Visuddhimagga XIII-24

Eteneva upāyena dasavassāni vīsativassānīti yāva imasmiṃ bhave attano paṭisandhi, tāva āvajjantena purimabhave cutikkhaṇe pavattitanāmarūpaṃ āvajjitabbaṃ.

以这样的方法而念十年二十年乃至在此生的自己的结生的人,[PTS 413] 他当忆念在前生的死的剎那所行的名色。

Ñ(XIII,24): When by these means he adverts to ten years, twenty years, and so on as far back as his own rebirth-linking in this existence, [413] he should advert to the mentality-materiality occurring at the moment of death in the preceding existence;



Pahoti hi paṇḍito bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpamārammaṇaṃ kātuṃ.

智者比丘,只要在第一次,便能离去结生而取前生的死的剎那的名色为所缘。

Ñ: for a wise bhikkhu is able at the first attempt to remove the rebirth-linking and make the mentality-materiality at the death moment his object.



Visuddhimagga XIII-23

Ettakaṃ pana pakaticittassapi pākaṭaṃ hoti. Parikammasamādhicittassa pana atipākaṭameva.

上面这些虽然普通的人的心也明了,但遍作(准备)的定心则极其明了。

Ñ(XIII,23): While this much, however, is evident even to his normal consciousness, it is especially evident to his preliminary-work consciousness.



Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ.

如果在这些事情里面有任何不明了的,则应更入基础禅,出定之后再忆念。

Ñ: But if anything there is not evident, he should again attain the basic jhāna, emerge and advert.



Ettakena dīpe jalite viya pākaṭaṃ hoti.

这样他便成为像点灯时候一样的明显。

Ñ: By so doing it becomes as evident as when a lamp is lit.



Evaṃ paṭilomakkameneva dutiyadivasepi tatiyacatutthapañcamadivasepi dasāhepi aḍḍhamāsepi māsepi yāva saṃvaccharāpi katakiccaṃ āvajjitabbaṃ.

如是顺次的回忆其第二日、第三、第四、第五日的行作。在十日间,半月间,一月间,乃至一年间的一切行作。

Ñ: And so, in reverse order too, he should advert to the things done on the second day back, and on the third, fourth and fifth day, and in the ten days, and in the fortnight, and as far back as a year.



Visuddhimagga XIII-22

403. Tasmā evamanussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallinena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā.

是故欲如是忆念的初学比丘,自乞食回来及食后,独居静处,次第的入诸四禅定,并自神通的基础禅出定,忆念自己完了一切工作之后曾坐于此座。

Ñ(XIII,22): So a bhikkhu who is a beginner and wants to recollect in this way should go into solitary retreat on return from his alms round after his meal. Then he should attain the four jhānas in succession and emerge from the fourth jhāna as basis for direct-knowledge. He should then advert to his most recent act of sitting down [for this purpose],



Tato āsanapaññāpanaṃ, senāsanappavesanaṃ, pattacīvarapaṭisāmanaṃ, bhojanakālo, gāmato āgamanakālo, gāme piṇḍāya caritakālo, gāmaṃ piṇḍāya paviṭṭhakālo, vihārato nikkhamanakālo, cetiyaṅgaṇabodhiyaṅgaṇavandanakālo, pattadhovanakālo, pattapaṭiggahaṇakālo, pattapaṭiggahaṇato yāva mukhadhovanā katakiccaṃ, paccūsakāle katakiccaṃ, majjhimayāme katakiccaṃ, paṭhamayāme katakiccanti evaṃ paṭilomakkamena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ.

如是应顺次的忆念其整天整夜所行的事情,即回溯其敷座,进入自己的卧座所内,收拾他的衣钵,食时,从村中回来时,在村内乞食之时,入村乞食时,出寺之时,在塔庙及菩提树的庭园礼拜之时,洗钵时,取钵时,自取钵时至洗脸时的一切所行,早晨的一切所行,后夜的行作,乃至初夜的一切行作。

Ñ: next, to the preparation of the seat, to the entry into the lodging, to the putting away of the bowl and [outer] robe, to the time of eating, to the time of returning from the village, to the time of wandering for alms in the village, to the time of entering the village, to the time of setting out from the monastery, to the time of paying homage at the shrine terrace and the Enlightenment-tree terrace, to the time of washing the bowl, to the time of picking up the bowl, to the things done from the time of picking up the bowl back to the mouth washing, to the things done in the early morning, to the things done in the middle watch, in the first watch. In this way he should advert to all the things done during the whole night and day in reverse order.



Visuddhimagga XIII-21

Imasmiṃ pana adhikāre sāvakānaṃ pubbenivāsānussaraṇaṃ adhippetaṃ.

然而在(本书)此品所说的是声闻的宿住随念的意思。

Ñ(XIII,21): In this connexion it is the disciples' recollection of past life that is intended.



Tena vuttaṃ ‘‘anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā saratī’’ti.

所以说「随念」是依于五蕴次第或以死及结生而忆念。

Ñ: Hence it was said above: ' "He recollects": he recollects it following it out by the succession of aggregates, or by death and rebirth-linking' (§14).



Visuddhimagga XIII-20

Titthiyānañca pubbenivāsānussaraṇaṃ andhānaṃ yaṭṭhikoṭigamanaṃ viya hoti.

外道的宿住随念如盲者依于他们的杖端而行,

Ñ(XIII,20): Other sectarians see past life as blind men go [tapping] with the point of a stick.



Pakatisāvakānaṃ daṇḍakasetugamanaṃ viya.

普通的声闻的则如过独木桥,

Ñ: Ordinary disciples do so as men who go on a log bridge.



Mahāsāvakānaṃ jaṅghasetugamanaṃ viya.

诸大声闻的如走过人行桥,

Ñ: The great disciples do so as men who go on a foot bridge.



Aggasāvakānaṃ sakaṭasetugamanaṃ viya.

上首声闻的如走过车桥,

Ñ: The chief disciples do so as men who go on a cart bridge.



Paccekabuddhānaṃ mahājaṅghamaggagamanaṃ viya.

辟支佛的如履人行大道,

Ñ: Paccekabuddhas do so as men who go on a main foot-path.



Buddhānaṃ mahāsakaṭamaggagamanaṃ viya.

而诸佛的宿住随念则如行于车行大道。

Ñ: And Buddhas do so as men who go on a high road for carts.



Visuddhimagga XIII-19

Imesu ca pana pubbenivāsaṃ anussaraṇasattesu titthiyānaṃ pubbenivāsadassanaṃ khajjupanakapabhāsadisaṃ hutvā upaṭṭhāti.

在此等宿住随念的有情中,异教徒的宿住的智力现起仅如萤火之光,

Ñ(XIII,19): Among these beings with recollection of past life, the sectarians' vision of past life seems like the light of a glow-worm,



Pakatisāvakānaṃ dīpappabhāsadisaṃ.

普通的声闻则如灯光,

Ñ: that of ordinary disciples like the light of a candle,



Mahāsāvakānaṃ ukkāpabhāsadisaṃ.

大声闻的如火炬,

Ñ: that of the great disciples like the light of a torch,



Aggasāvakānaṃ osadhitārakappabhāsadisaṃ.

上首声闻的如灿烂的晨星,

Ñ: that of the chief disciples like the light of the morning star,



Paccekabuddhānaṃ candappabhāsadisaṃ.

辟支佛的如月光,

Ñ: that of Paccekabuddhas like the light of the moon,



Buddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadisaṃ hutvā upaṭṭhāti.

而诸佛所起的智见则如千光庄严的秋天的日轮。

Ñ: and that of Buddhas like the glorious autumn sun's disk with its thousand rays.



Visuddhimagga XIII-18

Buddhānaṃ pana neva khandhapaṭipāṭikiccaṃ, na cutipaṭisandhivasena saṅkamanakiccaṃ atthi.

然而诸佛,既不依五蕴而次第,亦不依死及结生而行,

Ñ(XIII,18): Buddhas, however, have nothing to do either with succession of aggregates or with tracing though death and rebirth-linking;



Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti.

无论他欲念于何处,则于许多千万劫中的前前后后,都得明了。

Ñ: for whatever instance they choose in many millions of aeons, or more or less, is evident to them.



Tasmā anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṃkhipitvā yaṃ yaṃ icchanti, tatra tatreva okkamantā sīhokkantavasena gacchanti.

所以虽然是许多的千万劫,好像该省略的经文相似,随便他们要忆念什么地方,即能忆念那些地方,犹如狮子的跳跃相似。

Ñ: So they go, and so they descend with the lion's descent wherever they want, even skipping over many millions of aeons as though they were an elision in a text.



Evaṃ gacchantānañca nesaṃ ñāṇaṃ yathā nāma katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarā rukkhalatādīsu asajjamāno lakkheyeva patati, na sajjati, na virajjhati, evaṃ antarantarāsu jātīsu na sajjati, na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti.

譬如精练了能射头发的射手──如萨罗绷伽(sarabhaṅga)的放箭,中间不会给树木藤蔓所阻,必中标的,如是彼等诸佛而行其智,不会给中间的诸生所阻,必不失败,[PTS 412] 而能捉摸其所欲之处。

Ñ: And just as an arrow shot by such a master of archery expert in hair-splitting as Sarabhaṅga (see Jā.v,129) always hits the target without getting held up among trees, creepers, etc., on its way, and so neither gets held up nor misses, so too, since Buddhas go in this way their knowledge does not get held up in intermediate births [412] or miss; without getting held up or missing, it seizes any instance required.



Visuddhimagga XIII-17

Titthiyā ca khandhapaṭipāṭimeva saranti, paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti.

异教徒只能依于五蕴次第的忆念,他们不能离开次第而以死及结生的忆念;

Ñ(XIII,17): Again, other sectarians only recollect the succession of aggregates; they are unable to recollect according [only] to death and rebirth-linking, letting go of the succession of aggregates.



Tesañhi andhānaṃ viya icchitapadesokkamanaṃ natthi.

他们正如盲者,不能得达其所欲之处;

Ñ: They are like the blind in that they are unable to descend upon any place they choose;



Yathā pana andhā yaṭṭhiṃ amuñcitvāva gacchanti,

譬如盲人不离手杖而行,

Ñ: they go as the blind do without letting go of their sticks.



evaṃ te khandhānaṃ paṭipāṭiṃ amuñcitvāva saranti.

他们亦不能离五蕴的次第而念。

Ñ: So they recollect without letting go of the succession of aggregates.



Pakatisāvakā khandhapaṭipāṭiyāpi anussaranti cutipaṭisandhivasenapi saṅkamanti.

普通的声闻,可依五蕴次第的忆念,亦可以死及结生而忆念。

Ñ: Ordinary disciples both recollect by means of the succession of aggregates and trace by means of death and rebirth-linking.



Tathā asītimahāsāvakā.

八十大声闻也是同样。

Ñ: Likewise the eighty great disciples.



Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi.

二上首声闻,则完全不依五蕴次第的,

Ñ: But the chief disciples have nothing to do with the succession of aggregates.



Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti,

他们见一人的死而知其结生,

Ñ: When they see the death of one person, they see the rebirth-linking,



puna aparassa cutiṃ disvā paṭisandhinti

又见另一人的死而知其结生,

Ñ: and again when they see the death of another, they see the rebirth-linking.



evaṃ cutipaṭisandhivaseneva saṅkamantā gacchanti.

如是只依死与结生而行(宿住随念)。

Ñ: So they go by tracing through death and rebirth-linking.



Tathā paccekabuddhā.

辟支佛亦然。

Ñ: Likewise Paccekabuddhas.



Visuddhimagga XIII-16

Tattha titthiyā cattālīsaṃyeva kappe anussaranti, na tato paraṃ.

此中:异教徒只能忆念四十劫,更没有多的。

Ñ(XIII,16): Herein, other sectarians recollect only as far back as forty aeons, but not beyond that.



Kasmā, dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahitattā dubbalā paññā hoti.

何以故?因为他们的慧弱──他们不能分析名与色故是慧弱。

Ñ: Why? Because their understanding is weak for lack of delimitation of mind and matter (see Ch. XVIII).



Pakatisāvakā kappasatampi kappasahassampi anussarantiyeva, balavapaññattā.

普通的声闻可以忆念百劫、千劫,因为他们的慧强之故。

Ñ: Ordinary disciples recollect as far back as a hundred aeons and as far back as a thousand aeons because their understanding is strong.



Asītimahāsāvakā satasahassakappe anussaranti.

八十大声闻可以忆念十万劫。

Ñ: The eighty great disciples recollect as far back as a hundred thousand aeons.



Dve aggasāvakā ekaṃ asaṅkhyeyyaṃ satasahassañca.

(舍利弗、目犍连)二上首声闻可以忆念一阿僧祇劫又十万劫。

Ñ: The two chief disciples recollect as far back as an incalculable age and a hundred thousand aeons.



Paccekabuddhā dve asaṅkhyeyyāni satasahassañca.

辟支佛可以忆念二阿僧祇劫又十万劫。

Ñ: Paccekabuddhas recollect as far back as two incalculable ages and a hundred thousand aeons.



Ettako hi etesaṃ abhinīhāro.

然而上面这些人的智力都是有限的。

Ñ: For such is the extent to which they can convey [their minds back respectively].



Buddhānaṃ pana paricchedo nāma natthi.

唯有佛陀的智力是无限的。

Ñ: But there is no limit in the case of Buddhas.



Visuddhimagga XIII-15

Imañhi pubbenivāsaṃ cha janā anussaranti – titthiyā, pakatisāvakā, mahāsāvakā, aggasāvakā, paccekabuddhā, buddhāti.

(六种人的宿住随念)于此宿住有六种人随念:即异教徒、普通的声闻、大声闻、上首声闻、辟支佛、佛。

Ñ(XIII,15): There are six kinds of people who recollect this past life. They are: other sectarians, ordinary disciples, great disciples, chief disciples, Paccekabuddhas, and Buddhas.



Visuddhimagga XIII-14

Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ, saṃvaṇṇitanti attho.

「种种」──是许多种类;或以各种行相而说明的意思。

Ñ(XIII,14): Manifold: of many kinds: or that has occurred in many ways. Given in detail, is the meaning.



Pubbenivāsanti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ.

「宿住」──直自过去有生以来在各处的诸蕴相续。

Ñ: Past life is the continuity lived here and there, taking the immediately previous existence as the beginning [and working backwards].



Anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā sarati.

「随念」──是依于五蕴次第或以死及结生而忆念。

Ñ: He recollects: he recalls it, following it out by the succession of aggregates, or by death and rebirth-linking.



Visuddhimagga XIII-13

Pubbenivāsānussatiñāṇakathā

四、宿住随念智论

[(4) RECOLLECTION OF PAST LIFE]

(彼如是心得等持……安住不动时,引导其心倾向于宿住随念智。彼于种种的宿住随念,即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多坏成劫。「我于某处,有如是名,如是种姓,如是容貌,食如是食物,受如是苦乐,有如是寿量。我从彼处死,生于某处,我亦于彼处,有如是名,如是种姓,如是容貌,食如是食,受如是苦乐,有如是寿量。我从彼处死,来生于此界」,如是忆念种种宿住的形相种姓)。



402. Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti (dī. ni. 1.244) pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāya.

在宿住随念智论中,「宿住随念智」──因为那智是关于忆念宿住的。

Ñ(XIII,13): As to the explanation of knowledge of recollection of past life, [the text is as follows: He directs, he inclines, his mind to the knowledge of recollection of past life. He recollects his manifold past life, that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world contraction, many aeons of world expansion: many aeons of world contraction and expansion: "There I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I reappeared here". Thus with its aspects and particulars he recollects his manifold past life' (D.i,81). [Herein,] to the knowledge of recollection of past life [means] for knowledge concerning recollection of past life.



Pubbenivāsoti pubbe atītajātīsu nivutthakkhandhā.

「宿住」──是宿世过去生中曾住的五蕴。

Ñ: Past life is aggregates lived in the past in former births.



Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā.

曾住──是曾经居住经验于自己的五蕴相续中生灭。

Ñ: 'Lived' [in that case means] lived out, undergone, arisen and ceased in one's own [subjective] continuity.



Nivutthadhammā vā.

或者为曾住的诸法。

Ñ: Or alternatively, [past life] is mental objects lived [in the past in one's former births];



Nivutthāti gocaranivāsena nivutthā attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu, te buddhānaṃyeva labbhanti.

曾住──以所缘境及经验而曾住,即以自己的识认识分别,或由他人的识认识──如在断路者(佛)的忆念之中等等,彼等(断路者的随念)只是诸佛所得的。

Ñ: and 'lived' in that case means lived by living in one's [objective] resort, which has been cognized and delimited by one's own consciousness, or cognized by another's consciousness, too. In the case of recollection of those [past Enlightened Ones] who have broken the cycle, and so on, these last are only accessible to Enlightened Ones.



Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati.

「宿住随念」──以此念而忆念宿住的,为宿住随念。

Ñ: Recollection of past life: the mindfulness (memory) by means of which he recollects the past life is the recollection of past life.



Ñāṇanti tāya satiyā sampayuttañāṇaṃ.

「智」──是与念相应的智。[PTS 411]

Ñ: Knowledge is the knowledge associated with that mindfulness. [411]



Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti.

「向于宿住随念智」── 是为了证得宿住随念智而说。

Ñ: To the knowledge of recollection of past life: for the purpose of the knowledge of the recollection of past life in this way; for the attaining, for the reaching, of that knowledge, is what is meant.



Visuddhimagga XIII-12

Thinamiddhānugataṃ pana saṃkhittaṃ.

随从着惛沉、睡眠的心是「沉寂心」,

Ñ(XIII,12): Cramped is that attended by stiffness and torpor.



Uddhaccānugataṃ vikkhittaṃ.

随从着掉举的心是「散乱心」。

Ñ: Distracted is that attended by agitation.



Rūpāvacarārūpāvacaraṃ mahaggataṃ.

色界、无色界的心是「广大心」,

Ñ: Exalted is that of the fine-material and immaterial spheres.



Avasesaṃ amahaggataṃ.

余者是「不广大心」。

Ñ: Unexalted is the rest.



Sabbampi tebhūmakaṃ sauttaraṃ.

一切(欲、色、无色)三地的心是「有上心」,

Ñ: Surpassed is all that in the three [mundane] planes.



Lokuttaraṃ anuttaraṃ.

出世间心是「无上心」。

Ñ: Unsurpassed is the supramundane.



Upacārappattaṃ appanāppattañca samāhitaṃ.

证近行定的心及证安止定的心是「等持心」,

Ñ: Concentrated is that attained to access and that attained to absorption.



Ubhayamappattaṃ asamāhitaṃ.

不证此二定的心是「不等持心」。

Ñ: Unconcentrated is that not attained to either.



Tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavimuttippattaṃ vimuttaṃ.

证得彼分(解脱)、镇伏(解脱)、正断(解脱)、安息(解脱)、远离解脱的心是「解脱心」,

Ñ: Liberated is that attained to any [of the five kinds of] deliverance, that is to say, deliverance by substitution of opposites [through insight], by suppression [through concentration], by cutting off [by means of the path], by tranquillization [by means of fruition], and by renunciation [as nibbāna] (see Ps.i,26 under 'abandoning').

Notes in Chinese translation: 这五种在《解脱道论》卷一(大正32.399c)作「彼分解脱、伏解脱、断解脱、猗解脱、离解脱」。



Pañcavidhampi etaṃ vimuttimappattaṃ avimuttanti veditabbaṃ.

不证得这五种解脱的心是「不解脱心」。

Ñ: Unliberated is that which has not attained to any of the five kinds of liberation.



Iti cetopariyañāṇalābhī bhikkhu sabbappakārampi idaṃ sarāgaṃ vā cittaṃ…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātīti.

获得他心智的比丘,则瞭知一切种类的心,即「有贪心而知有贪心……乃至不解脱心而知不解脱心」。

Ñ: So the bhikkhu who has acquired the knowledge of penetration of hearts understands all these [manners of consciousness, namely, the manner of] consciousness affected by greed as affected by greed … [the unliberated manner of] consciousness as unliberated.



Cetopariyañāṇakathā niṭṭhitā.

他心智论毕。

Ñ:



Visuddhimagga XIII-11

Sarāgaṃ vā cittantiādīsu pana aṭṭhavidhaṃ lobhasahagataṃ cittaṃ sarāgaṃ cittanti veditabbaṃ.

其次「有贪心」等的句子中,当知与贪俱的八种心是「有贪心」。[PTS 410]

Ñ(XIII,11): As regards [the manner of] consciousness affected by greed, etc., the eight [manners of] consciousness accompanied by greed (see Table III, nos.(22)-(29)) [410] should be understood as [the manner of] consciousness affected by greed.



Avasesaṃ catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāgaṃ.

其余的(三界及出世间的)四地的善及无记心是「离贪心」。

Ñ: The remaining profitable and indeterminate [manners of] consciousness in the four planes are unaffected by greed.



Dve domanassacittāni dve vicikicchuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti.

然而二种忧心及疑与掉举二心等的四心,则不包摄于这(有贪心、离贪心)二法中。

Ñ: The four, namely, the two consciousnesses accompanied by grief (nos. (30) and (31)), and the two consciousnesses [accompanied respectively by] uncertainty (32) and agitation (33) are not included in this dyad,



Keci pana therā tānipi saṅgaṇhanti.

但有些长老也包摄此等(四心于二法之中)的。

Ñ: though some elders include them too.



Duvidhaṃ pana domanassacittaṃ sadosaṃ cittaṃ nāma.

二种忧心名「有瞋心」。

Ñ: It is the two consciousnesses accompanied by grief that are called consciousness affected by hate.



Sabbampi catubhūmakaṃ kusalābyākataṃ vītadosaṃ.

其它四地的一切善及无记心是「离瞋心」。

Ñ: And all profitable and indeterminate consciousnesses in the four planes are unaffected by hate.



Sesāni dasākusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti.

其它的十不善心,则不包摄于这(有瞋心、离瞋心)二法中。

Ñ: The remaining ten kinds of unprofitable consciousnesses (nos. (22)-(29) and (32) and (33)) are not included in this dyad,



Keci pana therā tānipi saṅgaṇhanti.

但有些长老也包摄此等(十不善心于二法中)的。

Ñ: though some elders include them too.



Samohaṃ vītamohanti ettha pana pāṭipuggalikanayena vicikicchuddhaccasahagatadvayameva samohaṃ,

「有痴、离痴」的句子中,依严密各别的说,与疑及掉举俱的二心是「有痴心」;

Ñ: Affected by delusion … unaffected by delusion: here only the two, namely, that accompanied by uncertainty and that accompanied by agitation, are affected by delusion simplicitur [without being accompanied by the other two unprofitable roots].



mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalacittaṃ samohaṃ cittanti veditabbaṃ.

因为痴是生于一切的不善心中,即十二种的不善心中也都有痴心的。

Ñ: But [all] the twelve kinds of unprofitable consciousnesses (nos. (22)-(33)) can also be understood as [the manner of] consciousness affected by delusion since delusion is present in all kinds of unprofitable consciousnesses.



Avasesaṃ vītamohaṃ.

其余的是「离痴心」。

Ñ: The rest are unaffected by delusion.



Visuddhimagga XIII-10

Evaṃ thāmagate hi tasmiṃ anukkamena sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti cittā cittameva saṅkamanto vināpi hadayarūpadassanena.

当他这样获得了强有力之时,则不必见心脏的血色,亦能从心至心的辗转次第瞭知一切欲界心、色界心及无色界心。

Ñ(XIII,10): It is when it has been consolidated in this way that he can gradually get to understand not only all manner of sense-sphere consciousness but those of fine-material and immaterial consciousness as well by tracing one [manner of] consciousness from another without any more seeing the physical heart's matter.



Vuttampi cetaṃ aṭṭhakathāyaṃ ‘‘āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti?

义疏中说:「如果欲知无色界中的他人之心,见谁的心脏血色、见谁的根的变化呢?

Ñ: For this is said in the Commentary: 'When he wants to know another's [manner of] consciousness in the immaterial modes, whose physical-heart matter can he observe? Whose material alteration [originated] by the faculties can he look at?



Na kassaci.

实在没有谁(的心脏及根可见)的。

Ñ: No one's.



Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti.

当知神通者的境界,只要他念虑三界中任何一处的心,便能知道十六种心 。

Ñ: The province of a possessor of supernormal power is [simply] this, namely, wherever the [manner of] consciousness he adverts to is, there he knows it according to these sixteen classes'.



Akatābhinivesassa pana vasena ayaṃ kathā’’ti.

此(见心脏之)说,是依未证神通的初学者说的」。

Ñ: But this explanation [by means of the physical heart] is for one who has not [yet] done any interpreting.



Visuddhimagga XIII-9

Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti?

然而这智是怎样生起的呢?

Ñ(XIII,9): But how is this knowledge to be aroused?



Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ.

即以天眼而成就的,那天眼于他心智的遍作(准备)。

Ñ: That is successfully done through the divine eye, which constitutes its preliminary work.



Tasmā tena bhikkhunā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā cittaṃ pariyesitabbaṃ.

所以比丘,扩大其光明,以天眼而见他人依附于心脏的血液的色,寻求他的心。

Ñ: Therefore the bhikkhu should extend light, and he should seek out (pariyesitabba) another's [manner of] consciousness by keeping under observation with the divine eye the colour of the blood present with the matter of the physical heart as its support.



Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti.

因为心欢喜时,则血红如熟了的榕树果,

Ñ: For when [a manner of] consciousness accompanied by joy is present, the blood is red like a banyan-fig fruit;



Yadā domanassacittaṃ vattati, tadā kāḷakaṃ jambupakkasadisaṃ.

若心忧悲时,则血黑如熟了的阎浮果,

Ñ: when [a manner of] consciousness accompanied by grief is present, it is blackish like a rose-apple fruit;



Yadā upekkhācittaṃ vattati, tadā pasannatilatelasadisaṃ.

若心舍时,则血清如麻油。

Ñ: when [a manner of] consciousness accompanied by serenity is present, it is clear like sesamum oil.



Tasmā tena ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhāna’’nti parassa hadayalohitavaṇṇaṃ passitvā cittaṃ pariyesantena cetopariyañāṇaṃ thāmagataṃ kātabbaṃ.

于是他观看了他人的心脏的血色,分析「这种色是从喜根等起的、这种色是从忧根等起的、这种色是从舍根等起的」,寻求他人的心,加强他的心智。

Ñ: So he should seek out another's [manner of] consciousness by keeping under observation the colour of the blood in the physical heart thus 'This matter is originated by the joy faculty; this is originated by the grief faculty; this is originated by the equanimity faculty', and so consolidate his knowledge of penetration of hearts.



Visuddhimagga XIII-8

Cetopariyañāṇakathā

三、他心智论

[(3) PENETRATION OF MINDS]



(「彼如是心得等持……安住不动时,引导其心倾向于他心智。彼以己心,悉知其它有情及其它补特伽罗之心:

有贪心而知有贪心,

离贪心而知离贪心,

有瞋心而知有瞋心,

离瞋心而知离瞋心,

有痴心而知有痴心,

离痴心而知离痴心:

沉寂心而知沉寂心,

散乱心而知散乱心,

广大心而知广大心,

不广大心而知不广大心,

有上心而知有上心,

无上心而知无上心,

等持心而知等持心,

不等持心而知不等持心,

解脱心而知解脱心,

不解脱心而知不解脱心」)。



401. Cetopariyañāṇakathāya cetopariyañāṇāyāti

在论他心智中的「他心智」(心差别智),

Ñ(XIII,8): As to the explanation of knowledge of penetration of minds, [the text is as follows: 'He directs, he inclines, his mind to the knowledge of penetration of minds. He penetrates with his mind the minds of other beings, of other persons, and understands them thus: he understands [the manner of] consciousness affected by greed as affected by greed, and understands [the manner of] consciousness unaffected by greed as unaffected by greed; he understands consciousness affected by hate as affected by hate, and consciousness unaffected by hate as unaffected by hate; he understands consciousness affected by delusion as affected by delusion, and consciousness unaffected by delusion as unaffected by delusion; he understands cramped consciousness as cramped, and distracted consciousness as distracted; he understands exalted consciousness as exalted, and unexalted consciousness as unexalted; he understands surpassed consciousness as surpassed and unsurpassed consciousness as unsurpassed; he understands concentrated consciousness as concentrated and unconcentrated consciousness as unconcentrated; he understands the liberated [manner of] consciousness as liberated, and the unliberated [manner of] consciousness as unliberated' (D.i,79)].



ettha pariyātīti pariyaṃ, paricchindatīti attho.

此中的「差别」是了解、确定之义。

Ñ: Here, it goes all round (pariyāti), thus it is penetration (pariya); the meaning is that it delimits (paricchindati).



Cetaso pariyaṃ cetopariyaṃ.

心的了解为「心差别」,

Ñ: The penetration of the heart (cetaso pariyaṃ) is 'penetration of minds' (cetopariya).



Cetopariyañca taṃ ñāṇañcāti cetopariyañāṇaṃ.

心差别而且以智故说「心差别智」(他心智)。

Ñ: It is penetration of hearts and that is knowledge, thus it is knowledge of penetration of minds (cetopariyañāṇa). [He directs his consciousness] to that, is what is meant.



Tadatthāyāti vuttaṃ hoti. Parasattānanti attānaṃ ṭhapetvā sesasattānaṃ.

「其它有情」是除了自己之外的其它有情。

Ñ: Of other beings: of the rest of beings, himself excluded.



Parapuggalānanti idampi iminā ekatthameva.

「其它补特伽罗」和前句同义,

Ñ: Of other persons: this has the same meaning as the last,



Veneyyavasena pana desanāvilāsena ca byañjananānattaṃ kataṃ.

只由于教化及说法的方便而说不同的字而已。

Ñ: the wording being varied to suit those susceptible of teaching [in another way], and for the sake of elegance of exposition.



Cetasā cetoti attano cittena tesaṃ cittaṃ.

「以己心……心」即以己心而知他心。

Ñ: With his mind the minds: with his [manner of] consciousness the [manner of] consciousness of other beings.



Paricca pajānātīti paricchinditvā sarāgādivasena nānappakārato jānāti.

「悉」即确定。「知」即知有贪等各各种类。

Ñ: Having penetrated (paricca): having delimited all round. He understands: he understands them to be of various sorts beginning with that affected by greed.



Visuddhimagga XIII-7

Evaṃ adhigatābhiñño esa pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde puna pādakajjhānaṃ asamāpajjitvāpi abhiññāñāṇena suṇātiyeva.

如是证得神通的人,虽然不再入基础禅,但亦可以神通智而闻由于基础禅的所缘所触的范围之内所起的音声。

Ñ(XIII,7): One who has reached direct-knowledge in this way hears also by means of direct-knowledge without re-entering the basic jhāna any sound that has come within the space touched by the basic jhāna's object.



Evaṃ suṇanto ca sacepi yāva brahmalokā saṅkhabheripaṇavādisaddehi ekakolāhalaṃ hoti, pāṭiyekkaṃ vavatthapetukāmatāya sati ayaṃ saṅkhasaddo ayaṃ bherisaddoti vavatthapetuṃ sakkotiyevāti.

能够这样听闻的人,直至梵天界,虽然是螺贝大鼓小鼓等的一团杂乱之声,[PTS 409] 但如果要辨别它,他便能辨别:「这是螺声,这是鼓声」等。

Ñ: And in hearing in this way, even if there is an uproar with sounds of conches, drums, cymbals, etc., right up to the Brahmā-world [409] he can, if he wants to, still define each one thus, 'This is the sound of conches, this is the sound of drums'.



Dibbasotadhātukathā niṭṭhitā.

天耳界论毕。

Ñ: The explanation of the divine ear element is ended.



Visuddhimagga XIII-6

Tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, ayaṃ dibbasotadhātūti veditabbā.

此中,与彼安止心共同生起的智,便是天耳界。

Ñ(XIII,6): Herein, it is knowledge arisen together with the absorption consciousness that is called the divine ear element.



Tato paraṃ tasmiṃ sote patito hoti. Taṃ thāmajātaṃ karontena ‘‘etthantare saddaṃ suṇāmī’’ti ekaṅgulamattaṃ paricchinditvā vaḍḍhetabbaṃ.

此后便落入智耳之中,为了加强它,他应该限定一指之地想道:「我将在这个范围之内闻声」,然后扩大其范围。

Ñ: After that [absorption has been reached, the divine ear element] becomes merged in that ear [of knowledge]. When consolidating it, he should extend it by delimiting a single finger-breadth thus, 'I will hear sounds within this area',



Tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukhapāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ.

此后他增加限定为二指、四指、八指、一张手、一肘、内室、前庭、殿堂、僧房、僧伽栏、邻村、一县等(janapadādi)乃至一轮围界、或者更多。

Ñ: then two finger-breadths, four finger-breadths, eight finger-breadths, a span, a ratana (= 24 finger-breadths), the interior of the room, the verandah, the building, the surrounding walk, the park belonging to the community, the alms-resort village, the district, and so on up to the [limit of the] world-sphere, or even more. This is how he should extend it by delimited stages.



Visuddhimagga XIII-5

Tassa te saddā pākatikacittassāpi pākaṭā honti.

那些声音,虽然他的原来的心也明了,

Ñ(XIII,5): These sounds are evident even to his normal consciousness;



Parikammasamādhicittassa pana ativiya pākaṭā.

但他的遍作定心更明了。

Ñ: but they are especially evident to his preliminary-work-concentration consciousness.



Tassevaṃ saddanimittaṃ manasikaroto idāni dibbasotadhātu uppajjissatīti tesu saddesu aññataraṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.

他如是于诸声相作意,「现在天耳界要生起了」,他于诸声之中无论以那一种为所缘,生起意门转向心,

Ñ: As he gives his attention to the sound sign in this way, [thinking] 'Now the divine ear element will arise', mind-door adverting arises making one of these sounds its object.



Tasmiṃ niruddhe cattāri pañca vā javanāni javanti,

在那灭时,速行四或五的速行心,

Ñ: When that has ceased, then either four or five impulsions impel,



yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni,

那些(速行心)的前面三或四而名遍作、近行、随顺、种姓的是欲界心,

Ñ: the first three, or four, of which are of the sense sphere and are called preliminary-work, access, conformity, and change-of-lineage,



catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ.

第四或第五是安止心,属于色界的第四禅。

Ñ: while the fourth, or the fifth, is fine-material-sphere absorption consciousness belonging to the fourth jhāna.



Visuddhimagga XIII-4

Kathaṃ panāyaṃ uppādetabbāti?

怎样会生起天耳界的呢?

Ñ(XIII,4): But how is this [divine ear element] aroused?



Tena bhikkhunā abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena paṭhamataraṃ pakatisotapathe dūre oḷāriko araññe sīhādīnaṃ saddo āvajjitabbo.

瑜伽比丘,[PTS 408] 入了神通的基础禅,出定之后,以遍作(准备)定心,最先当念由自然(肉)耳听到的远处森林中的狮子等的粗声,

Ñ: The bhikkhu [408] should attain jhāna as basis for direct-knowledge and emerge. Then, with the consciousness belonging to the preliminary-work concentration, he should advert first to the gross sounds in the distance normally within range of hearing: the sound in the forest of lions, etc.,



Vihāre ghaṇḍisaddo, bherisaddo, saṅkhasaddo, sāmaṇeradaharabhikkhūnaṃ sabbathāmena sajjhāyantānaṃ sajjhāyanasaddo, pakatikathaṃ kathentānaṃ ‘‘kiṃ bhante, kimāvuso’’tiādisaddo, sakuṇasaddo, vātasaddo, padasaddo, pakkuthitaudakassa cicciṭāyanasaddo, ātape sussamānatālapaṇṇasaddo, kunthakipillikādisaddoti evaṃ sabboḷārikato pabhuti yathākkamena sukhumasaddā āvajjitabbā.

其次如精舍之内的钟声、鼓声、螺声、沙弥及青年比丘的高声读诵之声,如「尊师怎样」、「诸师怎样」等的普通谈话声、鸟声、风声、足声、沸水的叽嘟叽嘟声、太阳晒干了的多罗叶声、蚂蚁声,如是从最粗的开始次第而念微细之声,

Ñ: or in the monastery the sound of a gong, the sound of a drum, the sound of a conch, the sound of recitation by novices and young bhikkkhus reciting with full vigour, the sound of their ordinary talk such as 'What, venerable sir?', 'What, friend?', etc., the sound of birds, the sound of wind, the sound of footsteps, the fizzing sound of boiling water, the sound of palm leaves drying in the sun, the sound of ants, and so on. Beginning in this way with quite gross sounds, he should successively advert to more and more subtle sounds.



Tena puratthimāya disāya saddānaṃ saddanimittaṃ manasikātabbaṃ. Pacchimāya, uttarāya, dakkhiṇāya, heṭṭhimāya, uparimāya disāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya saddānaṃ saddanimittaṃ manasikātabbaṃ.

他应意念东方的诸声的声相,意念西方、北方、南方、下方、上方、东隅、西隅、北隅、南隅的诸声的声相,

Ñ: He should give attention to the sound sign of the sounds in the eastern direction, in the western direction, in the northern direction, in the southern direction, in the upper direction, in the lower direction, in the eastern intermediate direction, in the western intermediate direction, in the northern intermediate direction, and in the southern intermediate direction.



Oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasikātabbaṃ.

当这样意念粗细诸声的声相。

Ñ: He should give attention to the sound sign of gross and of subtle sounds.



Visuddhimagga XIII-3

Ubho sadde suṇātīti dve sadde suṇāti.

「闻两者之声」,即闻二者之声,

Ñ(XIII,3): He hears both kinds of sounds: he hears the two kinds of sounds.



Katame dve?

什么是二?

Ñ: What two?



Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti.

即「天与人」,是指天的声和人的声而说。

Ñ: The divine and the human: the sounds of deities and of human beings, is what is meant.



Etena padesapariyādānaṃ veditabbaṃ.

当知此句是说特殊部分的声。

Ñ: This should be understood as partially inclusive.



Ye dūre santike cāti ye saddā dūre paracakkavāḷepi ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti.

「远与近」,即如他方世界的远处的声音,乃至近处寄生于自身的生物的声音,都可以听到。

Ñ: Those that are far as well as near: what is meant is that he hears sounds that are far off, even in another world-sphere, and those that are near, even the sounds of the creatures living in his own body.



Etena nippadesapariyādānaṃ veditabbaṃ.

当知此句是指无限的一切声音说。

Ñ: This should be understood as completely inclusive.



Visuddhimagga XIII-2

Devānaṃ hi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthā dibbapasādasotadhātu hoti.

这经文中的「以天耳界」,和天的相似,故为「天」。因为诸天之所以获得净耳界,是由于行善业而生──没有胆汁痰血等的障碍,及解脱了随烦恼,所以虽然很远的所缘亦能领受。

Ñ(XIII,2): Herein, with the divine ear element: it is divine here because of its similarity to the divine; for deities have as the divine ear element the sensitivity that is produced by kamma consisting in good conduct and is unimpeded by bile, phlegm, blood, etc., and capable of receiving an object even though far off because it is liberated from imperfections.



Ayañcāpi imassa bhikkhuno vīriyabhāvanābalanibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā.

而此比丘,由于精进修习的力量,产生像天耳界的智耳界,所以说和天的相似故为「天」。

Ñ: And this ear element consisting in knowledge, which is produced by the power of this bhikkhu's energy in development, is similar to that, so it is 'divine' because it is similar to the divine.



Apica dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. Savanaṭṭhena nijjīvaṭṭhena ca sotadhātu.

以听义和以无灵魂义为耳界。又因依天住而得,自己亦依止天住,故为「天」。

Ñ: Furthermore, it is 'divine' because it is obtained by means of divine abiding and because it has divine abiding as its support. And it is an 'ear element' (sota-dhātu) in the sense of hearing (savana) and in the sense of being a soulless [element].



Sotadhātukiccakaraṇena ca sotadhātu viyātipi sotadhātu.

因为行耳界的工作,犹如耳界,故为「耳界」。

Ñ: Also it is an 'ear element' because it is like the ear element in its performance of an ear element's function.



Tāya dibbāya sotadhātuyā.

所以说「以天耳界」。

Ñ: With that divine ear element … he hears …



Visuddhāyāti parisuddhāya nirupakkilesāya.

因为遍净及离随烦恼,故为「清净」。

Ñ: Which is purified: which is quite pure through having no imperfection.



Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddasavanena mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattitvā ṭhitāya.

「超人的」,是超过人的境界,即超越(Vītivattitvā)人的肉耳所闻的。

Ñ: And surpasses the human: which in the hearing of sounds surpasses, stands beyond, the human ear element by surpassing the human environment.



Visuddhimagga XIII-1

Namo tassa bhagavato arahato sammāsambuddhassa



Visuddhimaggo



13. Abhiññāniddeso

[PTS 407] 第十三 说神通品

CHAPTER XIII - OTHER DIRECT-KNOWLEDGES



Dibbasotadhātukathā

二、天耳界论

[(2) THE DIVINE EAR ELEMENT]



400. Idāni dibbasotadhātuyā niddesakkamo anuppatto.

现在来解释天耳界,

Ñ(XIII,1): [407] It is now the turn for the description of the divine ear element.



Tattha tato parāsu ca tīsu abhiññāsu so evaṃ samāhite cittetiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo.

在这以后当有三种神通。对于「他如是等持其心」等的经典文句,如前所说。

Ñ: Herein, and also in the case of the remaining three kinds of direct-knowledge, the meaning of the passage beginning 'When his concentrated mind … ' (D.i,79) should be understood in the way already stated (Ch.XII, §13f.);



Sabbattha pana visesamattameva vaṇṇayissāma.

此后只是解释其差别之处。

Ñ: and in each case we shall only comment on what is different.



Tatra dibbāya sotadhātuyāti ettha dibbasadisattā dibbā.

彼以清净超人的天耳界,闻天人两者及闻远近之声。

Ñ: [The text is as follows: 'He directs, he inclines, his mind to the divine ear element. With the divine ear element, which is purified and surpasses the human, he hears both kinds of sounds, the divine and the human, those that are far as well as near' (D.i,79).]



Visuddhimagga XII-139

399. Manomayaṃ kātukāmo pana pādakajjhānato vuṭṭhāya kāyaṃ tāva āvajjitvā vuttanayeneva susiro hotūti adhiṭṭhāti, susiro hoti.

(三)意所成神变

欲作意所成神变的人,从基础禅出定之后,先念(自己的业生)身,依前述之法而决意「将成空洞」,便(于自身)成空洞。

Ñ(XII,139): (iii) One who wants to make the mind-made [body] should emerge from the basic jhāna and first advert to the body in the way already described, and then he should resolve, 'Let it be hollow'. It becomes hollow.



Athassa abbhantare aññaṃ kāyaṃ āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, tassa abbhantare añño kāyo hotūti.

于是念他的内部的(意所成)身而遍作(准备定),依前述之法而决意「在他的内部而成他身」(便成他身)。

Ñ: Then he adverts to another body inside it, and having done the preliminary work in the way already described, he resolves, 'Let there be another body inside it'.



So taṃ muñjamhā īsikaṃ viya kosiyā asiṃ viya karaṇḍāya ahiṃ viya ca abbāhati.

他即可取出(意所成身),如从蔓吉草中抽出芦苇,如从剑鞘引剑,如蛇蜕皮一样。

Ñ: Then he draws it out like a reed from its sheath, like a sword from its scabbard, like a snake from its slough.



Tena vuttaṃ ‘‘idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

所以说:「兹有比丘,从此身而化作有四肢五体诸根完具的意所成的有色的他身。

Ñ: Hence it is said: 'Here a bhikkhu creates from this body another body possessing visible form, mind-made, with all its limbs, lacking no faculty.



Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya, tassa evamassa ayaṃ muñjo ayaṃ īsikā, añño muñjo aññā īsikā, muñjamhātveva īsikā pavāḷhā’’tiādi (paṭi. ma. 3.14).

譬如有人,从蔓吉草中抽出芦苇,他这样的思考:这是蔓吉,这是芦苇,蔓吉是一样东西,芦苇是另一样东西,然而芦苇是从蔓吉抽出的」。

Ñ: Just as though a man pulled out a reed from its sheath and thought thus: "This is the sheath; this is the reed; the sheath is one, the reed is another, it was from the sheath that the reed was pulled out"' (Ps.ii,210), and so on.



Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evaṃ manomayarūpaṃ iddhimatāsadisameva hotīti dassanatthaṃ etā upamā vuttāti.

这里如芦苇等与蔓吉等相似,为示意所成色(身)与神变者相似,故说此譬喻。

Ñ: And here, just as the reed, etc., are similar to the sheath, etc., so too the mind-made visible form is similar to the possessor of supernormal power, and this simile is given in order to show that.



Ayaṃ manomayā iddhi.

这是「意所成神变」。

Ñ: This is success as the mind-made [body].



Iti sādhujanapāmojjatthāya kate visuddhimagge

Iddhividhaniddeso nāma

Dvādasamo paricchedo.

为善人所喜悦而造的清净道论,完成了第十二品,定名为神变的解释。

Ñ: The twelfth chapter called 'The Description of the Supernormal Powers' in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga XII-138

Adhiṭṭhahantena ca pathavīkasiṇādīsu aññatarārammaṇato abhiññāpādakajjhānato vuṭṭhāya attano kumārakavaṇṇo āvajjitabbo.

要这样决意的人,他从于地遍等中无论以那一种为所缘的神通基础禅出定,当念自己如童子的形状,

Ñ(XII,138): And when he resolves he should emerge from the fourth jhāna that is the basis for direct-knowledge and has one of the things beginning with the earth kasiṇa as its object, and he should advert to his own appearance as a boy.



Āvajjitvā parikammāvasāne puna samāpajjitvā vuṭṭhāya evarūpo nāma kumārako homīti adhiṭṭhātabbaṃ.

念已而遍作(准备)之后,再入定而出定,即决意「我成这样的童子」,

Ñ: After adverting and finishing the preliminary work, he should attain again and emerge, and he should resolve thus: 'Let me be a boy of such and such a type'.



Saha adhiṭṭhānacittena kumārako hoti devadatto viya (cūḷava. 333).

与决意心共,便成童子,如提婆达多。

Ñ: Simultaneously with the resolve consciousness he becomes the boy, just as Devadatta did (Vin.i,185; DhA.i,139).



Esa nayo sabbattha.

其它各句也是同样的方法。

Ñ: This is the method in all instances.



Hatthimpi dassetītiādi panettha bahiddhāpi hatthiādidassanavasena vuttaṃ. Tattha hatthī homīti anadhiṭṭhahitvā hatthī hotūti adhiṭṭhātabbaṃ, assādīsupi eseva nayoti.

对于「亦现象兵」等,是指现自己以外的象兵等而说,所以这里不应作「我成象兵」的决意,应作「将成象兵」的决意。其它马兵等的地方也是一样。

Ñ: But he shows an elephant, etc., is said here with respect to showing an elephant, etc., externally. Herein, instead of resolving, 'Let me be an elephant', he resolves, 'Let there be an elephant'. The same method applies in the case of the horse and the rest.



Ayaṃ vikubbanā iddhi.

上面是「变化神变」。

Ñ: This is success as transformation.



Visuddhimagga XII-137

398. Vikubbanāya pana manomayāya ca idaṃ nānākaraṇaṃ.

下面是「变化神变」及「意所成神变」(与决意神变)不同的地方。

Ñ(XII,137): The difference between (ii) success as transformation and (iii) success as the mind-made [body], is as follows (see §22, 24, 25, 45).



Vikubbanaṃ tāva karontena ‘‘so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, asuravaṇṇaṃ vā dasseti, indavaṇṇaṃ vā dasseti, devavaṇṇaṃ vā dasseti, brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ vuttesu kumārakavaṇṇādīsu yaṃ yaṃ ākaṅkhati, taṃ taṃ adhiṭṭhātabbaṃ.

(二)变化神变

先说行变化神变的人,于童子等的形状中,他希望那一种,便应决意那一种,即所谓:[PTS 406]「他舍了本来的面目而现童子的形状,或现龙形,或现金翅鸟形、阿修罗形、帝释形、天形、梵天形、海形、山形、狮子形、虎形、豹形,或现象兵、马兵、车兵、步兵,及现种种的军队」。

Ñ: (ii) One, firstly, who performs a transformation [406] should resolve upon whatever he chooses from among the things beginning with the appearance of a boy, described as follows: 'He abandons his normal appearance and shows the appearance of a boy or the appearance of a nāga (serpent), or the appearance of a supaṇṇa (winged demon), or the appearance of an asura (demon), or the appearance of the Ruler [of Gods] (Indra), or the appearance of some [other sensual-sphere] deity, or the appearance of a Brahmā, or the appearance of the sea, or the appearance of a rock, or the appearance of a lion, or the appearance of a tiger, or the appearance of a leopard, or he shows an elephant, or he shows a horse, or he shows a chariot, or he shows a foot soldier, or he shows a manifold military array' (Ps.ii,210).



Visuddhimagga XII-136

Ettha ca yaṃ so iddhimā idheva ṭhito dibbena cakkhunā rūpaṃ passati,

然而这里,神变者虽然在这人间,能以天眼见(梵天之)色,

Ñ(XII,136): When this possessor of supernormal power, while remaining here sees a visible object with the divine eye,



dibbāya sotadhātuyā saddaṃ suṇāti,

以天耳闻其声,

Ñ: hears a sound with the divine ear element,



cetopariyañāṇena cittaṃ pajānāti,

以他心智而知其心,

Ñ: knows consciousness with the penetration of minds,



na ettāvatā kāyena vasaṃ vatteti.

但依然未得由身而自在的。

Ñ: he does not wield bodily power in doing that.



Yampi so idheva ṭhito tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, ettāvatāpi na kāyena vasaṃ vatteti.

同时他虽在此界,能与梵天对立,谈论与会话,亦非由身而自在的。

Ñ: And when, while remaining here, he stands with that Brahmā, converses, enters into communication with that Brahmā, he does not wield bodily power in doing that.



Yampissa dūrepi santike adhiṭṭhātītiādikaṃ adhiṭṭhānaṃ, ettāvatāpi na kāyena vasaṃ vatteti.

虽然他决意令远而为近等,亦非由身而自在的。

Ñ: And when he makes his resolve described in the way beginning 'though far, he resolves upon nearness', he does not wield bodily power in doing that.



Yampi so dissamānena vā adissamānena vā kāyena brahmalokaṃ gacchati,

他虽以可见或不可见之身而去梵天,

Ñ: And when he goes to the Brahmā-world with a visible or an invisible body,



ettāvatāpi na kāyena vasaṃ vatteti.

亦非由身而自在的。

Ñ: he does not wield bodily power in doing that.



Yañca kho so tassa brahmuno purato rūpaṃ abhinimminātītiādinā nayena vuttavidhānaṃ āpajjati,

但他计划「在梵天之前变化色身」等的说法,

Ñ: But when he enters upon the process described in the way beginning 'He creates a visible form before that Brahmā, mind-made',



ettāvatā kāyena vasaṃ vatteti nāmaṃ.

是由身而得自在的。

Ñ: then he wields bodily power in doing that.



Sesaṃ panettha kāyena vasaṃ vattanāya pubbabhāgadassanatthaṃ vuttanti ayaṃ tāva adhiṭṭhānā iddhi.

至于这里的其余的(天眼乃至远近神变等),是为示身自在神变的前分神变而说的。上面为「决意神变」。

Ñ: The rest, however, is said here for the purpose of showing the stage prior to the wielding of the bodily power. This, firstly, is (i) success by resolve (§45).



Visuddhimagga XII-135

Manomayanti adhiṭṭhānamanena nimmitattā manomayaṃ.

「意所成」,由于决意而化作,故为意所成。

Ñ(XII,135): Mind-made: mind-made because created by the mind in resolution.



Ahīnindriyanti idaṃ cakkhusotādīnaṃ saṇṭhānavasena vuttaṃ.

「诸根完具」,是就眼耳等的形态说。

Ñ: Lacking no faculty: this refers to the shape of the eye, ear, etc.;



Nimmitarūpe pana pasādo nāma natthi.

然而所化的色身是没有净色根的。

Ñ: but there is no sensitivity in a created visible form.



Sace iddhimā caṅkamati nimmitopi tattha caṅkamatītiādi sabbaṃ sāvakanimmitaṃ sandhāya vuttaṃ.

「如果神变者经行,则所化的亦在彼处经行」等,是指一切声闻所化的说。

Ñ: If the possessor of supernormal power walks up and down, the creation walks up and down there too, etc., all refers to what a disciple creates;



Buddhanimmito pana yaṃ yaṃ bhagavā karoti, taṃ tampi karoti.

假使是佛陀所化的,则依世尊的所行而行。

Ñ: but what the Blessed One creates does whatever the Blessed One does,



Bhagavato rucivasena aññampi karotīti.

但依照世尊的意欲亦能作其它的事情。

Ñ: and it also does other things according to the Blessed One's pleasure.



Visuddhimagga XII-134

Evaṃ adissamānena kāyena gacchanto panāyaṃ kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte tīsupi khaṇesu gacchatīti thero āha.

然而如是以不可见之身而行者,是在他的决意心生起的剎那而行?或在住的剎那,或在灭的剎那而行呢?(诸义疏师中的)一长老说:「他在三剎那共同中而行」。

Ñ(XII,134): When it was asked, 'As he goes with an invisible body thus, does he go at the moment of the resolution-consciousness's arising or at the moment of its presence or at the moment of its dissolution?', an elder replied, 'He goes in all three moments'.



Kiṃ pana so sayaṃ gacchati nimmitaṃ pesetīti. Yathāruci karoti.

然而他自己行呢?或遣其所化的?可以随意而行。

Ñ: —'But does he go himself, or does he send a creation?'—'He does as he pleases.



Idha panassa sayaṃ gamanameva āgataṃ.

但此处是说他自己行。

Ñ: But here it is only the going himself that has been given [in the text]'.



Visuddhimagga XII-133

Cittavasena kāyaṃ pariṇāmetīti kāyaṃ gahetvā citte āropeti.

「以心而变易其身」,是取其身而置于心,

Ñ(XII,133): He converts his body to accord with his mind: he takes the body and mounts it on the mind.



Cittānugatikaṃ karoti sīghagamanaṃ.

令随于心,速速地行,

Ñ: He makes its going swift to coincide with that of the mind;



Cittagamanaṃ hi sīghaṃ hoti.

因心行是急速的。

Ñ: for the mind's mode of going is swift.



Sukhasaññañca lahusaññañca okkamatīti rūpakāyārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamatīti.

「入于乐想与轻想」,是入于以色身为所缘的神变心俱生的乐想与轻想。

Ñ: He arrives at blissful perception and light perception: he arrives at perception of bliss and perception of lightness that are conascent with the supernormal-power consciousness whose object is the material body.



Sesaṃ vuttanayeneva veditabbaṃ.

余者如前述可知。

Ñ: The rest should be understood in the way already described.



Idaṃ pana cittagamanameva hoti.

此处只是心行为主。

Ñ: But here there is only the going of consciousness.



Visuddhimagga XII-132

Evaṃ gacchanto ca sace icchati pathavīkasiṇavasena ākāse maggaṃ nimminitvā padasā gacchati.

这样去梵界的人,如果他希望步行,依地遍(定)而化一道于虚空,由步行至梵天。

Ñ(XII,132): As he goes thus, if he wishes, he creates a path in space by means of the earth kasiṇa and goes on foot.



Sace icchati vāyokasiṇavasena vāyuṃ adhiṭṭhahitvā tūlapicu viya vāyunā gacchati.

若希望飞行,依风遍(定)而决意起风,乘风而上梵天,如兜罗绵相似。

Ñ: If he wishes, he resolves by means of the air kasiṇa that there shall be air, and he goes by air like a tuft of cotton.



Apica gantukāmatā eva ettha pamāṇaṃ.

此处则只以欲去为主要条件。

Ñ: Moreover, the desire to go is the measure here.



‘‘Sati hi gantukāmatāya’’ evaṃ katacittādhiṭṭhāno adhiṭṭhānavegukkhittova so issāsakhittasaro viya dissamāno gacchati.

因有欲去之时,他便如是决意,由决意之力而投之,其可见之身而上梵界,如射手放箭一样。[PTS 405]

Ñ: When there is the desire to go, one who has made his mental resolve in this way goes visibly, carried by the force of the resolution like an arrow shot by an archer. [405]



Visuddhimagga XII-131

Sukhasaññañca lahusaññañca okkamatīti pādakajjhānārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamati pavisati phasseti sampāpuṇāti.

「入于乐想与轻想」,是入于以基础禅为所缘的神变心俱生的乐想与轻想。「入」即进入、触、达成之意。

Ñ(XII,131): He arrives at blissful perception and light perception: he arrives at, enters, makes contact with, reaches, the perception of bliss and perception of lightness that are conascent with the consciousness whose object is the basic jhāna.



Sukhasaññā nāma upekkhāsampayuttasaññā.

「乐想」,即与舍相应之想,

Ñ: And it is perception associated with equanimity that is called 'perception of bliss';



Upekkhā hi santaṃ sukhanti vuttā.

因舍而寂静故说为乐。

Ñ: for equanimity is called 'bliss' since it is peaceful.



Sāyeva ca saññā nīvaraṇehi ceva vitakkādīhi paccanīkehi ca vimuttattā lahusaññātipi veditabbā.

并且此想,业已解脱了五盖及寻等的障敌,故为「轻想」。

Ñ: And that same perception should be understood to be called 'perception of lightness' too because it is liberated from hindrances and from the things that oppose it beginning with applied thought.



Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti.

因他入于(乐想及轻想),所以他的业生身亦如兜罗绵一样的轻快,

Ñ: But when he arrives at that state, his physical body too becomes as light as a tuft of cotton.



So evaṃ vāyukkhittatūlapicunā viya sallahukena dissamānena kāyena brahmalokaṃ gacchati.

他便如是以可见之身而去梵界,好像风吹兜罗绵一样的轻快。

Ñ: He goes to the Brahmā-world thus with a visible body as light as a tuft of cotton wafted by the wind.



Visuddhimagga XII-130

Kāyavasena cittaṃ pariṇāmetīti karajakāyassa vasena cittaṃ pariṇāmeti. Pādakajjhānacittaṃ gahetvā kāye āropeti. Kāyānugatikaṃ karoti dandhagamanaṃ. Kāyagamanaṃ hi dandhaṃ hoti.

「以身变易其心」──以业生身之力而变易其心,即取基础禅心置于身内,令心随于身,慢慢地行,因身行是缓慢的。

Ñ(XII,130): He converts his mind according to his body: he converts the mind to accord with the material body; taking the consciousness of the basic jhāna, he mounts it upon the body, he makes its going slow to coincide with that of the body; for the body's mode of going is slow.



Visuddhimagga XII-129

Dibbena cakkhunāti idheva ṭhito ālokaṃ vaḍḍhetvā tassa brahmuno rūpaṃ passati.

「以天眼」等,即在此人间,增大光明,而见梵天之色。

Ñ(XII,129): With the divine eye: remaining here and extending light, he sees the visible form of that Brahmā.



Idheva ca ṭhito sabbaṃ tassa bhāsato saddaṃ suṇāti. Cittaṃ pajānāti.

亦在人间,闻梵天的语言之声,并知其心。

Ñ: And remaining here he also hears the sound of his speech and he understands his mind.



Visuddhimagga XII-128

Na kevalañca thokassa bahukaraṇaṃ, madhuraṃ amadhuraṃ, amadhuraṃ madhurantiādīsupi yaṃ yaṃ icchati, sabbaṃ iddhimato ijjhati.

不但能令少成为多,如果神变者希望把甜的成为不甜,不甜的成为甜,一切亦得随愿而成。

Ñ(XII,128): And not only in the case of making little much, but whatever the possessor of supernormal power wishes, whether to make the sweet unsweet, etc., it is successful for him.



Tathā hi mahāanuḷatthero nāma sambahule bhikkhū piṇḍāya caritvā sukkhabhattameva labhitvā gaṅgātīre nisīditvā paribhuñjamāne disvā gaṅgāya udakaṃ sappimaṇḍanti adhiṭṭhahitvā sāmaṇerānaṃ saññaṃ adāsi.

即如摩诃阿那律长老,看见许多比丘,乞食之后,仅得干食,坐在(锡兰的)竟伽河岸来吃。长老决意把竟伽的河水变为醍醐,并示诸沙弥去取。

Ñ: For so it was that when the Elder Mahā-Anula saw many bhikkhus sitting on the banks of the Gangā River [in Ceylon] eating plain rice, which was all that they had got after doing their alms round, he resolved, 'Let Gangā River water be cream of ghee', and he gave a sign to the novices.



Te thālakehi āharitvā bhikkhusaṅghassa adaṃsu. Sabbe madhurena sappimaṇḍena bhuñjiṃsūti.

他们用小碗取来给比丘众。一切比丘都当甜的醍醐美味吃。

Ñ: They fetched it in their vessels and gave it to the Community of Bhikkhus. All of them ate their meal with sweet cream of ghee.



Visuddhimagga XII-127

Illisaseṭṭhivatthusmiṃ pana mahāmoggallānatthero thokaṃ bahukamakāsi, kākavaliyavatthusmiñca bhagavā.

其次在伊利率长者的故事中,大目犍连长老曾令少而为多。在迦伽跋利耶的故事中,世尊亦然。

Ñ(XII,127): In the story of the rich man Illīsa, however, (Jā.i,348; DhA.i,372) the Elder Mahā-Moggallāna made little much. And in the story of Kākavaḷiya the Blessed One did so.



Mahākassapatthero kira sattāhaṃ samāpattiyā vītināmetvā daliddasaṅgahaṃ karonto kākavaliyassa nāma duggatamanussassa gharadvāre aṭṭhāsi.

据说:大迦叶长老,入(灭尽)定,过七日后(出定),欲使贫者得益,便去立在迦伽跋利耶贫者的门前。[PTS 404]

Ñ: The Elder Mahā-Kassapa, it seems, after spending seven days in attainment, stood at the house door of a man in poor circumstances called Kākavaḷiya in order to show favour to the poor. [404]



Tassa jāyā theraṃ disvā patino pakkaṃ aloṇambilayāguṃ patte ākiri.

他的妻子看见了长老,便把原为丈夫所煮的无盐而酸的粥,倒在长老的钵中。

Ñ: His wife saw the elder, and she poured into his bowl the unsalted sour gruel that she had cooked for her husband.



Thero taṃ gahetvā bhagavato hatthe ṭhapesi.

长老拿了它放在世尊的手中。

Ñ: The elder took it and placed it in the Blessed One's hand.



Bhagavā mahābhikkhusaṅghassa pahonakaṃ katvā adhiṭṭhāsi.

世尊决意使大比丘众满足。

Ñ: The Blessed One resolved to make it enough for the Greater Community of Bhikkhus.



Ekapattena ābhatā sabbesaṃ pahosi.

如是仅取来一钵之粥,能使一切大众都得饱满。

Ñ: What was brought in a single bowl became enough for all.



Kākavaliyopi sattame divase seṭṭhiṭṭhānaṃ alatthāti.

过了七日之后,迦伽跋利耶亦成为富翁长者。

Ñ: And on the seventh day Kākavaḷiya became a rich man.



Visuddhimagga XII-126

Atha ko bahukaṃ thokaṃ akāsīti? Mahākassapatthero.

谁曾使多而为少?大迦叶长老。

Ñ(XII,126): Who has made much little? The Elder Mahā-Kassapa.



Rājagahe kira nakkhattadivase pañcasatā kumāriyo candapūve gahetvā nakkhattakīḷanatthāya gacchantiyo bhagavantaṃ disvā kiñci nādaṃsu.

据说在王舍城一个祭星的节日,有五百童女,拿了月饼去祭星,虽然看见了佛陀,但没有供养他任何东西。

Ñ: One feast day at Rājagaha, it seems, there were five hundred girls on their way to enjoy the festival, and they had taken moon cakes with them. They saw the Blessed One but gave him nothing.



Pacchato āgacchantaṃ pana theraṃ disvā amhākaṃ thero eti pūvaṃ dassāmāti sabbā pūve gahetvā theraṃ upasaṅkamiṃsu.

然而她们看见了后来的长老说:「我们的长老来了,把饼子供养他」,便拿了一切饼子走近长老,

Ñ: On their way back, however, they saw the elder. Thinking 'He is our elder', they each took a cake and approached the elder.



Thero pattaṃ nīharitvā sabbaṃ ekapattapūramattamakāsi.

长老取出他的钵,使她们所有的饼子,恰恰只装了一钵。

Ñ: The elder took out his bowl and made a single bowlful of them all.



Bhagavā theraṃ āgamayamāno purato nisīdi.

当长老来的时候,世尊已在前面坐着等他。

Ñ: The Blessed One had sat down first to await the elder.



Thero āharitvā bhagavato adāsi.

长老拿出饼来供养世尊。

Ñ: The elder brought them and gave them to the Blessed One.



Visuddhimagga XII-125

Santikaṃ pana gahetvā ko dūramakāsīti? Bhagavā.

谁曾使近处成为远?世尊。

Ñ(XII,125): Who has taken what was near and made it far? The Blessed One.



Bhagavā hi attano ca aṅgulimālassa (ma. ni. 2.348) ca antaraṃ santikampi dūramakāsīti.

即世尊使鸯瞿利摩罗与自己的尺咫之间而成为远。

Ñ: For although Aṅgulimāla was near to the Blessed One, yet he made him far (see M.ii,99).



Visuddhimagga XII-124

Yathā cāyaṃ, evaṃ tissadattattheropi sāyanhasamaye nhāyitvā katuttarāsaṅgo mahābodhiṃ vandissāmīti citte uppanne santike akāsi.

同样的,帝须达多长老亦曾这样做。他一天傍晚沐浴之后,穿了上衣,起了欲礼大菩提树之心,即得缩近(在印度摩竭陀国的大菩提树)。

Ñ(XII,124): And the Elder Tissadatta did likewise, when he had put on his upper robes after bathing in the evening, and the thought of paying homage at the Great Enlightenment Tree arose in him.



Visuddhimagga XII-123

Apica tambapaṇṇidīpe cūḷasamuddattheropi akāsi.

还有铜鍱洲的小海长老。

Ñ(XII,123): Furthermore, the Elder Cūḷa-Samudda did it as well in Tambapaṇṇi Island.



Dubbhikkhasamaye kira therassa santikaṃ pātova satta bhikkhusatāni āgamaṃsu.

据说:正在饥馑时期,一天早晨来了七百比丘。

Ñ: During a time of scarcity, it seems, seven hundred bhikkhus came to the elder one morning.



Thero ‘‘mahā bhikkhusaṅgho kuhiṃ bhikkhācāro bhavissatī’’ti cintento sakalatambapaṇṇidīpe adisvā ‘‘paratīre pāṭaliputte bhavissatī’’ti disvā bhikkhū pattacīvaraṃ gāhāpetvā ‘‘ethāvuso, bhikkhācāraṃ gamissāmā’’ti pathaviṃ saṅkhipitvā pāṭaliputtaṃ gato.

长老想道:「这样的大比丘众,到什么地方去乞食呢」?他知道在全铜鍱洲中实无可去的地方,只有在对岸(印度)的华氏城。于是令诸比丘着衣持钵而后说:「道友,我们去乞食吧」。他便缩近其地而至华氏城。

Ñ: The elder thought, 'Where can a large community of bhikkhus wander for alms?'. He saw nowhere at all in Tambapaṇṇi Island, but he saw that it would be possible on the other shore at Pāṭaliputta (Patna). He got the bhikkhus to take their bowls and [outer] robes, and he said, 'Come friends, let us go wandering for alms'. Then he abridged the earth and went to Pāṭaliputta.



Bhikkhū ‘‘kataraṃ, bhante, imaṃ nagara’’nti pucchiṃsu.

诸比丘问:「尊师,这是什么城市」,

Ñ: The bhikkhus asked, 'What is the city, venerable sir?'.



Pāṭaliputtaṃ, āvusoti.

「道友,是华氏城」。

Ñ: —'It is Pāṭaliputta, friends'.



Pāṭaliputtaṃ nāma dūre bhanteti.

「尊师,华氏城多么远啊」!

Ñ: —'Pāṭaliputta is far away, venerable sir'.



Āvuso, mahallakattherā nāma dūrepi gahetvā santike karontīti.

「道友,大耆宿的长老,缩远方而为近」。

Ñ: —'Friends, experienced elders make what is far near'.



Mahāsamuddo kuhiṃ, bhanteti?

「尊师,那里是大洋」?

Ñ: —'Where is the ocean (mahā-samudda), venerable sir?'



Nanu, āvuso, antarā ekaṃ nīlamātikaṃ atikkamitvā āgatatthāti?

「道友,在路上不是经过一条青水沟吗」?

Ñ: —'Friends, did you not cross a blue stream on the way as you came?'



Āma, bhante. Mahāsamuddo pana mahantoti.

「然而尊师,大洋多么大呀」!

Ñ: —'Yes, venerable sir, but the ocean is vast'.



Āvuso, mahallakattherā nāma mahantampi khuddakaṃ karontīti.

「道友,大耆宿的长老,令大为小」。

Ñ: —'Friends, experienced elders also make what is vast small'.



Notice:

Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; and (2) Please ask permission from BPS to use the English translation of the Visuddhimagga.

Acknowledgment: Thanks to Buddhist Publication Society (BPS) and Venerable Nyanatusita for allowing me to use the English translation of the Visuddhimagga (The Path Of Purification) by Bhadantācariya Buddhaghosa, translated from the Pāḷi by Bhikkhu Ñāṇamoli, as part of a combined Chinese English translation.

Sādhu ! Sādhu ! Sādhu !