Visuddhimagga VIII-251

Imañca pana upasamānussatiṃ anuyutto bhikkhu sukhaṃ supati,

（寂止随念的功德）其次精勤于寂止随念的比丘，得以安乐而眠，

Ñ(VIII,251): A bhikkhu who is devoted to this recollection of peace sleeps in bliss

sukhaṃ paṭibujjhati,

安乐而寤，

Ñ: and wakes in bliss,

santindriyo hoti santamānaso hirottappasamannāgato pāsādiko paṇītādhimuttiko sabrahmacārīnaṃ garu ca bhāvanīyo ca.

诸根寂静，及意寂静，具足惭愧与信乐，倾向于殊胜（的涅盘）为诸同梵行者所尊重恭敬。

Ñ: his faculties are peaceful, his mind is peaceful, he has conscience and shame, he is confident, he is resolved [to attain] the superior [state], he is respected and honoured by his fellows in the life of purity.

Uttari appaṭivijjhanto pana sugatiparāyano hoti.

纵不通达上位，来世亦得善趣。

Ñ: And even if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamatto, bhāvayetha vicakkhaṇo;

Evaṃ anekānisaṃsaṃ, ariye upasame satinti.

真实的善慧者，

应对于如是──

有大威力的寂止随念，

常作不放逸之行。

Ñ: So that is why a man of wit

Untiringly devotes his days

To mind the noble peace, which can

Reward him in so many ways.

Idaṃ upasamānussatiyaṃ vitthārakathāmukhaṃ.

这是详论寂止随念一门。

Ñ: This is the section dealing with the recollection of peace in the detailed explanation.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Anussatikammaṭṭhānaniddeso nāma

Aṭṭhamo 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八品，定名为随念业处的解释。

Ñ: The eighth chapter called 'The Description of Recollections as Meditation Subjects' in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga VIII-250

Cha anussatiyo viya ca ayampi ariyasāvakasseva ijjhati,

如六随念，而此（寂止随念）亦仅圣弟子所证得；

Ñ(VIII,250): And as in the case of the six recollections, this also comes to success only in a noble disciple.

evaṃ santepi upasamagarukena puthujjanenāpi manasi kātabbā.

然而尊重寂止的凡夫亦应作意。

Ñ: Still, though this is so, it can nevertheless also be brought to mind by an ordinary person who values peace.

Sutavasenāpi hi upasame cittaṃ pasīdati.

即仅以闻亦于寂止而生信乐之心。

Ñ: For even by hearsay the mind has confidence in peace.

Visuddhimagga VIII-249

Tassevaṃ madanimmadanatādiguṇavasena upasamaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa… na mohapariyuṭṭhitaṃ cittaṃ hoti.

（寂止随念的修法）如是依骄的粉碎等德而作寂止随念（的瑜伽）者，那时则无为欲所缠之心，无瞋（所缠之心），无痴所缠之心。

Ñ(VIII,249): As he recollects peace in its special qualities of disillusionment of vanity, etc., in this way, then: 'On that occasion his mind is not obsessed by greed or obsessed by hate or obsessed by delusion;

Ujugatamevassa tasmiṃ samaye cittaṃ hoti upasamaṃ ārabbhāti buddhānussatiādīsu vuttanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.

然而那时他的心却成正直等。关于寂止亦如于佛随念等所说的同样方法在镇伏五盖的剎那生起了诸禅支。

Ñ: his mind has rectitude on that occasion, being inspired by peace' (see Ch. VII, §65, etc.).

So when he has suppressed the hindrances in the way already described under the recollection of the Enlightened One, etc., the jhāna factors arise in a single moment.

Upasamaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.

因为寂止之德甚深，或因他倾心随念种种德，故不达安止定，仅得近行之禅。

Ñ: But owing to the profundity of the special qualities of peace, or owing to his being occupied in recollecting special qualities of various kinds, the jhāna is only access and does not reach absorption.

Tadetamupasamaguṇānussaraṇavasena upasamānussaticceva saṅkhyaṃ gacchati.

因彼（近行禅）是由于随念寂止之德而生起，故称为寂止随念。

Ñ: And that jhāna itself is known as Recollection of peace' too because it arises by means of the special qualities of peace.

Visuddhimagga VIII-248

Evametesaṃ madanimmadanatādīnaṃ guṇānaṃ vasena nibbānasaṅkhāto upasamo anussaritabbo.

如是当依骄的粉碎等德而称为涅盘的寂止而随念。

Ñ(VIII,248): This is how peace, in other words, nibbāna, should be recollected according to its special qualities beginning with disillusionment of vanity.

Ye vā panaññepi bhagavatā – ‘‘asaṅkhatañca vo, bhikkhave, desessāmi… saccañca… pārañca… sududdasañca… ajarañca… dhuvañca… nippapañcañca… amatañca… sivañca… khemañca… abbhutañca… anītikañca… abyābajjhañca… visuddhiñca… dīpañca… tāṇañca … leṇañca vo, bhikkhave, desessāmī’’tiādīsu (saṃ. ni. 4.366) suttesu upasamaguṇā vuttā, tesampi vasena anussaritabboyeva.

世尊亦在其它的诸经中说：「诸比丘！我对你们说无为••••••诸比丘！我对你们说谛••••••彼岸••••••极难见，不老、不变、无戏论、不死、平安、安稳、未曾有、无灾、无恼、清净、洲渚、安全处及洞窟」等的寂止之德，亦当依此等（德）而随念。

Ñ: But it should also be recollected according to the other special qualities of peace stated by the Blessed One in the suttas beginning with: 'Bhikkhus, I shall teach you the unformed … the truth … the other shore … the hard-to-see … the undecaying … the lasting … the undiversified … the deathless … the auspicious … the safe … the marvellous … the intact … the unafflicted … the purity … the island … the shelter …' (S.iv,360-72).

Visuddhimagga VIII-247

Tattha virāgoti na rāgābhāvamattameva,

这里的「离欲」不仅是无欲而已，

Ñ(VIII,247): Herein fading away is not mere absence of greed,

atha kho yadidaṃ madanimmadano…pe… nibbānanti yo so madanimmadanotiādīni nāmāni asaṅkhatadhammo labhati, so virāgoti paccetabbo.

而「即骄的粉碎••••••乃至涅盘」即彼获得骄的粉碎等诸名的无为法为离欲。

Ñ: but rather it is that unformed dhamma which, while given the names 'disillusionment of vanity', etc., in the clause 'that is to say, the disillusionment of vanity, … nibbāna', is treated basically as fading away.

So hi yasmā tamāgamma sabbepi mānamadapurisamadādayo madā nimmadā amadā honti vinassanti, tasmā madanimmadanoti vuccati.

因彼（无为法）已至一切慢骄、人骄等的骄而成为非骄无骄及灭亡的境地，故说「骄的粉碎」。

Ñ: It is called disillusionment of vanity because on coming to it all kinds of vanity (intoxication), such as the vanity of conceit, and vanity of manhood, are disillusioned, undone, done away with.

Yasmā ca tamāgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā pipāsavinayoti vuccati.

亦因已至一切欲的渴调伏与消灭，故说「渴的调伏」。

Ñ: And it is called elimination of thirst because on coming to it all thirst for sense desires is eliminated and quenched.

Yasmā pana tamāgamma pañcakāmaguṇālayā samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati.

因为已至五种欲的执着（阿赖耶）的碎灭，故说「阿赖耶的破灭」。

Ñ: But it is called abolition of reliance because on coming to it reliance on the five cords of sense desire is abolished.

Yasmā ca tamāgamma tebhūmakaṃ vaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti vuccati.

因为已至断灭三界的轮回，故名「轮回的摧碎」。

Ñ: It is called termination of the round because on coming to it the round of the three planes [of existence] is terminated.

Yasmā pana tamāgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati.

因为已至一切爱的除灭、离欲、及灭，故名「爱的除去，离欲，灭」。

Ñ: It is called destruction of craving because on coming to it craving is entirely destroyed, fades away and ceases.

Yasmā panesa catasso yoniyo pañca gatiyo satta viññāṇaṭṭhitiyo nava ca sattāvāse aparāparabhāvāya vinanato ābandhanato saṃsibbanato vānanti laddhavohārāya taṇhāya nikkhanto nissaṭo visaṃyutto, tasmā nibbānanti vuccatīti.

因为此（无为法）是超脱出离重重结缠于四生、五趣、七识住、九有情居而得通名为「梵那」的爱，故名为「涅盘」。[PTS 294]

Ñ: It is called nibbāna (extinction) because it has gone away from (nikkhanta), has escaped from (nissaṭa) is dissociated from craving, which has acquired in common usage the name 'fastening' (vāna) because, by ensuring successive becoming, craving serves as a joining together, a binding together, a lacing together, of the four kinds of generation, five destinies, seven stations of consciousness and nine abodes of beings. [294]

Visuddhimagga VIII-246

Tattha yāvatāti yattakā.

（圣典的文句）此中，「只」是限止之辞。

Ñ(VIII,246): Herein in so far as means as many as.

Dhammāti sabhāvā.

「法」是自性之意。

Ñ: Dhammas [means] individual essences.

Saṅkhatā vā asaṅkhatā vāti saṅgamma samāgamma paccayehi katā vā akatā vā.

「有为或无为」即诸缘和合而生（是有为）或非（诸缘和合）生（为无为）。

Ñ: Whether formed or unformed: whether made by conditions going together, coming together, or not so made.

Virāgo tesaṃ dhammānaṃ aggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ virāgo aggamakkhāyati seṭṭho uttamoti vuccati.

「于彼等诸法中离欲称为最胜」即于彼等有为及无为诸法中离欲称为最胜──名为最高，最上。

Ñ: Fading away is pronounced the best of them: of these formed and unformed dhammas, fading away is pronounced the best, is called the foremost, the highest.

Visuddhimagga VIII-245

Upasamānussatikathā

（十）寂止随念

[(10) RECOLLECTION OF PEACE]

239. Ānāpānassatiyā anantaraṃ uddiṭṭhaṃ pana upasamānussatiṃ bhāvetukāmena rahogatena paṭisallīnena – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ dhammānaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbāna’’nti (a. ni. 4.34; itivu. 90) evaṃ sabbadukkhūpasamasaṅkhātassa nibbānassa guṇā anussaritabbā.

在安般念之后，提示寂止随念，若欲修习者，居于静处禅思，随念如是称为一切苦寂止的涅盘之德，即：「诸比丘！法只是有为或无为，于彼等诸法中，离欲称为最胜，即骄的粉碎，渴的调伏，阿赖耶（执着）的破灭，轮回的摧碎，爱的除去，离欲、灭、与涅盘」。

Ñ(VIII,245): One who wants to develop the recollection of peace mentioned next to mindfulness of breathing (Ch. III, §105) should go into solitary retreat and recollect the special qualities of nibbāna, in other words, the stilling of all suffering, as follows: 'Bhikkhus, in so far as there are dhammas, whether formed or unformed, fading away is pronounced the best of them, that is to say, the disillusionment of vanity, the elimination of thirst, the abolition of reliance, the termination of the round, the destruction of craving, fading away, cessation, nibbāna' (A.ii,34).

Visuddhimagga VIII-244

Tatridaṃ ekavatthuparidīpanaṃ.

这里但举一个故事为例：

Ñ(VIII,244): Here is one story as an illustration.

Dvebhātiyattherānaṃ kireko puṇṇamuposathadivase pātimokkhaṃ osāretvā bhikkhusaṅghaparivuto attano vasanaṭṭhānaṃ gantvā caṅkame ṭhito candālokaṃ oloketvā attano āyusaṅkhāre upadhāretvā bhikkhusaṅghamāha –

据说那两兄弟长老中的一个，在一个月圆的布萨日，诵了波罗提木叉（戒）之后，从诸比丘去他自己的住所，站在经行处看了月光之后，察觉了他自己的寿命，便对诸比丘说：

Ñ: After reciting the Pātimokkha, it seems, on the Uposatha day of the full moon, one of the two elders who were brothers went to his own dwelling place surrounded by the Community of Bhikkhus. As he stood on the walk looking at the moonlight he calculated his own vital formations, and he said to the Community of Bhikkhus,

‘‘tumhehi kathaṃ parinibbāyantā bhikkhū diṭṭhapubbā’’ti.

「你们以前曾经看过些怎样般涅盘的比丘？」

Ñ: 'In what way have you seen bhikkhus attaining nibbāna up till now?'.

Tatra keci āhaṃsu

有的说：

Ñ: Some answered,

‘‘amhehi āsane nisinnakāva parinibbāyantā diṭṭhapubbā’’ti.

「我们曾见坐座而般涅盘的」；

Ñ: 'Till now we have seen them attain nibbāna sitting in their seats'.

Keci

或者说：

Ñ: Others answered,

‘‘amhehi ākāse pallaṅkamābhujitvā nisinnakā’’ti.

「我们曾见于空中结跏趺坐（而般涅盘）」。

Ñ: 'We have seen them sitting cross-legged in the air'.

Thero āha –

长老说：

Ñ: The elder said,

‘‘ahaṃ dāni vo caṅkamantameva parinibbāyamānaṃ dassessāmī’’ti tato caṅkame lekhaṃ katvā ‘‘ahaṃ ito caṅkamakoṭito parakoṭiṃ gantvā nivattamāno imaṃ lekhaṃ patvāva parinibbāyissāmī’’ti vatvā caṅkamaṃ oruyha parabhāgaṃ gantvā nivattamāno ekena pādena lekhaṃ akkantakkhaṇeyeva parinibbāyi.

「我现在要叫你们看在经行时般涅盘了」，继之他便在经行处划一根线说：「我从经行处的这一端去那一端，转来到达这在线将般涅盘了」。当他在经行处上去那一端而转来，以一足踏到那在线时，即般涅盘。

Ñ: 'I shall now show you one attaining nibbāna while walking'. He then drew a line on the walk, saying, 'I shall go from this end of the walk to the other end and return; when I reach this line I shall attain nibbāna'. So saying, he stepped on to the walk and went to the far end. On his return he attained nibbāna in the same moment in which he stepped on the line. [293]

Tasmā have appamatto, anuyuñjetha paṇḍito;

Evaṃ anekānisaṃsaṃ, ānāpānassatiṃ sadāti.

[PTS 293] 真实的善慧者，

应对于如是──

有大威力的安般念，

常作不放逸之行。

Ñ: So let a man, if he is wise,

Untiringly devote his days

To mindfulness of breathing, which

Rewards him always in these ways.

Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ.

这是详论安般念一门。

Ñ: This is the section dealing with mindfulness of breathing in the detailed explanation.

Visuddhimagga VIII-243

Ito aññaṃ kammaṭṭhānaṃ bhāvetvā arahattaṃ pattassa bhikkhuno hi āyuantaraṃ paricchinnaṃ vā hoti aparicchinnaṃ vā.

然而若修习（安般念业处）以外的其它业处而证阿罗汉的比丘，或能知其寿命的期间，或者不知。

Ñ(VIII,243): When a bhikkhu has attained Arahantship by developing some other meditation subject than this one, he may be able to define his life term or not.

Idaṃ pana soḷasavatthukaṃ ānāpānassatiṃ bhāvetvā arahattaṃ pattassa āyuantaraṃ paricchinnameva hoti.

如果是修习此十六事的安般念而证阿罗汉的比丘，则必定知其寿命的期间。

Ñ: But when he has reached Arahantship by developing this mindfulness of breathing with its sixteen bases, he can always define his life term.

So ‘‘ettakaṃ dāni me āyusaṅkhārā pavattissanti, na ito para’’nti ñatvā attano dhammatāya eva sarīrapaṭijaggananivāsanapārupanādīni sabbakiccāni katvā akkhīni nimīleti koṭapabbatavihāravāsītissatthero viya mahākarañjiyavihāravāsīmahātissatthero viya devaputtamahāraṭṭhe piṇḍapātikatissatthero viya cittalapabbatavihāravāsino dve bhātiyattherā viya ca.

他既得知「我的寿命只能维持这样长，更无多的了」，能够自己作其自然的（沐浴剪发等）身体之事及穿着衣服等的工作，然后闭其眼睛。犹如住在各得山寺的帝须长老、住在摩诃伽楞羯耶寺的大帝须长老、住在天子大园的乞食者帝须长老及住在羯但罗山寺的两兄弟长老相似。

Ñ: He knows, 'My vital formations will continue now for so long and no more'. Automatically he performs all the functions of attending to the body, dressing and robing, etc., after which he closes his eyes, like the Elder Tissa who lived at the Koṭapabbata Monastery, like the Elder Mahā-Tissa who lived at the Mahā-Karañjiya Monastery, like the Elder Tissa the alms-food eater in the kingdom of Devaputta, like the elders who were brothers and lived at the Cittalapabbata monastery.

Visuddhimagga VIII-242

Imaṃ kira kammaṭṭhānaṃ anuyuttassa bhikkhuno ānāpānārammaṇassa suṭṭhu pariggahitattā cuticittassa purato soḷasamassa cittassa uppādakkhaṇe uppādaṃ āvajjayato uppādopi nesaṃ pākaṭo hoti.

于此（安般念）业处精勤的比丘，因为善能把握安般的所缘，故在死心之前的十六心生起的剎那，思虑（安般的）生而知彼等（安般）的生，

Ñ(VIII,242): When a bhikkhu has devoted himself to this meditation subject, it seems, if he adverts, at the moment of arising of the sixteenth consciousness before the death consciousness, to their arising, then their arising is evident to him;

Notes: the English translation of '因为善能把握安般的所缘' is below 'and it is so because he has thoroughly discerned in-breaths and out-breaths as object'.

Ṭhitiṃ āvajjayato ṭhitipi nesaṃ pākaṭā hoti.

思虑（安般的）住而知彼等的住，

Ñ: if he adverts to their presence, then their presence is evident to him;

Bhaṅgaṃ āvajjayato ca bhaṅgo nesaṃ pākaṭo hoti.

思虑（安般的）灭而知彼等的灭。

Ñ: if he adverts to their dissolution, then their dissolution is evident to him; and it is so because he has thoroughly discerned in-breaths and out-breaths as object.

Visuddhimagga VIII-241

238. Tattha nirodhavasena tayo carimakā bhavacarimakā,

依那（出入息之）灭有三种最后（的出入息）：即有的最后，

Ñ(VIII,241): Herein, there are three kinds of [breaths that are] final because of cessation, that is to say, final in becoming,

jhānacarimakā,

禅的最后，

Ñ: final in jhāna,

cuticarimakāti.

死的最后。

Ñ: and final in death.

Bhavesu hi kāmabhave assāsapassāsā pavattanti,

（1）于诸有之中的欲有起出息入息，

Ñ: For, among the various kinds of becoming (existence), in-breaths and out-breaths occur in the sensual-sphere becoming,

rūpārūpabhavesu nappavattanti,

于色无色有中不起，

Ñ: not in the fine-material and immaterial kinds of becoming.

tasmā te bhavacarimakā.

故彼等（出息入息）为（欲）「有的最后」。

Ñ: That is why there are final ones in becoming.

Jhānesu purime jhānattaye pavattanti,

（2）于诸禅之中前三禅起（出入息），

Ñ: In the jhānas they occur in the first three

catutthe nappavattanti,

于第四禅不起，

Ñ: but not in the fourth.

tasmā te jhānacarimakā.

故彼等（出入息）为（前三）「禅的最后」。[PTS 292]

Ñ: That is why there are final ones in jhāna.

Ye pana cuticittassa purato soḷasamena cittena saddhiṃ uppajjitvā cuticittena saha nirujjhanti,

（3）在死心之前起了十六心之后，（出入息）与死心共灭，

Ñ: Those that arise along with the sixteenth consciousness preceeding the death consciousness [292] cease together with the death consciousness.

ime cuticarimakā nāma.

是名「死的最后」（的出入息）。

Ñ: They are called 'final in death'.

Ime idha ‘‘carimakā’’ti adhippetā.

而此死的最后即此最后（的出入息）之义。

Ñ: It is these last that are meant here by 'final'.

Visuddhimagga VIII-240

Apica carimakānaṃ assāsapassāsānaṃ viditabhāvakaraṇatopissā mahānisaṃsatā veditabbā.

（4）亦得知道最后（命终时）的出息入息，故知此定有大功德。

Ñ(VIII,240): Again its great beneficialness should be understood to reside in the fact that it causes the final in-breaths and out-breaths to be known;

Vuttañhetaṃ bhagavatā –

即如世尊说：

Ñ: for this is said by the Blessed One:

‘‘evaṃ bhāvitāya kho, rāhula, ānāpānassatiyā evaṃ bahulīkatāya yepi te carimakā assāsapassāsā, tepi viditāva nirujjhanti, no aviditā’’ti (ma. ni. 2.121).

「罗睺罗！如是修习多作安般念之时，你必知最后的出息入息之灭，不是不知的」。

Ñ: 'Rāhula, when mindfulness of breathing is thus developed, thus practised much, the final in-breaths and out-breaths, too, are known as they cease, not unknown' (M.i,425-26).

Visuddhimagga VIII-239

Vijjāvimuttipāripūriyā mūlabhāvenāpi cassā mahānisaṃsatā veditabbā.

（3）为完成明（即道）与解脱（即果）的根本，故知此定有大功德。

Ñ(VIII,239): Also its great beneficialness should be understood as the root condition for the perfecting of clear vision and deliverance;

Vuttañhetaṃ bhagavatā –

即如世尊说：

Ñ: for this has been said by the Blessed One:

‘‘ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti,

「诸比丘！修习而多作安般念则得完成四念处，

Ñ: 'Bhikkhus, mindfulness of breathing, when developed and much practised, perfects the four foundations of mindfulness.

cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti,

修习而多作四念处则得完成七觉支，

Ñ: The four foundations of mindfulness, when developed and much practised, perfect the seven enlightenment factors.

satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti (ma. ni. 3.147).

修习而多作七觉支则得完成明与解脱」。

Ñ: The seven enlightenment factors, when developed and much practised, perfect clear vision and deliverance' (M.iii,82).

Visuddhimagga VIII-238

237. Tatrassa ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto cā’’tiādivacanato santabhāvādivasenāpi mahānisaṃsatā veditabbā,

（1）关于此（安般念）而有「诸比丘，于此安般念三摩地修习多作是寂静殊胜」等语，故依寂静的状态等而（安般念定）有大功德。

Ñ(VIII,238): Its great beneficialness should be understood here as peacefulness both because of the words 'And, bhikkhus, this concentration through mindfulness of breathing, when developed and much practised, is both peaceful and sublime' (S.v,321), etc.,

vitakkupacchedasamatthatāyapi.

（2）亦依能断于寻故（有大功德）。

Ñ: and because of its ability to cut off applied thoughts;

Ayañhi santapaṇītaasecanakasukhavihārattā samādhiantarāyakarānaṃ vitakkānaṃ vasena ito cito ca cittassa vidhāvanaṃ vicchinditvā ānāpānārammaṇābhimukhameva cittaṃ karoti.

即于此（安般念定）寂静，殊胜，不杂，乐住之故，断绝了依定的障碍的寻而驱驰在这里那里的心，令心趋向于安般的所缘。

Ñ: for it is because it is peaceful, sublime, and an unadulterated blissful abiding that it cuts off the mind's running hither and thither with applied thoughts obstructive to concentration, and keeps the mind only on the breaths as object.

Teneva vuttaṃ ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1).

所以说：「为断寻而修安般念」。

Ñ: Hence it is said: 'Mindfulness of breathing should be developed in order to cut off applied thoughts' (A.iv,353).

Visuddhimagga VIII-237

Idaṃ catutthacatukkaṃ suddhavipassanāvaseneva vuttaṃ.

此第四的四法是只依纯粹的毗钵舍那（观）说的；

Ñ(VIII,237): This tetrad deals only with pure insight

Purimāni pana tīṇi samathavipassanāvasena.

然而前三种（四法）是依奢摩他（止）与毗钵舍那（观）说的。

Ñ: while the previous three deal with serenity and insight.

Evaṃ catunnaṃ catukkānaṃ vasena soḷasavatthukāya ānāpānassatiyā bhāvanā veditabbā.

如是当知依四种四法有十六事修习安般念。

Ñ: This is how the development of mindfulness of breathing with its sixteen bases in four tetrads should be understood.

Evaṃ soḷasavatthuvasena ca pana ayaṃ ānāpānassati mahapphalā hoti mahānisaṃsā.

（安般念定的功德）依此十六事而修安般念有大果实有大功德。

[Conclusion]

Ñ: This mindfulness of breathing with its sixteen bases thus is of great fruit, of great benefit.

Visuddhimagga VIII-236

Paṭinissaggānupassīti etthāpi dve paṭinissaggā pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca.

（十六）「舍遣观」的句中，也有遍舍舍遣及跳入舍遣两种舍遣、

Ñ(VIII,236): (xvi) Contemplating relinquishment: relinquishment is of two kinds too, that is to say, relinquishment as giving up, and relinquishment as entering into.

Paṭinissaggoyeva anupassanā paṭinissaggānupassanā. Vipassanāmaggānaṃ etamadhivacanaṃ.

舍遣即是观，故名舍遣观。

Ñ: Relinquishment itself as [a way of] contemplation is 'contemplation of relinquishment'.

Vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati.

然而毗钵舍那（观）以部分而遍舍诸蕴及诸行的烦恼（──以上为遍舍舍遣），以见有为的过失及倾向（与有为）相反的涅盘而跳入之（──以上为跳入舍遣），故说遍舍舍遣及跳入舍遣。

Ñ: For insight is called both 'relinquishment as giving up' and 'relinquishment as entering into' since [firstly], through substitution of opposite qualities, it gives up defilements with their aggregate-producing kamma formations, and [secondly], through seeing the wretchedness of what is formed, it also enters into nibbāna by inclining towards nibbāna, which is the opposite of the formed (Ch. XXI, 18).

Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati.

次于道以部分而遍舍诸蕴及诸行的烦恼（──以上为遍舍舍遣），以所缘而跳入涅盘（以上为跳入舍遣），故说遍舍舍遣及跳入舍遣。

Ñ: Also the path is called both 'relinquishment as giving up' and 'relinquishment as entering into' since it gives up defilements with their aggregate-producing kamma-formations by cutting them off, and it enters into nibbāna by making it its object.

Ubhayampi pana purimapurimaññāṇānaṃ anuanupassanato anupassanāti vuccati.

而两者（观智与道智）是随其前起的智而观，故亦名随观。[PTS 291]

Ñ: Also both [insight and path knowledge] are called contemplation (anupassanā) because of their re-seeing successively (anu anu passanā) each preceding kind of knowledge. [291]

Tāya duvidhāyapi paṭinissaggānupassanāya samannāgato hutvā assasanto passasanto ca ‘‘paṭinissaggānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.

具足观彼二种舍遣而出息入息者，为「学舍遣观我将出息入息」。

Ñ: It is when he possesses this twofold contemplation that it can be understood of him: 'He trains thus: "I shall breathe in … shall breathe out contemplating relinquishment"'.

Visuddhimagga VIII-235

Virāgānupassīti ettha pana dve virāgā khayavirāgo ca accantavirāgo ca.

（十四）「观离欲」──在此句中，有灭尽离欲与究竟离欲的二种离欲。

Ñ(VIII,235): (xiv) Contemplating fading away: there are two kinds of fading away, that is, fading away as destruction, and absolute fading away.

Tattha khayavirāgoti saṅkhārānaṃ khaṇabhaṅgo.

「灭尽离欲」是诸行的剎那坏灭；

Ñ: Herein, 'fading away as destruction' is the momentary dissolution of formations.

Accantavirāgoti nibbānaṃ.

「究竟离欲」是涅盘。

Ñ: 'Absolute fading away' is nibbāna.

Virāgānupassanāti tadubhayadassanavasena pavattā vipassanā ca maggo ca.

「观离欲」是观彼两种而起毗钵舍那（观）与道的。

Ñ: Contemplation of fading away is insight and it is the path, which occur as the seeing of these two.

Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto passasanto ca ‘‘virāgānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.

具足观彼二种（离欲）而出息入息者，为「学观离欲我将出息入息」。

Ñ: It is when he possesses this twofold contemplation that it can be understood of him: 'He trains thus: "I shall breathe in … shall breathe out contemplating fading away" '.

Nirodhānupassīpadepi eseva nayo.

（十五）「观灭」一句也是同样的。

Ñ: (xv) The same method of explanation applies to the clause, contemplating cessation.

Visuddhimagga VIII-234

236. Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ.

第四种四法：

（十三）「观无常」──在此句中，当先知无常，

[Word Commentary Continued—Fourth Tetrad]

Ñ(VIII,234): (xiii) But in the fourth tetrad, as to contemplating impermanence, here firstly, the impermanent should be understood,

Aniccatā veditabbā.

知无常性，

Ñ: and impermanence,

Aniccānupassanā veditabbā.

知无常观，

Ñ: and the contemplation of impermanence,

Aniccānupassī veditabbo.

知观无常者。

Ñ: and one contemplating impermanence.

Tattha aniccanti pañcakkhandhā.

这里的「无常」即五蕴。

Ñ: Herein, the five aggregates are the impermanent.

Kasmā?

何以故？

Ñ: Why?

Uppādavayaññathattabhāvā.

因（五蕴的）自性生、灭、变易之故。

Ñ: Because their essence is rise and fall and change.

Aniccatāti tesaṃyeva uppādavayaññathattaṃ,

「无常性」──即彼等（五蕴）的生、灭、变易，

Ñ: Impermanence is the rise and fall and change in those same aggregates,

hutvā abhāvo vā,

或（五蕴的）生已又无；

Ñ: or it is their non-existence after having been;

nibbattānaṃ tenevākārena aṭṭhatvā khaṇabhaṅgena bhedoti attho.

即（彼等五蕴）不停止于（生）的状态而以剎那灭而灭的意思。

Ñ: the meaning is, it is the breakup of produced aggregates through their momentary dissolution since they do not remain in the same mode.

Aniccānupassanāti tassā aniccatāya vasena rūpādīsu aniccanti anupassanā.

「无常观」──即于无常性的色等而观无常。

Ñ: Contemplation of impermanence is contemplation of materiality, etc., as 'impermanent' in virtue of that impermanence.

Aniccānupassīti tāya anupassanāya samannāgato.

「观无常者」──即具有那无常观的人。

Ñ: One contemplating impermanence possesses that contemplation.

Tasmā evaṃbhūto assasanto passasanto ca idha ‘‘aniccānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.

故如是（观无常）而出息入息者，此为「学观无常我将出息入息」。

Ñ: So it is when one such as this is breathing in and breathing out that it can be understood of him: 'He trains thus: "I shall breathe in … shall breathe out contemplating impermanence" '.

Visuddhimagga VIII-233

Vimocayaṃ cittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento,

（十二）「令心解脱」──（1）以初禅令心脱离解脱于五盖，

Ñ(VIII,233): (xii) Liberating the [manner of] consciousness: he both breathes in and breathes out delivering, liberating, the mind from the hindrances by means of the first jhāna,

dutiyena vitakkavicārehi,

以第二禅（令心脱离解脱于）寻伺，

Ñ: from applied and sustained thought by means of the second,

tatiyena pītiyā,

以第三禅（解脱）于喜，

Ñ: from happiness by means of the third,

catutthena sukhadukkhehi cittaṃ mocento vimocento.

以第四禅令心脱离解脱于苦与乐；

Ñ: from pleasure and pain by means of the fourth.

Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sammasati.

（2）或者（比丘）既于彼等诸禅入定而出定之后，思惟那与禅相应的心是可灭的可衰坏的，

Ñ: Or alternatively, when, having entered upon those jhānas and emerged from them, he comprehends with insight the consciousness associated with the jhāna as liable to destruction and to fall,

So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento,

当他在这样观的剎那，以无常观令心脱离解脱于常想，

Ñ: then at the actual time of insight he delivers, liberates, the mind from the perception of permanence by means of the contemplation of impermanence,

dukkhānupassanāya sukhasaññāto,

以苦观（令心解脱）于乐想，

Ñ: from the perception of pleasure by means of the contemplation of pain,

anattānupassanāya attasaññāto,

以无我观（令心解脱）于我想，

Ñ: from the perception of self by means of the contemplation of not self,

nibbidānupassanāya nandito,

以厌离观（令心解脱）于喜爱，

Ñ: from delight by means of the contemplation of dispassion,

virāgānupassanāya rāgato,

以离欲（令心解脱）于欲，

Ñ: from greed by means of the contemplation of fading away,

nirodhānupassanāya samudayato,

以灭观（令心解脱）于集，

Ñ: from arousing by means of the contemplation of cessation,

paṭinissaggānupassanāya ādānato cittaṃ mocento assasati ceva passasati ca.

以舍遣观令心脱离解脱于执持，出息与入息。

Ñ: from grasping by means of the contemplation of relinquishment.

Notes: the English translation of '出息与入息' is omitted.

Tena vuccati ‘‘vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti.

所以说「为学令心解脱我将出息入息」。[PTS 290]

Ñ: Hence it is said: [290] 'He trains thus: "I shall breathe in … shall breathe out liberating the [manner of] consciousness" '.

Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

如是当知是依（四念处中第三的）心随观（念处）而说此（第三的）四法。

Ñ: So this tetrad should be understood to deal with contemplation of mind.

Visuddhimagga VIII-232

Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento.

（十一）「令心等持」──（1）以初禅等令心等持等置于所缘之中；

Ñ(VIII,232): (xi) Concentrating (samādahaṃ) the [manner of] consciousness: evenly (samaṃ) placing (ādahanto) the mind, evenly putting it on its object by means of the first jhāna and so on.

Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sampassato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā.

（2）或者既于彼等诸禅入定而出定之后，他观与禅相应的心是可灭的可衰坏的，当他在观的剎那，由于通达（无常等）相，生起了剎那的心一境性，

Ñ: Or alternatively, when, having entered upon those jhānas and emerged from them, he comprehends with insight the consciousness associated with the jhāna as liable to destruction and to fall, then at the actual time of insight momentary unification of the mind arises through the penetration of the characteristics [of impermanence, and so on].

Evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento ‘‘samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

由于生起了这样的剎那的心一境性，亦令其心等持等置于所缘之中。（如是等持者）故说「为学令心等持我将出息入息」。

Ñ: Thus the words, 'He trains thus: "I shall breathe in … shall breathe out concentrating the [manner of] consciousness" ', are said also of one who evenly places the mind, evenly puts it on its object by means of the momentary unification of the mind arisen thus.