Visuddhimagga XVI-30

Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha.
[PTS 498]或者为使系缚于有乐之乐的有情而生畏惧之想,故最初说苦。
Ñ(XVI,30): Or alternatively, he announced the truth of suffering first to instill a sense of urgency into living beings caught up in the enjoyment of the pleasure of becoming;


Taṃ neva akataṃ āgacchati, na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ.
为示那苦不是无作而自来,也不是由自在天所化作等,而是从因而生的,所以继之说集。
Ñ: and next to that, the truth of origin to make it known that that [suffering] neither comes about of itself as something not made nor is it due to creation by an Overlord, etc. (see §85), but that on the contrary it is due to this [cause];


Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ.
为了对那些畏惧为有因的苦所逼迫,并有希求出离于苦之意的人,指示由出离而生的安乐,故说灭。
Ñ: after that, cessation, to instill comfort by showing the escape to those who seek the escape from suffering with a sense of urgency because overwhelmed by suffering with its cause.


Tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti evamettha kamato vinicchayo veditabbo.
为令彼等得证于灭,故最后说导达于灭之道。如是当以次第而知抉择。
Ñ: And after that, the path that leads to cessation, to enable them to attain cessation. This is how the exposition should be understood here as to order.



Visuddhimagga XVI-29

536. Kamatoti ayampi desanākkamova.
(七)「以次第」,这里也是说法的次第。
Ñ(XVI,29): 7. As to order: this too is only order of teaching (see Ch. XIV, §211).


Ettha ca oḷārikattā, sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ.
于此等四谛之中:因为是粗、是一切有情所共同的,所以最初说容易知解的苦圣谛。
Ñ: The truth of suffering is given first since it is easy to understand because of its grossness and because it is common to all living beings.


Tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ.
为了指示他的因,故继之说集谛。
Ñ: The truth of origin is given next to show its cause.


Hetunirodhā phalanirodhoti ñāpanatthaṃ tato nirodhasaccaṃ.
为知因灭故果灭,所以此后说灭谛。
Ñ: Then the truth of cessation, to make it known that with the cessation of the cause there is the cessation of the fruit.


Tadadhigamupāyadassanatthaṃ ante maggasaccaṃ.
为示证灭的方便,故最后说道谛。
Ñ: The truth of the path comes last to show the means to achieve that. [498]



Visuddhimagga XVI-28

Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhi, nivattiñca saupāyaṃ.
又世尊说(轮回的)发生之时,同时亦说明其原因;在说(轮回的)停止之时,同时亦说明其停止的方法。
Ñ(XVI,28): Furthermore, when announcing occurrence, [that is, the process of existence,] the Blessed One announced it with a cause, and he announced non-occurrence as having a means thereto.


Iti pavattinivattitadubhayahetūnaṃ etaparamato cattāreva vuttāni.
如是说其发生及停止并此二者之因,故结论只有四种;
Ñ: So they are stated as four at the most as occurrence and non-occurrence and the cause of each.


Tathā pariññeyyapahātabbasacchikātabbabhāvetabbānaṃ, taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhupāyānaṃ, ālayaālayārāmatāālayasamugghātaālayasamugghātupāyānañca vasenāpi cattāreva vuttānīti evamettha anūnādhikato vinicchayo veditabbo.
或以应知(苦)、应断(集)、应证(灭)、应修(道);或以爱事(处)、爱、爱之灭、爱灭之方便;或以阿赖耶(执着)、喜阿赖耶、破阿赖耶、破阿赖耶之方便,而说为四。如是应以不增减而知抉择。
Ñ: Likewise, they are stated as four since they have to be respectively fully understood, abandoned, realized, and developed; and also since they are the basis for craving, craving, the cessation of craving, and the means to the cessation of craving; and also since they are the reliance [depended upon], the delight in the reliance, removal of the reliance, and the means to the removal of the reliance. This is how the exposition should be understood here as to neither less nor more.



Visuddhimagga XVI-27

535. Anūnādhikatoti kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce?
(六)「以不增减」:为什么只说四圣谛不少也不多呢?
Ñ(XVI,27): 6. As to neither less nor more: but why are exactly four noble truths stated, neither less nor more?


Aññassāsambhavato aññatarassa ca apaneyyābhāvato.
因为没有别的谛存在及不能删去任何一谛之故。
Ñ: Because no other exists and because none can be eliminated.


Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti.
即是说不能增加其它一谛于此等之上,也不能于此等四谛之中删去一个。
Ñ: For there is none extra to them, nor can any one of them be eliminated,


Yathāha – ‘‘idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā ‘netaṃ dukkhaṃ ariyasaccaṃ, aññaṃ dukkhaṃ ariyasaccaṃ. Ahametaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi.
即所谓:「诸比丘!兹有沙门或婆罗门,来作这样的主张:『此非苦圣谛,另有苦圣谛,我要除去这个苦圣谛,宣布另一苦圣谛』,这是不可能的事」。
Ñ: according as it is said: 'Bhikkhus, that an ascetic or brahman here should come and say: "This is not the truth of suffering, the truth of suffering is another; I shall set aside this truth of suffering and make known another truth of suffering"—that is not possible' ( ? ) and so on,


Yathā cāha – ‘‘yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya ‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ, ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi (saṃ. ni. 5.1086).
又所谓:「诸比丘!无论是沙门或婆罗门,这样说:『这不是沙门瞿昙所说的第一苦圣谛,我要否认这第一苦圣谛,宣布另一第一苦圣谛』,这也是不可能的」。
Ñ: and according as it is said: 'Bhikkhus, that any ascetic or brahman should say thus: "This is not the first noble truth of suffering that is taught by the ascetic Gotama; rejecting this first noble truth of suffering, I shall make known another first noble truth of suffering"— that is not possible' (S.v,428) and so on.



Visuddhimagga XVI-26

534. Kathaṃ atthuddhārato?
(五)如何「以义的要略」?
Ñ(XVI,26): 5. How as to tracing out the meaning?


Idhāyaṃ sacca-saddo anekesu atthesu dissati.
这个谛字,见有多种意义,
Ñ: This word 'truth' (sacca) is met with in various meanings.


Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce.
例如:
1)「谛语不瞋恚」此等是说语真实的意。
Ñ: In such passages as 'Let him speak truth and not be angry' (Dh. 224) it is verbal truth.


‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce.
2)「沙门、婆罗门住立于谛」,此等是说离(妄)谛的意思。[PTS 497]
Ñ: In such passages as 'Ascetics and brahmans base themselves on truth' ( ? ) it is the truth of abstinence [from lying].


‘‘Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce.
3)「彼等善于议论说法者,为何以种种法说谛」,此等是见解谛理的意义。
Ñ: In such passages as [497] 'Why do they declare diverse truths, the clever talkers that hold forth?' (Sn. 885) it is truth as views.


‘‘Ekaṃ hi saccaṃ na dutiya’’ntiādīsu (su. ni. 890) paramatthasacce nibbāne ceva magge ca.
4)「谛唯有一无第二」,此等是说第一义谛──涅盘及道的意义。
Ñ: And in such passages as 'Truth is one, there is no second' (Sn. 884) it is, as truth in the ultimate sense, both nibbana and the path.


‘‘Catunnaṃ ariyasaccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce.
5)「四圣谛的善有好多」?此等是说圣谛之意。
Ñ: In such passages as 'Of the four truths how many are profitable?' (Vbh. 112; Ps.ii,108) it is noble truth.


Svāyamidhāpi ariyasacce vattatīti evamettha atthuddhāratopi vinicchayo veditabbo.
这里也是适合于圣谛的意义。如是当以义的要略而知抉择。
Ñ: And here too it is proper as noble truth. This is how the exposition should be understood as to tracing out the meaning.



Visuddhimagga XVI-25

Apica –
还有:
Ñ(XVI,25): Furthermore:


Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ;
无苦非逼迫,无逼迫非苦,
Ñ: There is no pain but is affliction,
And naught that is not pain afflicts:


Bādhakattaniyāmena, tato saccamidaṃ mataṃ.
决以逼迫性,而说此为谛。
Ñ: This certainty that it afflicts
Is what is reckoned here as truth.


Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato;
苦是集所成,从彼而非他,
Ñ: No other source of pain than craving,
Nor aught that source provides but pain:


Dukkhahetuniyāmena, iti saccaṃ visattikā.
决定苦之因──爱着以为谛。
Ñ: This certainty in causing pain
Is why it is considered truth.


Nāññā nibbānato santi, santaṃ na ca na taṃ yato;
去灭无寂静,寂静灭所成,
Ñ: There is no peace except nibbana,
Nibbana cannot but be peace:


Santabhāvaniyāmena, tato saccamidaṃ mataṃ.
决以寂静性,而说此为谛。
Ñ: This certainty that it is peace
Is what is reckoned here as truth.


Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so;
无道无出离,出离由于道,
Ñ: No outlet other than the path,
Nor fails the path to be the outlet:


Tacchaniyyānabhāvattā, iti so saccasammato.
如实出离性,故说此为谛。
Ñ: Its status as the very outlet
Has made it recognized as truth.


Iti tacchāvipallāsa, bhūtabhāvaṃ catūsvapi;
Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti.
是故诸智者,于此苦等四,
不变真实性,总说义为谛。
Ñ: This real infallibility,
Which is their true essential core,
Is what the wise declare to be
Truth's meaning common to all four.


Evaṃ atthato vinicchayo veditabbo.
如是当以义而知抉择。
Ñ: This is how the exposition should be understand as to meaning.



Visuddhimagga XVI-24

533. Atthatthuddhārato cevāti ettha pana atthato tāva ko saccaṭṭhoti ce?
(四)「以义」在「以义及义的要略」的句子中,先「以义」说:什么是谛的意义?
Ñ(XVI,24): 4. As to meaning, 5. tracing out the meaning: as to 'meaning' firstly, what is the 'meaning of truth' (saccattha)?


Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīciva visaṃvādako, titthiyānaṃ attāva anupalabbhasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva. Esa aggilakkhaṇaṃ viya, lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo.
对于以慧眼而善观察的人,则知这不是如幻的变化,不是如阳焰的虚伪,不是如异教所说的我的不可得性。然而由于如实,非不如实及非不如是性,并以苦难、生起、寂静、出离的方法,这是圣者之智的境界。是以当知如实,非不如实及非不如是性是谛的意义,正如火的相及世间的自然性相似。
Ñ: It is that which, for those who examine it with the eye of understanding, is not misleading like an illusion, deceptive like a mirage, or undiscoverable like the self of the sectarians, but is rather the domain of noble knowledge as the real unmisleading actual state with its aspects of affliction, production, quiet, and outlet. It is this real unmisleading actualness that should be understood as the 'meaning of truth' just as [heat is] the characteristic of fire, and just as [it is] in the nature of the world [that things are subject to birth, ageing and death],


Yathāha – ‘‘idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro.
即所谓「诸比丘!此苦,是如实,非虚,非不如是等」。
Ñ: according as it is said, 'Bhikkhus, this suffering is real, not unreal, not otherwise' (S.v,430), and so on, in detail.



Visuddhimagga XVI-23

532. Kathaṃ lakkhaṇādippabhedato?
(三)怎样「以相等的区别」?
Ñ(XVI,23): 3. How as to division by character, et cetera?


Ettha hi bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ.
于此四谛之中,苦谛,有苦[PTS 496]难的特相,有热恼的作用(味),以继续进行为现状(现起)。
Ñ: The truth of suffering has the characteristic of afflicting. [496] Its function is to burn. It is manifested as occurrence (as the course of an existence).


Pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ.
集谛,有生起的特相,有不断绝的作用,以障碍为现状。
Ñ: The truth of origin has the characteristic of producing. Its function is to prevent interruption. It is manifested as impediment.


Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ.
灭谛,有寂静的特相,有不死的作用,以无相为现状。
Ñ: The truth of cessation has the characteristic of peace. Its function is not to die. It is manifested as the signless.


Niyyānalakkhaṇaṃ maggasaccaṃ, kilesappahānarasaṃ, vuṭṭhānapaccupaṭṭhānaṃ.
道谛,有出离的特相,有断烦恼的作用,(从烦恼)出来为现状。
Ñ: The truth of the path has the characteristic of an outlet. Its function is to abandon defilements. It is manifested as emergence.


Apica pavattipavattananivattinivattanalakkhaṇāni paṭipāṭiyā.
又四谛次第的以发生(苦),使其发生(集),停止(灭),使其停止(道)为特相;
Ñ: They have, moreover, the respective characteristics of occurrence, making occur, non-occurrence, and making not occur,


Tathā saṅkhatataṇhā asaṅkhatadassanalakkhaṇāni cāti evamettha lakkhaṇādippabhedato vinicchayo veditabbo.
亦次第的以有为(苦)、渴爱(集)、无为(灭)、(智)见(道)为特相。如是当以相等的区别而知抉择。
Ñ: and likewise the characteristics of the formed, craving, the unformed, and seeing. This is how the exposition should be understood here as to characteristic, et cetera.



Visuddhimagga XVI-22

Apica kho pana ariyāni saccānītipi ariyasaccāni.
又因圣即谛故名圣谛。
Ñ(XVI,22): Besides, the noble truths are the truths that are noble.


Ariyānīti tathāni avitathāni avisaṃvādakānīti attho.
圣──是如实,非不如实,真实不虚之义。
Ñ: To be noble is to be not unreal; the meaning is, not deceptive,


Yathāha – ‘‘imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1097)
即所谓:「诸比丘!此等四谛是如实,非不如实,非不如是,故名圣谛」。
Ñ: according as it is said: 'Bhikkhus, these Four Noble Truths are real, not unreal, not otherwise, that is why they are called noble truths' (S.v,435).


evamettha nibbacanato vinicchayo veditabbo.
如是当以分解而知抉择。
Ñ: This is how the exposition should be known here as to derivation.



Visuddhimagga XVI-21

Yathāha ‘‘sadevake, bhikkhave, loke…pe… manussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1098).
即所谓:「诸比丘!于天世间中……乃至……于天及人世间中,如来是圣者。故名圣谛」。
Ñ(XVI,21): Besides, the noble truths are the Noble One's truths, according as it is said: 'Bhikkhus, in the world with its deities, its Māras and its Brahmās, in this generation with its ascetics and brahmans, with its princes and men, the Perfect One is the Noble One. That is why they are called noble truths' (S.v,435).


Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni.
或因正觉此等而成圣位,故名圣谛。
Ñ: Or alternatively, they are called noble truths because of the nobleness implied by their discovery,


Yathāha – ‘‘imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddho ariyoti vuccatī’’ti.
即所谓:「诸比丘!因为如实正觉此等四圣谛,故名如来是阿罗汉等正觉者及圣者」。
Ñ: according as it is said: 'Bhikkhus, it is owing to the correct discovery of these Four Noble Truths that the Perfect One is called accomplished, fully enlightened' (S.v,433).



Visuddhimagga XVI-20

531. Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānīti vuccanti.
此等四谛之所以称为圣谛,因为是佛陀等的圣人所通达之故。
Ñ(XVI,20): They are called noble truths because the noble ones, the Buddhas, etc., penetrate them,


Yathāha ‘‘cattārimāni, bhikkhave, ariyasaccāni. Katamāni…pe… imāni kho, bhikkhave, cattāri ariyasaccāni. Ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī’’ti. Apica ariyassa saccānītipi ariyasaccāni.
即所谓:「诸比丘!有此等四圣谛。什么是它们?……乃至……诸比丘,此等是四圣谛」。它们是圣人所通达故名为圣谛。又是圣人之谛故为圣谛。
Ñ: according as it is said: 'Bhikkhus, there are these Four Noble Truths. What four? ... These, bhikkhus are the Four Noble Truths' (S.v,425). The noble ones penetrate them, therefore they are called noble truths.



Visuddhimagga XVI-19

Catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhabhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā. Tasmā dukkhanirodhagāminī paṭipadāti vuccati.
其次第四的道谛,因为是以苦之灭为所缘为目的而前进故得证于苦之灭,并且(此第四谛)是得至于苦灭之道,所以说为「导至苦灭之道」(dukkha-nirodha-gamini patipada)。
Ñ(XVI,19): [Nirodha-gāminī paṭipadā (way leading to cessation):] because the fourth truth goes (leads) to the cessation of suffering since it confronts that [cessation] as its object, and being the way to attain cessation of suffering, it is called dukkha-nirodha-gāminī paṭipadā, the way leading to the cessation of suffering.



Visuddhimagga XVI-18

Tatiyasaccaṃ pana yasmā ni-saddo abhāvaṃ,
其次第三的灭谛(呢罗达),「呢」的音,是非有之意。
Ñ(XVI,18): [Nirodha (cessation):] the word ni denotes absence,


rodha-saddo ca cārakaṃ dīpeti.
「罗达」的音,是表示牢狱之意,
Ñ: and the word rodha, a prison.


Tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti, tappaṭipakkhattātipi dukkhanirodhanti vuccati.
即是没有一切趣的苦之故,所以这里(灭谛)是说没有称为轮回牢狱之苦的逼迫,或者说到达(此灭)之时,便没有称为轮回牢狱之苦的逼迫了。又因为是苦的对治之故,所以说是「苦之灭」。
Ñ: Now the third truth is void of all destinies [by rebirth] and so there is no constraint (rodha) of suffering here reckoned as the prison of the round of rebirths; or when that cessation has been arrived at, there is no more constraint of suffering reckoned as the prison of the round of rebirths. And being the opposite of that prison, it is called dukkha-nirodha (cessation of suffering).


Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti.
或者因为是苦的不生起与消灭之缘,所以说「苦之灭」。
Ñ: Or alternatively, it is called 'cessation of suffering' because it is a condition for the cessation of suffering consisting in non-arising.



Visuddhimagga XVI-17

Saṃ-iti ca ayaṃ saddo ‘‘samāgamo sameta’’ntiādīsu (dī. ni. 2.396; vibha. 199) saṃyogaṃ dīpeti.
其次(集),「三」的音,如用在「三曼格摩、三妹等」([PTS 495]来集、集结)的诸字中,是表示集合的意思,
Ñ(XVI,17): [Samudaya (origin):] the word sam (= prefix 'con-') denotes connection, as in the words samāgama (concourse, coming together), sameta (congregated, gone together), and so on.


U-iti ayaṃ ‘‘uppannaṃ udita’’ntiādīsu (dha. sa. 1; mahāva. 84) uppattiṃ.
「邬」的音,如用在「邬本能、邬地等」(生起、上升)诸字中,是表示生起之意。
Ñ: The word u denotes rising up, as in the words uppanna (arisen, uprisen), udita (ascended, gone up), and so on.


Aya-saddo kāraṇaṃ dīpeti.
「阿耶」的音,是表示原因之意。
Ñ: The word aya denotes a reason (kāraṇa).


Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ.
而此第二集谛是表示和其它的缘集合之时为生起苦的原因。
Ñ: And this second truth is the reason for the arising of suffering when combined with the remaining conditions.


Iti dukkhassa saṃyoge uppattikāraṇattā dukkhasamudayanti vuccati.
如是因为集合而为生起苦的原因,所以说是「苦之集」。
Ñ: So it is called dukkha-samudaya (the origin of suffering) because it is the reason in combination for the arising of suffering.



Visuddhimagga XVI-16

530. Nibbacanalakkhaṇādippabhedatoti ettha pana nibbacanato tāva idha du-iti ayaṃ saddo kucchite dissati.
(二)「以分解」「以分解及相等各别」的句子中,先「以分解」说:「堕肯」(苦)──「堕」的音是表示厌恶的意思,
Ñ(XVI,16): 2. As to derivation, 3. division by character, et cetera: here, however, firstly 'as to derivation' [of the word dukkha (suffering):] the word du ('bad') is met with in the sense of vile (kucchita);


Kucchitaṃ hi puttaṃ dupputtoti vadanti.
如人说厌恶的儿子为「堕补多」(恶子)。
Ñ: for they call a vile child a du-putta ('bad child').


Khaṃ-saddo pana tucche.
其次「肯」的音是空的意思,
Ñ: The word kham ('-ness'), however is met with in the sense of empty (tuccha),


Tucchaṃ hi ākāsaṃ ‘‘kha’’nti vuccati.
如说虚空为「肯」。
Ñ: for they call empty space ikham'.


Idañca paṭhamasaccaṃ kucchitaṃ anekaupaddavādhiṭṭhānato.
而此第一苦谛,因为是许多危难的住处,所以是厌恶;
Ñ: And the first truth is vile because it is the haunt of many dangers,


Tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato.
又因为缺乏那愚人所思惟的常、净、乐、我之性,所以是空。
Ñ: and it is empty because it is devoid of the lastingness, beauty, pleasure, and self conceived by rash people.


Tasmā kucchitattā tucchattā ca dukkhanti vuccati.
是以厌恶故,空故,名为「堕肯」(苦)。
Ñ: So it is called dukkhaṃ ('badness' = suffering, pain), because of vileness and emptiness. [495]



Visuddhimagga XVI-15

Tattha vibhāgatoti dukkhādīnaṃ hi cattāro cattāro atthā vibhattā tathā avitathā anaññathā, ye dukkhādīni abhisamentehi abhisametabbā.
此中:(一)「以分别」──分别苦等,各各有四种的如实,非不如实、非不如是之义,于苦等现观之人当这样显现观察。
Ñ(XVI,15): 1. Herein, as to class: the meanings of [the truths of] suffering, etc., are analysed as four in each case that are 'real, not unreal, not otherwise' (S.v,435) and must be penetrated by those penetrating suffering, etc.,


Yathāha – ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā.
即所谓:「苦是逼迫义、有为义、热恼义、变易义……」,此等四种是苦的如实非不如实非不如是之义。
Ñ: according as it is said: 'Suffering's meaning of oppressing, meaning of being formed, meaning of burning, meaning of changing, these are suffering's four meanings of suffering, which are real, not unreal, not otherwise.


Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho.
「集是堆积义、因缘义、结缚义、障碍义……。
Ñ: Origin's meaning of accumulating, meaning of source, meaning of bondage, meaning of impeding ...


Nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho.
灭是出离义、远离义、无为义、不死义……。
Ñ: Cessation's meaning of escape, meaning of seclusion, meaning of being unformed, meaning of deathlessness ...


Maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho adhipateyyaṭṭho.
道是出义、因义、见义、增上(力)义……」,
Ñ: The path's meaning of outlet, meaning of cause, meaning of seeing, meaning of predominance,


Ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā’’ti (paṭi. ma. 2.8).
此等四种是道的如实非不如实非不如是之义。
Ñ: these are the path's meanings of path, which are real, not unreal, not otherwise' (Ps.ii,104; cf. i,19).


Tathā ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’ti (paṭi. ma. 2.11) evamādi.
又如说「苦是逼迫义、有为义、热恼义、变易义、现观义」等。
Ñ: Likewise 'Suffering's meaning of oppressing, meaning of being formed, meaning of burning, meaning of change, are its meaning of penetration to' (cf. Ps. i,118), and so on.


Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti.
如是当依各有四义的分别而知苦等。
Ñ: So suffering, etc., should be understood according to the four meanings analysed in each case.


Ayaṃ tāvettha vibhāgato vinicchayo.
这是先以分别抉择。
Ñ:



Visuddhimagga XVI-14

Tattha –
释此四圣谛:
Ñ(XVI,14): Herein:


Vibhāgato nibbacana, lakkhaṇādippabhedato;
Atthatthuddhārato ceva, anūnādhikato tathā.
Kamato jātiādīnaṃ, nicchayā ñāṇakiccato;
Antogadhānaṃ pabhedā, upamāto catukkato.
Suññatekavidhādīhi, sabhāgavisabhāgato;
Vinicchayo veditabbo, viññunā sāsanakkame.
一以分别,二分解,以及三以相等别,
四以义,五以义的要略,六以不增减,
七以次第,八以生等的决定,九以智作用,
十以区别内容,十一以譬喻,十二以四法,
十三以空,十四以一种等,十五以同分与异分,
智者当于教法的次第而知于抉择。
Ñ: (1) As to class, and (2) derivation,
(3) Division by character, et cetera,
(4) As to meaning, (5) tracing out meaning,
And likewise (6) neither less nor more,
(7) As to order, (8) as to expounding
Birth and so on, (9) knowledge's function,
(10) As to division of the content,
(11) As to a simile, and (12) tetrad,
(13) As to void, (14) singlefold and so on,
(15) Similar and dissimilar—
Thus should be known the exposition
By those who know the teaching's order.



Visuddhimagga XVI-13

529. Tadanantarāni pana saccānīti cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayo ariyasaccaṃ, dukkhanirodho ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccanti.
在根之后而说「谛」,即苦圣谛、苦之集圣谛、苦之灭圣谛、苦灭之道圣谛的四圣谛。
Ñ(XVI,13): [494] The 'truths' next to that (Ch. XIV, §32) are the Four Noble Truths; that is to say, the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.



Visuddhimagga XVI-12

Idaṃ indriyānaṃ vitthārakathāmukhaṃ.
这是详论二十二根。
Ñ(XVI,12): This is the section of the detailed explanation dealing with the faculties.


Saccavitthārakathā
[PTS 494]慧地之五──释四谛
Ñ: [B. DESCRIPTION OF THE TRUTHS]



Visuddhimagga XVI-11

528. Bhūmitoti cakkhusotaghānajivhākāyaitthipurisasukhadukkhadomanassindriyāni cettha kāmāvacarāneva.
(六)「以地」,于此(二十二根)中:眼、耳、鼻、舌、身、女、男、乐、苦、忧根,只是欲界的。
Ñ(XVI,11): 6. As to plane: the faculties of eye, ear, nose, tongue, body, femininity, masculinity, pleasure, pain, and grief are of the sense sphere only.


Manindriyajīvitindriyaupekkhindriyāni saddhāvīriyasatisamādhipaññindriyāni ca catubhūmipariyāpannāni.
意根、命根、舍根、信、精进、念、定、慧根包摄于(三界及出世间的)四地。
Ñ: The mind faculty, life faculty, and equanimity faculty, and the faculties of faith, energy, mindfulness, concentration, and understanding are included in the four planes.


Somanassindriyaṃ kāmāvacararūpāvacaralokuttaravasena bhūmittayapariyāpannaṃ.
喜根,包摄于欲界,色界,出世间的三地。
Ñ: The joy faculty is included in three planes, namely, sense sphere, fine-material sphere, and supramundane.


Avasāne tīṇi lokuttarānevāti evamettha bhūmitopi vinicchayaṃ vijāneyya. Evaṃ hi vijānanto –
其余的三(无漏根)是出世间的。如是以地当知抉择。
Ñ: The last three are supramundane only. This is how the exposition should be known here as to plane.


Saṃvegabahulo bhikkhu, ṭhito indriyasaṃvare;
然常惧无常的比丘,
住于根律仪,
Ñ: The monk who knows the urgent need
To keep the faculties restrained


Indriyāni pariññāya, dukkhassantaṃ karissatīti.
善知于诸根,
终至于苦灭。
Ñ: By fully understanding them
Will make an end of suffering.



Visuddhimagga XVI-10

527. Kiccāti kiṃ indriyānaṃ kiccanti ce.
(五)「以作用」,什么是诸根的作用?
Ñ(XVI,10): 5. As to function: what is the faculties' function?


Cakkhundriyassa tāva ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo’’ti vacanato yaṃ taṃ indriyapaccayabhāvena sādhetabbaṃ attano tikkhamandādibhāvena cakkhuviññāṇādidhammānaṃ tikkhamandādisaṅkhātaṃ attākārānuvattāpanaṃ, idaṃ kiccaṃ.
先依这样的语句「眼界,由于根缘的意义,是眼识界及其相应诸法的缘」,这是由于根缘所成就的作用,又依照自己的锐利及迟钝等的状态,而使眼识等法的锐利及迟钝等亦受自己的行相的影响(作用)──这是眼根的作用。
Ñ: Firstly, because of the words 'The eye base is a condition, as faculty condition, for the eye-consciousness element and for the states associated therewith' (Pṭn.1,5) the eye faculty's function is to cause by its own keenness, slowness, etc., the occurrence of eye-consciousness and associated states, etc., in a mode parallel to its own, which is called their keenness, slowness, etc., this function being accomplishable through the state of faculty condition.


Evaṃ sotaghānajivhākāyānaṃ.
耳、鼻、舌、身根的作用亦然。
Ñ: So too in the case of the ear, nose, tongue, and body.


Manindriyassa pana sahajātadhammānaṃ attano vasavattāpanaṃ.
其次意根的作用是把俱生的诸(心所)法置于自己的势力之下。
Ñ: But the function of the mind faculty is to make conascent states subject to its own mastery.


Jīvitindriyassa sahajātadhammānupālanaṃ.
命根的作用是保护俱生的(色、心、心所)诸法。
Ñ: That of the life faculty is to maintain conascent states.


Itthindriyapurisindriyānaṃ itthipurisaliṅganimittakuttākappākārānuvidhānaṃ.
女根和男根的作用是处置男女的形状、相貌、态度及行动的方式。
Ñ: That of the femininity faculty and the masculinity faculty is to allot the modes of the mark, sign, work and ways of women and men.


Sukhadukkhasomanassadomanassindriyānaṃ sahajātadhamme abhibhavitvā yathāsakaṃ oḷārikākārānupāpanaṃ.
乐、苦、喜、忧根的作用,是克服俱生的(心、心所)诸法,并使获得如同自己的粗显的行相。
Ñ: That of the faculties of pleasure, pain, joy, and grief is to govern conascent states and impart their own particular mode of grossness to those states.


Upekkhindriyassa santapaṇītamajjhattākārānupāpanaṃ.
舍根的作用,则使获得寂静、胜、中庸的行相。
Ñ: That of the equanimity faculty is to impart to them the mode of quiet, superiority and neutrality.


Saddhādīnaṃ paṭipakkhābhibhavanaṃ sampayuttadhammānañca pasannākārādibhāvasampāpanaṃ.
信等的(五根的作用)是克服其反对的(不信等),并使其相应的(心、心所)诸法获得信乐等行相的状态。
Ñ: That of the faculties of faith, etc., is to overcome opposition and to impart to associated states the mode of confidence and so on.


Anaññātaññassāmītindriyassa saṃyojanattayappahānañceva sampayuttānañca tappahānābhimukhabhāvakaraṇaṃ.
未知当知根的作用,是断除(身见、疑、戒禁取的)三结,并使其相应的(心、心所法)趋向于如是的舍断。
Ñ: That of the 'I-shall-come-to-know-the-unknown' faculty is both to abandon three fetters and to confront associated states with the abandonment of them.


Aññindriyassa kāmarāgabyāpādāditanukaraṇappahānañceva sahajātānañca attano vasānuvattāpanaṃ.
已知根的作用,是减少及舍断欲贪与瞋恚等;并使其俱生的(心、心所法)亦受自己的影响。
Ñ: That of the final-knowledge faculty is both to attenuate and abandon respectively lust, ill will, etc., and to subject conascent states to its own mastery.


Aññātāvindriyassa sabbakiccesu ussukkappahānañceva amatābhimukhabhāvapaccayatā ca sampayuttānanti evamettha kiccato vinicchayaṃ vijāniyā.
具知根的作用,是舍断对一切作用的热望,及使其相应的(心、心所法)趋向于不死(涅盘)。这是当以作用而知抉择。
Ñ: That of the final-knower faculty is both to abandon endeavour in all functions and to condition associated states by confronting them with the Deathless. This is how the exposition should be known here as to function.



Visuddhimagga XVI-9

Bhedābhedāti jīvitindriyasseva cettha bhedo.
(四)「以别无别」,在此等诸根之中,只是命根有分别:
Ñ(XVI,9): 4. As to divided and undivided: here there is only division of the life faculty;


Tañhi rūpajīvitindriyaṃ arūpajīvitindriyanti duvidhaṃ hoti.
[PTS 493]即是色命根及非色命根二种。
Ñ: for that is twofold as the material-life faculty and the immaterial-life faculty.


Sesānaṃ abhedoti evamettha bhedābhedato vinicchayaṃ vijāniyā.
余者无别,如是当以别无别而知抉择。
Ñ: There is no division of the others. This is how the exposition should be known here as to divided and undivided.



Visuddhimagga XVI-8

526. Kamatoti ayampi desanākkamova.
(三)「以次第」,这里也是(前面所说的各种次第中的)说法次第。
Ñ(XVI,8): 3. As to order: this too is only order of teaching (see Ch. XIV, §211).


Tattha ajjhattadhamme pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni.
由于善知内法而证得圣地之故,所以先说摄属于身体的眼根等。
Ñ: Herein, the noble plane [which is the stage of stream-entry, etc.] is attained through the full-understanding of internal states, and so the eye faculty and the rest included in the selfhood are taught first.


So pana attabhāvo yaṃ dhammaṃ upādāya itthīti vā purisoti vā saṅkhaṃ gacchati, ayaṃ soti nidassanatthaṃ tato itthindriyaṃ purisindriyañca.
其次,为示那与身体有关系之法而被称为男或女,故此后说女根、男根。
Ñ: Then the femininity faculty and masculinity faculty, to show on what account that selfhood is called 'woman' or 'man'.


So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ.
其次为了知道(那男女的身体)二者是与命根结合而生存,故此后说命根。
Ñ: Next, the life faculty, to make it known that although that selfhood is twofold, still its existence is bound up with the life faculty.


Yāva tassa pavatti, tāva etesaṃ vedayitānaṃ anivatti. Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhanti ñāpanatthaṃ tato sukhindriyādīni.
为了知道直至命根的存在,而此等觉受亦不灭,并且一切觉受都是苦的,故此后说乐根等。
Ñ: Next the [bodily-] pleasure faculty, etc., to make it known that there is no remission of these feelings as long as that [selfhood] continues, and that all feeling is [ultimately] suffering.


Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni.
为了指示「为灭彼等苦当修此等法」的行道,故此后说信等。
Ñ: Next, the faith faculty, etc., to show the way, since these things are to be developed in order to make that [suffering] cease.


Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatīti paṭipattiyā amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ.
为了指示行道不是徒然无益的,由于那(信等的)行道,最初便得此法现于自己之前,故此后说未知当知根。
Ñ: Next, the 'I-shall-come-to-know-the-unknown' faculty to show that the way is not sterile, since it is through this way that this state is first manifested in oneself.


Tasseva phalattā tato anantaraṃ bhāvetabbato ca tato aññindriyaṃ.
因为这是那未知当知根所产生的果,并应于彼根之后即刻修习此根,故继之说此已知根。
Ñ: Next, the final-knowledge faculty, because it is the fruit of the last-mentioned faculty and so must be developed after it.


Tato paraṃ bhāvanāya imassa adhigamo, adhigate ca pana imasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti ayamettha kamo.
为了知道由于修习前面的根而后得证于此根,证得此根之时,便是更无所作了,故在最后说此最上安乐的具知根。这是诸根的次第。
Ñ: Next, the final-knower faculty, the supreme reward, is taught last to make it known that it is attained by development, and that when it is attained there is nothing more to be done. This is the order here. [493]



Visuddhimagga XVI-7

Lakkhaṇādīhīti lakkhaṇarasapaccupaṭṭhānapadaṭṭhānehipi cakkhādīnaṃ vinicchayaṃ vijāniyāti attho.
(二)「以相等」,是以相、味,现起、足处而知抉择眼等之义。
Ñ(XVI,7): 2. As to character and so on: the meaning is that the exposition of the eye and so on should be known according to characteristic, function, manifestation, proximate cause, and so on.


Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva.
而彼等(二十二根)的相等,已于蕴的解释中说。
Ñ: But these characteristics, etc., of theirs are given above in the Description of the Aggregates (Ch. XIV, §37ff.).


Paññindriyādīni hi cattāri atthato amohoyeva.
即最后的慧根(及三无漏根)等的四种是无痴之义。
Ñ: For the four beginning with the understanding faculty are simply non-delusion as to meaning.


Sesāni tattha sarūpeneva āgatāni.
余者都已在那(蕴的解释)中而述他们的真实状态。
Ñ: The rest are each given there as such.



Visuddhimagga XVI-6

Apica ādhipaccasaṅkhātena issariyaṭṭhenāpi etāni indriyāni.
又此等之所以说为根,是(六)因为称为增上(有力)的自在之义。
Ñ(XVI,6): Furthermore, they are faculties (rulership) in the sense of lordship called predominance.


Cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhaṃ ādhipaccaṃ,
即眼识等的生起,是眼等的成就之力(增上),
Ñ: For predominance of the eye, etc., is implied in the occurrence of eye-consciousness, etc.,


tasmiṃ tikkhe tikkhattā mande ca mandattāti.
若此等(成就之力)锐利时,彼等(眼识等亦起)锐利,此等迟钝时,彼等亦迟钝。
Ñ: because of the (consciousness's) keenness when that [faculty] is keen and slowness when it is slow.


Ayaṃ tāvettha atthato vinicchayo.
这是先以义而抉择。
Ñ: This, firstly, is the exposition as to meaning.



Visuddhimagga XVI-5

Bhagavā hi sammāsambuddho paramissariyabhāvato indo.
即以世尊、等正觉者是最上自在者之故为「因陀」。
Ñ(XVI,5): The Blessed One, Fully Enlightened, is a ruler (inda) because of supreme lordship.


Kusalākusalañca kammaṃ, kammesu kassaci issariyābhāvato.
又因为没有任何人能主于业故以善及不善的业为「因陀」。
Ñ: And so is kamma, profitable and unprofitable; for no one has lordship over the kinds of kamma.


Tenevettha kammasañjanitāni tāva indriyāni kusalākusalakammaṃ ulliṅgenti. Tena ca siṭṭhānīti indaliṅgaṭṭhena indasiṭṭhaṭṭhena ca indriyāni.
是故于此(二十二根)中,先说(一)由业而生的诸根,所以说「因陀的表相之义」及(四)「因陀所生起之义」为根义。[PTS 492]
Ñ: So here, the faculties (indriya), [492] which are created by kamma, are the mark of profitable and unprofitable kamma. And since they are prepared by it, they are faculties in the sense of (a) being the mark of a ruler and (d) in the sense of having been prepared by a ruler.


Sabbāneva panetāni bhagavatā yathābhūtato pakāsitāni abhisambuddhāni cāti indadesitaṭṭhena indadiṭṭhaṭṭhena ca indriyāni.
其次(二)此等一切(二十二根)是由世尊如实而说明,及(三)正觉之故,所以说「因陀所教示之义」及「因陀所见之义」为根义。
Ñ: But since they have also been correctly made evident and disclosed by the Blessed One, they are all faculties (b) in the sense of being taught by a ruler and (c) in the sense of being seen by a ruler.


Teneva bhagavatā munindena kānici gocarāsevanāya kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenāpi indriyāni.
(五)因为有些根由世尊──牟尼因陀作为境习用,有些作为修习用,故说「因陀所习用之义为根义」。
Ñ: And since some of them were cultivated by the Blessed One, Ruler of Sages, in his cultivation of domain and some in his cultivation of development, they are faculties (e) in the sense of being fostered by a ruler.



Visuddhimagga XVI-4

Ko pana nesaṃ indriyaṭṭho nāmāti?
然而什么是彼等(二十二根)的根的意义?
Ñ(XVI,4): But what is this meaning of faculty (rulership—indriyattha) that they have?


Indaliṅgaṭṭho indriyaṭṭho.
(一)因陀(主)(业)的表相之义为根义;
Ñ: (a) The meaning of being the mark of a ruler (inda) is the meaning of faculty (rulership).


Indadesitaṭṭho indriyaṭṭho.
(二)因陀(世尊)所教示之义为根义;
Ñ: (b) The meaning of being taught by a ruler is the meaning of faculty,


Indadiṭṭhaṭṭho indriyaṭṭho.
(三)因陀(世尊)所见之义为根义;
Ñ: (c) The meaning of being seen by a ruler is the meaning of faculty,


Indasiṭṭhaṭṭho indriyaṭṭho.
(四)因陀(业)所生起之义为根义;
Ñ: (d) The meaning of having been prepared by a ruler is the meaning of faculty,


Indajuṭṭhaṭṭho indriyaṭṭho.
(五)因陀(世尊)所习用之义为根义。
Ñ: (e) The meaning of having been fostered by a ruler is the meaning of faculty.


So sabbopi idha yathāyogaṃ yujjati.
这一切义都适合。
Ñ: And all that applies here in one instance or another.



Visuddhimagga XVI-3

Tattha cakkhādīnaṃ tāva cakkhatīti cakkhūtiādinā nayena attho pakāsito.
此中:(一)「以义」,先说眼等,即如前面所说的见故为眼等的方法。
Ñ(XVI,3): 1. Herein, firstly, the meaning of eye, etc., is explained in the way beginning 'It relishes (cakkhati), thus it is an eye (cakkhu)' (Ch. XV, §3).


Pacchimesu pana tīsu paṭhamaṃ pubbabhāge anaññātaṃ amataṃ padaṃ catusaccadhammaṃ vā jānissāmīti evaṃ paṭipannassa uppajjanato indriyaṭṭhasambhavato ca anaññātaññassāmītindriyanti vuttaṃ.
但最后的三(无漏根)中:第一,在修习的前分,由于「我将知道未知的不死之道或四谛法」这样的行道者所生起故,且有根的意义,故说「未知当知根」。
Ñ: But as regards the last three, the first is called the 'I-shall-come-to-know-the-unknown' faculty because it arises in the initial stage [of the stream-entry path moment] in one who has entered on the way thus 'I shall come to know the deathless state, or the Dhamma of the Four (Noble) Truths, not known', and because it carries the meaning of faculty (rulership).


Dutiyaṃ ājānanato indriyaṭṭhasambhavato ca aññindriyaṃ.
第二,已知(四谛)故,且有根的意义,故说「已知根」。
Ñ: The second of them is called the final-knowledge faculty because of knowing finally, and because it carries the meaning of faculty.


Tatiyaṃ aññātāvino catūsu saccesu niṭṭhitaññāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ.
第三,是全知者──即完成四谛智的作用者及漏尽者所生起故,且有根的意义,故说「具知根」。
Ñ: The third is called the final-knower faculty because it arises in one who has destroyed cankers, who possesses final knowledge, and whose task of getting to know the four truths is finished, and because it carries the meaning of faculty.



Visuddhimagga XVI-2

Tattha –
释此二十二根:
Ñ(XVI,2): Herein:


Atthato lakkhaṇādīhi, kamato ca vijāniyā;
Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ.
一以义,二以相等,三次第,
四以别无别,
五以作用,六以地,
我等如是知抉择。
(1) As to meaning, (2) character and so on,
(3) Order, (4) divided and undivided,
(5) Likewise function, and (6) also plane—
The exposition should be known.



Visuddhimagga XVI-1

Namo tassa bhagavato arahato sammāsambuddhassa


Visuddhimaggo


PART III – UNDERSTANDING (Paññā)


16. Indriyasaccaniddeso

[PTS 491] 第十六 说根谛品
CHAPTER XVI - THE FACULTIES AND TRUTHS


Indriyavitthārakathā

慧地之四──释二十二根
[A. DESCRIPTION OF THE FACULTIES]


525. Dhātūnaṃ anantaraṃ uddiṭṭhāni pana indriyānīti bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti.
其次在界之后,举示二十二根:即眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、乐根、苦根、喜根、忧根、舍根、信根、精进根、念根、定根、慧根、未知当知根、已知根、具知根。

Ñ(XVI,1): 1. [491] The 'faculties' listed next to the elements (Ch. XIV, §32) are the twenty-two faculties, namely, eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, femininity faculty, masculinity faculty, life faculty, [bodily] pleasure faculty, [bodily] pain faculty, [mental] joy faculty, [mental] grief faculty, equanimity faculty, faith faculty, energy faculty, mindfulness faculty, concentration faculty, understanding faculty, 'I shall-come-to-know-the-unknown' faculty, final-knowledge faculty, final-knower faculty.

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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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