Started since 2008 April
Ended at 2020 December
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May all beings be free from suffering
May all beings be well and happy
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Visuddhimagga XXIII-CONCLUSION
Nigamanakathā
[PTS 711]结 论
Ñ: CONCLUSION
891. Ettāvatā ca –
Ñ: After we quoted this stanza,
‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti. –
有慧人住戒，修习心与慧，
有勤智比丘，彼当解此结。
Ñ: 'When a wise man, established well in virtue,
Develops consciousness and understanding,
Then as a bhikkhu ardent and sagacious
He succeeds in disentangling this tangle' (Ch. I, §1),
Imaṃ gāthaṃ nikkhipitvā yadavocumha –
我提出了此偈之后又说：
Ñ: we then said:
‘‘Imissā dāni gāthāya, kathitāya mahesinā;
Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ.
[此颂见底本2页。]大仙所说之偈的戒等种种义，
现在我要如实的解释；
‘‘Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;
Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā.
对于那在胜者教中已得而难得的（那些）出家（的人们），
如果不得如实认识到包摄戒等安稳正直的清净道，
‘‘Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha;
Visuddhiṃ nādhigacchanti, vāyamantāpi yogino.
虽然欲求清净而精进，
可是不会到达清净的瑜伽者，
‘‘Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ;
Mahāvihāravāsīnaṃ, desanānayanissitaṃ.
我今依照大寺住者所示的理法，
为说能使他们喜悦极净决择的清净道；
‘‘Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato;
Visuddhikāmā sabbepi, nisāmayatha sādhavo’’ti.
是故一切欲求清净者，
应当谛听我的恭敬说。
Ñ: 'My task is now to set out the true sense,
Divided into virtue and the rest,
Of this same verse composed by the Great Sage.
There are here in the Victor's Dispensation
Seekers gone forth from home to homelessness,
And who although desiring purity
Have no right knowledge of the sure straight way—
Comprising virtue and the other two,
Right hard to find, that leads to purity—
Who, though they strive, here gain no purity.
To them I shall expound the comforting Path
Of Purification, pure in expositions
Relying on the teaching of the dwellers
In the Great Monastery; let all those
Good men who do desire purity
Listen intently to my exposition' (Ch. I, §4).
Svāyaṃ bhāsito hoti.
这些我在前所许的，也都说过了；
Ñ: Now at this point that has all been expounded.
892. Tattha ca –
然而在这里：
Ñ: And herein:
Tesaṃ sīlādibhedānaṃ, atthānaṃ yo vinicchayo;
Pañcannampi nikāyānaṃ, vutto aṭṭhakathānaye.
Samāharitvā taṃ sabbaṃ, yebhuyyena sanicchayo;
Sabbasaṅkaradosehi, mutto yasmā pakāsito.
Tasmā visuddhikāmehi, suddhapaññehi yogihi;
Visuddhimagge etasmiṃ, karaṇīyova ādaroti.
那些戒等诸义的决定说，
也是根据五部尼迦耶的义疏的理法，
取自一切所说的决定说，
可说脱离一切复杂的过失；
欲求清净而有净慧的瑜伽者，
应该尊重于此清净道。
Ñ: Now that the exposition as set forth
Is almost free from errors and from flaws
After collating all the expositions
Of all these meanings classed as virtue and so on
Stated in the commentarial system
Of the five Nikāyas—for this reason
Let meditators pure in understanding
Desiring purification duly show
Reverence for this Path of Purification,
893.
Vibhajjavādiseṭṭhānaṃ, theriyānaṃ yasassinaṃ;
Mahāvihāravāsīnaṃ, vaṃsajassa vibhāvino.
Bhadantasaṅghapālassa, sucisallekhavuttino;
Vinayācārayuttassa, yuttassa paṭipattiyaṃ.
Khantisoraccamettādi-guṇabhūsitacetaso;
Ajjhesanaṃ gahetvāna, karontena imaṃ mayā.
Saddhammaṭṭhitikāmena, yo patto puññasañcayo;
Tassa tejena sabbepi, sukhamedhantu pāṇino.
我因受了属于有名的上座（部）
最胜分别说（部）的大寺住者系
具有智辨生活严净律行与行道相契的
[PTS 712]并以忍辱柔和慈悲等德庄严其心的
大德──僧伽波罗的恳请，
并且为欲正法久住造此论；
我愿将此一切所得的功德，
回向一切众生受利乐。
Ñ: What store of merit has been gained by me
Desiring establishment in this Good Dhamma
In doing this, accepting the suggestion
Of the venerable Saṅghapāla,
One born into the line of famous elders
Dwelling within the Great Monastery,
A true Vibhajjavādin, who is wise,
And lives in pure simplicity, devoted
To discipline's observance, and to practice,
Whose mind the virtuous qualities of patience,
Mildness, lovingkindness, and so on, grace—
By the power of that store of merit
May every being prosper happily.
894.
Visuddhimaggo eso ca, antarāyaṃ vinā idha;
Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā.
Yathā tatheva lokassa, sabbe kalyāṇanissitā;
Anantarāyā ijjhantu, sīghaṃ sīghaṃ manorathāti.
今以五十又八诵分的圣典（量），
造完清净道论无障碍。
并愿一切善巧世人的意欲，
都得迅速成就无障碍。
Ñ: And now just as the Path of Purification,
With eight and fifty recitation sections
In the text, has herewith been completed
Without impediment, so may all those
Who in the world depend on what is good
Glad-hearted soon succeed without delay.
（清净道论毕）[依据暹罗本，在这里有这样的一句Visuddhimagga ppakaranam nitthitam（清净道论毕）。依文理看，觉音所造的清净道论到这里已经结束。上文是出于觉音之手，后面的一段可能是后人所加的。]
Ñ: [POSTSCRIPT]
895. Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena sīlācārajjava maddavādiguṇasamudayasamuditena sakasamaya samayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattibhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite uttarimanussadhamme appaṭihatabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena mudantakhedakavattabbena kato visuddhimaggo nāma.
这是饰以最清净信、觉慧、精进、集诸戒行正直柔软等德，深入自宗义及其它宗义、具足聪慧、对于三藏及诸义疏等的世尊教法而有权威的智力、大文法家、文字学者、天赋词章优美的雄辩家、合理的演说家、优胜的理论家、大诗人、为那些对于饰以六神通及种种无碍解之德的上人法而有权威觉慧的上座部的明灯的大寺住者的诸长老系中的庄严者、有广大清净的觉慧、由其尊师授与觉音之名而称为摩楞陀笈多迦[摩楞陀笈多迦（Morandacetaka）：这个字据近代学者的意见是指南印度的一个地名，觉音是这个地方的人或者和它有着密切的关系。有的人说就是现在印度的Karnat地方，然而这个字在暹罗本作为Murandakhetaka,缅甸本又作为Mudantakhedaka。所以此字毕竟是什么意思还不明白。]的长老造，定名为清净道论。
Ñ: This Path of Purification was made by the elder who is adorned with supreme and pure faith, wisdom and energy, in whom are gathered a concourse of upright, gentle, etc., qualities due to the practice of virtue, who is capable of delving into and fathoming the views of his own and others' creeds, who is possessed of keenness of understanding, who is strong in unerring knowledge of the Master's Dispensation as divided into three Pitakas with their commentaries, a great expounder, gifted with sweet and noble speech that springs from the ease born of perfection of the vocal instrument, a speaker of what is appropriately said, a superlative speaker, a great poet, an ornament in the lineage of the elders who dwell in the Great Monastery, and who are shining lights in the lineage of elders with unblemished enlightenment in the superhuman states that are embellished with the special qualities of the six kinds of direct-knowledge and the categories of discrimination, who has abundant purified wit, who bears the name Buddhaghosa conferred by the venerable ones, and who should be called 'of Moraṇḍaceṭaka'.
896.
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;
Dassento kulaputtānaṃ, nayaṃ sīlādisuddhiyā.
Yāva buddhoti nāmampi, suddhacittassa tādino;
Lokamhi lokajeṭṭhassa, pavattati mahesinoti.
Iti sādhujanapāmojjatthāya katā visuddhimaggakathā,
Pāḷigaṇanāya pana sā aṭṭhapaññāsabhāṇavārā hotīti.
直至那净心者如如者世间的最胜者
大仙佛陀的名字的住世，
对于那些欲求出世的善男子，
此论亦得存续而示净戒的方法。
[PTS 713]由我写成此论的功德，
以及其它福业所感的来世，
愿于三十三天而乐于戒德，
不着五欲证初果；
愿以最后之身得见世间第一的救主、
利乐一切有情的弥勒牟尼的牛王，
听了智者宣示的正法，
证得最高之果光扬胜者的言教[关于这个颂子的句子，锡兰本完全和底本相同；暹罗本只有前面的四句，没有后面的八句；缅甸本却在前面相同的四句之后，加了一个不相同的颂子。所以无论依文句的语气或依各本不同的写法，看来后面这段长行和偈颂，都可能是后人所加，不是出于觉音本人之手。]。
Ñ: May it continue here to show
The way to purity of virtue, etc.,
For clansmen seeking out the means
To ferry them across the worlds
For just as long as in this world
Shall last that name 'Enlightened One',
By which, thus purified in mind,
Is known the Greatest Sage, World Chief.
[The following verses are only in Sinhalese texts:]
By the performance of such merit
As has been gained by me through this
And any other still in hand
So may I in my next becoming
Behold the joys of Tavatinisa,
Glad in the qualities of virtue
And unattached to sense desires.
By having reached the first fruition,
And having in my last life seen
Metteyya, Lord of Sages, Highest
Of persons in the World, and Helper
Delighting in all beings' welfare,
And heard that Holy One proclaim
The Teaching of the Noble Dhamma,
May I grace the Victor's Dispensation
By realizing its highest fruit.
[The following verses are only in the Burmese texts:]
The exposition of the Path of Purification
Has thus been made for gladdening good people;
But this, by reckoning the Pali text,
Has eight and fifty recitation sections.
Visuddhimaggapakaraṇaṃ niṭṭhitaṃ.
──清净道论毕──
END
Visuddhimagga XXIII-60
Imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti.
的偈颂中以戒定慧三门所示的清净道中的修慧的功德。
Ñ(XXIII,60): And at this point the development of understanding with its benefits, which is shown in the Path of Purification with its headings of virtue, concentration, and understanding, in the stanza,
'When a wise man, established well in virtue,
Develops consciousness and understanding,
Then as a bhikkhu ardent and sagacious,
He succeeds in disentangling this tangle' (Ch. I, §1),
has been fully illustrated.
Iti sādhujanapāmojjatthāya kate visuddhimagge
Paññābhāvanādhikāre
Paññābhāvanānisaṃsaniddeso nāma
Tevīsatimo paricchedo.
※为善人喜悦而造的清净道论，完成第二十三品，定名为说修慧的功德。
Ñ: The twenty-third chapter called 'The Description of the Benefits of Understanding' in the Path of Purification composed for the purpose of gladdening good people.
Visuddhimagga XXIII-59
Evaṃ anekānisaṃsā, ariyapaññāya bhāvanā;
Yasmā tasmā kareyyātha, ratiṃ tattha vicakkhaṇo.
修此圣慧有这样多的功德，
智者应该好乐于修习。
Ñ(XXIII,59): The noble understanding, when
Developed, will these blessings win;
Accordingly discerning men
Rejoice exceedingly therein.
890. Ettāvatā ca –
至此，已经解说了在
Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –
有慧人住戒，修习心与慧，
有勤智比丘，彼当解此结。
Visuddhimagga XXIII-58
889. Catutthamaggapaññaṃ bhāvetvā koci saddhāvimutto hoti, koci paññāvimutto hoti, koci ubhatobhāgavimutto hoti, koci tevijjo, koci chaḷabhiñño, koci paṭisambhidappabhedappatto mahākhīṇāsavo. Yaṃ sandhāya vuttaṃ ‘‘maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma. Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hotī’’ti.
（4）修第四道慧的，（一）有的成为「信解脱」，（二）有的成为「慧解脱」，（三）有的成为「俱分解脱」，（四）有的成为「三明者」，（五）有的成为「六神通者」，（六）有的成为「获得种种无碍解的大漏尽者」。有关于此（第四道）的曾说：[见底本678页。]「在道的剎那，此圣者名为解结；在果的剎那，他便名为曾解结者，是人天世间的最胜应施者」。
Ñ(XXIII,58): By developing understanding of the fourth path one becomes 'liberated by faith', another 'liberated by understanding', another 'both-ways liberated', another 'one with the triple clear vision', another 'one with the six kinds of direct-knowledge', another 'one of the great ones whose cankers are destroyed who has reached the categories of discrimination'. It was about one who has developed the fourth path that it was said: 'But it is at the moment of the path that he is said to be disentangling that tangle: at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities' (Ch. I, §7).
Visuddhimagga XXIII-57
Idha vihāyaniṭṭho hoti. Tattha antarāparinibbāyīti yattha katthaci suddhāvāsabhave upapajjitvā āyuvemajjhaṃ appatvāva parinibbāyati. Upahaccaparinibbāyīti āyuvemajjhaṃ atikkamitvā parinibbāyati. Asaṅkhāraparinibbāyīti asaṅkhārena appayogena uparimaggaṃ nibbatteti. Sasaṅkhāraparinibbāyīti sasaṅkhārena sappayogena uparimaggaṃ nibbatteti. Uddhaṃsoto akaniṭṭhagāmīti yatthupapanno, tato uddhaṃ yāva akaniṭṭhabhavā āruyha tattha parinibbāyati.
此中：（一）「中般涅盘」，即生于任何的净居天中，未达于中寿而般涅盘的。（二）「生般涅盘」，是过了中寿而般涅盘的。（三）「无行般涅盘」，无行，即不以加行而生于上道（阿罗汉道）的。（四）「有行般涅盘」，有行，即以有加行而生于上道的。（五）「上流至阿迦腻咤行」，即从其所生之处，流向上方，直至升到阿迦腻咤（色究竟），在彼处而般涅盘。
Ñ(XXIII,57): Herein, one who attains nibbana early in his next existence attains nibbana after reappearing anywhere in the Pure Abodes, without reaching the middle of his life span there. One who attains nibbana more than half way through his next existence attains nibbana after the middle of his life span there. One who attains nibbana without prompting generates the highest path without prompting, with little effort. One who attains nibbana with prompting generates the highest path with prompting, with effort. One who is going upstream bound for the Highest Gods passes on upwards from wherever he is reborn [in the Pure Abodes] to the Highest Gods' becoming and attains nibbana there.
Visuddhimagga XXIII-56
888. Tatiyamaggapaññaṃ bhāvetvā anāgāmī nāma hoti. So indriyavemattatāvasena antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti pañcadhā.
（3）修第三道慧的，名为「阿那含」（不还），他们由于根的不同有五种而离此世终结：（一）中般涅盘，（二）生般涅盘，（三）无行般涅盘，（四）有行般涅盘，（五）上流至阿迦腻咤行（色究竟）。
Ñ(XXIII,56): By developing understanding of the third path he is called a non-returner. According to the difference in his faculties he completes his course in one of five ways after he has left this world: he becomes 'one who attains nibbana early in his next existence' or 'one who attains nibbana more than half way through his next existence' or 'one who attains nibbana without prompting' or 'one who attains nibbana with prompting' or 'one who is going upstream bound for the Highest Gods' (see D.iii,237).
Visuddhimagga XXIII-55
886. Visesato panettha paṭhamamaggapaññaṃ tāva bhāvetvā mandāya vipassanāya āgato mudindriyopi sattakkhattuparamo nāma hoti, sattasugatibhave saṃsaritvā dukkhassantaṃ karoti. Majjhimāya vipassanāya āgato majjhimindriyo kolaṃkolo nāma hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
其次各别而言，（1）曾修初道慧的：（一）虽以钝观而来的钝根者，亦名为「极多七番」，于善趣有经过七次轮回之后而成苦之灭（般涅盘）。（二）以中等的观而来的中根者，名为「家家」，于善（趣之）家经过二或三次流转轮回之后而成苦之灭。
Ñ(XXIII,55): But in particular, firstly, one who arrives at development of understanding of the first path with sluggish insight and limp faculties is called 'one who will be reborn seven times at most'; he traverses the round of rebirths seven times in the happy destinies. One who arrives with medium insight and medium faculties is called 'one who goes from noble family to noble family'; with two or three rebirths in noble families he makes an end of suffering.
Tikkhāya vipassanāya āgato tikkhindriyo ekabījī nāma hoti, ekaññeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.
（三）以利观而来的利根者，名为「一种了」，[PTS 710]生于人有一次之后而成苦之灭。
Ñ: One who arrives with keen insight and keen faculties is called 'one who germinates only once'; with one rebirth in the human world he makes an end of suffering (see A.i,133).
887. Dutiyamaggapaññaṃ bhāvetvā sakadāgāmī nāma hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
（2）修第二道慧的，名为「斯陀含」（一来），经一次来此世间后而成苦之灭。
Ñ: By developing understanding of the second path, he is called a once-returner. He returns once to this world and makes an end of suffering. [710]
Visuddhimagga XXIII-54
Avisesena hi catubbidhāyapi etissā bhāvitattā bhāvitapañño puggalo sadevakassa lokassa āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
概而言之：因为他修此（出世间的道慧），所以这修慧者是人天世间的应供养者、应奉者、应施者、应合掌恭敬者、是世间的无上福田。
Ñ(XXIII,54): For, generally speaking, it is because understanding has been developed in these four ways that a person who has developed it is fit for the gifts of the world with its deities, fit for its hospitality, fit for its offerings, and fit for its reverential salutation, and an incomparable field of merit for the world.
Visuddhimagga XXIII-53
Āhuneyyabhāvādisiddhikathā
（四）成就应供养者等等
Ñ: [D. WORTHINESS TO RECEIVE GIFTS]
885. Āhuneyyabhāvādisiddhīti na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, ayaṃ pana āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃsoti veditabbo.
「成就应供养者等等」，不但是能入灭定，当知成就应供养者等等，也是这修出世间慧的功德。
Ñ(XXIII,53): And not only the ability to attain the attainment of cessation but also achievement of worthiness to receive gifts should be understood as a benefit of this supramundane development of understanding.
Visuddhimagga XXIII-52
884. Nirodhasamāpatti saṅkhatātiādipucchāyaṃ pana saṅkhatātipi asaṅkhatātipi lokiyātipi lokuttarātipi na vattabbā. Kasmā? Sabhāvato natthitāya. Yasmā panassā samāpajjantassa vasena samāpannā nāma hoti, tasmā nipphannāti vattuṃ vaṭṭati, no anipphannā.
（十一）「灭定是有为或无为」等的问题，这是不该说（灭定）是有为、无为、世间及出世间的。何以故？因为它的自性非有之故。然而此定是依入定者而说入定，故可以说这是完成的而不是不完成的。
Ñ(XXIII,52): (xi) As to the question Is the attainment of cessation formed or unformed, etc.? It is not classifiable as formed or unformed, mundane or supramundane. Why? Because it has no individual essence. But since it comes to be attained by one who attains it, it is therefore permissible to say that it is produced, not unproduced.
Iti santaṃ samāpattiṃ, imaṃ ariyanisevitaṃ;
Diṭṭheva dhamme nibbānamitisaṅkhaṃ upāgataṃ;
Bhāvetvā ariyaṃ paññaṃ, samāpajjanti paṇḍitā.
Yasmā tasmā imissāpi, samāpattisamatthatā;
Ariyamaggesu paññāya, ānisaṃsoti vuccatīti.
因为智者修习了圣慧而入此──
圣者所行的寂静而称现法涅盘的定。
所以入此灭定的可能性，
说是在圣道中慧的功德。
Ñ: This too is an attainment which
A noble one may cultivate;
The peace it gives is reckoned as
Nibbana here and now.
A wise man by developing
The noble understanding can
With it himself endow;
So this ability is called
A boon of understanding, too,
The noble paths allow.
Visuddhimagga XXIII-51
883. Matassa ca samāpannassa ca ko visesoti ayampi attho sutte vuttoyeva. Yathāha – ‘‘yvāyaṃ, āvuso, mato kālaṅkato, tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu aparikkhīṇo, usmā avūpasantā, indriyāni aparibhinnānī’’ti (ma. ni. 1.457).
[PTS 709]（十）「死者和入定者有什么差别」？此义已在经中说过，所谓：[《中部》M.43./I,p.296；《相应部》S.41.6./IV,p.294.；杂568，大正2.150b]「朋友，这死者命终者，是他的身行息灭。语行……乃至心行息灭，寿尽，暖消，诸根破坏。而此入于想受灭定的比丘，亦是他的身行息灭，语行……乃至心行息灭，可是寿未尽，暖未消，诸根未曾破坏」。
Ñ(XXIII,51): (x) What is the difference between one who has attained and one who is dead? This is also given in a sutta, according as it is said: 'When a bhikkhu is dead, friend, has completed his term, his bodily formations have ceased and are quite still, his verbal formations have ceased and are quite still, his mental formations have ceased and are quite still, his life is exhausted, his heat has subsided, and his faculties are broken up. When a bhikkhu has entered upon the cessation of perception and feeling, his bodily formations have ceased and are quite still, his verbal formations have ceased and are quite still, his mental formations have ceased and are quite still, his life is unexhausted, his heat has not subsided, his faculties are quite whole' (M.i,296).
Visuddhimagga XXIII-50
882. Vuṭṭhitassa kiṃninnaṃ cittaṃ hotīti nibbānaninnaṃ. Vuttaṃ hetaṃ ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra’’nti (ma. ni. 1.464).
（九）「出定者的心是向于什么」？是向于涅盘。即如这样说：[《中部》M.44./I,p.302；《相应部》S.41.6./IV,p.295.；杂568，大正2.150b]「朋友毗舍佉，从想受灭定而出定的比丘的心，向于远离，倾于远离，赴于远离」。
Ñ(XXIII,50): (ix) Towards what does the mind of one who has emerged tend? It tends towards nibbana. For this is said: 'When a bhikkhu has emerged from the attainment of the cessation of perception and feeling, friend Visākha, his consciousness inclines to seclusion, leans to seclusion, tends to seclusion' (M.i,302). [709]
Visuddhimagga XXIII-49
881. Kathaṃ vuṭṭhānanti anāgāmissa anāgāmiphaluppattiyā, arahato arahattaphaluppattiyāti evaṃ dvedhā vuṭṭhānaṃ hoti.
（八）「如何出定」？在阿那含以生起阿那含果（而出定）在阿罗汉以生起阿罗汉果（而出定），如是有二种出定。
Ñ(XXIII,49): (viii) How does the emergence from it come about? The emergence comes about in two ways thus: by means of the fruition of non-return in the case of the non-returner, or by means of the fruition of Arahantship in thg case of the Arahant.
Visuddhimagga XXIII-48
880. Kathaṃ ṭhānanti evaṃ samāpannāya panassā kālaparicchedavasena ceva antarāāyukkhayasaṅghapaṭimānanasatthupakkosanābhāvena ca ṭhānaṃ hoti.
（七）「如何在定」？如是入定者，若无中途寿尽，僧伽的期待及师召，则依此（灭定的）时限而在定。
Ñ(XXIII,48): (vii) How is it made to last? It lasts as long as the time predetermined for its duration, unless interrupted meanwhile by the exhaustion of the life span, by the waiting of the Community, or by the Master's summons.
Visuddhimagga XXIII-47
Yathā pana pubbepi taṃ maggaṃ gatapubbapuriso taṃ ṭhānaṃ āgamma ekaṃ sāṭakaṃ daḷhaṃ nivāsetvā aparaṃ hatthena gahetvā kandaraṃ uttaritvā tattapāsāṇaṃ vā akkantamattakameva karitvā parato gacchati, evamevaṃ katapubbakicco bhikkhu nevasaññānāsaññāyatanaṃ samāpajjitvāva parato acittako hutvā nirodhaṃ phusitvā viharati.
如果已经来过此路的人，到了这里，穿紧一衣于身，另一衣拿在手上，便得涉过峡谷，或一踏热石便至彼方。如是这行了预备工作的比丘，入了非想非非想处定，则此后必得无心接触灭定而住。
Ñ(XXIII,47): Just as when a man who has travelled that road before comes to that place, he puts his inner garment on securely, and taking the other in his hand, crosses over the ravine, or so acts as to tread only lightly on the hot rock and accordingly gets to the other side, so too, when the bhikkhu does the preparatory task and then attains the base consisting of neither perception nor non-perception, then he achieves cessation, which is the other side, by becoming without consciousness.
Visuddhimagga XXIII-46
Tattha yathā so puriso asaṇṭhapitanivāsanapāvuraṇattā kandaraṃ otiṇṇamattova, tattapāsāṇaṃ akkantamatto eva ca paṭinivattitvā oratova patiṭṭhāti, evaṃ yogāvacaropi pubbakiccassa akatattā nevasaññānāsaññāyatanaṃ samāpannamattova paṭinivattitvā ākiñcaññāyatane patiṭṭhāti.
正如那人因为没有穿好衣服，所以一下峡谷或只一踏热石便回来此方而立。如是瑜伽行者亦因没有做预备工作，所以只入非想非非想处定，便转来住于无所有处。
Ñ(XXIII,46): Herein, just as the man, as soon as he had descended into the ravine, or walked up on to the hot rock, turned back and remained on the near side because he had not seen to the arrangement of his inner and outer garments, so too as soon as the meditator has attained the base consisting of neither perception nor non-perception, he turns back and remains in the base consisting of nothingness because the preparatory task has not been done.
Visuddhimagga XXIII-45
Eko kira puriso ekaṃ maggaṃ agatapubbo antarā udakakandaraṃ vā gambhīraṃ udakacikkhallaṃ atikkamitvā ṭhapitaṃ caṇḍātapasantattapāsāṇaṃ vā āgamma taṃ nivāsanapāvuraṇaṃ asaṇṭhapetvāva kandaraṃ orūḷho parikkhāratemanabhayena punadeva tīre patiṭṭhāti. Pāsāṇaṃ akkamitvāpi santattapādo punadeva orabhāge patiṭṭhāti.
据说一位行于未曾走过的道路的人，在中途来到了一个满水的峡谷，或者一处在通过深深的泥沼中而被烈日晒得很热的岩石，因为他的衣服没有穿的适当，所以一下峡谷便怕打湿资具而再来此岸而立，或者一踏上岩石便因足烫而转来此方而立。
Ñ(XXIII,45): And here the simile of the man and the road not previously travelled may be told. A man who had not previously travelled a certain road came to a ravine cut by water, or after crossing a deep morass he came to a rock heated by a fierce sun. Then without arranging his inner and outer garments, he descended into the ravine but came up again for fear of wetting his belongings and remained on the bank, or he walked up on to the rock but on burning his feet he returned to the near side and waited there.
Visuddhimagga XXIII-44
Yo pana bhikkhu ākiñcaññāyatanato vuṭṭhāya idaṃ pubbakiccaṃ akatvā nevasaññānāsaññāyatanaṃ samāpajjati, so parato acittako bhavituṃ na sakkoti, paṭinivattitvā puna ākiñcaññāyataneyeva patiṭṭhāti. Maggaṃ agatapubbapurisūpamā cettha vattabbā –
其次如果那比丘从无所有处定出定，不行这预备工作，入非想非非想处定，则此后不能成为无心，唯又退转住于无所有处。这里当说行于未曾行过的道路的人的譬喻：
Ñ(XXIII,44): But if a bhikkhu emerges from the base consisting of nothingness without having done this preparatory task and then attains the base consisting of neither perception nor non-perception, he is unable then to become without consciousness: he returns to the base consisting of nothingness and settles down there.
Visuddhimagga XXIII-43
879. So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati. Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati.
他这样入无所有处定而出定，作此预备的行为之后而入非想非非想处定。在那里经过了一或二心（剎那）而成无心，便与灭定接触。
Ñ(XXIII,43): Now when he has thus attained the base consisting of nothingness and emerged and done this preparatory task, he then attains the base consisting of neither perception nor non-perception. Then after one or two turns of consciousness have passed, he becomes without consciousness, he achieves cessation.
Kasmā panassa dvinnaṃ cittānaṃ uparicittāni na pavattantīti? Nirodhassa payogattā.
然而为什么不转起二心以上的心呢？由于灭的加行之故。
Ñ: But why do consciousnesses not go on occurring in him after the two consciousnesses? Because the effort is directed to cessation.
Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari na pavattanti.
此比丘以止观二法双双的结合，[PTS 708]直至八等至都是次第灭的加行。因为不是非想非非想处定（的加行）而是灭的加行，故不转起二心以上的。
Ñ: For this bhikkhu's mounting through the eight attainments, coupling together the states of serenity and insight, [708] is directed to successive cessation, not to attaining the base consisting of neither perception nor non-perception. So it is because the effort is directed to cessation that no more than the two consciousnesses occur.
Visuddhimagga XXIII-42
878. Addhānaparicchedoti jīvitaddhānassa paricchedo. Iminā bhikkhunā addhānaparicchede sukusalena bhavitabbaṃ. Attano ‘‘āyusaṅkhārā sattāhaṃ pavattissanti na pavattissantī’’ti āvajjitvāva samāpajjitabbaṃ.
（4）「寿限」，是寿命的时限。即此比丘应善巧而知其寿限。他当顾念自己的寿行「于七日之间延续或不延续」而后入定。
Ñ(XXIII,42): (d) The limit of duration is the limit of life's duration. For this bhikkhu should be very careful to determine what the limit of his life's duration is. He should attain only after adverting in this way: 'Will my own vital formations go on occurring for seven days or will they not?'.
Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, nāssa nirodhasamāpatti maraṇaṃ paṭibāhituṃ sakkoti. Antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti. Tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. Avasesaṃ hi anāvajjitumpi vaṭṭati. Idaṃ pana āvajjitabbamevāti vuttaṃ.
如果他不顾念于七日之间要灭亡的寿行而入定，而他的灭定是不能抵抗死的；又因于灭定中是没有死的，得于定的中途而出定。是故他必须先顾念（此寿限）而后入定。即是说对于余者（三预备行）或可不顾念，但对于此则必须顾念。
Ñ: For if he attains it without adverting when the vital formations are due to cease within seven days, then since the attainment of cessation cannot ward off his death because there is no dying during cessation, he consequently emerges from the attainment meanwhile. So he should attain only after adverting to that. For it is said that while it may be permissible to omit adverting to others, this must be adverted to.
Visuddhimagga XXIII-41
Yo pana evaṃ na karoti, satthā ca saṅghe sannipatite taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti ‘‘nirodhasamāpanno’’ti vutte kañci bhikkhuṃ peseti ‘‘gaccha naṃ mama vacanena pakkosā’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘satthā āyasmantaṃ āmantetī’’ti vuttamatteva vuṭṭhānaṃ hoti. Evaṃ garukaṃ hi satthupakkosanaṃ, tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.
若不这样做，在僧伽集合而师不见他之时问道：「某比丘在那里」？答「正在入灭定」。于是遣一比丘道：「你去！说我召他」。此时这（使者）比丘去到入定者可以听到声音的地方站着说：「师召尊者」，他便出定。这实在因为师召是这样的重大。所以他应预先顾念而入定，以能自动而出定。
Ñ(XXIII,41): But if he does not do so, when the Community assembles, the Master, not seeing him, asks, 'Where is the bhikkhu so and so?'. They reply, 'He has attained cessation'. Then he despatches a bhikkhu, telling him 'Go and summon him in my name'. As soon as the bhikkhu stands within his hearing and merely says, 'The Master calls the venerable one', he emerges. Such is the importance of the Master's summons. So he should attain in suchwise that, by adverting to it beforehand, he emerges himself.
Visuddhimagga XXIII-40
877. Satthupakkosananti idhāpi satthupakkosanāvajjanameva imassa kiccaṃ. Tasmā tampi evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne satthā otiṇṇavatthusmiṃ sikkhāpadaṃ vā paññapeti, tathārūpāya vā atthuppattiyā dhammaṃ deseti, yāva maṃ koci āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā nisinno hi tasmiṃ samaye vuṭṭhātiyeva.
（3）「师召」，这里亦只顾念师召为他的预备工作。所以他应这样顾念：「如果当我坐于这里在七日之间入于灭定之时，或因发生了某些事故而师（佛）欲制学处（戒），或因必要而欲说法，则不等什么比丘来召我时，我即出定」。先作如是决定而入定者，则必于那时而出定。
Ñ(XXIII,40): (c) The Master's summons: here too it is the adverting to the Master's summons that is the preparatory task. So that also should be adverted to in this way: 'While I am sitting for seven days in the attainment of cessation, if the Master, after examining a case, makes known a course of training, or teaches the Dhamma, the origin of which discourse is some need that has arisen, I shall emerge before anyone comes to summon me'. For when he has seated himself after doing so, he emerges at exactly that time.
Visuddhimagga XXIII-39
Yo pana evaṃ na karoti, saṅgho ca sannipatitvā taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti ‘‘nirodhasamāpanno’’ti vutte saṅgho kañci bhikkhuṃ peseti ‘‘gaccha naṃ saṅghassa vacanena pakkosāhī’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘saṅgho taṃ āvuso paṭimānetī’’ti vuttamatteva vuṭṭhānaṃ hoti. Evaṃ garukā hi saṅghassa āṇā nāma. Tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.
若不这样做，在僧伽集合而不见他之时问道：「某比丘在那里」？答：「正在入灭定」。于是遣一比丘道：「你去！说僧伽召他」。此时这（使者）比丘去到入定者可以听得声音的地方站着说：「朋友，僧伽在等待你」，他便出定。这实在是因为僧伽的命令如是重大，所以他应预先顾念到它而入定，以能自动而出定。
Ñ(XXIII,39): But if he does not do so, then perhaps the Community assembles, and not seeing him, it is asked, 'Where is the bhikkhu so and so?'. They reply, 'He has attained cessation'. The Community despatches a bhikkhu, telling him 'Go and summon him in the name of the Community'. Then as soon as the bhikkhu stands within his hearing and merely says, 'The Community is waiting for you, friend', he emerges. Such is the importance of the Community's order. So he should attain in suchwise that, by adverting to it beforehand, he emerges by himself.
Visuddhimagga XXIII-38
876. Saṅghapaṭimānananti saṅghassa paṭimānanaṃ udikkhanaṃ. Yāva eso bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. Ettha ca na paṭimānanaṃ etassa pubbakiccaṃ, paṭimānanāvajjanaṃ pana pubbakiccaṃ. Tasmā evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho uttikammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhātiyeva.
（2）「僧伽的期待」，是僧伽的等待和期望。即直至这比丘来为止而不行僧伽羯磨的意思。在这里，那期待并非他的（入定比丘的）预备行为，但顾念期待是他的预备工作，所以他应作这样顾念：「如果当我坐于这里在七日之间入于灭定之时，僧伽欲行白羯磨等的任何羯磨，则不等什么比丘来召我时，[PTS 707]我即出定」。先作如是决定而入定者，则必于那时而出定。
Ñ(XXIII,38): (b) The Community's waiting is the Community's expecting. The meaning is: till this bhikkhu comes there is no carrying out of acts of the Community. And here it is not the actual Community's waiting that is the preparatory task, but the adverting to the waiting. So it should be adverted to in this way: 'While I am sitting for seven days in the attainment of cessation, if the Community wants to enact a resolution, etc., I shall emerge before any bhikkhu comes to summon me'. [707] One who attains it after doing this emerges at exactly that time.
Visuddhimagga XXIII-37
Yaṃ ekābaddhaṃ hoti nivāsanapāvuraṇaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi. Samāpattivaseneva naṃ rakkhati āyasmato sañjīvassa viya. Vuttampi cetaṃ ‘‘āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato sāriputtassa samādhivipphārā iddhī’’ti.
这是名为「使无损害属于诸人的资具」。对于属于一己的衣服座具等是不需要作各别决意的。因为那是必然为定所保护的，如尊者僧祇婆的事相似。所以说：[《无碍解道》Pts.II,p.212,参考底本380页。]「尊者僧祇婆的神变是定遍满的，尊者舍利弗的神变是定遍满的」。
Ñ(XXIII,37): There is no special resolving to be done for what is his own personal property such as the inner and outer robes or the seat he is sitting on. He protects all that by means of the attainment itself, like those of the venerable Sañjīva. And this is said: 'There was success by intervention of concentraion in the venerable Sañjīva. There was success by intervention of concentration in the venerable Sāriputta' (Ps.i,212—see Ch. XII, §30).
Visuddhimagga XXIII-36
Anadhiṭṭhahato pana aggiādīhi vinassati mahānāgattherassa viya.
如果他不作这样的决定，则未免受火等的损失，正如摩诃那伽长老的事相似：
Ñ(XXIII,36): If he does not resolve in this way, they may be destroyed by fire, etc., as in the case of the Elder Mahā-Nāga.
Thero kira mātuupāsikāya gāmaṃ piṇḍāya pāvisi. Upāsikā yāguṃ datvā āsanasālāya nisīdāpesi. Thero nirodhaṃ samāpajjitvā nisīdi. Tasmiṃ nisinne āsanasālāya agginā gahitāya sesabhikkhū attano attano nisinnāsanaṃ gahetvā palāyiṃsu. Gāmavāsikā sannipatitvā theraṃ disvā ‘‘alasasamaṇo’’ti āhaṃsu. Aggi tiṇaveṇukaṭṭhāni jhāpetvā theraṃ parikkhipitvā aṭṭhāsi. Manussā ghaṭehi udakaṃ āharitvā nibbāpetvā chārikaṃ apanetvā paribhaṇḍaṃ katvā pupphāni vikiritvā namassamānā aṭṭhaṃsu. Thero paricchinnakālavasena vuṭṭhāya te disvā ‘‘pākaṭomhi jāto’’ti vehāsaṃ uppatitvā piyaṅgudīpaṃ agamāsi. Idaṃ nānābaddhaavikopanaṃ nāma.
据说，这长老入了他母亲优婆夷的村落中乞食。那优婆夷施他一些粥，并请他在休息所中坐着。这长老便坐下而入灭定。当他在坐时，这休息所失了火，别的比丘们都各自拿了座具逃走。村人来集，见此长老说：「这懒惰的沙门，这懒惰的沙门」！火已烧了（屋的）盖草及竹木等，并已包围了长老。人们以水瓮取了水，灭了火，除了灰，净了地，向他散花礼拜。长老在预定之时而出定，看见了他们说：「我已被他们发现了」，便升空而去毕云古岛[毕云古岛（Pivangu-dipa），在《大史》中24,25,104等处都提到此岛之名。据说此岛即锡兰的Jaffna附近。据《大史》英译本的注说明，此岛便是Panicum或Saffron岛。]了。
Ñ: The elder, it seems, went for alms into the village where his mother, a lay follower, lived. She gave him rice gruel and seated him in the sitting hall. The elder sat down and attained cessation. While he was sitting there the hall caught fire. The other bhikkhus each picked up their seats and fled. The villagers gathered together, and seeing the elder, they said, 'What a lazy monk! What a lazy monk!'. The fire burned the grass thatch, the bamboos and timbers, and it encircled the elder. People brought water and put it out. They removed the ashes, did repairs, scattered flowers, and then stood respectfully waiting. The elder emerged at the time he had determined. Seeing them, he said, 'I am discovered!', and he rose up into the air and went to Piyaṅgu Island. This is 'non-damage to others' property'.
Visuddhimagga XXIII-35
875. Tattha nānābaddhaavikopananti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ.
[PTS 706]（1）「使无损害属于诸人的资具」，即不是属于这比丘一身的，是属于众人的衣钵床椅住屋或其它的任何资具。他应决意使此等资具不受火水风盗及鼠等的损失。
Ñ(XXIII,35): (a) Herein, non-damage to others' property refers to what the bhikkhu has about him that is not his personal property: a robe and bowl, or a bed and chair, or a living room, or any other kind of requisite kept by him but the property of various others. It should be resolved that such property will not be damaged, will not be destroyed by fire, water, wind, thieves, rats, and so on.
Tatridaṃ adhiṭṭhānavidhānaṃ ‘‘idañca idañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi hariyatu, mā undūrādīhi khajjatū’’ti.
其决意的方法如下：「某某等物，于此（入定的）七日之内，不为火烧，不为水漂，不为风吹，不为盗贼所取，不为鼠等所囓」！
Ñ: Here is the form of the resolve: 'During these seven days let this and this not be burnt by fire; let it not be swept off by water; let it not be spoilt by wind; let it not be stolen by thieves; let it not be devoured by rats, and so on'.
Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti.
当他如是决定，则（此等资具）于七日之内没有什么危险。
Ñ: When he has resolved in this way, they are not in danger during the seven days.
Visuddhimagga XXIII-34
Tato dutiyaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Tato tatiyaṃ jhānaṃ…pe… tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Tathā ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti – nānābaddhaavikopanaṃ, saṅghapaṭimānanaṃ, satthupakkosanaṃ, addhānaparicchedanti.
此后入第二禅而出定，这里亦同样的观彼诸行。此后入第三禅……乃至入识无边处定而出定，这里亦同样的观彼诸行。其次入无所有处定而出定之后，作这样的四种准备行为：（1）使无损害属于诸人的资具，（2）僧伽的期待，（3）师（佛）召，（4）寿限。
Ñ(XXIII,34): After that, he attains the second jhana, and on emerging he sees formations with insight in like manner. After that, he attains the third jhana ... (etc.) ... After that, he attains the base consisting of boundless consciousness, and on emerging he sees the formations in it in like manner. Likewise he attains the base consisting of nothingness. On emerging from that he does the fourfold preparatory task, that is to say, about (a) non-damage to others' property, (b) the Community's waiting, (c) the Master's summons, and (d) the limit of the duration. [706]
Visuddhimagga XXIII-33
Vipassanā panesā tividhā hoti – saṅkhāraparigaṇhanakavipassanā, phalasamāpattivipassanā, nirodhasamāpattivipassanāti.
观有三种，即（1）行把握观，（2）果定观，（3）灭定观。
Ñ(XXIII,33): This insight is threefold as insight that discerns formations, insight for the attainment of fruition, and insight for the attainment of cessation.
Tattha saṅkhāraparigaṇhanakavipassanā mandā vā hotu tikkhā vā, maggassa padaṭṭhānaṃ hotiyeva. Phalasamāpattivipassanā tikkhāva vaṭṭati maggabhāvanāsadisā. Nirodhasamāpattivipassanā pana nātimandanātitikkhā vaṭṭati. Tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati.
此中：（1）行把握观是或钝或利，然而必为道的近因。（2）果定观当唯是利，犹如修道。（3）灭定观当不过钝亦不过利。是故他应以不过钝及不过利的观而观彼等诸行。
Ñ: Herein, insight that discerns formations, whether sluggish or keen, is the proximate cause only for a path. Insight for the attainment of fruition, which is only valid when keen, is similar to that for the development of a path. Insight for the attainment of cessation is only valid when it is not over-sluggish and not over-keen. Therefore he sees those formations with insight that is not over-sluggish and not over-keen.
Visuddhimagga XXIII-32
874. Ayaṃ pana vitthāro – idha bhikkhu nirodhaṃ samāpajjitukāmo katabhattakicco sudhotahatthapādo vivitte okāse supaññattamhi āsane nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so paṭhamaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati.
其次为详说：兹有比丘，欲入灭定，食事已毕，善洗手足，于远离处，坐于善敷的座上，结跏趺已，持身端正，置念面前，入初禅已，出定之际，而观诸行为无常苦无我。
Ñ(XXIII,32): But the detail is this. When a bhikkhu who desires to attain cessation has finished all that has to do with his meal and has washed his hands and feet well, he sits down on a well-prepared seat in a secluded place. Having folded his legs crosswise, set his body erect, established mindfulness in front of him, he attains the first jhana, and on emerging he sees the formations in it with insight as impermanent, painful, not-self.
Visuddhimagga XXIII-31
873. Kathañcassā samāpajjanaṃ hotīti samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato, evamassa samāpajjanaṃ hoti.
（六）「如何入定」？即曾行预备的工作，依止观的努力，灭非想非非想处者，如是入（灭）定。
Ñ(XXIII,31): (vi) How does its attainment come about! It comes about in one who performs the preparatory tasks by striving with serenity and insight and causes the cessation of [consciousness belonging to] the base consisting of neither perception nor non-perception.
Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. Yo pana vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati.
因为以止努力者，则只得非想非非想处定为止；若只以观努力者，则仅得果定为止。
Ñ: One who strives with serenity alone reaches the base consisting of neither perception nor non-perception and remains there, while one who strives with insight alone reaches the attainment of fruition and remains there.
Yo pana ubhayavaseneva ussakkitvā pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo.
然以止观的努力，已作预备的行为，而灭非想非非想处者，则他入于（灭）定。这是略说。
Ñ: But it is one who strives with both, and after performing the preparatory tasks, causes the cessation of [consciousness belonging to] the base consisting of neither perception nor non-perception, who attains it. This is in brief.
Visuddhimagga XXIII-30
872. Kasmā samāpajjantīti saṅkhārānaṃ pavattibhede ukkaṇṭhitvā diṭṭheva dhamme acittakā hutvā ‘‘nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti samāpajjanti.
（五）「为什么入定」？因为厌恶诸行的种种生灭转起，想道：「即于现世而成无心，我将至于灭的涅盘而住于乐」，这样便入定了。
Ñ(XXIII,30): (v) Why do they attain it? Being wearied by the occurrence and dissolution of formations, they attain it thinking, 'Let us dwell in bliss by being without consciousness here and now and reaching the cessation that is nibbana'.
Visuddhimagga XXIII-29
871. Kattha samāpajjantīti pañcavokārabhave. Kasmā? Anupubbasamāpattisabbhāvato. Catuvokārabhave pana paṭhamajjhānādīnaṃ uppatti natthi. Tasmā na sakkā tattha samāpajjitunti. Keci pana ‘‘vatthussa abhāvā’’ti vadanti.
[以下出自《无碍解道注》Pts.A.CS:pg.1.287~9][PTS 705]（四）「于何处入定」？是于五蕴有。何以故？因由次第定生故。于四蕴有（无色）是没有初禅等生起的，所以在彼处（四蕴有）不能入（灭）定。亦有人说（于四蕴有）是没有心所依的（故不能入灭定）。
Ñ(XXIII,29): (iv) Where do they attain it? In the five-constituent becoming. Why? Because of the necessity for the succession of [all] the attainments (cf. S.iv,217). But in the four-constituent becoming there is no arising of the first jhana, etc., and so it is not possible to attain it there. But some say that is because of the lack of a physical basis [for the mind there].
Visuddhimagga XXIII-28
870. Ettha ca ‘‘soḷasahi ñāṇacariyāhī’’ti ukkaṭṭhaniddeso esa. Anāgāmino pana cuddasahi ñāṇacariyāhi hoti.
此中：「以十六智行」，是依最多的智行而说。在阿那含则只以十四智行。
Ñ(XXIII,28): And here the words 'Owing to sixteen kinds of exercise of knowledge' state the maximum. But in a non-returner the mastery is owing to fourteen kinds of exercise of knowledge.
Yadi evaṃ sakadāgāmino dvādasahi sotāpannassa ca dasahi kiṃ na hotīti? Na hoti, samādhipāribandhikassa pañca kāmaguṇikarāgassa appahīnattā. Tesaṃ hi so appahīno. Tasmā samathabalaṃ na paripuṇṇaṃ hoti, tasmiṃ aparipūre dvīhi balehi samāpajjitabbaṃ nirodhasamāpattiṃ balavekallena samāpajjituṃ na sakkonti.
如果这样，岂非在斯陀含只十二（智行），而在须陀洹只十（智行）了吗？不然，因为（在斯陀含及须陀洹）是未断定的障碍的五种欲贪的；即是说他们未断此贪，故未得止力圆满，当此（止力）未得圆满，因为力弱，欲入当以（止观）二力而入的灭定是不可能的。
Ñ: If that is so, then does it not come about also in the once-returner owing to twelve? And in the stream-enterer owing to ten?—It does not. Because the greed based on the cords of sense desire, which is an obstacle to concentration, is unabandoned in them. It is because that is not abandoned in them that the serenity power is not perfected. Since it is not perfected they are not, owing to want of power, able to attain the attainment of cessation, which has to be attained by the two powers.
Anāgāmissa pana so pahīno, tasmā esa paripuṇṇabalo hoti. Paripuṇṇabalattā sakkoti.
可是在阿那含则已断彼（贪），所以此（止观二）力是圆满的。因为力圆满，故可能（入灭定）。
Ñ: But it is abandoned in the non-returner and so his power is perfected. Since his power is perfected he is able to attain it.
Tenāha bhagavā – ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417). Idañhi paṭṭhāne mahāpakaraṇe anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttanti.
所以世尊说：[《三显示》Tika.II,p.159（I,159）.]「从灭定而出定者的非想非非想处的善，依无间缘为果定之缘」。这是在发趣大论中只说关于阿那含的从灭定之出定。
Ñ: Hence the Blessed One said: 'Profitable [consciousness] of the base consisting of neither perception nor non-perception in one emerging from cessation is a condition, as proximity condition, for the attainment of fruition' (Pṭn.1,159). For this is said in the Great Book of the Paṭṭhāna with reference only to non-returners' emerging from cessation. [705]
Visuddhimagga XXIII-27
‘‘Vasīti pañca vasiyo – āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasī. Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati, āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī. Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī…pe… adhiṭṭhāti adhiṭṭhāne…pe… vuṭṭhāti vuṭṭhāne…pe… paccavekkhati paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. Dutiyaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati …pe… paccavekkhati. Paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. Imā pañca vasiyo’’ti (paṭi. ma. 1.83).
自在──即以（1）转向自在，（2）入定自在，（3）在定自在，（4）出定自在，（5）观察自在的五自在。（1）遂其所欲之处所欲之时而得转向于初禅，因为转向无滞故为转向自在。（2）遂其所欲之处所欲之时得于初禅入定，因为入定无滞故为入定自在。（3）……在定……（4）……出定……（5）……观察，因为观察无滞故为观察自在。于二禅……乃至遂其所欲之处所欲之时而得转向于非想非非想处……乃至观察，因为观察无滞故为观察自在。这便是以五种自在」。
Ñ(XXIII,27): 'Mastery: there are five kinds of mastery. There is mastery in adverting, in attaining, in resolving, in emerging, in reviewing. He adverts to the first jhana where, when, and for as long as he wishes, he has no difficulty in adverting, thus it is mastery in adverting. He attains the first jhana where, when, and for as long as he wishes, he has no difficulty in attaining, thus it is mastery in attaining. He resolves upon [the duration of] the first jhana where, ... thus it is mastery in resolving. He emerges from the first jhana, ... thus it is mastery in emerging. He reviews the first jhana where, when, and for as long as he wishes, he has no difficulty in reviewing, thus it is mastery in reviewing. He adverts to the second jhana ... (etc.) ... He reviews the attainment of the base consisting of neither perception nor non-perception where, when, and for as long as he wishes, he has no difficulty in reviewing, thus it is mastery in reviewing. These are the five kinds of mastery' (Ps.i,97-100).
Visuddhimagga XXIII-26
‘‘Navahi samādhicariyāhīti katamāhi navahi samādhicariyāhi? Paṭhamajjhānaṃ samādhicariyā. Dutiyajjhānaṃ…pe… nevasaññānāsaññāyatanasamāpatti samādhicariyā. Paṭhamajjhānapaṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca. Imāhi navahi samādhicariyāhi.
以九定行──是以什么九定行呢？（1）以初禅定行，（2）以第二禅定行……乃至（8）以非想非非想处定行。（9）以为了获得初禅而有寻、伺、喜、乐、心一境性的（近行定）……乃至以为了获得非想非非想处定而有寻、伺、喜、乐、心一境性的（近行定）。
Ñ(XXIII,26): 'Owing to nine kinds of exercise of concentration: owing to what nine kinds of exercise of concentration? The first jhana is a kind of exercise of concentration. The second jhana ... [The third jhana ... The fourth jhana ... The attainment of the base consisting of boundless space ... The attainment of the base consisting of boundless consciousness ... The attainment of the base consisting of nothingness ... ]. The attainment of the base consisting of neither perception nor non-perception is a kind of exercise of concentration. And the applied thought and sustained thought and happiness and bliss and unification of mind that have the purpose of attaining the first jhana ... (etc.) ... And the applied thought and sustained thought and happiness and bliss and unification of mind that have the purpose of attaining the attainment of the base consisting of neither perception nor non-perception. It is owing to these nine kinds of exercise of concentration.
Visuddhimagga XXIII-25
‘‘Soḷasahi ñāṇacariyāhīti katamāhi soḷasahi ñāṇacariyāhi? Aniccānupassanā ñāṇacariyā. Dukkhā… anattā… nibbidā… virāgā… nirodhā… paṭinissaggā… vivaṭṭānupassanā ñāṇacariyā. Sotāpattimaggo ñāṇacariyā. Sotāpattiphalasamāpatti ñāṇacariyā. Sakadāgāmimaggo…pe… arahattaphalasamāpatti ñāṇacariyā. Imāhi soḷasahi ñāṇacariyāhi.
以十六智行──是以什么十六智行呢？（1）以无常随观智行，（2）苦，（3）无我，（4）厌离，（5）离贪，（6）灭，（7）舍遣，（8）以还灭随观智行，（9）以须陀洹道智行，[PTS 704]（10）以须陀洹果定智行，（11）斯陀含道……乃至（16）以阿罗汉果定智行。即以此等十六智行。
Ñ(XXIII,25): 'Owing to sixteen kinds of exercise of knowledge: owing to what sixteen kinds of exercise of knowledge? Contemplation of impermanence is a kind of exercise of knowledge. Contemplation of pain ... Contemplation of not-self ... Contemplation of dispassion ... Contemplation of fading away ... Contemplation of cessation ... Contemplation of relinquishment ... Contemplation of turning away is a kind of exercise of knowledge. [704] The stream-entry path is a kind of exercise of knowledge. The attainment of the fruition of stream-entry ... The once-return path ... The attainment of the fruition of once-return ... The non-return path ... The attainment of the fruition of non-return ... The Arahant path ... The attainment of the fruition of Arahantship is a kind of exercise of knowledge. It is owing to these sixteen kinds of exercise of knowledge.
Visuddhimagga XXIII-24
‘‘Tayo ca saṅkhārānaṃ paṭippassaddhiyāti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? Dutiyajjhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā.
以三行安息故──是以什么三行安息的呢？于第二禅入定者则寻伺的语行安息。于第四禅入定者则入息出息的身行安息。于想受灭定入定者则想与受的心行安息。即以此等三行的安息之故。
Ñ(XXIII,24): 'Owing to the tranquillization of three formations: owing to the tranquillization of what three formations? In one who has attained the second jhana the verbal formations consisting in applied and sustained thought are quite tranquillized. In one who has attained the fourth jhana the bodily formations consisting in in-breaths and out-breaths are quite tranquillized. In one who has attained cessation of perception and feeling the mental formations consisting in feeling and perception are quite tranquillized. It is owing to the tranquillization of these three formations.
Visuddhimagga XXIII-23
Kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti vipassanābalaṃ.
以什么意义为观力？以无常随观而于常想不动故为观力。
Ñ(XXIII,23): 'In what sense is insight a power? Owing to the contemplation of impermanence it does not waver on account of perception of permanence, thus insight is a power.
Dukkhānupassanāya sukhasaññāya na kampatīti… anattānupassanāya attasaññāya na kampatīti… nibbidānupassanāya nandiyā na kampatīti… virāgānupassanāya rāge na kampatīti… nirodhānupassanāya samudaye na kampatīti… paṭinissaggānupassanāya ādāne na kampatīti vipassanābalaṃ. Avijjāya ca avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti vipassanābalaṃ. Idaṃ vipassanābalaṃ.
以苦随观而于乐想不动故…以无我随观而于我想不动故…以厌离随观于喜不动故…以离贪随观于贪不动故…以灭随观于集不动故…以舍遣随观于取不动故为观力。于无明、与无明相共的烦恼及诸蕴不动不摇不震荡故为观力。这便是观力。
Ñ: Owing to the contemplation of pain it does not waver on account of perception of pleasure ... Owing to the contemplation of not-self it does not waver on account of the perception of self... Owing to the contemplation of dispassion it does not waver on account of delight... Owing to the contemplation of fading away it does not waver on account of greed ... Owing to the contemplation of cessation it does not waver on account of arising ... Owing to the contemplation of relinquishment it does not waver on account of grasping, thus insight is a power. It does not waver and vacillate and hesitate on account of ignorance and on account of the defilements and the aggregates that accompany ignorance, thus insight is a power.
Visuddhimagga XXIII-22
‘‘Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ.
「什么是观力」？无常随观是观力；
Ñ(XXIII,22): 'What is insight as a power? Contemplation of impermanence is insight as a power.
Dukkhānupassanā… anattānupassanā… nibbidānupassanā… virāgānupassanā… nirodhānupassanā… paṭinissaggānupassanā vipassanābalaṃ.
苦随观…无我随观…厌离随观…离贪随观…灭随观…舍遣随观是观力。
Ñ: Contemplation of pain ... Contemplation of not-self ... Contemplation of dispassion ... Contemplation of fading away ... Contemplation of cessation ... Contemplation of relinquishment is insight as a power.
Rūpe aniccānupassanā…pe… rūpe paṭinissaggānupassanā vipassanābalaṃ.
对于色无常随观……对于色舍遣随观是观力。
Ñ: Contemplation of impermanence in materiality ... (etc.) ... Contemplation of relinquishment in materiality is insight as a power.
Vedanāya… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā. Jarāmaraṇe paṭinissaggānupassanā vipassanābalanti.
对于受…想…行…识…乃至眼…老死无常随观…对于老死舍遣随观是观力。
Ñ: Contemplation of impermanence in feeling ... in perception ... in formations ... in consciousness is insight as a power ... Contemplation of relinquishment in consciousness is insight as a power. Contemplation of impermanence in the eye ... (etc., see Ch. XX, §9) ... Contemplation of impermanence in ageing-and-death ... (etc.) ... Contemplation of relinquishment in ageing-and-death is insight as a power.
Visuddhimagga XXIII-21
Kenaṭṭhena samathabalaṃ? Paṭhamajjhānena nīvaraṇe na kampatīti samathabalaṃ. Dutiyajjhānena vitakkavicāre…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti samathabalaṃ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti samathabalaṃ. Idaṃ samathabalaṃ.
止力是什么意义？即以初禅而于诸盖不动故为止力；以第二禅而于寻伺……乃至以非想非非想处定而于无所有处想不动故为止力。于掉举、与掉举相共的烦恼及诸蕴不动不摇不震荡故为止力。这便是止力。
Ñ(XXIII,21): 'In what sense is serenity a power? Owing to the first jhana it does not waver on account of the hindrances, thus serenity is a power. Owing to the second jhana it does not waver on account of applied and sustained thought, thus serenity is a power ... (etc.) ... Owing to the base consisting of neither perception nor non-perception it does not waver on account of the perception of the base consisting of nothingness, thus serenity is a power. It does not waver and vacillate and hesitate on account of agitation and on account of the defilements and the aggregates that accompany agitation, thus serenity is a power. This is the serenity power.
Visuddhimagga XXIII-20
‘‘Dvīhi balehīti dve balāni samathabalaṃ vipassanābalaṃ.
「二力，即止与观的二力。[PTS 703]
Ñ(XXIII,20): 'Of the two powers: of the two powers, the serenity power and the insight power. [703]
Katamaṃ samathabalaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ. Abyāpādavasena… ālokasaññāvasena… avikkhepavasena…pe… paṭinissaggānupassiassāsavasena… paṭinissaggānupassipassāsavasena cittassa ekaggatā avikkhepo samathabalanti.
什么是止力？以出离而得心一境性及不散乱是止力。以不瞋恚……以光明想……以不散乱……乃至以舍遣随观的入息……以舍遣随观的出息而得心一境性及不散乱是止力。
Ñ: 'What is serenity as a power? The unification of the mind and nondistraction due to renunciation are serenity as a power. The unification of the mind and non-distraction due to non-ill will are serenity as a power. The unification of the mind and non-distraction due to perception of light ... [to non-distraction ... to defining of states (dhamma) ... to knowledge ... to gladness ... to the eight attainments, the ten kasinas, the ten recollections, the nine charnel-ground contemplations, and the thirty-two modes of mindfulness of breathing]... the unification of the mind and non-distraction due to breathing out in one who is contemplating relinquishment is serenity as a power.
Visuddhimagga XXIII-19
869. Katamāni panettha dve balāni…pe… katamā vasībhāvatāti? Na ettha kiñci amhehi vattabbaṃ atthi. Sabbamidaṃ etassa uddesassa niddese vuttameva. Yathāha –
这里，什么是「二力」？乃至什么是……「得自在者」？在这里我们可以不必说什么，因为都已解释其概举（即上面的引文）中说过。即所谓：[《无碍解道》Pts.I,p.97－99.]
Ñ(XXIII,19): But which are the two powers? And the [three formations] ... and mastery? Here there is no need for us to say anything; for it has all been said in the description of the summary [quoted above], according as it is said:
Visuddhimagga XXIII-18
868. Tattha kā nirodhasamāpattīti yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti.
此中：（一）「什么是灭定」？是以次第而灭心及心所法之不转起。
Ñ(XXIII,18): Herein, (i) What is the attainment of cessation? It is the non-occurrence of consciousness and its concomitants owing to their progressive cessation.
Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanā, sotāpannā, sakadāgāmino, sukkhavipassakā ca anāgāmino, arahanto na samāpajjanti.
（二）～（三）「谁入彼定？谁不入彼定」？一切凡夫、须陀洹、斯陀含、干观（不修止禅，而仅修观禅者；以其剎那定入观。）的阿那含及阿罗汉不入定。
Ñ: (ii) Who attains it? (iii) Who do not attain it? No ordinary men, no stream-enterers or once-returners, and no non-returners and Arahants who are bare-insight workers attain it.
Aṭṭhasamāpattilābhino pana anāgāmino, khīṇāsavā ca samāpajjanti. ‘‘Dvīhi balehi samannāgatattā, tayo ca saṅkhārānaṃ paṭippassaddhiyā, soḷasahi ñāṇacariyāhi, navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa’’nti (paṭi. ma. mātikā 1.34) hi vuttaṃ.
获得八等至的阿那含及漏尽者（阿罗汉）入定。即如所说：[《无碍解道》Pts.I,p.97.]「具二力故，三行安息故，以十六智行、九定行而得自在的慧，是灭定的智」。
Ñ: But both non-returners and those with cankers destroyed (Arahants) who are obtainers of the eight attainments attain it. For it is said: 'Understanding that is mastery, owing to possession of two powers, to the tranquillization of three formations, to sixteen kinds of exercise of knowledge, and to nine kinds of exercise of concentration, is knowledge of the attainment of cessation' (Ps.i,97).
Ayañca sampadā ṭhapetvā aṭṭhasamāpattilābhino anāgāmikhīṇāsave aññesaṃ natthi.
而此（灭定的）完成，除了获得八等至的阿那含及漏尽者之外，余者是没有的。
Ñ: And these qualifications are not to be found together in any persons other than non-returners and those whose cankers are destroyed, who are obtainers of the eight attainments.
Tasmā teyeva samāpajjanti, na aññe.
所以只是彼等（二者）入定，余者不然。
Ñ: That is why only they and no others attain it.
Visuddhimagga XXIII-17
Tatridaṃ nirodhasamāpattiyā vibhāvanatthaṃ pañhākammaṃ – kā nirodhasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, vuṭṭhitassa kiṃninnaṃ cittaṃ hoti, matassa ca samāpannassa ca ko viseso, nirodhasamāpatti kiṃ saṅkhatā asaṅkhatā lokiyā lokuttarā nipphannā anipphannāti?
这里为了分别灭定而提出这些问题：（一）什么是灭定？（二）谁入彼定？（三）谁不入彼定？（四）于何处入定？（五）为什么入定？（六）是怎样入定？（七）如何在定？（八）如何出定？（九）出定者的心是向于什么？（十）死者和入定者有什么差别？（十一）灭定是有为或无为、世间或出世间、完成或不完成？
Ñ(XXIII,17): Now in order to explain the attainment of cessation there is this set of questions:
(i) What is the attainment of cessation?
(ii) Who attains it?
(iii) Who do not attain it?
(iv) Where do they attain it?
(v) Why do they attain it?
(vi) How does its attainment come about?
(vii) How is it made to last?
(viii) How does the emergence from it come about?
(ix) Towards what does the mind of one who has emerged tend?
(x) What is the difference between one who has attained it and one who is dead?
(xi) Is the attainment of cessation formed or unformed, mundane or supramundane, produced or unproduced?
Visuddhimagga XXIII-16
Nirodhasamāpattikathā
（三）可能入于灭定
Ñ: [C. THE ATTAINMENT OF CESSATION]
867. Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva, ayaṃ pana nirodhasamāpattiyā samāpajjanasamatthatāpi imissā paññābhāvanāya ānisaṃsoti veditabbo.
「可能入于灭定」，是说不但得尝圣果之味，当知这修慧的功德，亦能入于灭定，
Ñ(XXIII,16): And not only the experience of the taste of the noble fruit but also the ability to attain the attainment of cessation should be understood as a benefit of the development of understanding.
Visuddhimagga XXIII-15
Tattha ṭhapetvā maggavīthiyaṃ uppannaṃ phalaṃ avasesaṃ sabbaṃ phalasamāpattivasena pavattaṃ nāma. Evametaṃ maggavīthiyaṃ phalasamāpattiyaṃ vā uppajjanavasena,
此中：除了于道的过程生起的果之外，余者都是由果定转起的。如是这为（此果）于道的过程或于果定的生起法：
Ñ(XXIII,15): Herein, all except the fruition that arises in the cognitive series of the path occur as fruition attainment. So whether it arises in the cognitive series of the path or in fruition attainment:
Paṭippassaddhadarathaṃ, amatārammaṇaṃ subhaṃ;
Vantalokāmisaṃ santaṃ, sāmaññaphalamuttamaṃ.
Ojavantena sucinā, sukhena abhisanditaṃ;
Yena sātātisātena, amatena madhuṃ viya.
Taṃ sukhaṃ tassa ariyassa, rasabhūtamanuttaraṃ;
Phalassa paññaṃ bhāvetvā, yasmā vindati paṇḍito.
Tasmā ariyaphalassetaṃ, rasānubhavanaṃ idha;
Vipassanābhāvanāya, ānisaṃsoti vuccati.
不安者安，涅盘为所缘，唾弃世间乐，
是清净寂静最上的沙门果。
（沙门之果）甜如蜜，[PTS 702]
以有食素净乐可意极可意的甘露而滋润。
这圣果之乐是无上乐，
因为是智者修慧的所得，
所以才能尝此圣果的乐味。
这是修习毗钵舍那的功德。
Ñ: Asceticism's fruit sublime,
Which tranquillizes all distress,
Its beauty from the Deathless draws,
Its calm from lack of worldliness. [702]
Of a sweet purifying bliss
It is the fountainhead besides,
Whose honey-sweet ambrosia
A deathless sustenance provides.
Now if a wise man cultivates
His understanding, he shall know
This peerless bliss, which is the taste
The noble fruit provides; and so
This is the reason why they call
Experience here and now aright
Of flavour of the noble fruit
A blessing of fulfilled insight.
Visuddhimagga XXIII-14
866. Kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti phalassa tāva phalameva vā anantaraṃ hoti, bhavaṅgaṃ vā.
（八）「于果之后是什么？果在什么之后」？先说于果之后便于果或是有分。
Ñ(XXIII,14): (viii) What is next to fruition? (ix) What is fruition next to? In the first case (viii) either fruition itself is next to fruition or the life-continuum is next to it.
Phalaṃ pana atthi maggānantaraṃ, atthi phalānantaraṃ, atthi gotrabhuanantaraṃ, atthi nevasaññānāsaññāyatanānantaraṃ.
（九）（果在什么之后）即果（1）在道之后，（2）在果之后，（3）在种姓之后，（4）在非想非非想处之后。
Ñ: But (ix) there is fruition that is (a) next to the path, (b) there is that next to fruition, (c) there is that next to change-of-lineage, and (d) there is that next to the base consisting of neither perception nor non-perception.
Tattha maggavīthiyaṃ maggānantaraṃ, purimassa purimassa pacchimaṃ pacchimaṃ phalānantaraṃ. Phalasamāpattīsu purimaṃ purimaṃ gotrabhuanantaraṃ. Gotrabhūti cettha anulomaṃ veditabbaṃ.
此中：（1）（果）于道的过程中为「在道之后」。（2）后后（的果）在前前的「果之后」。（3）于果定中的前前（之果）是「在种姓之后」。这里的「种姓」，当知即是随顺智。
Ñ: Herein, (a) it is next to the path in the cognitive series of the path, (b) Each one that is subsequent to a previous one is next to fruition, (c) Each first one in the attainments of fruition is next to change-of-lineage. And conformity should be understood here as 'change-of-lineage';
Vuttañhetaṃ paṭṭhāne – ‘‘arahato anulomaṃ phalasamāpattiyā anantarapaccayena paccayo. Sekkhānaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417).
即如《发趣论》中说：[《三显示》Tika.II,p.159（I,159）.]「阿罗汉的随顺，依无间缘为果定之缘。诸有学的随顺，依无间缘为果定之缘」。
Ñ: for this is said in the Paṭṭhāna: 'In the Arahant conformity is a condition, as proximity condition, for fruition attainment. In trainers, conformity is a condition, as proximity condition, for fruition attainment' (Pṭn.1,159).
Yena phalena nirodhā vuṭṭhānaṃ hoti, taṃ nevasaññānāsaññāyatanānantaranti.
（4）从灭定出定（所得）的果是在非想非非想处之后。
Ñ: (d) The fruition by means of which there is emergence from the attainment of cessation is next to the base consisting of neither perception nor non-perception.
Visuddhimagga XXIII-13
865. ‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro’’ti (ma. ni. 1.458) vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti.
（七）（如何出定）其次依此说而以二相出定：[《中部》M.43./I,p.297.]「朋友，从无相心解脱出定有二缘：即忆念一切相及不忆念无相界」。
Ñ(XXIII,13): (vii) Emergence from it comes about in two ways, because of the words: 'Friend, there are two conditions for the emergence from the signless mind-deliverance: they are the bringing to mind of all signs, and the non-bringing to mind of the signless element' (M.i,297).
Tattha sabbanimittānanti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ.
这样的「一切相」，是色相及受想行识之相。
Ñ: Herein, of all signs means the sign of materiality, sign of feeling, perception, formations, and consciousness.
Kāmañca na sabbānevetāni ekato manasikaroti sabbasaṅgāhikavasena panetaṃ vuttaṃ.
虽然他不一定把此等一切作一起忆念，但摄为一切而说。
Ñ: Of course, a man does not bring all those to mind at once, but this is said in order to include all.
Tasmā yaṃ bhavaṅgassa ārammaṇaṃ hoti, taṃ manasikaroto phalasamāpattivuṭṭhānaṃ hotīti evamassā vuṭṭhānaṃ veditabbaṃ.
是故当他忆念于有分的所缘，便从果定而出定。当知这是他的出定。
Ñ: So the emergence from the attainment of fruition comes about in him when he brings to mind whatever is the object of the life-continuum.
Visuddhimagga XXIII-12
864. ‘‘Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro’’ti (ma. ni. 1.458) vacanato panassā tīhākārehi ṭhānaṃ hoti. Tattha pubbe ca abhisaṅkhāroti samāpattito pubbe kālaparicchedo. ‘‘Asukasmiṃ nāma kāle vuṭṭhahissāmī’’ti paricchinnattā hissā yāva so kālo nāgacchati, tāva ṭhānaṃ hoti. Evamassā ṭhānaṃ hotīti.
[PTS 701]（六）（如何在定）其次依此说而以三相在定：[《中部》M.43./I,p.296－297.]「朋友，
在无相心解脱而有三缘：即不忆念一切相，忆念无相界及于事前的行作」。这里「事前的行作」，是在入定之前预作（在定的）时限。因为直至未到他所作的「我将于某某时出定」的时限，他是在定的。这是说他的在定。
Ñ(XXIII,12): (vi) It is made to last in three ways, because of the words: 'Friend, there are three conditions for the persistence of the signless mind-deliverance: they are the non-bringing to mind of all signs, the bringing to mind of the signless element, and the prior volition' (M.i,296-97). Herein, the prior volition is the predetermining of the time before attaining; for it is by determining it thus, 'I shall emerge at such a time', that it lasts until that time comes. This is how it is made to last.
Visuddhimagga XXIII-11
Ye pana vadanti ‘‘sotāpanno ‘phalasamāpattiṃ samāpajjissāmī’ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti. Sakadāgāmī ca anāgāmī’’ti, te vattabbā ‘‘evaṃ sati anāgāmī arahā bhavissati, arahā paccekabuddho, paccekabuddho ca buddho.
有的人（指无畏山住者）说：「须陀洹念『我将入于果定』而住观之后，即成斯陀含，以及斯陀含成阿那含」。对于他们则应这样说，那么，阿那含将成阿罗汉，阿罗汉将成辟支佛，而辟支佛将成为佛了！
Ñ(XXIII,11): But there are those who say that when a stream-enterer embarks on insight, thinking 'I shall attain fruition attainment', he becomes a once-returner, and a once-returner a non-returner. They should be told: 'In that case a non-returner becomes an Arahant and an Arahant a Paccekabuddha and a Paccekabuddha a Buddha.
Tasmā na kiñci etaṃ, pāḷivaseneva ca paṭikkhitta’’ntipi na gahetabbaṃ. Idameva pana gahetabbaṃ – sekkhassāpi phalameva uppajjati, na maggo.
所以决不如是，此说应以（前面所引的十种姓的）圣典而加否定不可接受。只能这样说：「有学亦只生起果，非生起道」。
Ñ: For that reason, and because it is contradicted as well by the text quoted above, none of that should be accepted. Only this should be accepted: fruition itself, not path, arises also in the trainer.
Phalañcassa sace anena paṭhamajjhāniko maggo adhigato hoti. Paṭhamajjhānikameva uppajjati. Sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti. Evaṃ tāvassā samāpajjanaṃ hoti.
如果他（有学）是证得属于初禅的道，则生起的果也是属于初禅的。如果所证之道是属于第二等任何之禅，则果也是属于第二等任何之禅的。这是先说（于果定）入定。
Ñ: And if the path he has arrived at had the first jhana, his fruition will have the first jhana too when it arises. If the path has the second, so will the fruition. And so with the other jhanas'. This, firstly, is how attaining comes about. [701]
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