风，作意为缘生起鼻识；

Ñ: Nose-consciousness arises due to nose, odour, air, and attention.

Jivhārasaāpamanasikāre paṭicca uppajjati jivhāviññāṇaṃ.

以舌、味、水，作意为缘生起舌识；

Ñ: Tongue-consciousness arises due to tongue, flavour, water, and attention.

Kāyaphoṭṭhabbapathavīmanasikāre paṭicca uppajjati kāyaviññāṇaṃ.

以身、触、地，作意为缘生起身识；

Ñ: Body-consciousness arises due to body, tangible datum, earth, and attention.

Bhavaṅgamanadhammamanasikāre paṭicca uppajjati manoviññāṇa’’nti.

以有分意、法，作意为缘生起意识」。

Ñ: Mind-consciousness arises due to life-continuum mind, mental datum, and attention'.

Ayamettha saṅkhepo.

这里是略说。

Ñ: This is in brief.

Vitthārato pana paccayappabhedo paṭiccasamuppādaniddese āvibhavissatīti

对于缘的详细分别，将在缘起的解释中更明白地说。

Ñ: But the kinds of conditions will be explained in detail in the Description of Dependent Origination (Ch. XVII, §66ff.).

evamettha paccayatopi veditabbo vinicchayo.

如是当知（这十八界）以缘而抉择。

Ñ: This is how the exposition should be understood here as to condition.

Visuddhimagga XV-38

Dhammadhātu pana sattannampi viññāṇadhātūnaṃ sahajātaaññamaññanissayasampayuttaatthiavigatādīhi bahudhā paccayo hoti.

其次法界（受想行──心所法）给与七识界以俱生，相互、依止、相应、有、不离等的多种缘为缘。

Ñ(XV,38): The mental-data element is a condition in many ways, as conascence, mutuality, support, association, presence, non-disappearance, etc., for the seven consciousness elements.

Cakkhudhātuādayo pana ekaccā ca dhammadhātu ekaccāya manoviññāṇadhātuyā ārammaṇapaccayādīhipi paccayā honti.

而眼界等及一部分的法界（如细色、涅盘等）则给与一部分的意识界以所缘缘等为缘。

Ñ: The eye element, etc., and some of the mental-data element, are conditions, as object condition, etc., for some of the mind-consciousness element.

Visuddhimagga XV-37

Manodvāre pana bhavaṅgamanoviññāṇadhātu āvajjanamanoviññāṇadhātuyā. Āvajjanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā purimehi pañcahi paccayehi paccayo hoti.

次于意门，则有分意识界给与（意门）转向意识界，而（意门）转向意识界给与速行意识界以上面所说的五缘为缘。

Ñ(XV,37): In the case of the mind door, however, the life-continuum mind-consciousness element is a condition, as the previously-stated five conditions, for the adverting mind-consciousness element (71). And the adverting mind-consciousness element is so for the impulsion mind-consciousness element.

Visuddhimagga XV-36

Pañcannaṃ pana nesaṃ āvajjanamanodhātu anantarasamanantaranatthivigatānantarūpanissayavasena pañcahi paccayehi paccayo hoti,

其次对于眼识等的五种，则五门转向的意界给与他们以无间、等无间、非有、离、亲依止的五缘为缘。

Ñ(XV,36): The adverting mind element (70) is a condition, as the five conditions, namely, proximity, contiguity, absence, disappearance, and proximity-decisive-support, for these five [beginning with the eye-consciousness element].

tā ca pañcapi sampaṭicchanamanodhātuyā.

而彼等前五识亦给与领受意界（以五缘为缘）。

Ñ: And these five are so too for the receiving mind element ((39), (55)).

Tathā sampaṭicchanamanodhātu santīraṇamanoviññāṇadhātuyā, sā ca voṭṭhabbanamanoviññāṇadhātuyā, voṭṭhabbanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā.

同样的，领受意界给与推度意识界，推度意识界给与确定意识界，确定意识界给与速行意识界（以五缘为缘）。

Ñ: And so is the receiving mind element for the investigating mind-consciousness element ((40), (41), (56)). And so is that too for the determining mind-consciousness element (71). And so is the determining mind-consciousness element for impulsion mind-consciousness element.

Javanamanoviññāṇadhātu pana anantarāya javanamanoviññāṇadhātuyā tehi ceva pañcahi āsevanapaccayena cāti chahi paccayehi paccayo hoti.

而速行意识界再给与各各以后的速行意识界以彼等（无间、等无间、非有、离、亲依止）的五缘及数数修习缘的六缘为缘。

Ñ: But the impulsion mind-consciousness element is a condition, as the six conditions, namely, as the five already stated and as repetition condition, for the immediately following impulsion mind-consciousness element.

Esa tāva pañcadvāre nayo.

这是在五门作用的方法。

Ñ: This, firstly, is the way in the case of the five doors.

Visuddhimagga XV-35

523. Paccayāti ettha ca cakkhudhātu tāva cakkhuviññāṇadhātuyā vippayuttapurejātaatthiavigatanissayindriyapaccayānaṃ vasena chahi paccayehi paccayo hoti,

（六）「以缘」，先说眼界，给与眼识界以不相应、前生、有、不离、依止、根缘的六缘为缘。

Ñ(XV,35): 6. Condition: the eye element, firstly, is a condition, in six ways, namely, dissociation, prenascence, presence, non-disappearance, support, and faculty for the eye-consciousness element.

rūpadhātu purejātaatthiavigatārammaṇapaccayānaṃ vasena catūhi paccayehi paccayo hoti.

色界给与眼识界以前生、有、不离、所缘缘的四缘为缘。

Ñ: The visible-data element is a condition, in four ways, namely, prenascence, presence, non-disappearance, and object, for the eye-consciousness element.

Evaṃ sotaviññāṇadhātuādīnaṃ sotadhātusaddadhātuādayo.

如是耳界、声界等给与耳识界等为缘亦然。

Ñ: Similarly with the ear-element and the sound element for the ear-consciousness element and so on.

Visuddhimagga XV-34

522. Saṅkhatoti cakkhudhātu tāva jātito eko dhammotveva saṅkhaṃ gacchati cakkhupasādavasena,

（五）「以数」，先说眼界，据种类，依净眼只有一法数。

Ñ(XV,34): 5. As to reckoning: the eye-element, firstly, is reckoned as one thing according to kind, [488] namely, eye sensitivity.

tathā sotaghānajivhākāyarūpasaddagandharasadhātuyo sotappasādādivasena,

耳、鼻、舌、身、色、声、香、味界亦同样，依净耳等亦只有一法数。

Ñ: Likewise, the ear, nose, tongue, body, visible-data, sound, odour, and flavour elements are reckoned as ear sensitivity, and so on (Ch. XIV, §37ff.).

phoṭṭhabbadhātu pana pathavītejovāyovasena tayo dhammāti saṅkhaṃ gacchati.

其次触界，依地、火、风，有三法数。

Ñ: But the tangible-data element is reckoned as three things, namely, earth, fire and air.

Cakkhuviññāṇadhātu kusalākusalavipākavasena dve dhammāti saṅkhaṃ gacchati,

眼识界，依善与不善的异熟，有二法数。

Ñ: The eye-consciousness element is reckoned as two things, namely, profitable and unprofitable kamma-result;

tathā sotaghānajivhākāyaviññāṇadhātuyo.

如是耳、鼻、舌、身识界亦同。

Ñ: and likewise the consciousness elements of the ear, nose, tongue, and body.

Manodhātu pana pañcadvārāvajjanakusalākusalavipākasampaṭicchanavasena tayo dhammāti saṅkhaṃ gacchati.

其次意界，依五门转向的善与不善的异熟及领受（唯作），有三法数。

Ñ: The mind element is reckoned as three things, namely, five-door adverting (70), and profitable (39) and unprofitable (55) resultant receiving.

Dhammadhātu tiṇṇaṃ arūpakkhandhānaṃ soḷasannaṃ sukhumarūpānaṃ asaṅkhatāya ca dhātuyā vasena vīsati dhammāti saṅkhaṃ gacchati.

法界，依三无色蕴（受想行）及十六细色并无为界，有二十法数。

Ñ: The mental-data element as twenty things, namely, three immaterial aggregates, sixteen kinds of subtle matter, and the unformed element (see Vbh. 88).

Manoviññāṇadhātu sesakusalākusalābyākataviññāṇavasena chasattati dhammāti saṅkhaṃ gacchati.

意识界，依其余的善、不善、无记的识，有七十六法数。

Ñ: Mind-consciousness element is reckoned as seventy-six things, namely, the remaining profitable, unprofitable, and indeterminate consciousnesses.

Evamettha saṅkhatopi veditabbo vinicchayo.

如是当知以数而抉择。

Ñ: This is how the exposition should be understood as to reckoning.

Visuddhimagga XV-33

Kiñca bhiyyo tathā veneyyajjhāsayavasena ca.

更因为是随顺其所教化的弟子的意乐，所以这样说。

Ñ(XV,33): What is more, the inclinations of those who are teachable in this way [have to be considered];

Ye ca imāya anatisaṅkhepavitthārāya desanāya veneyyasattā, tadajjhāsayavasena ca aṭṭhāraseva pakāsitā.

又这样不过于简略也不过于详细的说法，是随顺其所教化的有情的意，所以说明十八。

Ñ: and in order to suit the inclinations of beings who are teachable by a teaching that is neither too brief nor too long, eighteen are expounded.

Saṅkhepavitthāranayena tathā tathā hi,

Dhammaṃ pakāsayati esa yathā yathāssa;

Saddhammatejavihataṃ vilayaṃ khaṇena,

Veneyyasattahadayesu tamo payātīti.

世尊以广略的法门而说法，

他的正法之光照耀的时候，

其所化有情心中的黑暗，

便在剎那之间消灭了。

Ñ: For:

By methods terse and long as need may be

He taught the Dhamma, so that from beings' hearts,

If they have wit to learn, the dark departs

Melting in the Good Dhamma's brilliancy.

Evamettha tāvatvato veditabbo vinicchayo.

如是当知以限量而抉择。[PTS 488]

Ñ: This is how the exposition should be understood here as to just so much.

Visuddhimagga XV-32

521. Apica vijānanasabhāve viññāṇe jīvasaññīnaṃ saññāsamūhananatthampi aṭṭhāraseva vuttā. Santi hi sattā vijānanasabhāve viññāṇe jīvasaññino, tesaṃ cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātubhedena tassa anekataṃ cakkhurūpādipaccayāyattavuttitāya aniccatañca pakāsetvā dīgharattānusayitaṃ jīvasaññaṃ samūhanitukāmena bhagavatā aṭṭhārasa dhātuyo pakāsitā.

也是为了欲除有人于有知识的自性的识中而起的命想，所以这样说。即因为有于知识的自性的识中而作命想的有情，世尊为了欲使他们断灭长时所怀的命想，指明有眼识界、耳识界、鼻识界、舌识界、身识界、意界、意识界等多识的差别，并且它们是依止于眼及色等的缘而起作用，是无常的，所以佛说十八界。

Ñ(XV,32): Furthermore, they are stated as eighteen for the purpose of eliminating the kind of perception to be found in those who perceive a soul in consciousness, the individual essence of which is cognizing; for there are beings who perceive a soul in consciousness, the individual essence of which is cognizing. And so the Blessed One, who was desirous of eliminating the long-inherent perception of a soul, has expounded the eighteen elements thus making evident to them not only consciousness's multiplicity when classed as eye-, ear- nose- tongue- and body-consciousness elements, and mind, and mind-consciousness elements, but also its impermanence, which is due to its existing in dependence on eye-cum-visible-data, etc., as conditions.

Visuddhimagga XV-31

Sattarasa dhātuyo dhammadhātuekadeso ca saṅkhatadhātu,

十七界及法界的一部分是「有为界」。

Ñ(XV,31): Seventeen elements and one part of the mental-data element are the formed element;

asaṅkhatā pana dhātu dhammadhātuekadesova.

「无为界」则只是法界的另一部分。

Ñ: but the unformed element is one part of the mental-data element only.

Anekadhātunānādhātuloko pana aṭṭhārasa dhātuppabhedamattamevāti. Iti sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā aṭṭhāraseva vuttāti.

如是存在的一切界，从自性上说，都得含摄于十八界之内，所以只说十八界；

Ñ: The 'world of many elements, of various elements' is merely what is divided up into the eighteen elements. So they are given as eighteen because, as to individual essence, all existing elements are included in that [classification].

Visuddhimagga XV-30

Pathavītejovāyodhātuyo phoṭṭhabbadhātuyeva,

「地界、火界、风界」只是触界而已。

Ñ(XV,30): The earth, fire, and air elements are the tangible-data element;

āpodhātu ākāsadhātu ca dhammadhātuyeva.

「水界和空界」只是法界。

Ñ: the water element and the space element are the mental-data element only;

Viññāṇadhātu cakkhuviññāṇādisattaviññāṇadhātusaṅkhepoyeva.

「识界」只是眼识等七识界的简略之说。

Ñ: 'consciousness element' is a term summarizing the seven consciousness elements beginning with eye-consciousness.

Visuddhimagga XV-29

Hīnamajjhimapaṇītadhātuyo aṭṭhārasa dhātumattameva.

「劣界、中界、胜界」只是十八界而已。

Ñ(XV,29): The inferior, medium, and superior elements are the eighteen elements themselves;

Hīnā hi cakkhādayo hīnā dhātu, majjhimapaṇītā majjhimā ceva paṇītā ca.

因为劣的眼等为劣界，中、胜的眼等为中界及胜界。

Ñ: for inferior eyes, etc., are the inferior element, and medium and superior eyes, etc., are the medium and superior elements.

Nippariyāyena pana akusalā dhammadhātumanoviññāṇadhātuyo hīnadhātu,

总而言之：不善之法界及意识界为劣界；

Ñ: But literally speaking, the unprofitable mental-data element and mind-consciousness element are the inferior element;

lokiyā kusalābyākatā ubhopi cakkhudhātuādayo ca majjhimadhātu,

世间的善及无记的眼界等同为中界；

Ñ: both these elements, when mundane profitable or mundane indeterminate, and the eye element, etc., are the medium element;

lokuttarā pana dhammadhātumanoviññāṇadhātuyo paṇītadhātu.

出世间的法界及意识界为胜界。

Ñ: but the supramundane mental-data element and mind-consciousness element are the superior element.

Visuddhimagga XV-28

Nekkhammadhātu dhammadhātu eva, ‘‘sabbepi kusalā dhammā nekkhammadhātū’’ti (vibha. 182) vacanato manoviññāṇadhātupi hotiyeva.

「出离界」亦只是法界。依据此说：「一切善法为出离界[PTS 487]」，所以即是意识界。

Ñ(XV,28): The renunciation element is the mental-data element; also, because of the passage 'Also all profitable states are the renunciation element' (Vbh. 86), it is the mind-consciousness element too.

Byāpādavihiṃsā-abyāpāda-avihiṃsāsukha-dukkha-somanassa-domanassupekkhā-avijjāārambha-nikkama-parakkamadhātuyo dhammadhātuyeva.

「恚界、害界、无恚界、无害界、乐界、苦界、喜界、忧界、舍界、无明界、精进界、勤界、勤勇界」亦只是法界而已。

Ñ: The elements of ill-will, cruelty, non-ill-will, non-cruelty, bodily pleasure, bodily pain, joy, grief, equanimity, ignorance, initiative, launching, and persistence are the mental-data element too.

Visuddhimagga XV-27

Kāmadhātu dhammadhātumattaṃ vā hoti.

「欲界」只是法界；

Ñ(XV,27): The sense-desire element is either merely the mental-data element,

Yathāha – ‘‘tattha katamā kāmadhātu?

即所谓「此中欲界怎样？

Ñ: according as it is said, 'Herein, what is the sense-desire element?

Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo’’ti (vibha. 182).

便是与欲有关的思择、寻求……乃至邪思惟」。

Ñ: It is the thought, applied thought,... wrong thinking, that is associated with sense desires' (Vbh. 86),

Aṭṭhārasāpi vā dhātuyo.

或者十八界即欲界；

Ñ: or it is the eighteen elements,

Yathāha – ‘‘heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātū’’ti (vibha. 182).

所谓：「下自无间地狱起，上至他化自在天止，任何行动于此中及包摄于此中的蕴、界、处、色、受、想、行、识。是名为欲界」。

Ñ: according as it is said: 'Making the Avici hell the lower limit and making the Paranimmitavasavatti deities the upper limit, the aggregates, elements, bases, materiality, feeling, perception, formations, and consciousness that are in this interval, that belong here, are included here: these are called the sense-desire element' (Vbh. 86). [487]

Visuddhimagga XV-26

Rūpadhātuyeva hi ābhādhātu, subhadhātu pana rūpādipaṭibaddhā.

即「光明界」只不过是色界。「净界」亦与色等有关。

Ñ(XV,26): The visible data-element itself is the illumination element. The beauty element is bound up with visible-data and so on.

Kasmā, subhanimittattā.

何以故？因为它只是一种净的相，

Ñ: Why? Because it is the sign of the beautiful.

Subhanimittañhi subhadhātu.

即净相而为净界，

Ñ: The sign of the beautiful is the beauty element

Tañca rūpādivinimuttaṃ na vijjati.

那净相是不能离开色等而存在的。

Ñ: and that does not exist apart from visible data and so on.

Kusalavipākārammaṇā vā rūpādayo eva subhadhātūti rūpādimattamevesā.

或者说，善异熟识的所缘的色等为净界，所以净界只是色等而已。

Ñ: Or since the visible data, etc., that are objects consisting of profitable kamma-result are themselves the beauty element, that is thus merely visible data and so on.

Ākāsānañcāyatanadhātuādīsu cittaṃ manoviññāṇadhātuyeva,

在「空无边处界」等之中，那心法则摄意识界中，

Ñ: As regards the base-consisting-of-boundless-space element, etc., the consciousness is mind-consciousness element only,

sesā dhammadhātu.

余者（心所法）则摄于法界中，

Ñ: while the remaining [states] are the mental-data element.

Saññāvedayitanirodhadhātu pana sabhāvato natthi.

其次「想受灭界」，实无自性；

Ñ: But the cessation-of-perception-and-feeling element does not exist as an individual essence;

Dhātudvayanirodhamattameva hi sā.

只是（意识界及法界）二界的灭而已。

Ñ: for that is merely the cessation of two elements.

Visuddhimagga XV-25

520. Tāvatvatoti tāvabhāvato.

（四）「以限量」，即以数量而说。

Ñ(XV,25): 4. As to just so much: as just so many.

Idaṃ vuttaṃ hoti – tesu tesu hi suttābhidhammappadesesu ‘‘ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu’’ (saṃ. ni. 2.95), ‘‘kāmadhātu, byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu’’ (vibha. 182; dī. ni. 3.305; ma. ni. 3.125), ‘‘sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu’’ (vibha. 180; ma. ni. 3.125), ‘‘ārambhadhātu, nikkamadhātu, parakkamadhātu’’ (saṃ. ni. 5.183), ‘‘hīnadhātu, majjhimadhātu, paṇītadhātu’’ (dī. ni. 3.305), ‘‘pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu (dī. ni. 3.311), ākāsadhātu, viññāṇadhātu’’ (ma. ni. 3.125; vibha. 172), ‘‘saṅkhatadhātu, asaṅkhatadhātu’’ (ma. ni. 3.125), ‘‘anekadhātu nānādhātu loko’’ti (dī. ni. 2.366; ma. ni. 1.148) evamādayo aññāpi dhātuyo dissanti.

在各种的经与论中，亦曾说到十八界以外的其它诸界，如：光明界、净界、空无边处界、识无边处界、无所有处界、非想非非想处界、想受灭处界、欲界、恚界、害界、出离界、无恚界、无害界、乐界、苦界、喜界、忧界、舍界、无明界、精进界、勤界、勤勇界、劣界、中界、胜界、地界、水界、火界、风界、空界、识界、有为界、无为界、多界、种种界的世间。

Ñ: What is meant is this: in various places in the Suttas and Abhidhamma the following as well as other [486] elements are met with—the illumination element, beauty element, base-consisting-of-boundless-space element, base-consisting-of-boundless-consciousness element, base-consisting-of-nothingness element, base-consisting-of-neither-perception-nor-non-perception element, cessation-of-perception-and-feeling element (S.ii,150); sense-desire element, ill-will element, cruelty element, renunciation element, non-ill-will element, non-cruelty element (Vbh. 86); bodily-pleasure element, bodily-pain element, joy element, grief element, equanimity element, ignorance element (Vbh. 85); initiative element, launching element, persistence element (S.v,66); inferior element, medium element, superior element (D.iii,215); earth element, water element, fire element, air element, space element, consciousness element (Vbh. 82); formed element, unformed element (M.iii,63); the world of many elements, of various elements (M.i,70)

Evaṃ sati sabbāsaṃ vasena paricchedaṃ akatvā kasmā aṭṭhārasāti ayameva paricchedo katoti ce. Sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā.

（问）既然这样，为什么不以一切界为限而只以此十八界为限呢？（答）因为所存的一切界，从自性上说，都可以含摄于此十八界之中的缘故。

Ñ: —that being so, why is the classification only made according to these eighteen instead of making it according to all of them? Because as far as individual essence is concerned all existing elements are included in that [classification].

Visuddhimagga XV-24

Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati.

（三）「以次第」，这里亦如前面所说的生起次第等之中，以说法的次第为适宜。

Ñ(XV,24): 3. As to order: here too, from among 'order of arising', etc., mentioned above (Ch. XIV, §211), only 'order of teaching' is appropriate.

So ca panāyaṃ hetuphalānupubbavavatthānavasena vutto.

那说法的次第，是指确定因果的次序而说，

Ñ: It is set forth according to successive definition of cause and fruit.

Cakkhudhātu rūpadhātūti idañhi dvayaṃ hetu,

即眼界与色界二种为因，

Ñ: For the pair, eye element and visible-data element, are the cause

cakkhuviññāṇadhātūti phalaṃ.

而眼识界是果。

Ñ: and eye-consciousness element is the fruit.

Evaṃ sabbattha.

余者亦然。[PTS 486]

Ñ: So in each case.

Visuddhimagga XV-23

519. Lakkhaṇāditoti cakkhādīnaṃ lakkhaṇāditopettha veditabbo vinicchayo.

（二）「以相等」，这里当知以眼等的相等而抉择。

Ñ(XV,23): 2. As to characteristic, et cetera: here too the exposition should be understood as to the characteristic, etc., of the eye, and so on.

Tāni ca pana nesaṃ lakkhaṇādīni khandhaniddese vuttanayeneva veditabbāni.

他们的相等，与蕴的解释中所说的一样。

Ñ: And that should be understood in the way given above in the Description of the Aggregates (Ch. XIV, §§37ff.).

Visuddhimagga XV-22

Apica dhātūti nijjīvamattassevetaṃ adhivacanaṃ.

（四）又界与「非命」是一同义语。

Ñ(XV,22): Furthermore, 'element' is a term for what is soulless;

Tathā hi bhagavā ‘‘cha dhāturo ayaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.344) jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti.

即如世尊为了欲使断除命想的说法所示：「比丘！此人是六界所成」等。

Ñ: and for the purpose of abolishing the perception of soul the Blessed One accordingly taught the elements in such passages as 'Bhikkhu, this man has six elements' (M.iii,239).

Tasmā yathāvuttena atthena cakkhu ca taṃ dhātu ca cakkhudhātu…pe… manoviññāṇañca taṃ dhātu ca manoviññāṇadhātūti. Evaṃ tāvettha atthato veditabbo vinicchayo.

所以依照上面所说的方法，眼即是界故为眼界……乃至意识即是界故为意识界。如是当知先依此等的义而抉择。

Ñ: Therefore the exposition should be understood here firstly as to meaning thus: It is an eye and that is an element, thus it is the eye-element. … It is mind-consciousness and that is an element, thus it is mind-consciousness element.

Visuddhimagga XV-21

518. Apica yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā, etā pana attano sabhāvaṃ dhārentīti dhātuyo.

又（一）譬如诸外道所说的我，实在是毫无自性的，此等（十八界）则不然，它们是保持自己的自性的，所以为界。

Ñ(XV,21): Furthermore, while the self of the sectarians does not exist with an individual essence, not so these. These, on the contrary, are elements (dhātu) since they cause [a state's] own individual essence to be borne (dhārenti).

Yathā loke vicittā haritālamanosilādayo selāvayavā dhātuyoti vuccanti, evametāpi dhātuyo viya dhātuyo.

（二）譬如世间种种黄的雄黄及红的砒石等是岩石的成分，而说为界，如是此等诸界亦如界（成分），因为此等种种（界）是智及可知的成分。

Ñ: And just as in the world the variously-coloured constituents of marble such as malachite, cinnabar, etc., are called 'elements', so too these [beginning with the eye] are elements like those; for they are the 'variously-coloured' constituents of knowledge and the knowable.

Vicittā hete ñāṇañeyyāvayavāti. Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā.

（三）譬如称为身体的复合体的成分中的脂肪质和血等，由于特相不同，互相各异，而称为界，如是称为五蕴的身体的成分中的十八界，亦称为界，

Ñ: Or just as the general term 'elements' is used for juices, blood, etc., which are constituents of the collection called the 'carcase', when they are distinguished from each other by dissimilarity of characteristic, so too the general term 'elements' should be understood as used for the constituents of the selfhood (personality) called 'the pentad of aggregates';

Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti.

因为此等眼等诸界的特相亦互相各异不同之故。

Ñ: for these things beginning with the eye are distinguished from each other by dissimilarity of characteristic.

Visuddhimagga XV-20

Lokiyā hi dhātuyo kāraṇabhāvena vavatthitā hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ, anekappakāraṃ saṃsāradukkhaṃ vidahanti.

即（一）譬如金银等的要素（界）能生金银等，由于世间的诸界决定的原因，令向于种种的轮回之苦。

Ñ(XV,20): (a) The mundane sorts (elements), when defined according to their instrumentality, sort out (vidahanti) the suffering of the round of rebirths, which is of many kinds, just as the 'sorts' (ores—see Ch. XI, §20) of gold and silver, etc., do gold and silver, and so on.

Bhārahārehi ca bhāro viya, sattehi dhīyante, dhāriyantīti attho.

（二）负即运义，由有情负于界，如运夫的负重。

Ñ: (b) They assort [well] (dhīyante) with living beings, as a burden does with burden bearers; they are borne (dhāriyanti), is the meaning,

Dukkhavidhānamattameva cesā, avasavattanato.

（三）此等（世间的诸界）只配给苦，不如人意之故。

Ñ: (c) And they are only mere sortings out (vidhāna) of suffering because no mastery is exercisable over them,

Etāhi ca karaṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati.

（四）由于此等（诸界）为因，而有情倾向于轮回之苦。

Ñ: (d) And by means of them as instruments the suffering of the round of rebirths is continually being sorted out (anuvidhīyati) by living beings,

Tathāvihitañca taṃ etāsveva dhīyati, ṭhapiyatīti attho.

（五）保持即放置义，是说把苦保持于此等（诸界）之中的意思。

Ñ: (e) And that [suffering], being sorted out (vihita) in this way, is caused to be sorted (dhīyati) into those [sorts (elements)]; it is caused to be placed in them, is the meaning.

Iti cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyatītiādinā atthavasena dhātūti vuccati.

如是于眼等的一一法由生而令倾向及负运等的意义，故名为界。

Ñ: So each thing (dhamma) among those beginning with the eye is called a 'sort' (dhātu—element) in the meaning just stated beginning 'It sorts out, it assorts well'.

Visuddhimagga XV-19

Tattha atthatoti cakkhatīti cakkhu. Rūpayatīti rūpaṃ. Cakkhussa viññāṇaṃ cakkhuviññāṇanti evamādinā tāva nayena cakkhādīnaṃ visesatthato veditabbo vinicchayo.

此中：（一）「以义」，即见故为眼，显示自己故为色，眼的识故为眼识。当以此等方法，而知抉择眼等十八界的各别意义[PTS 485]。

Ñ(XV,19): 1. Herein, as to meaning: first the exposition of 'eye', etc., should be known individually as to meaning in the way beginning: It relishes (cakkhati), thus it is an eye (cakkhu); it makes visible (rūpayati), thus it is a visible datum; [485] and the consciousness of the eye is eye-consciousness (see §3).

Avisesena pana vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātu.

其次普通说界的意义：（一）令倾向故，（二）负运故，（三）配给故，（四）因此令向故，（五）此中保持故为界。

Ñ: As to meaning in general: (a) it sorts out (vidahati), (b) it assorts [well] (dhīyate), (c) a sorting out (vidhāna), (d) it is sorted out (vidhīyate) by means of that, or (e) it causes to be sorted (dhīyati) here, thus it is a sort (dhātu = element).

Visuddhimagga XV-18

Tattha –

Atthato lakkhaṇādīhi, kama tāvatvasaṅkhato;

Paccayā atha daṭṭhabbā, veditabbo vinicchayo.

释此十八界：

一以义，二以相等，三以次第，四以限量，五以数，六以缘，七以所见而知于抉择。

Ñ(XV,18): Herein:

(1) As to meaning, (2) characteristic, et cetera, (3) Order, (4) just so much, and (5) reckoning, (6) Then condition, and (7) how to be seen—

Thus should be known the exposition.

Visuddhimagga XV-17

Dhātuvitthārakathā

慧地之三──释十八界

[B. DESCRIPTION OF THE ELEMENTS]

517. Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātūti.

其次说「界」有十八，即眼界、色界、眼识界、耳界、声界、耳识界、鼻界、香界、鼻识界、舌界、味界、舌识界、身界、触界、身识界、意界、法界、意识界。

Ñ(XV,17): The 'elements' next to that (XIV, §32) are the eighteen elements, that is to say, eye element, visible-data element, eye-consciousness element; ear element, sound element, ear-consciousness element; nose element, odour element, nose-consciousness element; tongue element, flavour element, tongue-consciousness element; body element, tangible-data element, body-consciousness element; mind element, mental-data element, mind-consciousness element.

Visuddhimagga XV-16

Apica ajjhattikāni suññagāmo viya daṭṭhabbāni, dhuvasubhasukhattabhāvavirahitattā.

并且应视内六处如无人的乡村，因为没有常、净、乐、我的状态之故；

Ñ(XV,16): Furthermore, the internal bases should be regarded as an empty village because they are devoid of lastingness, pleasure, and self;

Bāhirāni gāmaghātakacorā viya, ajjhattikānaṃ abhighātakattā.

应视外六处如抢劫村庄的强盗，因为它们有害于内六处之故。

Ñ: and the external ones as village-raiding robbers (S.iv,175) because they raid the internal ones.

Vuttañhetaṃ ‘‘cakkhu, bhikkhave, haññati manāpāmanāpehi rūpehī’’ti vitthāro.

即所谓：「诸比丘！眼为可意及不可意的色所害」。

Ñ: And this is said: 'Bhikkhus, the eye is harassed by agreeable and disagreeable visible objects' (S.iv,175).

Apica ajjhattikāni cha pāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti.

亦应视内六处如六种动物；视外六处如彼等（六动物）的活动境界。

Ñ: Furthermore, the internal ones should be regarded as like the six creatures (S.iv, 198-99) and the external ones as like their resorts.

Notes in Chinese translation: 六动物：蛇、鳄、鸟、犬、野干、猿。《相应部》S.IV,198f.《杂阿含》1171经（大正2.313a）为狗、鸟、毒蛇、野干、失收摩罗（sumsumara──鳄）、猕猴。

Evamettha daṭṭhabbato viññātabbo vinicchayo.

如是应以所见而知抉择。

Ñ: This is how the exposition should be known here as to how to be seen.

Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ.

这是先为详论十二处。

Ñ: This, firstly, is the section of the detailed explanation dealing with the bases.

Visuddhimagga XV-15

516. Daṭṭhabbatoti ettha pana sabbāneva saṅkhatāni āyatanāni anāgamanato aniggamanato ca daṭṭhabbāni.

（六）「以所见」，在这里，一切有为的处，都应视为不来不去。

Ñ(XV,15): 6. As to how to be seen: here all formed bases should be regarded as having no provenance and no destination.

Na hi tāni pubbe udayā kutoci āgacchanti, napi uddhaṃ vayā kuhiñci gacchanti, atha kho pubbe udayā appaṭiladdhasabhāvāni, uddhaṃ vayā paribhinnasabhāvāni, pubbantāparantavemajjhe paccayāyattavuttitāya avasāni pavattanti.

因为他们（有为处）在生起之前无所从来，在消灭之后亦无所去。诚然它们在生起之前为不得自性，在消灭之后则完全破坏了自性，唯在前际与后际的中间，与缘结合而起作用，不能自在控制的，

Ñ: For they do not come from anywhere prior to their rise, nor do they go anywhere after their fall. On the contrary, before their rise they had no individual essence, and after their fall their individual essences are completely dissolved. And they occur without mastery [being exercisable over them] since they exist in dependence on conditions and in between the past and the future.

Tasmā anāgamanato aniggamanato ca daṭṭhabbāni.

所以说应视（有为处）为不来不去。

Ñ: Hence they should be regarded as having no provenance and no destination.

Tathā nirīhakato abyāpārato ca.

同样的，应视（有为处）为非努力，亦非创作。

Ñ: Likewise they should be regarded as incurious and uninterested.

Na hi cakkhurūpādīnaṃ evaṃ hoti ‘‘aho vata amhākaṃ sāmaggiyaṃ viññāṇaṃ nāma uppajjeyyā’’ti, na ca tāni viññāṇuppādanatthaṃ dvārabhāvena vatthubhāvena ārammaṇabhāvena vā īhanti, na byāpāramāpajjanti, atha kho dhammatāvesā, yaṃ cakkhurūpādisāmaggiyaṃ cakkhuviññāṇādīni sambhavantīti.

因为眼与色等决不会这样思念：「呀！好的，我们和合，令识生起」！它们（有为处）亦不会努力从事以（认识之）门，以基地（所依），或以所缘，令色生起。不是从事创作，只是法性本然，眼与色等和合之时，而眼识等生起。

Ñ: For it does not occur to the eye and the visible datum, etc., 'Ah, that consciousness might arise from our concurrence'. And as door, physical basis, and object, they have no curiosity about, or interest in, arousing consciousness. On the contrary, it is the absolute rule that eye-consciousness, etc., come into being with the union of eye with visible datum, and so on.

Tasmā nirīhakato abyāpārato ca daṭṭhabbāni.

所以说应视有为处为非努力亦非创作。

Ñ: So they should be regarded as incurious and uninterested.

Visuddhimagga XV-14

Vitthārato pana ajjhattikesu tāva cakkhāyatanaṃ jātivasena cakkhupasādamattameva, paccayagatinikāyapuggalabhedato pana anantappabhedaṃ.

其次详细地说：先内六处中的眼处，依种类只是「净眼」，但依于（善恶等的业）缘，（地狱乃至天界的五）趣，（像马或剎帝利等的）部类及（凡圣等的）人的不同，则有无数的区别。

Ñ(XV,14): But in detail, firstly as regards the internal bases, the eye base is, as to kind, simply eye sensitivity; but when it is classified according to condition, destiny, order [of beings], and person, it is of infinite variety.

Tathā sotāyatanādīni cattāri.

耳处等四种也是同样。

Ñ: Likewise the four beginning with the ear base.

Manāyatanaṃ kusalākusalavipākakiriyaviññāṇabhedena ekūnanavutippabhedaṃ ekavīsuttarasatappabhedañca.

意处，同有善、不善、异熟、唯作识的不同，所以有八十九种或一百二十一种的区别。

Ñ: And the mind base, when classified according to profitable, unprofitable, resultant, and functional consciousness, is of eighty-nine kinds or of one hundred and twenty-one kinds,

Vatthupaṭipadādibhedato pana anantappabhedaṃ.

因所依和行道的不同，故有无数的区别。

Ñ: but it is of infinite variety when classified according to physical basis, progress, and so on.

Rūpasaddagandharasāyatanāni visabhāgapaccayādibhedato anantappabhedāni.

色、声、香、味处，因（青黄等的）异分及（善恶等的业）缘等的不同，故有无数的区别。

Ñ: The visible-data, sound, odour, and flavour bases are of infinite variety when classified according to dissimilarity, condition, and so on.

Phoṭṭhabbāyatanaṃ pathavīdhātutejodhātuvāyodhātuvasena tippabhedaṃ.

触处，依地界、火界、风界，有三种区别；

Ñ: The tangible-data base is of three kinds as consisting of earth element, fire element, and air element; [484]

Paccayādibhedato anekappabhedaṃ.

若[PTS 484]依缘等的不同，则有多数的区别。

Ñ: but when classified according to condition, etc., it is of many kinds.

Dhammāyatanaṃ vedanāsaññāsaṅkhārakkhandhasukhumarūpanibbānānaṃ sabhāvanānattabhedato anekappabhedanti.

法处，依受、想、行蕴、细色、涅盘、（苦乐等的）自性及（眼触所生、耳触所生等的）种种性不同，故有多数的区别。

Ñ: The mental-data base is of many kinds when classified according to the several individual essences of feeling, perception, formations, subtle matter, and nibbāna (see Vbh. 72).

Evaṃ saṅkhepavitthārā viññātabbo vinicchayo.

如是当以简略与详细而知抉择。

Ñ: This is how the exposition should be known in brief and in detail.

Visuddhimagga XV-13

515. Saṅkhepavitthārāti saṅkhepato hi manāyatanassa ceva dhammāyatanekadesassa ca nāmena tadavasesānañca āyatanānaṃ rūpena saṅgahitattā dvādasāpi āyatanāni nāmarūpamattameva honti.

（五）「以简略与详细」，先就简略说：意处及法处的一部分是属于名所摄，其它的诸处属于色所摄，所以十二处只是名与色而已。

Ñ(XV,13): 5. In brief and in detail: in brief the twelve bases are simply mentality-materiality because the mind base and one part of the mental-data base are included in mentality, and the rest of the bases in materiality.

Visuddhimagga XV-12

Apica viññāṇuppattikāraṇavavatthānatopi ayametesaṃ kamo veditabbo.

亦因确定识的生起的原因，故说此等十二处的次第。

Ñ(XV,12): Furthermore, their order may be understood as that in which the reasons for consciousness's arising are defined;

Vuttañhetaṃ ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇa’’nti (ma. ni. 3.421; saṃ. ni. 2.43).

即如世尊说：「诸比丘，以眼与色为缘生起眼识……乃至以意与法为缘生起意识」。

Ñ: and it is said: 'Due to eye and to visible objects eye-consciousness arises, … due to mind and mental objects mind-consciousness arises' (M.i,111).

Evaṃ kamatopettha viññātabbo vinicchayo.

如是当知这十二处的次第的抉择。

Ñ: This is how the exposition should be known here as to order.

Visuddhimagga XV-11

514. Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati.

（四）「以次第」，这里也适合应用于前面所说的生起次第。

Ñ(XV,11): 4. As to order: here too, from among 'order of arising', etc., mentioned above (Ch. XIV, §211), only 'order of teaching' is appropriate.

Ajjhattikesu hi āyatanesu sanidassanasappaṭighavisayattā cakkhāyatanaṃ pākaṭanti paṭhamaṃ desitaṃ, tato anidassanasappaṭighavisayāni sotāyatanādīni.

即于六内处中的眼处，因为以有见有对色为境之故，是明了的，所以最先说。其次因为以无见有对色为境之故，所以说耳处等。

Ñ: For the eye is taught first among the internal bases since it is obvious because it has as its objective field what is visible with resistance (see last triad, Dhs., p.2). After that the ear base, etc., which have as their objective fields what is invisible with resistance.

Atha vā dassanānuttariyasavanānuttariyahetubhāvena bahūpakārattā ajjhattikesu cakkhāyatanasotāyatanāni paṭhamaṃ desitāni, tato ghānāyatanādīni tīṇi, pañcannampi gocaravisayattā ante manāyatanaṃ,

或者由于见优胜、闻优胜、有许多利益之故，于内处中，先说眼处及耳处，此后再说鼻等三处。意处以五种为活动的范围，故于最后说。

Ñ: Or alternatively, the eye base and ear base are taught first among the internal bases because of their great helpfulness as [respective] causes for the 'incomparable of seeing' and the 'incomparable of hearing' (see D.iii,250). Next, the three beginning with the nose base. And the mind base is taught last because it has as its resort the objective fields of the [other] five (M.i,295).

cakkhāyatanādīnaṃ pana gocarattā tassa tassa antarantarāni bāhiresu rūpāyatanādīni.

其次根据眼处等的活动范围，所以在内六处之间，次第而说外六处的色处等。

Ñ: But among the external bases the visible-data base, etc., [are taught] each one next [to its corresponding internal base] because they are the respective resorts of the eye base, and so on.

Visuddhimagga XV-10

cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva cārammaṇaṃ, tathā itarāni itaresaṃ.

因为属于眼识路线所摄的识身，只有眼处是他的生起之门，色处是他的所缘。其它诸识身和诸处也是同样。

Ñ(XV,10): For only the eye base is the door of arising, and only the visible-data base is the object, of the consciousness group comprised in a cognitive series containing eye-consciousness. Likewise the others for the others.

Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ, asādhāraṇameva ca dhammāyatanaṃ ārammaṇanti.

唯第六（意识身），只有称为有分意的意处的一分是他的生起之门，不共的法处是他的所缘。

Ñ: But only one part of the mind base, in other words, the life-continuum mind, is the door of arising, and only the mental-data base not common to all is the object, of the sixth [consciousness group].

Iti channaṃ viññāṇakāyānaṃ uppattidvārārammaṇavavatthānato dvādasa vuttānīti

这是依据确定六识身的生起之门及所缘，故说十二。

Ñ: So they are called 'the twelve' because they define door-cum-object for the arising of the six consciousness groups.

evamettha tāvatvato viññātabbo vinicchayo.

如是当知以限量而抉择。

Ñ: This is how the exposition should be known here as to just so much.

Visuddhimagga XV-9

Tāvatvatoti tāvabhāvato. Idaṃ vuttaṃ hoti – cakkhādayopi hi dhammā eva, evaṃ sati dhammāyatanamicceva avatvā kasmā dvādasāyatanānīti vuttānīti ce.

（三）「以限量」，即是说以那样的数量。眼等亦即是法。那末，为什么不说眼等为法处，却说为十二处呢？

Ñ(XV,9): 3. As to just so much: as just so many. What is meant is this: The eye, etc., are mental data too; that being so, why is 'twelve bases' said instead of simply 'mental-data base'?

Chaviññāṇakāyuppattidvārārammaṇavavatthānato idha channaṃ viññāṇakāyānaṃ dvārabhāvena ārammaṇabhāvena ca vavatthānato ayametesaṃ bhedo hotīti dvādasa vuttāni,

因为依据确定[PTS 483]六识身生起的门及所缘之故，即由于确定这六识身的门及所缘的差别故说为十二。

Ñ: It is for the sake of defining door-cum-object for the arising of the six consciousness groups. And here they are stated as twelve since this is how they are classed when so defined. [483]

Visuddhimagga XV-8

513. Lakkhaṇāti cakkhādīnaṃ lakkhaṇatopettha viññātabbo vinicchayo.

（二）「以相」，这里亦当以眼等的相而知抉择。

Ñ(XV,8): 2. Character, Here too the exposition should be known as to the characteristic of the eye and so on.

Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni.

他们的相与蕴的解释中所说的同样。

Ñ: But their characteristics should be understood in the way given above in the Description of the Aggregates (Ch. XIV, §37ff.).

Visuddhimagga XV-7

Iti nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhenacāti imehipi kāraṇehi ete dhammā āyatanaṃ āyatananti vuccanti.

如是依住处之义，矿山之义，会合处之义，产地之义及原因之义等的理由，故说此等法为处。

Ñ(XV,7): So for these reasons too these things are called 'bases' in the sense of place of abode, store, meeting place, locality of birth, and reason.

Tasmā yathāvuttena atthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ…pe… dhammā ca te āyatanañcāti dhammāyatananti

依照上述的意义，眼即是处，故名眼处……乃至法即是处，故名法处。

Ñ: Consequently, in the sense already stated, it is an eye and that is a base, thus it is the eye base. … They are mental data and those are a base, thus they are the mental-data base.

evaṃ tāvettha atthato viññātabbo vinicchayo.

如是当先以义而知抉择。

Ñ: This is how the exposition should be known here as to meaning.

Visuddhimagga XV-6

Cakkhuādīsu cāpi te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo ca nesaṃ nivāsaṭṭhānaṃ.

（一）因为心、心所法住于眼等之中，依他们而存在之故，所以眼等是心，心所法的住处。

Ñ(XV,6): And these various states of consciousness and its concomitants dwell in the eye, etc., because they exist in dependence on them, so the eye, etc., are their place of abode.

Cakkhādīsu ca te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayo nesaṃ ākaro.

（二）因为心、心所法散布于眼等之中，以他们为依止及以他们为所缘之故，所以眼等是心，心所法的矿山。

Ñ: And they frequent the eye, etc., because they have them [respectively] as their [material] support and as their object, so the eye, etc., are their store.

Cakkhādayo ca nesaṃ samosaraṇaṭṭhānaṃ, tattha tattha vatthudvārārammaṇavasena samosaraṇato.

（三）眼等是心，心所法的基地（所依），认识之门，所缘及集合之处，所以是他们的会合处。

Ñ: And the eye, etc., are their meeting place because they meet together in one or other of them, [using them] as physical basis, door, and object.

Cakkhādayo ca nesaṃ sañjātideso, tannissayārammaṇabhāvena tattheva uppattito.

（四）因为心、心所法以眼等为依止，为所缘始能生起，所以是他们的产地。

Ñ: And the eye, etc., are the locality of their birth because they arise just there, having them as their respective supports and objects.

Cakkhādayo ca nesaṃ kāraṇaṃ, tesaṃ abhāve abhāvatoti.

（五）若无眼等，亦无心、心所法，所以眼等是他们的原因。

Ñ: And the eye, etc., are their reason because they are absent when the eye, etc., are absent.

Visuddhimagga XV-5

512. Apica nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ.

还有（一）以住处之义，（二）以矿山之义，（三）以会合处之义，（四）以产地之义，（五）以原因之义故为「处」。

Ñ(XV,5): Furthermore, 'base, (āyatana) should be understood in the sense of place of abode, store (mine), meeting place, locality of birth, and cause.

Tathā hi loke ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati.

即（一）如说世间是自在天处，梵苏天处等，故说以住处之义为处。

Ñ: For accordingly in the world in such phrases as 'the lord's sphere' (āyatana) and 'Vāsudeva's sphere' (āyatana), it is a place of abode that is called 'base';

‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro.

（二）如说金处、银处等，故说以矿山之义为处。

Ñ: and in such phrases as 'the sphere of gold' and 'the sphere of silver' it is a store (mine) that is called 'base'.

Sāsane pana ‘‘manoramme āyatane sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ.

（三）如佛教中说：「悦意之处，诸鸟同栖」。在这些地方，则以「会合处」为处。

Ñ: But in the Dispensation, in such passages as: 'And so in the delightful realm (āyatana), Those flying in the air attend him' (A.iii,43), it is a meeting place;

‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso.

（四）如说「南路(Dakkhiṇāpatha)是产牛之处」等，则以「产地」为处。

Ñ: and in such phrases as 'The southern land is the realm (āyatana) of cattle' ( ? ) it is the locality of birth;

‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (a. ni. 3.102) kāraṇaṃ.

（五）如说「如有处，他必得证明的能力」等，则以「原因」为处。

Ñ: and in such passages as 'He acquires the ability to be 'a witness of it … whenever there is an occasion (āyatana) for it' (M.i,494; A.i,258), it is a cause.

Visuddhimagga XV-4

511. Avisesato pana āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatananti veditabbaṃ.

其次普通的说（处的意义）：（一）努力故，（二）来的伸展故，（三）长领导故，当知为「处」。

Ñ(XV,4): [As to meaning] in general, however, base (āyatana) should be understood as such (a) because of its actuating (āyatana), (b) because of being the range (tanana) of the origins (āya), and (c) because of leading on (nayana) what is actuated (āyata).

Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti, vāyamantīti vuttaṃ hoti.

即（一）于眼及色等的根门、所缘、而心、心所法各各紧张发奋努力精进其自己的感受等的作用（所以说努力故为处）。

Ñ: Now the various states of consciousness and its concomitants belonging to such and such a door-cum-object among those consisting of the eye-cum-visible-datum, etc., (a) are actuated (āyananti), each by means of its individual function of experiencing, etc.; they are active, strive, and endeavour in these, is what is meant.

Te ca āyabhūte dhamme etāni tanonti, vitthārentīti vuttaṃ hoti, idañca anamatagge saṃsāre pavattaṃ atīva āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanteva, pavattayantīti vuttaṃ hoti.

（二）此等十二处能伸展扩大彼等所来的心、心所法，所以说（来的伸展故为处）。（三）直至那在无始轮回中所起的极长的轮回之苦未得停止，而此等十二处便起领导（而受轮回之苦），所以说（长领导故为处）。

Ñ: And (b) these [doors-cum-objects] provide the range for (tanonti) those states that are origins (āya); they give them scope, is what is meant. And (c) as long as this suffering of the round of rebirths, which has gone on occurring throughout the beginningless round of rebirths and so is enormously actuated (ayata), does not recede, so long they lead on (nayanti); they cause occurrence, is what is meant.

Iti sabbepime dhammā āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ āyatananti vuccanti.

是以说此等一切（十二处）法，因努力故，因来的伸展故，因长领导 [PTS 482] 故为「处」。

Ñ: So all these [482] things are called 'bases' because they actuate, because they are the range of the origins, and because they lead on what is actuated.

Visuddhimagga XV-3

Tattha visesato tāva cakkhatīti cakkhu, rūpaṃ assādeti vibhāveti cāti attho.

（一）「以义」这里先以各别的说：见故为「眼」，即是它欣享及启示于色的意思。

Ñ(XV,3): 1. Herein, [as to meaning] firstly individually:

It relishes (cakkhati), thus it is an eye (cakkhu); the meaning is that it enjoys a visible datum and turns it to account.

Rūpayatīti rūpaṃ, vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti attho.

显示自己故为「色」，即是一个人的颜色变化而能显示他的心意的意思。

Ñ: It makes visible (rūpayati), thus it is a visible datum (rūpa); the meaning is that by undergoing an alteration in appearance (colour) it evidences what state is in the mind (lit. heart).

Suṇātīti sotaṃ. Sappatīti saddo, udāhariyatīti attho.

闻故为「耳」。发音故为「声」，即发声的意思。

Ñ: It hears (suṇāti), thus it is an ear (sota). It is emitted (sappati), thus it is sound (sadda); the meaning is that it is uttered.

Ghāyatīti ghānaṃ. Gandhayatīti gandho. Attano vatthuṃ sūcayatīti attho.

嗅故为「鼻」。开显故为「香」，即开陈自己的事的意思。

Ñ: It smells (ghāyati), thus it is a nose (ghāna). It is smelt (gandhayati) thus it is odour (gandha); the meaning is that it betrays its own physical basis.

Jīvitaṃ avhayatīti jivhā. Rasanti taṃ sattāti raso, assādentīti attho.

呼（食物而保持他的）命故为「舌」。有情嗜爱故为「味」，即嗜尝于味的意思。

Ñ: It evokes (avhayati) life (jīvita), thus it is a tongue (jivhā). Living beings taste (rasanti) it, thus it is flavour (rasa); the meaning is that they enjoy it.

Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo. Āyoti uppattideso. Phusiyatīti phoṭṭhabbaṃ.

是可厌的有漏法的来处故为「身」，来处即生起的地方。接触故为「触」。

Ñ: It is the origin (āya) of vile (kucchita) states subject to cankers, thus it is a body (kāya), origin being the place of arising. It is touched (phusiyati), thus it is a tangible datum (phoṭṭhabba).

Munātīti mano. Attano lakkhaṇaṃ dhārentīti dhammā.

思考故为「意」。保持自己的特相故为「法」。

Ñ: It measures (muṇāti), thus it is a mind (mano). They cause their own characteristic to be borne (dhārayanti), thus they are mental data (dhammā).

Visuddhimagga XV-2

Tattha –

Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā;

Tathā daṭṭhabbato ceva, viññātabbo vinicchayo.

释此十二处：

义、相、限量，次第及简详，并以所见而知于抉择。

Ñ(XV,2): Herein:

(1) Meaning, (2) character, (3) just so much, (4) Order, and (5) in brief and detail, (6) Likewise as to how to be seen—

Thus should be known the exposition.

Visuddhimagga XV-1

Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimaggo

PART III – UNDERSTANDING (Paññā)

15. Āyatanadhātuniddeso

[PTS 481] 第十五 说处界品

CHAPTER XV - THE BASES AND ELEMENTS

Āyatanavitthārakathā

慧地之二──释十二处

[A. DESCRIPTION OF THE BASES]

510. Āyatanānīti dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatananti.

诸「处」有十二处，即眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处、意处、法处。

Ñ(XV,1): [481] The 'bases' (Ch. XIV, §32) are the twelve bases, that is to say, the eye base, visible-data base, ear base, sound base, nose base, odour base, tongue base, flavour base, body base, tangible-data base, mind base, mental-data base.

Visuddhimagga XIV-230

Evaṃ mahānisaṃsaṃ, vadhakādivasena dassanaṃ yasmā;

Tasmā khandhe dhīro, vadhakādivasena passeyyāti.

因见五蕴是谋杀者等，

它有这样大的功德，

智者呀!

当见五蕴是杀戮者等。

Ñ(XIV,230): Such blessings there will be

From seeing them as murderers and otherwise,

Therefore the wise should see

The aggregates as murderers and otherwise.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Khandhaniddeso nāma

Cuddasamo paricchedo.

※为善人所喜悦而造的清净道论，在论慧的修习中，完成了第十四品，定名为蕴的解释。

Ñ: The fourteenth chapter called 'The Description of the Aggregates' in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga XIV-229

Viññāṇaṃ aniccato passanto viññāṇāhāraṃ parijānāti,

（4）见识为无常者，则善知识食，

Ñ(XIV,229): One who sees consciousness as impermanent fully understands nutriment consisting of consciousness.

anicce niccanti vipallāsaṃ pajahati,

能于无常中而舍断于常的颠倒，

Ñ: He abandons the perversion of perceiving permanence in the impermanent.

avijjoghaṃ uttarati,

超越于无明流，

Ñ: He crosses the flood of ignorance.

avijjāyogena visaṃyujjati,

解除无明的轭，

Ñ: He is loosed from the bond of ignorance.

avijjāsavena anāsavo hoti,

以无明漏而成无漏，

Ñ: He becomes canker-free as regards the canker of ignorance.

sīlabbataparāmāsakāyaganthaṃ bhindati,

破除戒禁取的身系，

Ñ: He breaks the bodily tie of holding to rites and rituals.

diṭṭhupādānaṃ na upādiyati.

不取于见取。

Ñ: He does not [cling with false-] view clinging.

Visuddhimagga XIV-228

Saññaṃ saṅkhāre ca anattato passanto manosañcetanāhāraṃ parijānāti,

（3）见想、行为无我者，则善知意思食，

Ñ(XIV,228): One who sees perception and formations as not-self fully understands nutriment consisting of mental volition.

anattani attāti vipallāsaṃ pajahati,

能于无我中而舍断我的颠倒，

Ñ: He abandons the perversion of perceiving self in the not-self.

diṭṭhoghaṃ uttarati,

超越于见流，

Ñ: He crosses the flood of views.

diṭṭhiyogena visaṃyujjati,

解除见的轭，

Ñ: He is loosed from the bond of views.

diṭṭhāsavena anāsavo hoti.

以见漏而成无漏，

Ñ:

Chew: He becomes canker-free as regards the canker of views.

Idaṃsaccābhinivesakāyaganthaṃ bhindati,

破除以此为真实住着的身系，

Ñ: He breaks the bodily tie of interpretations (insistence) that 'This is the truth'.

attavādupādānaṃ na upādiyati.

不取于我语取。

Ñ: He does not cling with self-theory clinging.

Visuddhimagga XIV-227

Vedanaṃ dukkhato passanto phassāhāraṃ parijānāti,

（2）见受为苦者，则善知触食，

Ñ(XIV,227): One who sees feeling as pain fully understands nutriment consisting of contact.

dukkhe sukhanti vipallāsaṃ pajahati,

能于苦中而舍断于乐的颠倒，

Ñ: He abandons the perversion of perceiving pleasure in the painful.

bhavoghaṃ uttarati,

超越于有流，

Ñ: He crosses the flood of becoming.

bhavayogena visaṃyujjati,

解除有的轭，

Ñ: He is loosed from the bond of becoming.

bhavāsavena anāsavo hoti,

以有漏而成无漏，

Ñ: He becomes canker-free as regards the canker of becoming.

byāpādakāyaganthaṃ bhindati,

破除瞋恚身系，

Ñ: He breaks the bodily tie of ill will.

sīlabbatupādānaṃ na upādiyati.

不取于戒禁取。

Ñ: He does not cling with rites-and-ritual clinging.