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.
[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.



Visuddhimagga XIV-226

Visesato ca ajjhattikarūpaṃ asubhato passanto kabaḷīkārāhāraṃ parijānāti,
更就五蕴特别地说:[PTS 480]
1)见内色为不净者,则善知段食,
Ñ(XIV,226): And in particular, [480] one who sees internal materiality as foul (ugly) fully understands nutriment consisting of physical nutriment.


asubhe subhanti vipallāsaṃ pajahati.
能于不净之中而舍断于净的颠倒,
Ñ: He abandons the perversion [of perceiving] beauty in the foul (ugly),


Kāmoghaṃ uttarati,
超越于欲流,
Ñ: he crosses the flood of sense desire,


kāmayogena visaṃyujjati,
解除欲的轭,
Ñ: he is loosed from the bond of sense desire,


kāmāsavena anāsavo hoti,
以欲漏而成无漏,
Ñ: he becomes canker-free as regards the canker of sense desire,


abhijjhākāyaganthaṃ bhindati,
破除贪欲身系,
Ñ: he breaks the bodily tie of covetousness.


kāmupādānaṃ na upādiyati.
不取于欲取。
Ñ: He does not cling with sense-desire clinging.



Visuddhimagga XIV-225

509. Evaṃ passantassatthasiddhitoti evañca saṅkhepavitthāravasena dvidhā passato yā atthasiddhi hoti, tatopi vinicchayanayo viññātabbo.
6.以如是见者的利益成就」──如是以简略与详细二种而见者,成就利益,而知抉择。
Ñ(XIV,225): 6. As to good for one seeing thus: good comes to be accomplished in one who sees in the two ways thus in brief and in detail. And the way of definition should be known according to that,


Seyyathidaṃ – saṅkhepato tāva pañcupādānakkhandhe ukkhittāsikapaccatthikādibhāvena passanto khandhehi na vihaññati.
即先以简略而见五取蕴如举剑的敌人等,则不为诸蕴所恼害。
Ñ: that is to say, firstly, one who sees the five aggregates as objects of clinging in the form of an enemy with drawn sword, etc., is not worried by the aggregates,


Vitthārato pana rūpādīni pheṇapiṇḍādisadisabhāvena passanto na asāresu sāradassī hoti.
次以详细而见色等如泡沫聚等之人,则不会于不真实而见为真实。
Ñ: but one who sees materiality, etc., in detail as a lump of froth, etc., is not one who sees a core in the coreless.



Visuddhimagga XIV-224

Vitthārato panettha pheṇapiṇḍo viya rūpaṃ daṭṭhabbaṃ, parimaddanāsahanato.
(二)详细,即应视色如泡沫聚,因为不能捏成之故。
Ñ(XIV,224): In detail [that is, individually] matter should be regarded as a lump of froth because it will not stand squeezing,


Udakapubbuḷaṃ viya vedanā, muhuttaramaṇīyato.
视受如水泡,因有暂时之乐的缘故。
Ñ: feeling as a bubble on water because it can only be enjoyed for an instant,


Marīcikā viya saññā, vippalambhanato.
视想如阳焰,因为幻像之故。
Ñ: perception as a mirage because it causes illusion,


Kadalikkhandho viya saṅkhārā, asārakato.
视行如芭蕉之干,因无真实心髓之故。
Ñ: formations as a plantain trunk because it has no core,


Māyā viya viññāṇaṃ, vañcakato.
视识如幻,因为欺诈之故。
Ñ: and consciousness as a conjuring trick because it deceives (S.iii, 140-42).


Visesato ca suḷārampi ajjhattikaṃ rūpaṃ asubhanti daṭṭhabbaṃ.
再特别详细的说:内部的色,虽极优美,亦当视为不净。
Ñ: In particular, even sublime internal materiality should be regarded as foul (ugly);


Vedanā tīhi dukkhatāhi avinimuttato dukkhāti.
视受为苦,因为不离三苦之故。
Ñ: feeling should be regarded as painful because it is never free from the three kinds of suffering (see Ch. XVI, §34);


Saññāsaṅkhārā avidheyyato anattāti.
视想与行为无我,因为它们不能受制之故。
Ñ: perception and formations as not-self because they are unmanageable;


Viññāṇaṃ udayabbayadhammato aniccanti daṭṭhabbaṃ.
视识为无常,因为是生灭之法的缘故。
Ñ: and consciousness as impermanent because it has the nature of rise and fall.



Visuddhimagga XIV-223

Saṅkhepato hi pañcupādānakkhandhā āsīvisūpame (saṃ. ni. 4.238) vuttanayena ukkhittāsikapaccatthikato, bhārasuttavasena (saṃ. ni. 3.22) bhārato, khajjanīyapariyāyavasena (saṃ. ni. 3.79) khādakato, yamakasuttavasena (saṃ. ni. 3.85) aniccadukkhānattasaṅkhatavadhakato daṭṭhabbā.
(一)「简略」,即如《毒蛇喻经》中所说的道理,当见举剑的敌人为五取蕴;在《重担经》所说的,应见重担;于《说食经》中所说的,应见食者;于《阎摩迦经》中所说的,应见无常、苦、无我、有为及杀戮者为五蕴。
Ñ(XIV,223): In brief [that is, collectively] the five aggregates as objects of clinging should be seen as an enemy with drawn sword (S.iv,174) in the Snake Simile, as a burden (S.iii,25) according to the Burden Sutta, as a devourer (S.iii,87f.) according to the To-be-devoured Discourse, and as impermanent, painful, not-self, formed, and murderous, according to the Yamaka Sutta (S.iii,112f.).



Visuddhimagga XIV-222

508. Daṭṭhabbato dvidhāti saṅkhepato vitthārato cāti evaṃ dvidhā daṭṭhabbatopettha vinicchayanayo viññātabbo.
5.以二种所见」,即以简略及详细的二种见,为这里的抉择。
Ñ(XIV,222): 5. Twice as to how to be seen: the exposition should be known twice as to how to be seen, namely, in brief and in detail.



Visuddhimagga XIV-221

Apica cārakakāraṇaaparādhakāraṇakārakaaparādhikupamā ete bhājanabhojanabyañjanaparivesakabhuñjakūpamā cāti evaṃ upamāto vinicchayanayo viññātabbo.
此等五蕴,又如:牢狱、惩罚、犯罪、惩罚者、服罪者;亦如食器、食物、菜、侍候者、食者。如是当知以譬喻而抉择。
Ñ(XIV,221): Also they are (respectively) like the prison, the punishment, the offence, the punisher, and the offender. And they are like the dish, the food, the curry sauce [poured over the food], the server, and the eater. This is how the exposition should be known as to simile.



Visuddhimagga XIV-220

507. Upamātoti ettha hi gilānasālupamo rūpupādānakkhandho,
4.以譬喻」,色取蕴如病院,
Ñ(XIV,220): 4. As to simile: the materiality aggregate [as object] of clinging is like a sick-room


gilānupamassa viññāṇupādānakkhandhassa vatthudvārārammaṇavasena nivāsaṭṭhānato.
因为它是像病人的识取蕴的基地(所依),门(根),所缘(境),有住所的意义之故。
Ñ: because it is the dwelling-place, as physical basis, door, and object, of the sick man, namely, the consciousness aggregate as object of clinging.


Gelaññupamo vedanupādānakkhandho, ābādhakattā.
受取蕴,因起苦痛之故如病。
Ñ: The feeling aggregate as object of clinging is like the sickness because it afflicts.


Gelaññasamuṭṭhānupamo saññupādānakkhandho, kāmasaññādivasena rāgādisampayuttavedanāsabbhāvā.
想取蕴,因为由于欲想等而起与贪等相应的受,所以譬如病的等起因。
Ñ: The perception aggregate as object of clinging is like the provocation of the sickness because it gives rise to feeling associated with greed, etc., owing to perception of sense desires, and so on.


Asappāyasevanupamo saṅkhārupādānakkhandho, vedanāgelaññassa nidānattā.
行取蕴,因为是受的病的因缘,所以譬如不适当侍病。
Ñ: The formations aggregate as object of clinging is like having recourse to what is unsuitable because it is the source of feeling, which is the sickness; [479]


‘‘Vedanaṃ vedanatthāya abhisaṅkharontī’’ti (saṃ. ni. 3.79) hi vuttaṃ.
如经中说:「受是为觉受性而行作」[PTS 479]
Ñ: for it is said: 'Feeling as feeling is the formed that they form' (S.iii,87),


Tathā ‘‘akusalassa kammassa katattā upacitattā vipākaṃ kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagata’’nti (dha. sa. 556).
即是说「因为行了不善业,积集起来,故成异熟报,生起苦俱的身识」。
Ñ: and likewise: 'Because of unprofitable kamma having been performed and stored up, resultant body-consciousness has arisen accompanied by pain' (Dhs. §556).


Gilānupamo viññāṇupādānakkhandho, vedanāgelaññena aparimuttattā.
识取蕴,因为不脱离于受的病,所以譬如病人。
Ñ: The consciousness aggregate as object of clinging is like the sick man because it is never free from feeling, which is the sickness.



Visuddhimagga XIV-219

Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhe pariyāpannattā ettheva avarodhaṃ gacchanti.
(三)关于其它所说的戒等的五法蕴,他们都包摄于这行蕴之中。
Ñ(XIV,219): (c) And also, since those other [sorts of aggregates] stated as the five aggregates of things beginning with virtue are comprised within the formations aggregate, they are included here too.


Tasmā aññesaṃ tadavarodhatopi pañceva vuttāti evaṃ anūnādhikato vinicchayanayo viññātabbo.
所以说:「此五蕴包摄其它(戒蕴等)之故」。如是当知依不增减而抉择。
Ñ: Therefore they are stated as five because they include the other sorts. This is how the exposition should be known as to neither less nor more.



Visuddhimagga XIV-218

Etaparamañcetaṃ attattaniyagāhavatthu yadidaṃ rūpādayo pañca.
(二)于我与我所执的对象中以此色等五种为最上,
Ñ(XIV,218): (b) And this is the extreme limit as the basis for the assumption of self and what pertains to self, that is to say, the five beginning with materiality.


Vuttañhetaṃ ‘‘rūpe kho, bhikkhave, sati rūpaṃ upādāya rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati ‘etaṃ mama, esohamasmi, eso me attā’ti. Vedanāya, saññāya, saṅkhāresu, viññāṇe sati viññāṇaṃ upādāya viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati ‘etaṃ mama, esohamasmi, eso me attā’’ti (saṃ. ni. 3.207).
即所谓:「诸比丘!于现存的色中,由于取色而住着于色,生起这样的见:『这是我的,我是此,这是我自己』;于现存的受中……想中……行中……乃至识中,由于取识而住着于识,生起这样的见:『这是我的,我是此,这是我自己』」。
Ñ: For this is said: 'Bhikkhus, when matter exists, it is through clinging to matter, through insisting upon (interpreting) matter, that such a view as this arises: "This is mine, this is I, this is my self". When feeling exists … When perception exists … When formations exist … When consciousness exists, it is through clinging to consciousness, through insisting upon (interpreting) consciousness, that such a view as this arises: "This is mine, this is I, this is my self" ' (S.iii,181-82).


Tasmā attattaniyagāhavatthussa etaparamatopi pañceva vuttā.
所以说「是我与我所执的对象的最上之故」。
Ñ: So they are stated as five because this is the widest limit as a basis for the assumption of self and what pertains to self.



Visuddhimagga XIV-217

Anekappabhedesu hi saṅkhatadhammesu sabhāgavasena saṅgayhamānesu rūpampi rūpasabhāgekasaṅgahavasena eko khandho hoti.
(一)于各种的有为法中,依其同分及总括为一起的方面说:即色依色的同分而集结一起为一蕴,
Ñ(XIV,217): (a) When the numerous categories of formed states are grouped together according to similarity, materiality forms one aggregate through being grouped together according to similarity consisting in materiality;


Vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti.
受依受的同分而集结一起为一蕴,
Ñ: feeling forms one aggregate through being grouped together according to similarity consisting in feeling;


Esa nayo saññādīsu.
如是想等也一样。
Ñ: and so with perception and the other two.


Tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā.
所以说「一切有为法依同分而类集为五之故」。
Ñ: So they are stated as five because similar formed things fall into groups.



Visuddhimagga XIV-216

506. Anūnādhikatoti kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti.
3.以不增减」,为什么世尊只说五蕴而不多不少呢?
Ñ(XIV,216): 3. As to neither less nor more: but why are five aggregates, neither less nor more, mentioned by the Blessed One?


Sabbasaṅkhatasabhāgekasaṅgahato attattaniyagāhavatthussa etaparamato aññesañca tadavarodhato.
(一)一切有为法依同分而类集为五之故,(二)是我与我所执的对象的最上之故,(三)此五蕴包摄其它(戒蕴等)之故。
Ñ: (a) Because all formed things that resemble each other fall into these groups, (b) because that is the widest limit as the basis for the assumption of self and what pertains to self, and (c) because of the inclusion by them of the other sorts of aggregates.



Visuddhimagga XIV-215

Ettha ca yathā vedanādayo anāsavāpi atthi, na evaṃ rūpaṃ.
在此经中:受等是有无漏的,而色是没有无漏的。
Ñ(XIV,215): Now while there is feeling, etc., both free from cankers [and subject to them], not so materiality.


Yasmā panassa rāsaṭṭhena khandhabhāvo yujjati, tasmā khandhesu vuttaṃ.
然而此色由于聚的意义,是适合于蕴的意义,故说为蕴;
Ñ: However, since materiality can be described as a [simple] aggregate in the sense of a total, it is therefore mentioned among the [simple] aggregates.


Yasmā rāsaṭṭhena ca sāsavaṭṭhena ca upādānakkhandhabhāvo yujjati, tasmā upādānakkhandhesu vuttaṃ.
此色由于聚义及有漏之义,则适合于取蕴,故说为取蕴。
Ñ: And since it can be described as an aggregate [that is the object] of clinging in the sense of a total and in the sense of being subjected to cankers, that [same materiality] is therefore mentioned among the aggregates [as objects] of clinging too.


Vedanādayo pana anāsavāva khandhesu vuttā.
可是受等在蕴中说是无漏的,
Ñ: But feeling, etc., are only mentioned among the [simple] aggregates when they are free from cankers.


Sāsavā upādānakkhandhesu.
在取蕴中说是有漏的。
Ñ: When they are subject to cankers, they are mentioned among the aggregates [as objects] of clinging.


Upādānakkhandhāti cettha upādānagocarā khandhā upādānakkhandhāti evamattho daṭṭhabbo. Idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā.
在这里的取蕴,当知是「取着之境的蕴为取蕴」的意义。然而在这里(清净道论)是把此等(蕴、取蕴)一切总括一起而单说为蕴的。
Ñ: And here the meaning of the term 'aggregates as objects of clinging' should be regarded as this: aggregates that are the resort of clinging are aggregates of clinging. But here all these taken together are intended as aggregates.



Visuddhimagga XIV-214

505. Visesatoti khandhānañca upādānakkhandhānañca visesato.
2.以差别」,即依蕴与取蕴的差别。
Ñ(XIV,214): 2. As to distinction: as to the distinction between aggregates and aggregates-as-objects-of-clinging.


Ko pana nesaṃ viseso,
什么是它们的差别呢?
Ñ: But what is the distinction between them?


khandhā tāva avisesato vuttā.
「蕴」是普通无差别而说的;
Ñ: Firstly, aggregates is said without distinguishing.


Upādānakkhandhā sāsavaupādāniyabhāvena visesetvā.
「取蕴」,因为是有漏与取着的对象,所以是差别说的。
Ñ: Aggregates [as objects] of clinging is said distinguishing those that are subject to cankers and are liable to the clingings,


Yathāha –
即所谓:
Ñ: according as it is said:


‘‘Pañca ceva vo, bhikkhave, khandhe desessāmi pañcupādānakkhandhe ca, taṃ suṇātha.
「诸比丘!我对你们说五蕴及五取蕴,汝当谛听。
Ñ: 'Bhikkhus, I shall teach you the five aggregates and the five aggregates [as objects] of clinging. Listen …


Katame ca, bhikkhave, pañcakkhandhā, yaṃkiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ…pe… santike vā, ayaṃ vuccati, bhikkhave, rūpakkhandho.
诸比丘,什么是五蕴?诸比丘!那任何色,过去、未来、现在……乃至或近的,诸比丘,是名色蕴。
Ñ: And what, bhikkhus, are the five aggregates? Any kind of materiality whatever, bhikkhus, whether past, future or present … far or near: this is called the materiality aggregate.


Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… santike vā, ayaṃ vuccati, bhikkhave, viññāṇakkhandho.
那任何受……乃至那任何识……那至或近的,诸比丘,是名识蕴。
Ñ: Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near: this is called the consciousness aggregate.


Ime vuccanti, bhikkhave, pañcakkhandhā.
诸比丘,此等名为五蕴。
Ñ: These, bhikkhus, are called the five aggregates.


Katame ca, bhikkhave, pañcupādānakkhandhā.
诸比丘,什么是五取蕴?
Ñ: And what, bhikkhus, are the five aggregates [as objects] of clinging?


Yaṃkiñci, bhikkhave, rūpaṃ…pe… santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, rūpupādānakkhandho.
诸比丘,那任何色……乃至或近的,是有漏的,取着的,诸比丘,是名色取蕴。
Ñ: Any kind of materiality whatever … far or near, that is subject to cankers and liable to the clingings: this is called the materiality aggregate [as object] of clinging.


Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, viññāṇupādānakkhandho.
那任何受……乃至那任何识,或近的,有漏的,取着的,诸比丘,是名识取蕴。
Ñ: Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near, that is subject to cankers and liable to the clingings: this is called the consciousness aggregate [as object] of clinging.


Ime vuccanti, bhikkhave, pañcupādānakkhandhā’’ti (saṃ. ni. 3.48).
诸比丘,此等名为五取蕴」。 [PTS 478]
Ñ: These, bhikkhus, are called the five aggregates [as objects] of clinging' (S.iii, 47). [478]



Visuddhimagga XIV-213

Desanākkamo pana yujjati.
只有说法的次第是适合的。
Ñ(XIV,213): Order of teaching is appropriate however,


Abhedena hi pañcasu khandhesu attagāhapatitaṃ veneyyajanaṃ samūhaghanavinibbhogadassanena attagāhato mocetukāmo bhagavā hitakāmo tassa tassa janassa sukhagahaṇatthaṃ cakkhuādīnampi visayabhūtaṃ oḷārikaṃ paṭhamaṃ rūpakkhandhaṃ desesi.
即世尊对不分别五蕴而起我执的应该化导的人,欲令他们脱离我执,为示(五蕴)积聚的区别,并欲使他们获益及容易了解起见,故最初对他们说眼等之境而较粗的色蕴。
Ñ: for there are those people who, while teachable, have fallen into assuming a self among the five aggregates owing to failure to analyse them; and the Blessed One is desirous of releasing them from the assumption by getting them to see how the [seeming] compactness of mass [in the five aggregates] is resolved; and being desirous of their welfare, he first, for the purpose of their easy apprehension, taught the materiality aggregate, which is gross, being the objective field of the eye, etc.;


Tato iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ.
其次说有觉受于好与不好的色的受,
Ñ: and after that, feeling, which feels matter as desirable and undesirable;


‘‘Yaṃ vedayati, taṃ sañjānātī’’ti evaṃ vedanāvisayassa ākāragāhikaṃ saññaṃ.
有觉受而有想念之故,次说如是把取于受的境的行相的想。
Ñ: then perception, which apprehends the aspects of feeling's objective field, since 'What one feels, that one perceives' (M.i,293);


Saññāvasena abhisaṅkhārake saṅkhāre.
次说由于想而行作的行。
Ñ: then formations, which form volitionally through the means of perception;


Tesaṃ vedanādīnaṃ nissayaṃ adhipatibhūtañca nesaṃ viññāṇanti
最后说彼受(想行)等所依止及为彼等之主的识。
Ñ: and lastly, consciousness, which these things beginning with feeling have as their support, and which dominates them.


evaṃ tāva kamato vinicchayanayo viññātabbo.
如是当知先依次第而抉择。
Ñ: This in the first place is how the exposition should be known as to order.



Visuddhimagga XIV-212

Tesu idha uppattikkamo tāva na yujjati, kalalādīnaṃ viya khandhānaṃ pubbāpariyavavatthānena anuppattito.
于此等之中,先说这里不合于生起的次第,因为诸蕴的生起是不能像羯罗蓝等那样确定前后的。
Ñ(XIV,212): Of these, firstly, order of arising is not applicable here because the aggregates do not arise in the order in which they are successively dealt with, as is the case with 'the fetus in the first stage', etc.,


Na pahānakkamo, kusalābyākatānaṃ appahātabbato.
舍断的次第也不合,因为善与无记应不舍断之故。
Ñ: nor is order of abandoning applicable, because the profitable and indeterminate are not to be abandoned;


Napaṭipattikkamo, akusalānaṃ appaṭipajjanīyato.
行道的次第亦不适合,因为不善不可作为行道之故。
Ñ: nor is order of practice, because what is unprofitable is not to be practised;


Na bhūmikkamo, vedanādīnaṃ catubhūmipariyāpannattā.
地的次第亦不适合,因为受等是包摄于四地之中的。
Ñ: nor is order of plane, because feeling, etc., are included in all four planes.



Visuddhimagga XIV-211

Tattha kamatoti idha uppattikkamo, pahānakkamo, paṭipattikkamo, bhūmikkamo, desanākkamoti bahuvidho kamo.
此中:「1.以次第」,有生起的次第,舍断的次第,行道的次第,地的次第,以及说法的次第等种种的次第。
Ñ(XIV,211): 1. Herein, as to order: order is of several kinds, namely, order of arising, order of abandoning, order of practice, order of plane, order of teaching.


Tattha ‘‘paṭhamaṃ kalalaṃ hoti, kalalā hoti abbuda’’nti (saṃ. ni. 1.235) evamādi uppattikkamo.
此中:
「最初便是羯罗蓝,
羯罗蓝后頞部昙」。
此等是「生起的次第」。
Ñ: Herein, 'First there comes to be the fetus in the first stage, then there comes to be the fetus in the second stage' (S.i,206), etc., is order of arising.


‘‘Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā’’ti (dha. sa. tikamātikā 8) evamādi pahānakkamo.
「以见舍断法,以修舍断法」,此等是「舍断的次第」。[PTS 477]
Ñ: 'Things to be abandoned by seeing, things to be abandoned by development' (Dhs., p.l), etc., is order of abandoning.


‘‘Sīlavisuddhi, cittavisuddhī’’ti (ma. ni. 1.259; paṭi. ma. 3.41) evamādi paṭipattikkamo.
「戒清净……心清净」,此等是「行道的次第」。
Ñ: 'Purification of virtue [477] … purification of consciousness' (M.i,148), etc., is order of practice.


‘‘Kāmāvacarā, rūpāvacarā’’ti (dha. sa. 987) evamādi bhūmikkamo.
「欲界、色界」,此等是「地的次第」。
Ñ: 'The sense sphere, the fine-material sphere' (Ps.i,83) etc., is order of plane.


‘‘Cattāro satipaṭṭhānā, cattāro sammappadhānā’’ti (dī. ni. 3.145) vā, ‘‘dānakathaṃ, sīlakatha’’nti (dī. ni. 1.298) vā evamādi desanākkamo.
「四念处,四正勤」或「施说、戒说」,此等是「说法的次第」。
Ñ: 'The four foundations of mindfulness, the four right efforts' (D.ii,120), etc., or 'Talk on giving, talk on virtue' (M.i,379), etc., is order of teaching.



Visuddhimagga XIV-210

Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi evameva veditabbaṃ.
2)(关于五蕴的抉择说)对于与诸受相应的想等(三蕴),亦当以同样的方法而知。
[PERCEPTION, FORMATIONS AND CONSCIOUSNESS]
Ñ(XIV,210): This should also be understood of the perception, etc., associated with any kind of feeling.
[D. CLASSES OF KNOWLEDGE OF THE AGGREGATES]


Kamādivinicchayakathā



504. Evaṃ viditvā ca puna etesveva –
既然知道了这些,更应该:
Ñ: Having understood this, again as regards these same aggregates:


Khandhesu ñāṇabhedatthaṃ, kamatotha visesato;
Anūnādhikato ceva, upamāto tatheva ca.
Daṭṭhabbato dvidhā evaṃ, passantassatthasiddhito;
Vinicchayanayo sammā, viññātabbo vibhāvinā.
为了欲于诸蕴而得种种智,
一以次第,二差别,
三不增减,四譬喻,
五以二种的所见,
六以如是见者的利益成就,
智者当知此等正确的抉择。
Ñ: Knowledge of aggregates is classed
(1) As to order, and (2) distinction,
(3) As to neither less nor more,
(4) And likewise as to simile,
(5) And twice as to how to be seen,
(6) And as to good for one seeing thus—
This is the way of exposition
That a wise man should rightly know.



Visuddhimagga XIV-209

503. Dūrapadaṃ pana ‘‘akusalā vedanā kusalābyākatāhi vedanāhi dūre’’. Santikepadaṃ ‘‘akusalā vedanā akusalāya vedanāya santike’’tiādinā nayena vibhaṅge vibhattaṃ. Tasmā akusalā vedanā visabhāgato, asaṃsaṭṭhato, asarikkhato ca kusalābyākatāhi dūre, tathā kusalābyākatā akusalāya.
其次关于「远、近」之句,在《分别论》曾作此等分别:「不善受与善及无记受隔远;不善受与不善受接近」等。是故不善受,因为是不同分,不相合,不类似,故与善及无记受隔远;同样的,善及无记受与不善受隔远。
Ñ(XIV,209): [(x)-(xi) The word far is explained in the Vibhaṅga in the way beginning 'The unprofitable is far from the profitable and indeterminate' (Vbh. 4) and the word near in the way beginning 'Unprofitable feeling is near to unprofitable feeling' (Vbh. 4). Therefore, unprofitable feeling is far from the profitable and the indeterminate because of dissimilarity, unconnectedness, and non-resemblance. The profitable and the indeterminate are likewise far from the unprofitable.


Esa nayo sabbavāresu.
其它一切类推可知。
Ñ: And so in all instances.


Akusalā pana vedanā sabhāgato, sarikkhato ca akusalāya santiketi.
不善受,因为是同分,类似,故与不善受接近。
Ñ: But unprofitable feeling is near to unprofitable feeling because of similarity and resemblance.


Idaṃ vedanākkhandhassa atītādivibhāge vitthārakathāmukhaṃ.
这是详论受蕴的过去等的分别。
Ñ: This is the section of the detailed explanation dealing with the past, etc., classifications of the feeling aggregate.



Visuddhimagga XIV-208

Vatthuvasena cāpi hīnavatthukā yā kāci vedanā oḷārikā, paṇītavatthukā sukhumā.
依事物说,任何由劣的事物所起的受为粗,由胜的事物所起的受为细。
Ñ(XIV,208): And according to physical basis, any feeling that has an inferior physical basis is gross, while one with a superior physical basis is subtle.


Hīnapaṇītabhede yā oḷārikā, sā hīnā. Yā ca sukhumā, sā paṇītāti daṭṭhabbā.
次依「劣、胜」的分别,当知那粗的受为劣,而细的受为胜。
Ñ: (viii)-(ix) What is gross should be regarded as inferior in the inferior-superior classification, and what is subtle superior.



Visuddhimagga XIV-207

Okāsavasena cāpi niraye dukkhā oḷārikā. Tiracchānayoniyaṃ sukhumā…pe… paranimmitavasavattīsu sukhumāva.
依处所说,地狱的苦为粗,畜生界的苦为细……乃至他化自在天的苦为细。
Ñ(XIV,207): Then according to location, painful feelings in hell are gross, while in the animal generation they are subtle. … Those among the Paranimmitavasavatti Deities are subtle only.


Yathā ca dukkhā, evaṃ sukhāpi sabbattha yathānurūpaṃ yojetabbā.
犹如苦受,而乐受亦宜就一切处类推而知。
Ñ: And the pleasant should be construed throughout like the painful where suitable.



Visuddhimagga XIV-206

Apica kāmāvacarakusalā oḷārikā. Rūpāvacarā sukhumā.
还有:欲界的善受为粗,色界的为细;
Ñ(XIV,206): Furthermore, the profitable of the sense sphere is gross; that of the fine-material sphere is subtle;


Tato arūpāvacarā. Tato lokuttarā.
无色界的受更细;出世间的受再细。
Ñ: next to which the immaterial, and next the supramundane [should be similarly compared].


Kāmāvacarā dānamayā oḷārikā. Sīlamayā sukhumā.
于欲界的善受,施所成的为粗,戒所成的为细;
Ñ: That of the sense sphere is gross in giving, while it is subtle in virtue;


Tato bhāvanāmayā.
修所成的更细。
Ñ: next, that in development.


Bhāvanāmayāpi duhetukā oḷārikā. Tihetukā sukhumā.
于修所成受中,有二因的为粗,有三因的为细。
Ñ: Also, that in development is gross with two root-causes, while with three root-causes it is subtle.
Notes in Chinese translation: 二因的,是指欲界八善心中的智不相应的四心(三、四、七、八)相应的受;三因的,是智相应的四心(一、二、五、六)相应的受。


Tihetukāpi sasaṅkhārikā oḷārikā. Asaṅkhārikā sukhumā.
于三因的受中,有行的粗,无行的细。
Ñ: Also that with three root-causes is gross when prompted, while it is subtle when unprompted.


Rūpāvacarā ca paṭhamajjhānikā oḷārikā…pe… pañcamajjhānikā sukhumā.
于色界善受中,初禅受粗……乃至第五禅受为细。
Ñ: That of the fine-material sphere is gross in the first jhāna, [while it is subtle in the second jhāna. That also of the second jhāna is gross] … of the fifth jhāna is subtle.


Arūpāvacarā ca ākāsānañcāyatanasampayuttā oḷārikā…pe… nevasaññānāsaññāyatanasampayuttā sukhumāva.
于无色界善受中,空无边处相应受为粗…… [PTS 476] 乃至非想非非想处受为细。
Ñ: And that of the immaterial sphere associated with the base consisting of boundless space is gross … [476] that associated with the base consisting of neither-perception-nor-non-perception is subtle only.


Lokuttarā ca sotāpattimaggasampayuttā oḷārikā…pe… arahattamaggasampayuttā sukhumāva.
于出世间善受中,须陀洹道相应受为粗……乃至阿罗汉道相应受为细。
Ñ: And the supramundane associated with the stream-entry path is gross … that associated with the Arahant path is subtle only.


Esa nayo taṃ taṃ bhūmivipākakiriyavedanāsu ca dukkhādiasamāpannādisāsavādivasena vuttavedanāsu ca.
同样的,关于各地的异熟,唯作的受,依苦等、不入定者等、有漏等的方法,与所说的受中一样。
Ñ: The same method applies also to resultant and functional feeling in the various planes and to feeling stated according to pain, etc., according to one with no attainment, etc., and according to that subject to cankers, and so on.



Visuddhimagga XIV-205

Apica taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikasukhumā daṭṭhabbāti vacanato akusalādīsupi lobhasahagatāya dosasahagatā vedanā aggi viya attano nissayadahanato oḷārikā, lobhasahagatā sukhumā.
更依这样的语句:「或依彼此的受,互相比较,而知受的粗细」,甚至于不善等中,瞋俱受,因为如火烧自己的所依(心依处)一样,故比较贪俱受为粗;而贪俱受则比较为细。
Ñ(XIV,205): Furthermore, because of the words 'Or feeling should be regarded as gross or subtle in comparison with this or that feeling' (Vbh. 4), among the unprofitable, etc., feeling accompanied by hate, too, is gross compared with that accompanied by greed because it burns up its own support, like a fire; and that accompanied by greed is subtle.


Dosasahagatāpi niyatā oḷārikā, aniyatā sukhumā.
于瞋俱受中,亦以决定有者为粗,不决定有者为细。
Ñ: Also, that accompanied by hate is gross when the hate is constant, and subtle when it is inconstant.


Niyatāpi kappaṭṭhitikā oḷārikā, itarā sukhumā.
于决定有者的受中,亦以劫住(生存一劫)者的受为粗,余者为细。
Ñ: And the constant is gross when giving result that lasts for the aeon, while the other is subtle.


Kappaṭṭhitikāsupi asaṅkhārikā oḷārikā, itarā sukhumā.
于劫住者的受中,亦以无行的为粗,有行的为细。
Ñ: And of those giving result lasting for the aeon the unprompted is gross, while the other is subtle.


Lobhasahagatā pana diṭṭhisampayuttā oḷārikā, itarā sukhumā.
其次于贪俱的受,与见相应的为粗,余者为细。
Ñ: But that accompanied by greed is gross when associated with [false] view, while the other is subtle.


Sāpi niyatā kappaṭṭhitikā asaṅkhārikā oḷārikā, itarā sukhumā.
于见相应的受中,亦以决定、劫住、无行的为粗,余者为细。
Ñ: That also when constant and giving result lasting for the aeon and unprompted is gross, while the others are subtle.


Avisesena ca akusalā bahuvipākā oḷārikā, appavipākā sukhumā.
总之,不善的受,能产生许多异熟的为粗,产生少异熟的为细。
Ñ: And without distinction the unprofitable with much result is gross, while that with little result is subtle.


Kusalā pana appavipākā oḷārikā, bahuvipākā sukhumā.
善的受,则产生少异熟的为粗,产生许多异熟的为细。
Ñ: But the profitable with little result is gross, while that with much result is subtle.



Visuddhimagga XIV-204

Tasmā yathā jātiādivasena sambhedo na hoti, tathā vedanānaṃ oḷārikasukhumatā veditabbā.
因此依种类等没有混杂,当知诸受的粗细不混。
Ñ(XIV,204): Therefore feeling's grossness and subtlety should be understood in such a way that there is no mixing up of the classifications according to kind and so on.


Seyyathidaṃ – abyākatā jātivasena kusalākusalāhi sukhumā. Tattha katamā abyākatā? Kiṃ dukkhā? Kiṃ sukhā? Kiṃ samāpannassa? Kiṃ asamāpannassa? Kiṃ sāsavā? Kiṃ anāsavāti? Evaṃ sabhāvādibhedo na parāmasitabbo. Esa nayo sabbattha.
即所谓:无记受依种类说,则比较善与不善为细。可是这里不应作如是自性等的分别说:「什么是无记?它是苦受吗?乐受吗?它是入定者的受吗?是不入定者的受吗?它是有漏受吗?它是无漏受吗」?其它的一切处也是这样。
Ñ: For instance, [when it is said] 'The indeterminate according to kind is subtle compared with the profitable and the unprofitable', the individual-essence class, etc., must not be insisted upon like this: 'Which kind of indeterminate? Is it the painful? Is it the pleasant? Is it that in one with an attainment? Is it that in one with no attainment? Is it that subject to cankers? Is it that free from cankers?', and so in each instance.



Visuddhimagga XIV-203

502. Tattha jātiādivasena sambhedo pariharitabbo. Akusalavipākakaāyaviññāṇasampayuttā hi vedanā jātivasena abyākatattā sukhumāpi samānā sabhāvādivasena oḷārikā hoti.
这里以种类及自性等的分别,应该注意避免其(粗细的)混染。虽然与不善异熟身识相应的受,依种类说,因无记故为细,但依自性(人、世间、出世间)等说则为粗。
Ñ(XIV,203): Herein, one should beware of mixing up [the classifications] according to kind and so on. For although feeling associated with unprofitable resultant body-consciousness is subtle according to kind because it is indeterminate, it is nevertheless gross according to individual essence, and so on.


Vuttañhetaṃ ‘‘abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā. Samāpannassa vedanā sukhumā. Asamāpannassa vedanā oḷārikā. Sāsavā vedanā oḷārikā. Anāsavā vedanā sukhumā’’ti (vibha. 11).
即如这样说:「无记受为细,苦受为粗。入定者的受为细,不入定者的受为粗。无漏受为细,有漏受为粗」。
Ñ: And this is said: 'Indeterminate feeling is subtle, painful feeling is gross. The feeling in one with an attainment is subtle, that in one with no attainment is gross. Feeling free from cankers is subtle, feeling accompanied by cankers is gross' (Vbh. 3).


Yathā ca dukkhā vedanā, evaṃ sukhādayopi jātivasena oḷārikā sabhāvādivasena sukhumā honti.
亦如苦受所说,而乐受等依种类说虽为粗,依自性等则为细。
Ñ: And like painful feeling, so also pleasant, etc., is gross according to kind and subtle according to individual essence.



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Acknowledgment: Thanks to Buddhist Publication Society (BPS) and Venerable Nyanatusita for allowing me to use the English translation of the Visuddhimagga (The Path Of Purification) by Bhadantācariya Buddhaghosa, translated from the Pāḷi by Bhikkhu Ñāṇamoli, as part of a combined Chinese English translation.

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