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.

Visuddhimagga VIII-231

235. Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā.

第三种四法：

（九）当知亦依（初禅至第四的）四禅而「知心」。

[Word Commentary Continued—Third Tetrad]

Ñ(VIII,231): (ix) In the third tetrad the experiencing of the [manner of] consciousness must be understood to be through four jhānas.

Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati.

（十）「令心喜悦」──即令心悦、喜悦、笑、欢笑，「而学我将出息入息」。

Ñ: (x) Gladdening the [manner of] consciousness: he trains thus: 'Making the mind glad, instilling gladness into it, cheering it, rejoicing it, I shall breathe in, shall breathe out'.

Tattha dvīhākārehi abhippamodo hoti samādhivasena ca vipassanāvasena ca.

此中以两方面而生喜悦：一定，二观。

Ñ: Herein, there is gladdening in two ways, through concentration and through insight.

Kathaṃ samādhivasena?

如何以「定」（而生喜悦）？

How through concentration?

Sappītike dve jhāne samāpajjati.

（比丘）于有喜的二禅（初禅与二禅）入定，

Ñ: He attains the two jhānas in which happiness is present.

So samāpattikkhaṇe sampayuttapītiyā cittaṃ āmodeti pamodeti.

当他入定的剎那，由于（与禅）相应的喜而喜悦其心。

Ñ: At the time when he has actually entered upon them he inspires the mind with gladness, instils gladness into it, by means of the happiness associated with the jhāna.

Kathaṃ vipassanāvasena?

如何以「观」（而生喜悦）？

Ñ: How through insight?

Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttapītiṃ khayato vayato sammasati.

（比丘）既于有喜的二禅入定而出定之后，思惟即与禅相应的喜是可灭的，是衰坏的，

Ñ: After entering upon and emerging from one of the two jhānas accompanied by happiness, he comprehends with insight that happiness associated with the jhāna as liable to destruction and to fall;

Evaṃ vipassanākkhaṇe jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti.

当他这样观的剎那，便以与禅相应的喜为所缘而喜悦其心。

Ñ: thus at the actual time of insight he inspires the mind with gladness, instils gladness into it, by making the happiness associated with the jhāna the object.

Evaṃ paṭipanno ‘‘abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

这样行道之人，故说「为学令心喜悦我将出息入息」。

Ñ: It is of one progressing in this way that the words, 'He trains thus: "I shall breathe in … shall breathe out gladdening the [manner of] consciousness" ', are said.

Visuddhimagga VIII-230

Apicettha pītipade pītisīsena vedanā vuttā.

然而于此（第二四法）中，于（五）「喜」之句是以喜的首目而说（相应）受的，

Ñ(VIII,230): Here, moreover, in the 'happiness' clause feeling [which is actually being contemplated in this tetrad] is stated under the heading of 'happiness' [which is a formation]

Sukhapade sarūpeneva vedanā.

于（六）「乐」之句是依自性受说，

Ñ: but in the 'bliss' clause feeling is stated in its own form.

Dvīsu cittasaṅkhārapadesu ‘‘saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 1.463) vacanato saññāsampayuttā vedanāti evaṃ vedanānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

于（七）（八）二「心行」之句即「想与受心所。此（二）法与心连结，为心行」之语，故「想」为相应受。[PTS 289] 如是当知是依（四念处中第二的）受随观（念处）的方法而说此（第二）四法。

Ñ: In the two 'mental-formation' clauses the feeling is that [necessarily] associated with perception because of the words, 'Perception and feeling belong to the mind, these things being bound up with the mind are mental formations' (Ps.i,188). [289]

So this tetrad should be understood to deal with contemplation of feeling.

Visuddhimagga VIII-229

Eteneva nayena avasesapadānipi atthato veditabbāni.

以此同样的方法亦知其余诸句之义。

Ñ(VIII,229): (vi)-(viii) The remaining [three] clauses should be understood in the same way as to meaning;

Idampanettha visesamattaṃ,

以下只述其不同之处。

Ñ: but there is this difference here.

tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā, catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā.

（六）当知即于（第一第二第三的）三禅用「知乐」，于（七）（第一至第四的）四禅用「知心行」。

Ñ: The experiencing of bliss must be understood to be through three jhānas, and that of the mental formation through four.

Cittasaṅkhāroti vedanādayo dve khandhā.

「心行」──是受想二蕴。

Ñ: The mental formation consists of the two aggregates of feeling and perception.

Sukhapaṭisaṃvedīpade cettha vipassanābhūmidassanatthaṃ ‘‘sukhanti dve sukhāni kāyikañca sukhaṃ cetasikañcā’’ti paṭisambhidāyaṃ (paṭi. ma. 1.173) vuttaṃ.

那「知乐」之句是为表观的境地，《无碍解道》说：「乐──即身乐与心（乐）的二乐」。

Ñ: And in the case of the clause, experiencing bliss, it is said in the Paṭisambhidā in order to show the plane of insight here [as well]: ' "Bliss": there are two kinds of bliss, bodily bliss and mental bliss' (Ps.i,188).

Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento,

（八）「安息心行」──即粗的心行安息，

Ñ: Tranquillizing the mental formation: tranquillizing the gross mental formation;

nirodhentoti attho.

消灭之义。

Ñ: stopping it, is the meaning.

So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo.

欲知其详，即如于说明（安息）身行句的同样方法。

Ñ: And this should be understood in detail in the same way as given under the bodily formation (see §§176-85).

Visuddhimagga VIII-228

Vuttañhetaṃ paṭisambhidāyaṃ (paṭi. ma. 1.172) –

即如《无碍解道》所说：

Ñ(VIII,228): For this is said in the Paṭisambhidā:

‘‘Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti.

「了知以长出息而专心不乱者则念现起，

Ñ: 'When he knows unification of mind and non-distraction through long in-breaths, mindfulness is established in him.

Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti.

由于那念及那智而知喜。

Ñ: By means of that mindfulness and that knowledge that happiness is experienced.

Dīghaṃ passāsavasena… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsapassāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti.

了知以长入息••••••以短出息••••••以短入息••••••以知一切身出息入息••••••以安息身行出息入息而专心不乱者则念现起，

Ñ: When he knows unification of mind and non-distraction through long out-breaths … through short in-breaths … through short out-breaths … through in-breaths … out-breaths experiencing the whole body … through in-breaths … out-breaths tranquillizing the bodily formation, mindfulness is established in him.

Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti.

由于那念及那智而知喜。

Ñ: By means of that mindfulness and that knowledge that happiness is experienced.

Āvajjato sā pīti paṭisaṃviditā hoti.

念虑而知喜，

Ñ: 'It is experienced by him when he adverts,

Jānato passato paccavekkhato cittaṃ adhiṭṭhahato saddhāya adhimuccato vīriyaṃ paggaṇhato satiṃ upaṭṭhāpayato cittaṃ samādahato paññāya pajānato abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ bhāvetabbaṃ sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti.

知者，见者，观察者，心坚决者，以信而信解者，勤精进者，念现起者，心等持者，以慧了知者，当通达（而通达者），当遍知（而遍知者），当舍断（而舍断者），当修习（而修习者），当作证而作证者而知喜。

Ñ: when he knows, sees, reviews, steadies his mind, resolves with faith, exerts energy, establishes mindfulness, concentrates his mind, understands with understanding, directly knows what is to be directly known, fully understands what is to be fully understood, abandons what is to be abandoned, develops what is to be developed, realizes what is to be realized.

Notes: the English translation of '而知喜' is omitted.

Evaṃ sā pīti paṭisaṃviditā hotī’’ti.

是为知喜」。

Ñ: It is in this way that that happiness is experienced' (Ps.i,187).

Visuddhimagga VIII-227

Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti?

如何「从所缘」而知喜？

Ñ(VIII,227): (a) How is the happiness experienced with the object?

Sappītike dve jhāne samāpajjati.

（比丘）于有喜的二禅（初禅与第二禅）入定，

Ñ: He attains the two jhānas in which happiness is present.

Tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti, ārammaṇassa paṭisaṃviditattā.

在他入定的剎那获得的禅（喜），是为从所缘而知喜，因从所缘而知故。

Ñ: At the time when he has actually entered upon them the happiness is experienced with the object owing to the obtaining of the jhāna, because of the experiencing of the object,

Kathaṃ asammohato?

如何「从不痴」（而知喜）？

Ñ: (b) How with non-confusion?

Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ khayato vayato sammasati.

（比丘）于有喜的二禅入定以后而出定思惟那与禅相应的喜「是可灭的」「是衰坏的」，[PTS 288]

Ñ: When, after entering upon and emerging from one of the two jhānas accompanied by happiness, [288]

Tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti.

在他的毗钵舍那（观）的剎那而通达（喜的）特相，是为从不痴而知是为从不痴而知喜。

Ñ: he comprehends with insight that happiness associated with the jhāna as liable to destruction and to fall, then at the actual time of the insight the happiness is experienced with non-confusion owing to the penetration of its characteristics [of impermanence, and so on].

Visuddhimagga VIII-226

234. Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi.

在其余的三种四法，因无各别的业处修习法，

[Word Commentary Continued—Second Tetrad]

Ñ(VIII,226): Now since there is no separate method for developing the meditation subject in the case of the other tetrads,

Tasmā anupadavaṇṇanānayeneva tesaṃ evaṃ attho veditabbo.

故仅以逐句解释的方法而示彼等（三种四法）之义。

Ñ: their meaning therefore needs only to be understood according to the word commentary.

Pītipaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati.

第二种四法：

（五）「知喜」──为喜的觉知，为（喜的）明白，「而学我将出息入息」。

Ñ: (v) He trains thus: 'I shall breathe in … shall breathe out experiencing happiness', that is, making happiness known, making it plain.

Tattha dvīhākārehi pīti paṭisaṃviditā hoti ārammaṇato ca asammohato ca.

此中从两方面而知喜：一从所缘，二从不痴。

Ñ: Herein, the happiness is experienced in two ways: (a) with the object, and (b) with non-confusion.

Visuddhimagga VIII-225

Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā samattā hotīti ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.

以上以「数」为最初，以「分别观」为最后而（说明）安般念三摩地的修习完毕。这是一切行相的第一四法的解说。

Ñ(VIII,225): At this point his development of concentration through mindfulness of breathing, beginning with counting and ending with looking back (§189) is completed. This is the commentary on the first tetrad in all aspects.

Visuddhimagga VIII-224

Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati.

如是确定了名色之后，（而此比丘）遍求（名色的）缘（起）；

Ñ(VIII,224): Having defined mentality-materiality in this way, he seeks its condition.

Pariyesanto ca naṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati.

遍求的他，得见了那（缘起）也除了关于三世名色进行的疑惑（──以上为度疑清净）。

Ñ: With search he finds it, and so overcomes his doubts about the way of mentality-materiality's occurrence in the three divisions of time (Ch. XIX).

Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ maggoti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena vayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamena cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇāñāṇassa pariyantaṃ patto sadevakassa lokassa aggadakkhiṇeyyo hoti.

除了疑，他以（色）聚的思惟而提起了（无常、苦、无我的）三相，断了在生灭随观以前生起的无明等十种观的随烦恼(dasa vipassanupakkilesa)，确定了解脱随烦恼的行道智为道（──以上为道非道智见清净）。舍了生（随观），获得了坏随观，以后依坏随观于呈现衰灭的一切诸行中而得厌离、离欲、解脱（──以上为行道智见清净），依次得四圣道，成阿罗汉果，而达最后的十九种观察智(ekūnavīsatibhedassa paccavekkhaṇāñāṇa)，成为包括诸天的世界的最上应施者（──以上为智见清净）。

Ñ: His doubts being overcome, he attributes the three characteristics [beginning with that of suffering to mentality and materiality], comprehending [them] by groups (Ch. XX, §2f.); he abandons the ten imperfections of insight beginning with illumination, which arise in the first stages of the contemplation of rise and fall (Ch. XX, §105f.), and he defines as 'the path' the knowledge of the way that is free from these imperfections (Ch. XX, §126f.).

He reaches contemplation of dissolution by abandoning [attention to] arising. When all formations have appeared as terror owing to the contemplation of their incessant dissolution, he becomes dispassionate towards them (Ch. XXI), his greed for them fades away, and he is liberated from them (Ch. XXII).

After he has [thus] reached the four noble paths in due succession and has become established in the fruition of Arahantship, he at last attains to the nineteen kinds of reviewing knowledge (Ch. XXII, §19f.), and he becomes fit to receive the highest gifts from the world with its deities.

Visuddhimagga VIII-223

So hi samāpattito vuṭṭhāya assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati.

他从三摩钵底（定）出来，[PTS 287] 而观业生身及心为出息入息之集（因）。

Ñ(VIII,223): On emerging from the attainment, [287] he sees that the in-breaths and out-breaths have the physical body and the mind as their origin;

Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati,

譬如铁匠的风箱吹火之时，由于风箱及人的适当的精进之缘而得生风，

Ñ: and that just as, when a blacksmith's bellows are being blown, the wind moves owing to the bag and to the man's appropriate effort,

evameva kāyañca cittañca paṭicca assāsapassāsāti.

如是由于身与心之缘而起出息入息。

Ñ: so too, in-breaths and out-breaths are due to the body and the mind.

Tato assāsapassāse ca kāyañca rūpanti cittañca taṃsampayuttadhamme ca arūpanti vavatthapeti.

从此他便确定了出入息及身为色，并确定心及（心）的相应诸法为无色。

Ñ: Next, he defines the in-breaths and out-breaths and the body as 'materiality', and the consciousness and the states associated with the consciousness as 'the immaterial [mind]'.

Ayamettha saṅkhepo.

以上为略说（名色的确定）；

Ñ: This is in brief (cf. MA.i,249);

Vitthārato pana nāmarūpavavatthānaṃ parato āvibhavissati.

详论名色的确定将在以后（第十八品）分明（──以上见清净）。

Ñ: but the details will be explained later in the defining of mentality-materiality (Ch. XVIH, §3f.).

Visuddhimagga VIII-222

Tassevaṃ ghaṭentassa pathavīkasiṇe vuttānukkameneva tasmiṃ nimitte catukkapañcakajjhānāni nibbattanti.

如是精勤的（比丘），依照地遍所说的次序，得于似相所缘而生起四种禅及五种禅。

Ñ(VIII,222): As he strives thus, fourfold and fivefold jhāna is achieved by him on that same sign in the same way as described under the earth kasiṇa.

233. Evaṃ nibbattacatukkapañcakajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ pañcahākārehi vasippattaṃ paguṇaṃ katvā nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapeti.

（5）（观察）（6）（还灭）（7）（遍净）如是于此（安般念业处）而得四种禅及五种禅的比丘，以「观察」及「还灭」增长了他的业处，欲得「遍净」，于同样的禅，通达了五种自在，确定了名色，而建立毗钵舍那（观）。

Ñ: 5-8. (See §189) However, when a bhikkhu has achieved the fourfold and fivefold jhāna and wants to reach purity by developing the meditation subject through observing and through turning away, he should make that jhāna familiar by attaining mastery in it in the five ways (Ch. IV, §131), and then embark upon insight by defining mentality-materiality.

Kathaṃ?

怎样（修习）？

Ñ: How?

Visuddhimagga VIII-221

Athānena taṃ nimittaṃ neva vaṇṇato manasi kātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ.

而彼（比丘）不于（似）相的（如绵如星等）色而作意，亦不观察（粗等的）特相，

Ñ(VIII,221): Then he should not give attention to the sign as to its colour, or review it as to its [specific] characteristic.

Apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca āvāsādīni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena sādhukaṃ rakkhitabbaṃ.

但避去住所等的七种不适合的，而以七种适合的善加保护（其似相），其剎帝利的皇后（保护其）转轮王的胎儿及农夫的（保护其）稻麦之穗相似。

Ñ: He should guard it as carefully as a king's chief queen guards the child in her womb due to become a Wheel-turning Monarch, or as a farmer guards the ripening crops; and he should avoid the seven unsuitable things beginning with the unsuitable abode and cultivate the seven suitable things.

Atha naṃ evaṃ rakkhitvā punappunaṃ manasikāravasena vuddhiṃ virūḷhiṃ gamayitvā dasavidhaṃ appanākosallaṃ sampādetabbaṃ, vīriyasamatā yojetabbā.

他既如是保护（其似相）以数数作意而令（似相）增长，当成就十种安止善巧，而从事于平等的精进。

Ñ: Then, guarding it thus, he should make it grow and improve with repeated attention, and he should practise the tenfold skill in absorption (Ch. IV, §42) and bring about evenness of energy (Ch. IV, §66).

Visuddhimagga VIII-220

Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva.

如是他的似相现起之后，便镇伏了他的五盖，寂止其烦恼，

Ñ(VIII,220): So as soon as the sign appears, his hindrances are suppressed, his defilements subside,

Sati upaṭṭhitāyeva.

现起其念，

Ñ: his mindfulness is established,

Cittaṃ upacārasamādhinā samāhitameva.

以近行定而等持其心。

Ñ: and his consciousness is concentrated in access concentration.

Visuddhimagga VIII-219

Athānena nimitteyeva cittaṃ ṭhapetabbaṃ.

（当似相现起之时）彼（比丘）应安住其心于似相。

Ñ(VIII,219): Then he should fix his mind on that same sign;

Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti.

如是自从（似相现起）以后，他便依安住而修习，

Ñ: and so from now on, his development proceeds by way of fixing.

Vuttañhetaṃ porāṇehi –

即如古人说：

Ñ: For the Ancients said this:

‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;

于相安住心，离种种行相，

Ñ: 'Fixing his mind upon the sign

And putting away extraneous aspects,

Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (pārā. aṭṭha. 2.165);

于出息入息，智者系自心。

Ñ: The clever man anchors his mind

Upon the breathings in and out'.

Visuddhimagga VIII-218

232. Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyassa santikaṃ gantvā ārocetabbaṃ ‘‘mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī’’ti.

[PTS 286] 如是现起（似）相之时，那比丘当去告诉阿阇梨：「尊师，我现起这样（的境界）」。

Ñ(VIII,218): And when the sign has appeared in this way, the bhikkhu should go to the teacher and tell him, 'Venerable sir, such and such has appeared to me'.

Ācariyena pana etaṃ nimittanti vā na vā nimittanti na vattabbaṃ. ‘‘Evaṃ hoti, āvuso’’ti vatvā punappunaṃ manasi karohīti vattabbo.

然而阿阇梨不应对他说：「这是似相」或「这非似相」，但说：「贤者！（修习者）是这样的，你应该数数的作意」；

Ñ: But [say the Dīgha reciters] the teacher should say neither 'This is the sign' nor 'This is not the sign'; after saying 'It happens like this, friend', he should tell him, 'Go on giving it attention again and again';

Nimittanti hi vutte vosānaṃ āpajjeyya.

因为若说是似相，未免使他终止了（修习），

Ñ: for if he were told 'It is the sign', he might [become complacent and] stop short at that (see M.i,193f.),

Na nimittanti vutte nirāso visīdeyya.

若说非似相，则未免使他失望。

Ñ: and if he were told 'It is not the sign', he might get discouraged and give up;

Tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti.

所以（阿阇梨）两者都不说，只勉励他去作意。──

Ñ: so he should encourage him to keep giving it his attention without saying either.

Evaṃ tāva dīghabhāṇakā.

这是依长部师的意见；

Ñ: So the Dīgha reciters say, firstly.

Majjhimabhāṇakā panāhu ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo’’ti.

但中部师则说应该对他说：「贤者！这是似相，善人，汝应于业处而数数作意」。

Ñ: But the Majjhima reciters say that he should be told, 'This is the sign, friend. Well done. Keep giving attention to it again and again'.

Visuddhimagga VIII-217

Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ.

于此（修习）之处，一为出息所缘心，一为入息所缘心，一为相（鼻端或上唇）所缘心，（三者）是不同的。

Ñ(VIII,217): And here, the consciousness that has in-breath as its object is one, the consciousness that has out-breath as its object is another, and the consciousness that has the sign as its object is another.

Yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ, na upacāraṃ pāpuṇāti.

若无此三法者，则他的业处不得安止定，也不得近行定；

Ñ: For the meditation subject reaches neither absorption nor even access in one who has not got these three things [clear].

Yassa pana ime tayo dhammā atthi, tasseva kammaṭṭhānaṃ upacārañca appanañca pāpuṇāti.

然而具有此三法者，则他的业处可得近行定及安止定。

Ñ: But it reaches access and also absorption in one who has got these three things [clear].

Vuttañhetaṃ –

即如所说：

Ñ: For this is said:

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato tayo dhamme, bhāvanā nupalabbhati.

相与出息及入息，不是一心的所缘，

不知此三法，不得修习；

Ñ: 'Sign, in-breath, out-breath, are not object

Of a single consciousness;

By one who knows not these three things

Development is not obtained.

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānatova tayo dhamme, bhāvanā upalabbhatī’’ti. (pārā. aṭṭha. 2.165);

相与出息及入息，不是一心所缘，

若知此三法，便得修习。

Ñ: 'Sign, in-breath, out-breath, are not object

Of a single consciousness;

By one who does know these three things

Development can be obtained' (Ps.i,170). [286]

Visuddhimagga VIII-216

Tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā

而此（似相），正如一群比丘，诵了经而坐的时候，一比丘问道：

Ñ(VIII,216): In fact this resembles an occasion when a number of bhikkhus are sitting together reciting a suttanta. When a bhikkhu asks,

‘‘tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī’’ti vutte eko ‘‘mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī’’ti āha.

「你们对于此经现起像什么？」一人答道：「在我现起像从大山流下的河流」；

Ñ: 'What does this sutta appear like to you?', one says, 'It appears to me like a great mountain torrent',

Aparo ‘‘mayhaṃ ekā vanarāji viya’’.

另一人答道：「在我像一排森林」；

Ñ: another 'To me it is like a line of forest trees',

Añño ‘‘mayhaṃ eko sītacchāyo sākhāsampanno phalabhārabharitarukkho viyā’’ti.

又一人答道：「在我像一株枝叶茂盛满结果实而荫凉的树」。

Ñ: another 'To me it is like a spreading fruit tree giving cool shade'.

Tesaṃ hi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti.

他们只于一经，因各人的想不同，而现起种种（的经相）。

Ñ: For the one sutta appears to them differently because of the difference in their perception.

Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti.

如是仅于一种业处，由于（各修习者的）想不同，而现起种种（安般念业处的相）。

Ñ: Similarly this single meditation subject appears differently because of difference in perception.

Saññajañhi etaṃ saññānidānaṃ saññāpabhavaṃ.

因为此（相）是从想生，以想为因，以想为根源；

Ñ: It is born of perception, its source is perception, it is produced by perception.

Tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.

故知由不同之想而现起种种（之相）。

Ñ: Therefore it should be understood that when it appears differently it is because of difference in perception.

Visuddhimagga VIII-215

Ayaṃ pana aṭṭhakathāsu vinicchayo,

其次是依诸义疏的抉择说。

Ñ(VIII,215): But this is the exposition given in the commentaries:

idañhi kassaci tārakarūpaṃ viya maṇiguḷikā viya muttāguḷikā viya ca, kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya dārusārasūci viya ca, kassaci dīghapāmaṅgasuttaṃ viya kusumadāmaṃ viya dhūmasikhā viya ca, kassaci vitthataṃ makkaṭakasuttaṃ viya valāhakapaṭalaṃ viya padumapupphaṃ viya rathacakkaṃ viya candamaṇḍalaṃ viya sūriyamaṇḍalaṃ viya ca upaṭṭhāti.

即有人的（相现起）如星色，如摩尼珠，如珍珠；或者（现起）而成粗触如绵子，如树心（所作）的针；有的如长腰带，如花环，如烟焰；有的现起扩展如蛛丝，如云翳，如莲华，如车轮，如月轮，及如日轮。

Ñ: It appears to some like a star or a cluster of gems or a cluster of pearls, to others with a rough touch like that of silk-cotton seeds or a peg made of heartwood, to others like a long braid string or a wreath of flowers or a puff of smoke, to others like a stretched-out cobweb or a film of cloud or a lotus flower or a chariot wheel or the moon's disk or the sun's disk.

Visuddhimagga VIII-214

231. Tassevamanuyuñjato na cirasseva nimittaṃ upaṭṭhāti.

如是精勤，不久便现起（取相与似）相。

Ñ(VIII,214): When he does so in this way, the sign soon appears to him.

Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti.

而彼相（的现起）并非一切都同样的，有一部分人说，

Ñ: But it is not the same for all; on the contrary, some say that

Apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya kappāsapicu viya vātadhārā viya ca upaṭṭhātīti ekacce āhu.

有人于现起（之相）而生乐触，如于兜罗绵，如于迦巴率绵及如于微风中。

Ñ: when it appears it does so to certain people producing a light touch like cotton or silk-cotton or a draught.

Visuddhimagga VIII-213

Yathā pana kassako kasiṃ kasitvā balībadde muñcitvā gocaramukhe katvā chāyāya nisinno vissameyya,

譬如农夫，耕田之后，卸去轭牛，放到草地上，（自己）坐于树荫之下休息，

Ñ(VIII,213): Suppose a ploughman, after doing some ploughing, sent his oxen free to graze and sat down to rest in the shade,

athassa te balībaddā vegena aṭaviṃ paviseyyuṃ.

此时他的牛便很快的进入森林去了。

Ñ: then his oxen would soon go into the forest.

Yo hoti cheko kassako,

如果是伶俐的农夫，

Ñ: Now a skilled ploughman

so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍahi,

想再捕他的牛来耕田，不必尾行它们的足迹而彷徨于森林中，

Ñ: who wants to catch them and yoke them again does not wander through the forest following their tracks,

atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātanatitthaṃ gantvā nisīdati vā nipajjati vā,

但拿了绳和鞭，直接跑到它们集合的浴场而坐或卧。

Ñ: but rather he takes his rope and goad and goes straight to the drinking place where they meet, and he sits or lies there.

atha te goṇe divasabhāgaṃ caritvā nipātanatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti,

于是他的牛游行（吃草）至日中，都集到它们的浴场，浴了及饮了水之后便上来站着，此时（农夫）看见了之后，便系之以绳，击之以鞭，牵来驾轭再耕。

Ñ: Then after the oxen have wandered about for a part of the day, they come to the drinking place where they meet and they bathe and drink, and when he sees that they have come out and are standing about, he secures them with the rope, and prodding them with the goad, he brings them back, yokes them, and goes on with his ploughing.

evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.

同样的，比丘之于出入息（之相）不向自然的触处以外去希求，

Ñ: So too, the bhikkhu should not look for the in-breaths and out-breaths anywhere else than the place normally touched by them.

Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo.

但取其念绳及慧鞭，而置其心于自然的触处而起作意。[PTS 285]

Ñ: And he should take the rope of mindfulness and the goad of understanding, and fixing his mind on the place normally touched by them, he should go on giving his attention to that. [285]

Evañhissa manasikaroto na cirasseva te upaṭṭhahanti nipātanatitthe viya goṇā.

他这样作意，不久之后，那些出息入息便再现起，如诸牛之集合于浴场相似。

Ñ: For as he gives his attention in this way they reappear after no long time, as the oxen did at the drinking place where they met.

Tatonena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena punappunaṃ kammaṭṭhānaṃ anuyuñjitabbaṃ.

此后那比丘便系之以念绳而轭之于（自然的触）处，更系之以慧鞭于（安般念）业处数数而精勤。

Ñ: So he can secure them with the rope of mindfulness, and yoking them in that same place and prodding them with the goad of understanding, he can keep on applying himself to the meditation subject.