Visuddhimagga XIII-105


Tatrāyaṃ dīpanā.
这偈颂的意思是:
Ñ(XIII,105): Here is the explanation.


Cattāro hi ārammaṇattikā mahesinā vuttā.
大仙曾说四种的所缘三法。
Ñ: Four object triads have been told by the Greatest of the Sages.


Katame cattāro?
什么是四?
Ñ: What four?


Parittārammaṇattiko, maggārammaṇattiko, atītārammaṇattiko, ajjhattārammaṇattikoti (dha. sa. tikamātikā 13, 16, 19, 21).
即小所缘三法,道所缘三法,过去所缘三法,内所缘三法。
Ñ: The limited-object triad, the path-object triad, the past-object triad, and the internal-object triad.


Visuddhimagga XIII-104


Idāni tesaṃ ārammaṇavibhāge asammohatthaṃ –
现在为了不惑乱而说彼等的所缘的差别:
Ñ(XIII,104): Now in order to avoid confusion about the classification of their objects:


Ārammaṇattikā vuttā, ye cattāro mahesinā;
Sattannamapi ñāṇānaṃ, pavattiṃ tesu dīpaye.
大仙曾说四种的所缘三法,
当于此中说明有七种神通智的存在。
Ñ: The Sage has told four object triads
By means of which one can infer
Just how these seven different kinds
Of direct-knowledges occur.


Visuddhimagga XIII-103


Etāsu hi yadetaṃ cutūpapātañāṇasaṅkhātaṃ dibbacakkhu,
即于此等五神通之中,称为死生智的天眼,
Ñ(XIII,103): Among these, the divine eye, called knowledge of passing away and reappearance,


tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti.
还有他的两种相联的智──名未来分智及随业趣智34
Ñ: has two accessory kinds of knowledge, that is to say, knowledge of the future and knowledge of faring according to deeds.
Notes in Chinese translation: 未来分智(anāgataṃsañāṇa),随业趣智(yathākammupagañāṇa),《解脱道论》「未来分智,如行业智」。


Iti imāni ca dve iddhividhādīni ca pañcāti satta abhiññāñāṇāni idhāgatāni.
故此等二神变及五神通曾说为七神通智。
Ñ: So these two along with the five beginning with the kinds of supernormal power make seven kinds of direct-knowledge given here.


Visuddhimagga XIII-102


Pakiṇṇakakathā

杂论五神通
[GENERAL]


413.
Iti pañcakkhandhavidū, pañca abhiññā avoca yā nātho;
Tā ñatvā tāsu ayaṃ, pakiṇṇakakathāpi viññeyyā.
主(世尊)是五蕴的知者,
已说那样的五神通,
既然明白了那些,
更应知道这样的杂论。
Ñ(XIII,102): The Helper, knower of five aggregates,
Had these five direct-knowledges to tell;
When they are known, there are concerning them
These general matters to be known as well.


Visuddhimagga XIII-101


Tatrāyaṃ dibbacakkhuno uppattikkamo.
这里是天眼的次第生起法:
Ñ(XIII,101): Here is the order of arising of the divine eye:


Vuttappakārametaṃ rūpamārammaṇaṃ katvā manodvārāvajjane uppajjitvā niruddhe tadeva rūpaṃ ārammaṇaṃ katvā cattāri pañca vā javanāni uppajjantīti sabbaṃ purimanayeneva veditabbaṃ.
即以前面所说的(肉眼所见的)色为所缘,生起了意门转向心,又灭了之后,以彼同样的色为所缘,起了四或五的速行等,一切当知已如前说。
Ñ: when mind-door adverting, which has made its object that visible datum of the kind already described, has arisen and ceased, then, making that same visible datum the object, all should be understood in the way already described beginning 'Either four or five impulsions impel …' (§5).


Idhāpi pubbabhāgacittāni savitakkasavicārāni kāmāvacarāni.
这里亦以前分诸心有寻有伺的为欲界心,
Ñ: Here also the [three or four] prior consciousnesses are of the sense sphere and have applied and sustained thought.


Pariyosāne atthasādhakacittaṃ catutthajjhānikaṃ rūpāvacaraṃ.
以最后的完成目的的心为第四禅的色界的心,
Ñ: The last of these consciousnesses, which accomplishes the aim, is of the fine-material sphere belonging to the fourth jhāna.


Tena sahajātaṃ ñāṇaṃ sattānaṃ cutūpapāte ñāṇantipi dibbacakkhuñāṇantipi vuccatīti.
和它同时生起的智,名为「诸有情的死生智」及「天眼智」。
Ñ: Knowledge conascent with that is called 'knowledge of the passing away and reappearance of beings' and 'knowledge of the divine eye'.


Cutūpapātañāṇakathā niṭṭhitā.
死生智论已毕。
Ñ: The explanation of knowledge of passing away and reappearance is ended.


Visuddhimagga XIII-100


Taṃ panetaṃ puthujjanassa paribandho hoti.
然而那天眼却是凡夫的危险。
Ñ(XIII,100): But this is an obstacle for an ordinary man.


Kasmā?
何以故?
Ñ: Why?


So hi yasmā yattha yattha āloko hotūti adhiṭṭhāti,
如果那凡夫决意「在某处某处有光明」,
Ñ: Because wherever he determines, 'Let there be light',


taṃ taṃ pathavīsamuddapabbate vinivijjhitvāpi ekālokaṃ hoti,
即能贯穿于那些地中、海中、山中而生起光明,
Ñ: it becomes all light, even after penetrating through earth, sea and mountains.


athassa tattha bhayānakāni yakkharakkhasādirūpāni passato bhayaṃ uppajjati.
他看见那里的恐怖的夜叉罗剎等的形色而生起怖畏,
Ñ: Then fear arises in him when he sees the fearful forms of spirits, ogres, etc., that are there,


Yena cittavikkhepaṃ patvā jhānavibbhantako hoti,
则散乱了他的心及惑乱了他的禅那。
Ñ: owing to which his mind is distracted and he loses his jhāna.


tasmā rūpadassane appamattena bhavitabbaṃ.
是故他于见色之时,当起不放逸之心。
Ñ: So he needs to be careful in seeing what is visible (see M.iii,158).


Visuddhimagga XIII-99


Tattha yadā tassa bhikkhuno maṃsacakkhussa anāpāthagataṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ ñāṇacakkhussa āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti, tadā dibbacakkhu uppannaṃ hotīti veditabbaṃ.
在这里,当那比丘的肉眼所不能见的在腹内的,在心脏的,在地面底下的,在壁山墙的那一边的,在其它的轮围界的物质(色),出现于智眼之前的时候,[PTS 429] 犹如肉眼所见的一样,当知此时便是生起天眼了。
Ñ(XIII,99): Herein, when visible objects that are not within the focus of the bhikkhu's fleshly eye come into the focus of his eye of knowledge—that is to say, visible objects that are inside his belly, belonging to the heart basis, belonging to what is below the earth's surface, behind walls, mountains and enclosures, or in another world-sphere—[429] and are as if seen with the fleshly eye, then it should be understood that the divine eye has arisen.


Tadeva cettha rūpadassanasamatthaṃ, na pubbabhāgacittāni.
这里面只有天眼能见,而没有前分诸心的。
Ñ: And only that is capable of seeing the visible objects here, not the preliminary-work consciousnesses.


Visuddhimagga XIII-98


Tattha ukkāloko viya parikammakāle kasiṇāloko.
此中遍作(准备)时的遍的光明,如火炬的光明,
Ñ(XIII,98): Herein, the kasiṇa light at the time of the preliminary work is like the light of the torch.


Ukkāya vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ.
当他见色时而超过了遍作的机会及光明消失时而不能见色,如灭了火炬而不见道路的高低。
Ñ: His no more seeing what is visible when the light has disappeared owing to the turn of the preliminary work running out while he is seeing what is visible is like the man's not seeing the even and uneven places owing to the torch's stopping flaming.


Ukkāya ghaṃsanaṃ viya punappunaṃ pavesanaṃ.
再入定,如敲火炬。
Ñ: His repeated attaining is like the stubbing of the torch.


Ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ.
再遍作而遍满更强的光明,如再燃的火炬的光明比以前的光明更大。
Ñ: His more powerful pervasion with light by repeating the preliminary work is like the torch's giving more light than before.


Sūriyuṭṭhānaṃ viya thāmagatālokassa yathāparicchedena ṭhānaṃ.
在他限定之处所存在的强光,如太阳上升。
Ñ: The strong light's remaining in as large an area as he delimits is like the sun's rising.


Tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya parittālokaṃ chaḍḍetvā thāmagatenālokena divasampi rūpadassanaṃ.
弃了小光明而以强力的光明得以终日见色,如弃了火炬可终日而行。
Ñ: His seeing even during a whole day what is visible in the strong light after throwing the limited light away is like the man's going on by day after throwing the torch away.


Visuddhimagga XIII-97


Rattiṃ tiṇukkāya maggapaṭipanno cettha puriso opammaṃ.
这譬如有人用草的火炬来行夜路相似。
Ñ(XIII,97): And here there is the simile of the man who set out on a journey by night with a grass torch.


Eko kira rattiṃ tiṇukkāya maggaṃ paṭipajji.
据说一人用草的火炬来行夜路,
Ñ: Someone set out on a journey by night, it seems, with a grass torch.


Tassa sā tiṇukkā vijjhāyi.
当他的草的火炬灭了,
Ñ: His torch stopped flaming.


Athassa samavisamāni na paññāyiṃsu.
则不见道路的高低。
Ñ: Then the even and uneven places were no more evident to him.


So taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā tiṇukkā puna ujjālesi.
他把草的火炬向地上轻轻地一敲而再燃起来。
Ñ: He stubbed the torch on the ground and it again blazed up.


Sā pajjalitvā purimālokato mahantataraṃ ālokaṃ akāsi.
那再燃的火炬所放的光明比以前的光明更大。
Ñ: In doing so it gave more light than before.


Evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi.
如是再灭而再燃,太阳便出来了。
Ñ: As it went on dying out and flaring up again, eventually the sun rose.


Sūriye uṭṭhite ukkāya kammaṃ natthīti taṃ chaḍḍetvā divasampi agamāsi.
当太阳升起时,则不需火炬而弃了它,可终日而行。
Ñ: When the sun had risen, he thought, 'There is no further need of the torch', and he threw it away and went on by daylight.


Visuddhimagga XIII-96


Rūpagataṃ passato panassa parikammassa vāro atikkamati.
当他见色时,则他的遍作的机会便过去了。
Ñ(XIII,96): However, while he is seeing what is visible, the turn of the preliminary work runs out.


Tato āloko antaradhāyati.
自此他的光明也消失了,
Ñ: Thereupon the light disappears.


Tasmiṃ antarahite rūpagatampi na dissati.
在光明消失之时,亦不能见色。
Ñ: When that has disappeared, he no longer sees what is visible (cf. M.iii,158).


Athānena punappunaṃ pādakajjhānameva pavisitvā tato vuṭṭhāya āloko pharitabbo.
此时他便再入基础禅,出定之后,更遍满光明,
Ñ: Then he should again and again attain the basic jhāna, emerge and pervade with light.


Evaṃ anukkamena āloko thāmagato hotīti ettha āloko hotūti yattakaṃ ṭhānaṃ paricchindati, tattha āloko tiṭṭhatiyeva.
像这样次第的练习,便得增强其光明。在他限定「此处有光明」的地方,光明便存在于此中,
Ñ: In this way the light gradually gets consolidated till at length it remains in whatever sized area has been delimited by him in this way, 'Let there be light here'.


Divasampi nisīditvā passato rūpadassanaṃ hoti.
如果他终日地坐在那里见色,即得终日而见色。
Ñ: Even if he sits watching all day he can still see visible objects.


Visuddhimagga XIII-95


412. Evaṃ passitukāmena pana ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā ‘‘tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa’’nti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ.
想这样以天眼见的初学善男子,应作以遍为所缘及神通的基础禅,并以一切行相引导适合(于天眼智),于火遍、白遍、光明遍的三遍之中,[PTS 428] 取其任何一遍而令接近(于天眼智);
Ñ(XIII,95): Now a clansman who is a beginner and wants to see in this way should make sure that the jhāna, which has a kasiṇa as its object and is the basis for direct-knowledge, is made in all ways susceptible of his guidance. Then one of these three kasiṇas, that is to say, the fire kasiṇa, white kasiṇa, [428] or light kasiṇa, should be brought to the neighbourhood [of the arising of divine-eye knowledge].


Upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabbaṃ.
即令此遍为近行禅的所缘之境,增大它及放置它。
Ñ: He should make this access jhāna his resort and stop there to extend [the kasiṇa];


Na tattha appanā uppādetabbāti adhippāyo.
然而这不是说在那里生起安止禅的意思,
Ñ: the intention is that absorption should not be aroused here;


Sace hi uppādeti, pādakajjhānanissayaṃ hoti, na parikammanissayaṃ.
如果生起安止禅,则此遍便成为基础禅的依止,而不是为遍作(准备定)的依止了。
Ñ: for if he does induce absorption, the [kasiṇa] will become the support for basic jhāna, but not for the [direct-knowledge] preliminary work.


Imesu ca pana tīsu ālokakasiṇaṃyeva seṭṭhataraṃ.
于此等三遍之中,以光明遍为最胜,
Ñ: The light kasiṇa is the best of the three.


Tasmā taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā upacārabhūmiyaṃyeva ṭhatvā vaḍḍhetabbaṃ.
所以他应以光明遍或以其它二遍的任何一种为所缘;当依遍的解释中所说的方法而生起,并在于近行地上而扩大它;
Ñ: So either that, or one of the others, should be worked up in the way stated in the Description of the Kasiṇas, and it should be stopped at the level of access and extended there.


Vaḍḍhanānayopi cassa tattha vuttanayeneva veditabbo.
此遍的扩大的方法,当知亦如在遍的解释中所说。
Ñ: And the method for extending it should be understood in the way already described there too.


Vaḍḍhitaṭṭhānassa antoyeva rūpagataṃ passitabbaṃ.
而且只应在那扩大的范围之内而见色。
Ñ: It is only what is visible within the area to which the kasiṇa has been extended that can be seen.


Visuddhimagga XIII-94


Vuttavipariyāyena sukkapakkho veditabbo.
和上面所说的相反的方面当知为白分(善的方面)。
Ñ(XIII,94): The bright side should be understood in the opposite way.


Ayaṃ pana viseso, tattha sugatiggahaṇena manussagatipi saṅgayhati.
但这是差别之处:此中以善趣一语包摄人趣,
Ñ: But there is this difference. Here the mention of the happy destiny includes the human destiny,


Saggaggahaṇena devagatiyeva.
以天则仅摄天趣。
Ñ: and only the divine destiny is included by the mention of heavenly.


Tattha sundarā gatīti sugati.
此中善的趣故名「善趣」。
Ñ: Herein, a good (sundara) destiny (gati) is a happy destiny (sugati).


Rūpādīhi visayehi suṭṭhu aggoti saggo.
在色等境界中是善是最上故为「天」。
Ñ: It is the very highest (suṭṭhu aggo) in such things as the objective fields comprising visible objects, etc., thus it is heavenly (sagga).


So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho.
以「善趣及天的」一切都是破坏毁灭之义故为「界」。这是语义。
Ñ: All that is a world (loka) in the sense of crumbling and disintegrating (lujjana-palujjana). This is the word meaning.


‘‘Iti dibbena cakkhunā’’tiādi sabbaṃ nigamanavacanaṃ.
「以天眼」等是一切的结语。
Ñ: Thus with the divine eye, etc., is all a summing-up phrase;


Evaṃ dibbena cakkhunā…pe… passatīti ayamettha saṅkhepattho.
如是以天眼见是这里的略义。
Ñ: the meaning here in brief is this: so with the divine eye … he sees.


Visuddhimagga XIII-93


Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti.
或以苦界一语说为畜界,
Ñ(XIII,93): Or alternatively, the animal generation is indicated by the mention of states of loss;


Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato.
因为畜界不是善趣故为苦界,又因有大威势故龙王等亦生其中故非恶趣。
Ñ: for the animal generation is a state of loss because it is removed from the happy destiny; but it is not an unhappy destiny because it allows the existence of royal nāgas (serpents), who are greatly honoured.


Duggatiggahaṇena pettivisayaṃ.
以恶趣一语说为饿鬼界,
Ñ: The realm of ghosts is indicated by the mention of the unhappy destiny;


So hi apāyo ceva duggati ca, sugatito apetattā dukkhassa ca gatibhūtattā.
因为他不是善趣及生于苦趣,故为苦界及恶趣,但不是堕趣,
Ñ: for that is both a state of loss and an unhappy destiny because it is removed from the happy destiny and because it is the destiny of suffering; but it is not perdition


Na tu vinipāto asurasadisaṃ avinipatitattā.
因为不如阿修罗的堕趣之故。
Ñ: because it is not a state of perdition such as that of the asura demons.


Vinipātaggahaṇena asurakāyaṃ.
以堕趣一语说为阿修罗,
Ñ: The race of asura demons is indicated by the mention of perdition;


So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati.
因依上面所说之义,他为苦界及恶趣,并且因为弃了幸福而堕其处故为堕趣。
Ñ: for that is both a state of loss and an unhappy destiny in the way already described, and it is called 'perdition' (deprivation) from all opportunities.


Nirayaggahaṇena avīciādianekappakāraṃ nirayamevāti.
以地狱一语说为阿鼻地狱等的种种地狱。
Ñ: Hell itself in the various aspects of Avīci, etc., is indicated by the mention of hell.


Upapannāti upagatā, tattha abhinibbattāti adhippāyo.
「生」──是接近及生于彼处之义。
Ñ: Have … appeared: have gone to; have been reborn there, is the intention.


Visuddhimagga XIII-92


Apāyanti evamādi sabbaṃ nirayavevacanameva.
「苦界」等几个字都是地狱的异名。
Ñ(XIII,92): A state of loss and the rest are all only synonyms for hell.


Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo.
因为地狱无得天与解脱的因缘及缺乏福德之故,或因不受诸乐之故为「苦界」。
Ñ: Hell is a state of loss (apāya) because it is removed (apeta) from the reason (aya) known as merit, which is the cause of [attaining] heaven and deliverance; or because of the absence (abhāva) of any origin (āya) of pleasures.


Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati.
因为是苦的趣──即苦的依处故为「恶趣」;或由多瞋及恶业而生的趣为「恶趣」。
Ñ: The destiny (gati, going), the refuge, of suffering (dukkha) is the unhappy destiny (duggati); or the destiny (gati) produced by kamma that is corrupted (duṭṭha) by much hate (dosa) is an unhappy destiny (duggati).


Vivasā nipatanti ettha dukkaṭakārinoti vinipāto.
因为作恶者不愿意而堕的地方故为「堕处」;
Ñ: Those who commit wrongdoings, being separated out (vivasa), fall (nipatanti) in here, thus it is perdition (vinipāta);


Vinassantā vā ettha patanti saṃbhijjamānaṅgapaccaṅgātipi vinipāto.
或因灭亡之人破坏了四肢五体而堕于此处故为「堕处」。
Ñ: or alternatively, when they are destroyed (vinassanto), they fall (patanti) in here, all their limbs being broken up, thus it is perdition (vinipāta).


Natthi ettha assādasaññito ayoti nirayo.
因为这里是毫无快乐利益可说的,故为「地狱」。
Ñ: There is no reason (aya) reckoned as satisfying here, thus it is hell (niraya).


Visuddhimagga XIII-91


Kāyassa bhedāti upādiṇṇakkhandhapariccāgā.
「身坏」──是舍去有执受(有情)的五蕴。
Ñ(XIII,91): On the breakup of the body: on the giving up of the clung-to aggregates.


Parammaraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe.
「死后」──即死后而取新生的五蕴之时;
Ñ: After death: in the taking up of the aggregates generated next after that.


Atha vā kāyassa bhedāti jīvitindriyassa upacchedā.
或者「身坏」是命根的断绝,
Ñ: Or alternatively, on the breakup of the body is on the interruption of the life faculty,


Parammaraṇāti cuticittato uddhaṃ.
「死后」是死了心以后。
Ñ: and after death is beyond the death consciousness.


Visuddhimagga XIII-90


Mahāsāvajjo hi ariyūpavādo, ānantariyasadisattā.
因为诽谤圣者是和无间业相似,故为大罪。
Ñ(XIII,90): Reviling noble ones is greatly reprehensible because of its resemblance to kamma with immediate result.


Vuttampi cetaṃ ‘‘seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye’’ti (ma. ni. 1.149).
即所谓:「舍利弗,譬如戒具足定具足及慧具足的比丘,即于现世而证圆满(阿罗汉果)。舍利弗,同样的,我也说:如果不舍那(诽谤圣者之)语,不舍那(诽谤圣者之)心,不舍那(诽谤圣者之)见,则如被(狱卒)取之而投地狱者一样的必投于地狱」。[PTS 427]
Ñ: For this is said: 'Sāriputta, just as a bhikkhu possessing virtuous conduct, concentration and understanding could here and now attain final knowledge, so it is in this case, I say; if he does not abandon such talk and such thoughts and renounce such views, he will find himself in hell as surely as if he had been carried off and put there' (M.i,71). [427]


Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi.
并且更无有罪大于邪见。
Ñ: And there is nothing more reprehensible than wrong view,


Yathāha ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).
即所谓:「诸比丘!我实未见其它一法有如邪见这样大的罪。诸比丘!邪见是最大的罪恶」。
Ñ: according as it is said: 'Bhikkhus, I do not see any one thing so reprehensible as wrong view' (A.i,33).


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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 !