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.