Visuddhimagga VI-94

Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu

Matasarīraṃ vā yattha yattha asubhākāro paññāyati, tattha tattheva nimittaṃ gahetvā kammaṭṭhānaṃ appanaṃ pāpetabbanti.

是故有善德的比丘，无论在生人的身上或死人的身上，认识了不净的行相，即取那相作为业处，直至证得安止定。

Ñ(VI,94): So a capable bhikkhu should apprehend the sign wherever the aspect of foulness is manifest, whether in a living body or in a dead one, and he should make the meditation subject reach absorption.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Asubhakammaṭṭhānaniddeso nāma

Chaṭṭho paricchedo.

※为诸善人所喜悦而造的清净道论，在论定的修习中完成了第六品，定名为不净业处的解释。

Ñ: The sixth chapter called 'The Description of Foulness as a Meditation Subject' in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga VI-93

Vuttañhetaṃ –

即是这样说：

Ñ(VI,93): For this is said:

Duggandho asuci kāyo, kuṇapo ukkarūpamo;

Nindito cakkhubhūtehi, kāyo bālābhinandito.

此身像粪一样的臭，

像尸一样的不净，

为愚夫所喜爱，

为具眼者所呵弃。

Ñ: 'This filthy body stinks outright

Like ordure, like a privy's site;

This body men that have insight

Condemn, as object of a fool's delight.

Allacammapaṭicchanno, navadvāro mahāvaṇo;

Samantato paggharati, asuci pūtigandhiyo.

这个臭秽之身，

那知是个湿皮囊，

有九门的大疮伤，

常有不净的奔放。

Ñ: A tumour where nine holes abide

Wrapped in a coat of clammy hide

And trickling filth on every side,

Polluting the air with stenches far and wide.

Sace imassa kāyassa, anto bāhirako siyā;

Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti.

若把此身的内部

翻过外面来，

就要拿根棒，

把乌鸦和犬赶开。

Ñ: If it perchance should come about

That what is inside it came out,

Surely a man would need a knout

With which to put the crows and dogs to rout'.

Visuddhimagga VI-92

Tasmā –

所以说：

Ñ:

Yathāpi pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane;

Maṃsarukkho mayā laddho, iti gantvāna vegasā.

譬如林中的野干，

看见了开花的甄叔迦，

它想道：「我已得到了肉树」，

急急的向前奔跳；

Ñ(VI,92): There was a jackal chanced to see

A flowering kiṃsuka in a wood;

In haste he went to where it stood:

'I have found a meat-bearing tree!'

Patitaṃ patitaṃ pupphaṃ, ḍaṃsitvā atilolupo;

Nayidaṃ maṃsaṃ aduṃ maṃsaṃ, yaṃ rukkhasminti gaṇhati.

贪婪的野干，

尝尝缤纷的落花，

执着说：「这地上的不是肉，

挂在那树上的才是啦。」

Ñ: He chewed the blooms that fell, but could,

Of course, find nothing fit to eat;

He took it thus: 'Unlike the meat

There on the tree, this is no good'.

Koṭṭhāsaṃ patitaṃyeva, asubhanti tathā budho;

Aggahetvāna gaṇheyya, sarīraṭṭhampi naṃ tathā.

有智慧的人，

不但不执落掉的部分，

留在身上的，

也视为同样的不净。

Ñ: A wise man will not think to treat

As foul only the part that fell,

But treats as foul the part as well

That in the body has its seat.

Imañhi subhato kāyaṃ, gahetvā tattha mucchitā;

Bālā karontā pāpāni, dukkhā na parimuccare.

昏迷的愚人，

执此身为净，

由此而作恶，

苦恼不解脱。

Ñ: Fools cannot in their folly tell;

They take the body to be fair,

And soon get caught in Evil's snare

Nor can escape its painful spell.

Tasmā passeyya medhāvī, jīvato vā matassa vā;

Sabhāvaṃ pūtikāyassa, subhabhāvena vajjitaṃ.

所以有智慧的人，

在死人、或活人的身上，

除去净性之想，

当见污秽之身的自性。

Ñ: But since the wise have thus laid bare

This filthy body's nature, so,

Be it alive or dead, they know

There is no beauty lurking there.

Visuddhimagga VI-91

Tathā hi kesalomanakhadantakheḷasiṅghāṇikauccārapassāvādīsu ekakoṭṭhāsampi sarīrato bahi patitaṃ sattā hatthena chupitumpi na icchanti, aṭṭīyanti harāyanti jigucchanti.

的确，不论发、毛、爪、齿、唾、涕、大便、小便等那一部分，若从身体落下之后，叫人用手去一触也不愿意，都是觉得那是憎嫌的厌恶的。

Ñ(VI,91): And then, when any such bits of it as head hairs, body hairs, nails, teeth, spittle, snot, excrement or urine have dropped off the body, beings will not touch them; they are ashamed, humiliated and disgusted.

Yaṃ yaṃ panettha avasesaṃ hoti, taṃ taṃ evaṃ paṭikkūlampi samānaṃ avijjandhakārapariyonaddhā attasineharāgarattā ‘‘iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā’’ti gaṇhanti.

其实遗留在身体的部分和落在外面的是同样厌恶的，只因他为无明的黑暗所笼罩，自生贪染，执取其身体为喜、爱、常、乐、[PTS 196] 我而已。

Ñ: But as long as any one of these things remains in it, though it is just as repulsive, they take it as agreeable, desirable, permanent, [196] pleasant, self, because they are wrapped in the murk of ignorance and dyed with affection and greed for self.

Te evaṃ gaṇhantā aṭaviyaṃ kiṃsukarukkhaṃ disvā rukkhato apatitapupphaṃ ‘‘ayaṃ maṃsapesī’’ti vihaññamānena jarasiṅgālena samānataṃ āpajjanti.

如果这样执取的人，正如昏迷了的老野干一样：一天它看见林间未曾落花的甄叔迦树，便自想道：「这是肉块！」

Ñ: Taking it as they do, they resemble the old jackal who saw a flower not yet fallen from a kiṃsuka tree in a forest and yearned after it, thinking, This is a piece of meat, it is a piece of meat'.

Visuddhimagga VI-90

Dantakaṭṭhamukhadhovanādīhi panettha dantamalādīni pamajjitvā nānāvatthehi hirikopīnaṃ paṭicchādetvā nānāvaṇṇena surabhivilepanena vilimpitvā pupphābharaṇādīhi alaṅkaritvā ‘‘ahaṃ mama’’nti gahetabbākārappattaṃ karonti.

只是在此身上用齿木和洗脸等清除其齿垢等，用各色的衣服遮蔽其羞部，涂以各种颜色的涂料，饰以花等各种装饰品，然后执起「我」或「我的」，如是作成其形式而得其地位。

Ñ(VI,90): But by rubbing out the stains on its teeth with tooth sticks and mouth-washing and all that, by concealing its private parts under several cloths, by daubing it with various scents and salves, by pranking it with nosegays and such things, it is worked up into a state that permits of its being taken as 'I' and 'mine'.

Tato iminā āgantukena alaṅkārena paṭicchannattā tadassa yāthāvasarasaṃ asubhalakkhaṇaṃ asañjānantā purisā itthīsu, itthiyo ca purisesu ratiṃ karonti.

因为此身给外部的装饰所遮蔽，不知道他的如实相的不净相，所以男子喜爱女人，女人喜爱男人。

Ñ: So men delight in women and women in men without perceiving the true nature of its characteristic foulness, now masked by this adventitious adornment.

Paramatthato panettha rajjitabbakayuttaṭṭhānaṃ nāma aṇumattampi natthi.

依第一义说实无少许值得喜爱之处。

Ñ: But in the ultimate sense there is no place here even the size of an atom fit to lust after.

Visuddhimagga VI-89

Pakatiyā pana idaṃ sarīraṃ nāma atirekatisataaṭṭhikasamussayaṃ asītisatasandhisaṅghaṭitaṃ navanhārusatanibandhanaṃ navamaṃsapesisatānulittaṃ allacammapariyonaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃ medakathālikā viya niccuggharitapaggharitaṃ kimisaṅghanisevitaṃ rogānaṃ āyatanaṃ dukkhadhammānaṃ vatthu paribhinnapurāṇagaṇḍo viya navahi vaṇamukhehi satatavissandanaṃ.

本来这个身体是三百多根的骨聚，一百八十关节的结合，九百腱的连结，九百块肉所涂，湿的人皮（内皮）所包，外为表皮所遮，无数大小的孔隙如油壶一样的上下漏流不净，虫聚的寄生处，诸病的住处，一切苦法的根据地，九个疮口如溃破了的老脓疱一样的常流不净 ──

Ñ(VI,89): This is the body's nature: it is a collection of over three hundred bones, jointed by one hundred and eighty joints, bound together by nine hundred sinews, plastered over with nine hundred pieces of flesh, enveloped in the moist inner skin, enclosed in the outer cuticle, with orifices here and there, constantly dribbling and trickling like a grease pot, inhabited by a community of worms, the home of disease, the basis of painful states, perpetually oozing from the nine orifices like a chronic open carbuncle,

Yassa ubhohi akkhīhi akkhigūthako paggharati, kaṇṇabilehi kaṇṇagūthako, nāsāpuṭehi siṅghāṇikā, mukhato āhārapittasemharudhirāni, adhodvārehi uccārapassāvā, navanavutiyā lomakūpasahassehi asucisedayūso paggharati.

即两眼出眼眵，两耳孔出耳垢，两鼻孔出鼻涕，口出食物津液痰血，两下门出大小便 ──，九万九千的毛孔出不净的汗汁，

Ñ: from both of whose eyes eye-filth trickles, from whose ears comes ear-filth, from whose nostrils snot, from whose mouth food and bile and phlegm and blood, from whose lower outlets excrement and urine, and from whose ninety-nine thousand pores the broth of stale sweat seeps,

Nīlamakkhikādayo samparivārenti.

为苍蝇的缠绕。

Ñ: with bluebottles and their like buzzing round it,

Yaṃ dantakaṭṭhamukhadhovanasīsamakkhananahānanivāsanapārupanādīhi appaṭijaggitvā yathājātova pharusavippakiṇṇakeso hutvā gāmena gāmaṃ vicaranto rājāpi pupphachaḍḍakacaṇḍālādīsu aññataropi samasarīrapaṭikkūlatāya nibbiseso hoti, evaṃ asuciduggandhajegucchapaṭikkūlatāya rañño vā caṇḍālassa vā sarīre vemattaṃ nāma natthi.

假使他的身体不注意用齿木刷牙、洗脸、涂头油、沐浴、穿衣等，或者如生来一样的蓬头散发去从村至村的游行，则于国王、清除粪秽者、旃陀罗等之间是同一厌恶之身，没有什么差异的。这里国王或旃陀罗的身体，其不净、恶臭、及厌恶是没有不同的。

Ñ: which when untended with tooth sticks and mouth-washing and head-anointing and bathing and underclothing and dressing would, judged by the universal repulsiveness of the body, make even a king, if he wandered from village to village with his hair in its natural wild disorder, no different from a flower-scavenger or an outcaste or what you will. So there is no distinction between a king's body and an outcaste's in so far as its impure stinking nauseating repulsiveness is concerned.

Visuddhimagga VI-88

122. Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti.

虽有十种不净但其特相只是一个；

Ñ(VI,88): This foulness, while of ten kinds, has only one characteristic.

Dasavidhassāpi hetassa asuciduggandhajegucchapaṭikkūlabhāvo eva lakkhaṇaṃ.

即是十种的不净，恶臭的厌恶的状态为特相。

Ñ: For though it is of ten kinds, nevertheless its characteristic is only its impure, stinking, disgusting and repulsive state (essence).

Tadetaṃ iminā lakkhaṇena na kevalaṃ matasarīre, dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya, hatthikkhandhagataṃ rājānaṃ olokentassa saṅgharakkhitattherūpaṭṭhākasāmaṇerassa viya ca jīvamānakasarīrepi upaṭṭhāti.

这种不净相不只依于尸体而起，犹如住在支提山的摩诃帝须长老的看见齿骨，又如僧护长老的侍者沙弥看见坐在象背上的国王一样，亦可在生人的身上生起的。

Ñ: And foulness appears with this characteristic not only in a dead body but also in a living one, as it did to the Elder Mahā-Tissa who lived at Cetiyapabbata (Ch. I, §55), and to the novice attendant on the Elder Saṅgharakkhita while he was watching the king riding an elephant.

Yatheva hi matasarīraṃ, evaṃ jīvamānakampi asubhameva.

诚然尸体和生人的身体是同样不净的，[PTS 195]

Ñ: For a living body is just as foul as a dead one, [195]

Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyati.

但因生人的身体给外部的装饰所遮蔽，不认识它的不净相罢了。

Ñ: only the characteristic of foulness is not evident in a living body, being hidden by adventitious embellishments.

Visuddhimagga VI-87

Paṭikkūlepi ca etasmiṃ ārammaṇe ‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evamānisaṃsadassāvitāya ceva nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati, ‘‘bahuṃ dāni vetanaṃ labhissāmī’’ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya, ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca.

（于厌恶的所缘怎么会生喜悦呢？）虽然于此厌恶的不净所缘中，因为他见到「诚然依此行道，我将脱离生死」的功德，并舍弃五盖的热恼，所以生起喜悦。譬如消除粪秽的人，虽在粪秽聚中工作，因为见到我将获得更多的雇金的利益，亦生欢喜心；又如严重病苦的人，虽给以呕吐及下泻的诊治，也欢喜的。

Ñ(VI,87): And repulsive as this object is, still it arouses joy and happiness in him by his seeing its advantages thus, 'Surely in this way I shall be liberated from ageing and death', and by his abandoning the hindrances' oppression; just as a garbage heap does in a flower-scavenger by his seeing the advantages thus, 'Now I shall get a high wage', and as the workings of purges and emetics do in a man suffering the pains of sickness.

Visuddhimagga VI-86

Yasmā pana dasavidhepi etasmiṃ asubhe seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ, evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni.

次于十种不净之中，譬如在水不静止而急流的河中，由于舵的力量可以停止船只，若无有舵想止住它是不可能的；如是因所缘的力量弱，由于寻的力量，止住于心而成专一，若无有寻想止住他是不可能的；所以在十不净中只能获初禅，不能得第二禅等（第二禅等无寻故）。

Ñ(VI,86): But as regards the tenfold foulness, just as it is only by virtue of its rudder that a boat keeps steady in a river with turbulent [(aparisaṇṭhita)] waters and a rapid current, and it cannot be steadied without a rudder, so too [here], owing to the weak hold on the object, consciousness when unified only keeps steady by virtue of applied thought, and it cannot be steadied without applied thought, which is why there is only the first jhāna here, not the second and the rest.

Sayādaw U Sīlānanda: [rudder => pole].

Visuddhimagga VI-85

Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato saṇṭhānarāgino sappāyaṃ.

（二）依贪行的差别说，即是由于膨胀相的显示其尸体的坏形，故适合于贪外形的人。

Ñ(VI,85): And individually the bloated suits one who is greedy about shape since it makes evident the disfigurement of the body's shape.

Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ.

由于青瘀相的显示其坏色的皮肤，故适合于贪身色的人。

Ñ: The livid suits one who is greedy about the body's colour since it makes evident the disfigurement of the skin's colour.

Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ.

由于脓烂相的显示其与身色连络的恶臭的状态，[PTS 194] 故适合贪于由花香等的装饰而生的身香的人。

Ñ: The festering [194] suits one who is greedy about the smell of the body aroused by scents, perfumes, etc., since it makes evident the evil smells connected with this sore, the body.

Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ.

由于断坏相的显示其中间的孔隙，故适合贪于身体坚厚的人。

Ñ: The cut up suits one who is greedy about compactness in the body since it makes evident the hollowness inside it.

Vikkhāyitakaṃ maṃsupacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsupacayarāgino sappāyaṃ.

由于食残相的显示有肉的丰满部分的破坏，故适宜贪于乳房等身体的肉的部分的人。

Ñ: The gnawed suits one who is greedy about accumulation of flesh in such parts of the body as the breasts since it makes it evident how a fine accumulation of flesh comes to nothing.

Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ.

由于散乱相的显示四肢五体的散乱，故适宜贪于四肢五体的玩弄之美的人。

Ñ: The scattered suits one who is greedy about the grace of the limbs since it makes it evident how limbs can be scattered.

Hatavikkhittakaṃ sarīrasaṅghātabhedavikārappakāsanato sarīrasaṅghātasampattirāgino sappāyaṃ.

由于斩斫离散相的显示其整个身体的破坏变易，故适宜贪于身体完整的人。

Ñ: The hacked and scattered suits one who is greedy about a fine body as a whole since it makes evident the disintegration and alteration of the body as a whole.

Lohitakaṃ lohitamakkhitapaṭikkūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ.

由于血涂相的显示血的涂抹的厌恶状态，故适宜贪于装饰成美丽的人。

Ñ: The bleeding suits one who is greedy about elegance produced by ornaments since it makes evident its repulsiveness when smeared with blood.

Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ.

由于虫聚相的显示普通都有的身体的无数的蛆虫，故适宜贪于身为我所有的人。

Ñ: The worm-infested suits one who is greedy about ownership of the body since it makes it evident how the body is shared with many families of worms.

Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikkūlabhāvappakāsanato dantasampattirāgino sappāyanti evaṃ rāgacaritabhedavasenāpi dasadhā asubhappabhedo vuttoti veditabbo.

由于骸骨相的显示身体的骨头的厌恶，故适宜于贪完整的牙齿的人。如是当知依照贪行者的区别而说十种不净的差别。

Ñ: A skeleton suits one who is greedy about fine teeth since it makes evident the repulsiveness of the bones in the body. This, it should be understood, is how the classification of foulness comes to be tenfold according to the subdivisions of the greedy temperament.

Visuddhimagga VI-84

Chavasarīraṃ hi paṭikkūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ.

（一）当尸体成为厌恶状态的时候，即转变为膨胀相的自性或青瘀等任何其它的自性。

Ñ(VI,84): When a corpse has entered upon the repulsive state, it may have reached the individual essence of the bloated or any one of the individual essences beginning with that of the livid.

Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.

如果能够获得任何的厌恶相，即在那里作「厌恶的膨胀相，厌恶的青瘀相」的取于不净相，故知依尸体的（不净）自性转变而说十种不净的区别。

Ñ: So the sign should be apprehended as 'Repulsiveness of the bloated', 'Repulsiveness of the livid', according to whichever he has been able to find. This, it should be understood, is how the classification of foulness comes to be tenfold with the body's arrival at each particular individual essence.

Visuddhimagga VI-83

Pakiṇṇakakathā

121. Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti.

在这些（十不净）里面证得任何一种禅那的人，因为彻底镇伏了贪，故如离欲者（阿罗汉）的不贪行者。

Ñ(VI,83): One who has reached jhāna in any one of these goes free from cupidity; he resembles [an Arahant] without greed because his greed has been well suppressed.

Evaṃ santepi yvāyaṃ asubhappabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo.

虽然已经说了各种不净的区别，亦应知道（一）依尸体的自性转变的区别及（二）依贪行者的区别。

Ñ: At the same time, however, this classification of foulness should be understood as stated in accordance with the particular individual essences successively reached by the [dead] body and also in accordance with the particular subdivisions of the greedy temperament.

Visuddhimagga VI-82

杂论十不净

[GENERAL]

Iti asubhāni subhaguṇo, dasasatalocanena thutakitti;

Yāni avoca dasabalo, ekekajjhānahetunīti.

这些为一一禅那之因的不净，

是那千眼帝释称赞的净德的十力者的演说。

Ñ(VI,82): The Divine Ruler with ten hundred eyes

Did him with the Ten Powers eulogize,

Who, fair in fame, made known as cause of jhāna

This foulness of ten species in suchwise.

Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna;

Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā.

既已知道了它们和他们修习的方法，

关于它们的杂论更应作进一步的认识。

Ñ: Now knowing their description and the way

To tackle each and how they are developed,

There are some further points that will repay

Study, each with its special part to play.

Visuddhimagga VI-81

Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ.

在这种场合对于在义疏中所说的（取相和似相同样），那是容许我们作如上的各别说法的。

Ñ(VI,81): What is said in the Commentaries in this context allows that deduction.

Tathā hi tattha ‘‘catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi.

如在义疏中先说「于四梵住及十不净中是没有似相的。

Ñ: For there, after saying this, 'There is no counterpart sign in the four divine abidings and in the ten kinds of foulness;

Brahmavihāresu hi sīmasambhedoyeva nimittaṃ.

于四梵住中其界线的混合为相，

Ñ: for in the case of the divine abidings the sign is the breaking down of boundaries itself,

Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī’’ti vatvāpi puna anantarameva ‘‘duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ.

于十不净中作正当的辨别而见厌恶的时候为相」，但于后面又说「这是取相和似相二种相」。

Ñ: and in the case of the ten kinds of foulness the sign comes into being as soon as the repulsiveness is seen, without any thinking about it', it is again said immediately next: 'Here the sign is twofold: the learning sign and the counterpart sign.

Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī’’tiādi vuttaṃ.

所以说「取相」是显现各异的恐怖等。

Ñ: The learning sign appears hideous, dreadful and terrifying', and so on.

Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ.

如果经过思考之后，则我这里的说法是适合的。

Ñ: So what we said was well considered. And it is only this that is correct here.

Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti.

同时摩诃帝须长老由于看见齿骨而显现全女子的身体为骨聚等的故事，可引为这里的例子。

Ñ: Besides, the appearance of a woman's whole body as a collection of bones to the Elder Mahā-Tissa through his merely looking at her teeth demonstrates this here (see Ch. I, §55).

Visuddhimagga VI-80

Idañca pana kammaṭṭhānaṃ sakalāyapi aṭṭhikasaṅkhalikāya ekasmimpi aṭṭhike sampajjati.

于此骸骨业处，无论对全副连锁的骸骨或对一骨都得成就。

Ñ(VI,80): This meditation subject is successful with a whole skeleton frame and even with a single bone as well.

Tasmā tesu yatthakatthaci ekādasavidhena nimittaṃ uggahetvā ‘‘aṭṭhikapaṭikkūlaṃ aṭṭhikapaṭikkūla’’nti manasikāro pavattetabbo.

所以在那些骸骨里面无论对那一部分，当以十一法相而起：「厌恶的骸骨相、厌恶的骸骨相」的持续作意。

Ñ: So having learnt the sign in any one of these in the eleven ways, he should bring it to mind as 'Repulsiveness of a skeleton, repulsiveness of a skeleton'.

Idha uggahanimittampi paṭibhāganimittampi ekasadisameva hotīti vuttaṃ, taṃ ekasmiṃ aṭṭhike yuttaṃ.

这里的「取相」和「似相」，据义疏说是相同的。但对于一骨说是适合的。

Ñ: Here the learning sign and the counterpart sign are alike, so it is said. That is correct for a single bone.

Aṭṭhikasaṅkhalikāya pana uggahanimitte paññāyamāne vivaratā.

然而若对连锁的骸骨，则在「取相」中是能认明孔隙的，

Ñ: But when the learning sign becomes manifest in a skeleton frame, what is correct [to say] is that there are gaps in the learning sign

Paṭibhāganimitte paripuṇṇabhāvo yujjati.

在「似相」中乃显现圆满的。

Ñ: while the counterpart sign appears whole. [193]

Ekaṭṭhikepi ca uggahanimittena bībhacchena bhayānakena bhavitabbaṃ.

即于一骨 [PTS 193] 亦得于「取相」为恐怖，

Ñ: And the learning sign even in a single bone should be dreadful and terrifying;

Paṭibhāganimittena pītisomanassajanakena, upacārāvahattā.

而「似相」则应导入近行定而生喜悦。

Ñ: but the counterpart sign produces happiness and joy because it brings access.

Visuddhimagga VI-79

Liṅganti idha hatthādīnaṃ nāmaṃ. Tasmā hatthapādasīsaurabāhukaṭiūrujaṅghānaṃ vasena liṅgato vavatthapetabbaṃ.

（2）在这里的持相是指手等，故应观察手、足、头、腹、腕、腰、大腿、小腿等相。

Ñ(VI,79): 'Mark' is a term for the hand, etc., here, so he should define it by its mark according to hand, foot, head, chest, arm, waist, thigh, and shin.

Dīgharassavaṭṭacaturassakhuddakamahantavasena pana saṇṭhānato vavatthapetabbaṃ.

（3）须观察长、短、圆、方、小、大等的形状。

Ñ: He should define it by its shape, however, according as it is long, short, square, round, small or large.

Disokāsā vuttanayā eva.

（４）观察方位及（5）处所，已如前说。

Ñ: By its direction and by its location are as already described (§39-40).

Tassa tassa aṭṭhino pariyantavasena paricchedato vavatthapetvā yadevettha pākaṭaṃ hutvā upaṭṭhāti, taṃ gahetvā appanā pāpuṇitabbā.

（6）观察骸骨周围的界限，对于那一部分骸骨显现得明了的时候，即取那一部直至证得安止定。

Ñ: Having defined it by its delimitation according to the periphery of each bone, he should reach absorption by apprehending whichever appears most evident to him.

Tassa tassa aṭṭhino ninnaṭṭhānathalaṭṭhānavasena pana ninnato ca thalato ca vavatthapetabbaṃ.

（7）、（8）次当观察那样那样的骸骨的凹处凸处及凹部凸部；

Ñ: But it can also be defined by its concavities and by its convexities according to the concave and convex places in each bone.

Padesavasenāpi ahaṃ ninne ṭhito, aṭṭhi thale, ahaṃ thale, aṭṭhi ninnetipi vavatthapetabbaṃ.

于其所立之处亦当作「我在低处骨在高处或我在高处骨在低处」的观察。

Ñ: And it can also be defined by position thus: 'I am standing in a concave place, the skeleton is in a convex place; or I am standing in a convex place, the skeleton is in a concave place'.

Dvinnaṃ pana aṭṭhikānaṃ ghaṭitaghaṭitaṭṭhānavasena sandhito vavatthapetabbaṃ.

（9）次当观察两骨衔接之处的关节。

Ñ: It should be defined by its joints according as any two bones are joined together.

Aṭṭhikānaṃyeva antaravasena vivarato vavatthapetabbaṃ.

（10）观察骨与骨间的有孔无孔。

Ñ: It should be defined by its openings according to the gaps separating the bones.

Sabbattheva pana ñāṇaṃ cāretvā imasmiṃ ṭhāne idamaṭṭhīti samantato vavatthapetabbaṃ.

（11）以他的智行于一切处后，当知「在这里是这样的骨」，如是观察于周围。

Ñ: It should be defined all round by directing knowledge to it comprehensively thus: 'In this place there is this skeleton'.

Evampi nimitte anupaṭṭhahante nalāṭaṭṭhimhi cittaṃ saṇṭhapetabbaṃ.

假使于此等相中依然不能显现的时候，则应置心于额骨上。

Ñ: If the sign does not arise even in this way, then the mind should be established on the frontal bone.

120. Yathā cettha, evaṃ idaṃ ekādasavidhena nimittaggahaṇaṃ ito purimesu puḷavakādīsupi yujjamānavasena sallakkhetabbaṃ.

正如在此骸骨相所应用的这十一法取相，在以前的虫聚相等亦得以此作适宜的观察。

Ñ: And in this case, just as in the case of those that precede it beginning with the worm-infested, the apprehending of the sign should be observed in this elevenfold manner as appropriate.

Visuddhimagga VI-78

Aṭṭhikaṃ ‘‘seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha’’ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ.

（十）（骸骨相）对于骸骨相，即依照「如果看见抛弃在坟墓附有血肉而结以筋及骨节连锁着的尸体」等的种种说法。[PTS 192]

[A SKELETON]

Ñ(VI,78): A skeleton is described in various aspects in the way beginning 'As though he were looking at a corpse thrown onto a charnel ground, a skeleton with flesh and blood, held together by sinews' (D.ii,296). [192]

Tattha yattha taṃ nikkhittaṃ hoti, tattha purimanayeneva gantvā samantā pāsāṇādīnaṃ vasena sanimittaṃ sārammaṇaṃ katvā idaṃ aṭṭhikanti sabhāvabhāvato upalakkhetvā vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ.

所以他依前面所说的同样方法从住处出来及前往目的地，对周围的石头等作共相共所缘而念：「这骸骨」及观察其自性的状态，依色等十一种行相而习取于相。

Ñ: So he should go in the way already described to where it has been put, and noticing any stones, etc., with their surrounding signs and in relation to the object, he should characterize it by the fact of its having attained that particular individual essence thus, 'This is a skeleton', and he should apprehend the sign in the eleven ways by colour and the rest.

119. Taṃ pana vaṇṇato setanti olokentassa na upaṭṭhāti, odātakasiṇasambhedo hoti.

（1）如果于色中而见白色者，则不会现起（厌恶相），因为掺染了白遍，

Ñ: But if he looks at it, [apprehending it only] by its colour as white, it does not appear to him [with its individual essence as repulsive], but only as a variant of the white kasiṇa.

Tasmā aṭṭhikanti paṭikkūlavaseneva oloketabbaṃ.

于是应该只以厌恶心而见骸骨。

Ñ: Consequently he should only look at it as 'a skeleton' in the repulsive aspect.

Visuddhimagga VI-77

Puḷavakaṃ dvīhatīhaccayena kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle hoti.

（九）（虫聚相）虫聚相即是过了二三天之后的臭尸的九个疮口 [(nava vaṇamukhani)，两眼、两耳、两鼻孔、口、大小便道。] 涌出虫堆的时候。

[THE WORM-INFESTED]

Ñ(VI,77): There is a worm-infested corpse when at the end of two or three days a mass of maggots oozes out from the corpse's nine orifices, and the mass lies there like a heap of paddy or boiled rice as big as the body,

Apica taṃ soṇasiṅgālamanussagomahiṃsahatthiassaajagarādīnaṃ sarīrappamāṇameva hutvā sālibhattarāsi viya tiṭṭhati.

亦可在狗子、野干、人、黄牛、水牛、象、马、蟒蛇等的尸体上发现聚虫像一堆米饭似的。

Ñ: whether the body is that of a dog, a jackal, a human being [(manussa)], an ox, a buffalo, an elephant, a horse, a python, or what you will.

Tesu yattha katthaci ‘‘puḷavakapaṭikkūlaṃ puḷavakapaṭikkūla’’nti manasikāro pavattetabbo.

无论对于那些的那一处，即起「厌恶的虫聚相、厌恶的虫聚相」的持续作意。

Ñ: It can be brought to mind with respect to any one of these as 'Repulsiveness of the worm-infested, repulsiveness of the worm-infested'.

Cūḷapiṇḍapātikatissattherassa hi kāḷadīghavāpiyā anto hatthikuṇape nimittaṃ upaṭṭhāsi.

犹如小乞食者帝须长老对黑长池中的象的尸体而现起此相一样。

Ñ: For the sign arose for the Elder Cūḷa-Piṇḍapātika-Tissa in the corpse of an elephant's carcase in the Kāḷadīghavāpi reservoir.

Uggahanimittaṃ panettha calamānaṃ viya upaṭṭhāti.

在「取相」中是显现像动摇似的，

Ñ: Here the learning sign appears as though moving;

Paṭibhāganimittaṃ sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti.

而「似相」则如一块静止的米饭的显现。

Ñ: but the counterpart sign appears quiet, like a ball of boiled rice.

Visuddhimagga VI-76

Lohitakaṃ yuddhamaṇḍalādīsu laddhappahārānaṃ hatthapādādīsu vā chinnesu bhinnagaṇḍapīḷakādīnaṃ vā mukhato paggharamānakāle labbhati.

（八）（血涂相）血涂相，在战场等处的受伤者，手足被斩的疮口或疖疱等伤口流血的时候可以获得。

[THE BLEEDING]

Ñ(VI,76): The bleeding is found at the time when [blood] is trickling from the openings of wounds received on battlefields, etc., or from the openings of burst boils and abscesses when the hands and feet have been cut off.

Tasmā taṃ disvā ‘‘lohitakapaṭikkūlaṃ lohitakapaṭikkūla’’nti manasikāro pavattetabbo.

看见那血相后，即起「厌恶的血涂相、厌恶的血涂相」的持续作意。

Ñ: So on seeing that, it should be brought to mind as 'Repulsiveness of the bleeding, repulsiveness of the bleeding'.

Ettha uggahanimittaṃ vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti.

在「取相」时，显现像风飘的红旗的动摇的相状，

Ñ: Here the learning sign appears to have the aspect of moving like a red banner struck by wind;

Paṭibhāganimittaṃ pana sannisinnaṃ hutvā upaṭṭhāti.

而「似相」则显现静止的。

Ñ: but the counterpart sign appears quiet.

Visuddhimagga VI-75

Hatavikkhittakampi vicchiddake vuttappakāresuyeva ṭhānesu labbhati.

（七）（斩斫离散相）斩斫离散相，亦能在断坏相中所说的那样的地方获得，

[THE HACKED AND SCATTERED]

Ñ(VI,75): The hacked and scattered is found in the same places as those described under the cut up.

Tasmā tattha gantvā vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā ‘‘hatavikkhittakapaṭikkūlaṃ hatavikkhittakapaṭikkūla’’nti manasikāro pavattetabbo.

去到那里以后，如前所说的同样方法令他人或自己把它们安排一指的隔离，然后起「厌恶的斩斫离散相、厌恶的斩斫离散相」的持续作意。

Ñ: Therefore, after going there and getting it put together or putting it together in the way described under the cut up so that there is only a finger's breadth separating [the pieces], it should be brought to mind as 'Repulsiveness of the hacked and scattered, repulsiveness of the hacked and scattered'.

Uggahanimittaṃ panettha paññāyamānaṃ pahāramukhaṃ viya hoti.

在「取相」时，是显现可以认识的被斩斫的伤口似的，

Ñ: Here, when the learning sign becomes evident, it does so with the fissures of the wounds;

Paṭibhāganimittaṃ paripuṇṇameva hutvā upaṭṭhāti.

而「似相」则圆满的显现。

Ñ: but the counterpart sign appears whole.