Visuddhimagga XVI-104

 Purimāni ca dve sabhāgāni duravagāhatthena gambhīrattā lokiyattā sāsavattā ca. 

前（苦集）二种都因难思、甚深、世间、有漏之故为同分。

Ñ(XVI,104): And the first two are similar since they are profound because hard to grasp, since they are mundane, and since they are subject to cankers. 

Visabhāgāni phalahetubhedato pariññeyyappahātabbato ca. 

但果与因有别，及应遍知与舍断的差别之故为异分。

Ñ: They are dissimilar in being divided into fruit and cause, and being respectively to be fully understood and to be abandoned. 

Pacchimānipi dve sabhāgāni gambhīrattena duravagāhattā lokuttarattā anāsavattā ca. 

后（灭道）二种都因甚深、难思、出世间、无漏之故为同分。

Ñ: And the last two are similar since they are hard to grasp because profound, since they are supramundane, and since they are free from cankers. 

Visabhāgāni visayavisayībhedato sacchikātabbabhāvetabbato ca. 

但因境（所缘）与有境（有所缘）之别，及应作证与修习之别故为异分。

Ñ: They are dissimilar in being divided into object and what has an object, and in being respectively to be realized and to be developed. 

Paṭhamatatiyāni cāpi sabhāgāni phalāpadesato. 

第一第三同指为果故为同分，

Ñ: And the first and third are similar since they come under the heading of result. 

Visabhāgāni saṅkhatāsaṅkhatato. 

但是有为及无为之故为异分。

Ñ: They are dissimilar in being formed and unformed. 

Dutiyacatutthāni cāpi sabhāgāni hetuapadesato. 

第二第四同指为因故为同分，

Ñ: Also the second and fourth are similar since they come under the heading of cause. 

Visabhāgāni ekantakusalākusalato. 

因为一是善一是不善故为异分。

Ñ: They are dissimilar in being respectively entirely unprofitable and entirely profitable. 

Paṭhamacatutthāni cāpi sabhāgāni saṅkhatato. 

第一第四因有为故为同分，

Ñ: And the first and fourth are similar in being formed. 

Visabhāgāni lokiyalokuttarato. 

但世间和出世间各别故为异分。

Ñ: They are dissimilar in being mundane and supramundane. 

Dutiyatatiyāni cāpi sabhāgāni nevasekkhānāsekkhabhāvato. 

第二第三是非学非无学故为同分，

Ñ: Also the second and the third are similar since they are the state of neither-trainer-nor-non-trainer (see Vbh. 114). 

Visabhāgāni sārammaṇānārammaṇato.

但是有所缘与无所缘故为异分。

Ñ: They are dissimilar in being respectively with object and without object.

Iti evaṃ pakārehi, nayehi ca vicakkhaṇo;

Vijaññā ariyasaccānaṃ, sabhāgavisabhāgatanti.

如是智者当以品类与方法，

认识四圣谛的同分和异分。

Ñ: A man of vision can apply

By suchlike means his talent so

That he among the truths may know

The similar and contrary.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Indriyasaccaniddeso nāma

Soḷasamo paricchedo.

※为善人所喜悦而造的清净道论，在论慧的修习中完成了第十六品，定名为根谛的解释。

Ñ: The sixteenth chapter called 'The Description of the Faculties and Truths' in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga XVI-103

 569. Sabhāgavisabhāgatoti sabbāneva saccāni aññamaññaṃ sabhāgāni avitathato attasuññato dukkarapaṭivedhato ca. Yathāha –

[PTS 516]（十五）「以同分、异分」：一切四谛都是不违真如故、我空故、难通达故，所以互相为同分。即所谓：

Ñ(XVI,103): 15. As to similar and dissimilar: all the truths are similar to each other because they are not unreal, are void of self, and are difficult to penetrate, according as it is said: 

‘‘Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yo vā dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti? 

「『阿难！你的意思怎样？一人从远处而把箭射过细小的键孔，每发都不失败，或者一人以破裂为百分的发尖而射穿发尖，那一种比较困难比较难得呢』？

Ñ: 'What do you think, Ānanda, which is more difficult to do, more difficult to perform, that a man should shoot an arrow through a small keyhole from a distance time after time without missing or that he should penetrate the tip of a hair split a hundred times with the tip [of a similar hair]?

Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti. 

『如是尊师，那以破裂为百分的发而射穿发尖，实为困难，实为难得』。

Ñ: —This is more difficult to do, venerable sir, more difficult to perform, that a man should penetrate the tip of a hair split a hundred times with the tip [of a similar hair].

Tato kho te, ānanda, duppaṭivijjhataraṃ paṭivijjhanti. Ye idaṃ dukkhanti yathābhūtaṃ paṭivijjhanti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ paṭivijjhantī’’ti (saṃ. ni. 5.1115).

『阿难！贯穿其最难贯穿的，还算是那些如实通达这是苦……乃至如实通达这是导至苦灭之道』」。

Ñ: —They penetrate something more difficult to penetrate than that, Ānanda, who penetrate correctly thus, "This is suffering" ... who penetrate correctly thus, "This is the way leading to the cessation of suffering" ' (S.v,454). 

Visabhāgāni salakkhaṇavavatthānato. 

（四谛的）自相各别故为异分。

Ñ: They are dissimilar when defined according to their individual characteristics.

Visuddhimagga XVI-102

 Apica sabbāneva saccāni ekavidhāni avitathattā, abhiññeyyattā vā. 

又一切四谛，由于真如及可知之故为一种。

Ñ(XVI,102): In addition, all the truths are of one kind because they are not unreal, or because they must be directly known. 

Duvidhāni lokiyalokuttarato, saṅkhatāsaṅkhatato vā. 

依世间、出世间，或依有为、无为之故为二种。

Ñ: They are of two kinds as (i and ii) mundane and (iii and iv) supramundane, or (i, ii, and iv) formed and (iii) unformed. 

Tividhāni dassana-bhāvanāhi pahātabbato, appahātabbato ca. 

由于见断、修断、及由见与修不可断之故为三种。

Ñ: They are of three kind as (ii) to be abandoned by seeing and development, (iii and iv) not to be abandoned, and (i) neither to be abandoned nor not to be abandoned. 

Catubbidhāni pariññeyyādibhedatoti 

由于遍知（舍断、作证、修习）等的差别之故有四种。

Ñ: They are of four kinds classed according to what has to be fully understood, and so on (see §28).

evamettha ekavidhādīhi vinicchayo veditabbo.

如是当知由于一种等的差别而抉择。

Ñ: This is how the exposition should be understood as to singlefold and so on. [516]

Visuddhimagga XVI-101

 Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. Tena vuttaṃ ‘‘tividho khandhattayabhedato’’ti. Catubbidho sotāpattimaggādivaseneva.

如是以此等三蕴而摄（八正）道。所以说「由于三蕴的差别而有三种」。依须陀洹道等有四种。

Ñ(XVI,101): So the path is included by the three aggregates. Hence it was said that it is of three kinds classed according to the three aggregates. And it is of four kinds as the path of stream-entry and so on.

Visuddhimagga XVI-100

 Kathaṃ? Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti. Aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti. Abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti. 

何以故？譬如一银行家，置钱币于手中，虽欲视察其全部，但眼面是不能翻转（钱币）的，只能以指节去翻转它而得视察它的各部分。如是以慧自己的法性是不可能决定所缘为无常等，只有由那以专注（所缘）为相而有接触（所缘）作用的寻（正思惟）的资助，如冲击如翻转及取而与之（的所缘）才能决定。

Ñ(XVI,100): How? Just as a money changer, having a coin placed in his hand and being desirous of looking at it on all sides equally, cannot turn it over with the power of his eye only, but by turning it over with his fingers he is able to look at it on all sides, similarly understanding cannot of its own nature define an object as impermanent and so on. But [assisted] by applied thought with its characteristic of directing the mind on to [the object] and its function of striking and threshing, as it were, hitting and turning over, it can take anything given and define it. 

Tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā, sammāsaṅkappo pana kiriyavasena saṅgahito hoti.

是故正见是依同种而包摄于慧蕴中，正思惟则依（资助的）工作而包摄于慧蕴中。

Ñ: So here in the understanding aggregate it is only right view that is included as of the same kind. But right thinking is included because of its action [in assisting].

Visuddhimagga XVI-99

 Sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya aniccaṃ dukkhamanattāti ārammaṇaṃ nicchetuṃ na sakkoti. 

于正见、正思惟之中，慧的自己的法性是不能决定所缘为无常、苦及无我的，

Ñ(XVI,99): Also as regards right view and right thinking, understanding cannot of its own nature define an object as impermanent, painful, not-self. 

Vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. 

但获得寻（正思惟）的时时冲击所缘的帮助之时而得决定。

Ñ: But with applied thought giving [assistance] by repeatedly hitting [the object] it can.

Visuddhimagga XVI-98

 Evaṃsampadamidaṃ daṭṭhabbaṃ.

Ekato uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā. 

当知这譬喻是这样的：三友同入园中，如正精进等三法同时而生。

Ñ(XVI,98): For the three states beginning with right effort, which are born together, are like the three friends who enter the park together. 

Supupphitacampako viya ārammaṇaṃ. 

盛开的瞻波伽如所缘。

Ñ: The object is like the champak tree in full blossom. 

Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi. 

举手去摘而不可能，如以定的自己的法性不能专注所缘而安止。

Ñ: Concentration, which cannot of its own nature bring about absorption by unification on the object, is like the man who could not pick the flower by raising his arm. 

Piṭṭhiṃ datvā onatasahāyo viya vāyāmo. 

屈背给他站的朋友如精进。

Ñ: Effort is like the companion who bent down, giving his back to mount upon. 

Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati. 

另一位站着而供给他的肩的朋友如念。

Ñ: Mindfulness is like the friend who stood by, giving his shoulder for support. 

Yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, 

于是他站在一人的背上握住另一人的肩随其所欲而采了花，

Ñ: Just as standing on the back of the one and supporting himself on the other's shoulder he could pick as many flowers as he wanted, 

evameva vīriye paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ. 

如获得了精进完成其策励的作用及念的完成其不忘的作用之时的帮助的定，得以专注所缘而安止。

Ñ: so too, when energy accomplishes its function of exerting and when mindfulness accomplishes its function of preventing wobbling, with the help so obtained concentration can bring about absorption by unification on the object. 

Tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito, vāyāmasatiyo pana kiriyato saṅgahitā honti.

是故这里的定是依其同种而包摄于定蕴中，精进及念则依其作用而包摄于定蕴中。

Ñ: So here in the concentration aggregate it is only concentration that is included as of the same kind. But effort and mindfulness are included because of their action [in assisting].

Visuddhimagga XVI-97

 Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvā gahetumpi na sakkuṇeyya.

这里有一个相当的譬喻：即如有朋友三人，为了祭祀共同进入园中，一人看见了盛开的瞻波伽花，虽然举手去采，但不可能。

Ñ(XVI,97): Here is a simile: three friends, [thinking,] 'We will celebrate the festival', entered a park. Then one saw a champak tree in full blossom, but he could not reach the flowers by raising his hand.

Athassa dutiyo onamitvā piṭṭhiṃ dadeyya, so tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya.

另一人便屈他的背给他站，他虽然站在他的背上，但因动摇亦不能取得花。

Ñ: The second bent down for the first to climb on his back. But although standing on the other's back, he still could not pick them because of his unsteadiness. [515]

Athassa itaro aṃsakūṭaṃ upanāmeyya. So ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya.

[PTS 515]此时第三者又供给他的肩，于是他站在一人的背上，握住另一人的肩，随其所欲而采了花，用以严饰而享受祭祀。

Ñ: Then the third offered his shoulder [as support]. So standing on the back of the one and supporting himself on the other's shoulder, he picked as many flowers as he wanted and after adorning himself, he went and enjoyed the festival. And so it is with this.

Visuddhimagga XVI-96

 Ettha hi sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitā. 

此中的正语等三种只是戒，所以因同种而包摄于戒蕴。

Ñ(XVI,96): For here the three beginning with right speech are virtue and so they are included in the virtue aggregate, being of the same kind. 

Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo. 

在圣典中的「戒蕴中」虽以位格来说明，然而应依作格之义。

Ñ: For although in the text the description is given in the locative case as 'in the virtue aggregate', still the meaning should be understood according to the instrumental case [that is, 'by the virtue aggregate'.]

Sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti, vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro hutvā sakkoti.

其次于正精进等的三种之中，以定自己的法性是不能专注所缘而安止（入定）的，当它获得精进完成其策励的作用及念的完成其不忘的作用之时的帮助，便得安止。

Ñ: As to the three beginning with right effort, concentration cannot of its own nature cause absorption through unification on the object; but with energy accomplishing its function of exerting and mindfulness accomplishing its function of preventing wobbling, it can do so.

Visuddhimagga XVI-95

 Maggopi ekavidho bhāvetabbato. Duvidho samathavipassanābhedato, dassanabhāvanābhedato vā. Tividho khandhattayabhedato. Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. Yathāha –

「道」亦依其修习为一种。依止、观之别或依见、修之别为二种。依（戒、定、慧）三蕴之别为三种。因为此道有（八）部分之故，可以三蕴而包摄，犹如都市包摄于国内。即所谓：

Ñ(XVI,95): Also the path is of one kind as what should be developed. It is of two kinds classed according to serenity and insight, or classed according to seeing and developing. It is of three kinds classed according to the three aggregates; for the [path], being selective, is included by the three aggregates, which are comprehensive, as a city is by a kingdom, according as it is said: 

‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462).

「朋友，毗舍佉，不是以八支圣道而包摄三蕴。朋友，毗舍佉，以三蕴而包摄八支圣道。朋友，毗舍佉，正语、正业、正命的三法包摄于戒蕴中。正精进、正念、正定的三法包摄于定蕴中。正见、正思惟的二法包摄于慧蕴中」。

Ñ: 'The three aggregates are not included in the Noble Eightfold Path, friend Visākha, but the Noble Eightfold Path is included by the three aggregates. Any right speech, any right action, any right livelihood: these are included in the virtue aggregate. Any right effort, any right mindfulness, any right concentration: these are included in the concentration aggregate. Any right view, any right thinking: these are included in the understanding aggregate' (M.i,301).

Visuddhimagga XVI-94

 Nirodhopi ekavidho asaṅkhatadhātubhāvato. Pariyāyena pana duvidho saupādisesaanupādisesabhedato. Tividho bhavattayavūpasamato. Catubbidho catumaggādhigamanīyato. Pañcavidho pañcābhinandanavūpasamato. Chabbidho chataṇhākāyakkhayabhedato.

「灭」亦依无为界为一种。依于经说的有余依及无余依的差别为二种。由于三有的寂灭故为三种。由于四圣道而证故为四种。由于五欢喜（色声香味触的五欲）的寂灭故为五种。由于六爱身的灭尽的各别为六种。

Ñ(XVI,94): Also cessation is of one kind being the unformed element. But indirectly it is of two kinds as 'with result of past clinging left' and as 'without result of past clinging left';26 and of three kinds as the stilling of the three kinds of becoming; and of four kinds as approachable by the four paths; and of five kinds as the subsiding of the five kinds of delight; and of six kinds classed according to the destruction of the six groups of craving.

Visuddhimagga XVI-93

 Samudayopi ekavidho pavattakabhāvato. Duvidho diṭṭhisampayuttāsampayuttato. Tividho kāmabhavavibhavataṇhābhedato. Catubbidho catumaggappaheyyato. Pañcavidho rūpābhinandanādibhedato. Chabbidho chataṇhākāyabhedato.

「集」亦依其现起之性为一种。由于邪见的相应与不相应为二种。依欲爱、有爱、无有爱为三种。由四果道所断故为四种。由于色欢喜等的不同为五种。由于六爱身的不同为六种。

Ñ(XVI,93): Also origin is of one kind as making occur. It is of two kinds as associated and not associated with [false] view. It is of three kinds as craving for sense desires, craving for becoming, and craving for non-becoming. It is of four kinds as abandonable by the four paths. It is of five kinds classed as delight in materiality, and so on. It is of six kinds classed as the six groups of craving.

Visuddhimagga XVI-92

 568. Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato. Duvidhaṃ nāmarūpato. Tividhaṃ kāmarūpārūpūpapattibhavabhedato. Catubbidhaṃ catuāhārabhedato. Pañcavidhaṃ pañcupādānakkhandhabhedato.

[PTS 514]（十四）「以一种等」：此四谛中，一切的「苦」，依其现起之性为一种。依名与色为二种。依欲、色、无色界的生起各别为三种。依四食为四种。依五取蕴的差别为五种。

Ñ(XVI,92): 14. As to singlefold and so on: and here all suffering is of one kind as the state of occurrence. It is of two kinds as mentality-materiality. It is of three kinds as divided into rebirth-process becoming in the sense sphere, fine-material sphere, and immaterial sphere. It is of four kinds classed according to the four nutriments. It is of five kinds classed according to the five aggregates [as objects] of clinging.

Visuddhimagga XVI-91

 Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño. Phalasuñño vā ettha hetu samudaye dukkhassābhāvato, magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya. Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya. Tenetaṃ vuccati –

或者（苦集道）三者是灭空、灭是其余三者空。或者因（集、道）是果（苦灭）的空，因为集中无有苦故，道中无有灭故。不像自性论者（数论派）所说的自性，果不是含于因中的。果（苦灭）是因（集道）的空，因为苦与集、灭与道不结合之故。不像合论者（胜论派）所说的二微等，因不是与因的果结合的。所以这样说：

Ñ(XVI,91): Or three are void of cessation, and cessation is void of the other three. Or the cause is void of the result, because of the absence of suffering in the origin, and of cessation in the path; the cause is not gravid with its fruit like the Primordial Essence of those who assert the existence of Primordial Essence. And the result is void of the cause owing to the absence of inherence of the origin in suffering and of the path in cessation; the fruit of a cause does not have its cause inherent in it, like the two atoms, etc., of those who assert inherence. Hence this is said:

‘‘Tayamidha nirodhasuññaṃ, tayena tenāpi nibbuti suññā;

Suñño phalena hetu, phalampi taṃhetunā suñña’’nti.

Evaṃ tāva suññato vinicchayo veditabbo.

Ekavidhādivinicchayakathā

三者是灭空，灭是三者空，

因是果的空，果亦是因空。

──如是当知先以空的抉择说──

Ñ: 'Here three are of cessation void;

Cessation void, too, of these three;

The cause of its effect is void,

Void also of its cause the effect must be'.

This in the first place is how the exposition should be understood as to void. [514]

Visuddhimagga XVI-90

 567. Suññatekavidhādīhītiettha suññato tāva paramatthena hi sabbāneva saccāni vedakakārakanibbutagamakābhāvato suññānīti veditabbāni. Tenetaṃ vuccati –

（十三）「以空」「以空及以一种等」的一句中，先说「以空」：一切四谛，依第一义说，因无受（苦）者，作（烦恼）者，入灭者及行（道）者之故，当知（四谛）是空。所以这样说：

Ñ(XVI,90): 13. As to void, singlefold, and so on: firstly, as to void: in the ultimate sense all the truths should be understood as void because of the absence of (i) any experiencer, (ii) any doer, (iii) anyone who is extinguished, and (iv) any goer. Hence this is said:

‘‘Dukkhameva hi, na koci dukkhito;

Kārako na, kiriyāva vijjati.

Atthi nibbuti, na nibbuto pumā;

Maggamatthi, gamako na vijjatī’’ti.

[PTS 513]有苦而无什么受苦者，

有作而无作者的存在，

有灭而无入灭者，

有道却无行者的存在。

Ñ: 'For there is suffering, but none who suffers;

Doing exists although there is no doer;

Extinction is but no extinguished person;

Although there is a path, there is no goer'.

Atha vā,

或者：

Ñ: Or alternatively:

Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ;

Dhuvasukhaattavirahito, maggoiti suññatā tesu.

前面的苦集二种是常恒、净、乐、我的空，

不死之灭是我的空，

道是常、净、我的空，

于此四谛之中的是空。

Ñ: 'So void of lastingness, and beauty, pleasure, self,

Is the first pair, and void of self the deathless state,

And void of lastingness, of pleasure and of self

Is the path too; for such is voidness in these four'.

Visuddhimagga XVI-89

 Tattha maggasampayuttā dhammā sāmaññaphalāni ca ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato saṅkhāradukkhatāya dukkhaṃ, na ariyasaccaṃ. 

此中：（一）与道相应的诸（心、心所）法及沙门果，依照「无常者是苦」的句子，因为是行苦之故为苦，而非圣谛。

Ñ(XVI,89): Herein, (a) though states associated with the path and the fruits of asceticism are suffering since they are suffering due to formations (see §35) because of the words 'What is impermanent is painful' (S.ii,53; iii,22), still they are not the noble truth [of suffering], 

Nirodho ariyasaccaṃ, na dukkhaṃ. 

（二）灭是圣谛而非苦。

Ñ: (b) Cessation is a noble truth but it is not suffering, 

Itaraṃ pana ariyasaccadvayaṃ siyā dukkhaṃ aniccato, na pana yassa pariññāya bhagavati brahmacariyaṃ vussati tathattena. 

其它的（集道）二谛可说为苦，因为无常之故，但不是因为世尊的梵行所领解的如实的苦谛之义。

Ñ: (c) The other two noble truths can be suffering because they are impermanent, but they are not so in the real sense of that for the full-understanding of which (see §28) the life of purity is lived under the Blessed One. 

Sabbākārena pana upādānakkhandhapañcakaṃ dukkhañceva ariyasaccañca aññatra taṇhāya. 

（三）除了爱之外，其五取蕴则依一切的行相都是苦也是圣谛。

Ñ: The five aggregates [as objects] of clinging, except craving, are in all aspects both suffering and noble truth. [513] 

Maggasampayuttā dhammā sāmaññaphalāni ca yassa pariññatthaṃ bhagavati brahmacariyaṃ vussati tathattena neva dukkhaṃ na ariyasaccaṃ. 

（四）与道相应的诸法及诸沙门果，苦依世尊的梵行所领解的如实的谛理则非苦亦非圣谛。

Ñ: (d) The states associated with the path and the fruits of asceticism are neither suffering in the real sense of that for the full-understanding of which the life of purity is lived under the Blessed One, nor are they noble truth. 

Evaṃ samudayādīsupi yathāyogaṃ yojetvā catukkatopettha vinicchayo veditabbo.

如是集等亦得依此类推。这里当知是以四法的抉择。

Ñ: Origin, etc., should also be construed in the corresponding way. This is how the exposition should be understood here as to tetrad.

Visuddhimagga XVI-88

 566. Catukkatoti atthi cettha dukkhaṃ na ariyasaccaṃ, atthi ariyasaccaṃ na dukkhaṃ, atthi dukkhañceva ariyasaccañca, atthi neva dukkhaṃ na ariyasaccaṃ. 

（十二）「以四法（四句分别）」：（一）是苦而非圣谛，（二）是圣谛而非苦，（三）是苦亦是圣谛，（四）非苦亦非圣谛。

Ñ(XVI,88): 12. As to tetrad: (a) there is suffering that is not noble truth, (b) there is noble truth that is not suffering, (c) there is what is both suffering and noble truth, and (d) there is what is neither suffering nor noble truth. 

Esa nayo samudayādīsu. 

集等也是以同样的方法（分别）。

Ñ: So also with origin and the rest.

Visuddhimagga XVI-87

 565. Upamātoti bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ.

（十一）「以譬喻」：苦谛如重担，集谛如负重担，灭谛如放下重担，道谛如放下重担的方法。

Ñ(XVI,87): 11. As to simile: The truth of suffering should be regarded as a burden, the truth of origin as the taking up of the burden, the truth of cessation as the putting down of the burden, the truth of the path as the means to putting down the burden (see S.iii,26).

Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ.

或苦谛如病，集谛如病之因，灭谛如病愈，道谛如药。

Ñ: The truth of suffering is like a disease, the truth of origin is like the cause of the disease, the truth of cessation is like the cure of the disease, and the truth of the path is like the medicine.

Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ.

或苦谛如饥馑，集谛如旱灾，灭谛如丰收，道谛如时雨。

Ñ: Or the truth of suffering is like a famine, the truth of origin is like a drought, the truth of cessation is like plenty, and the truth of the path is like timely rain.

Apica verī-veramūla-verasamugghāta-verasamugghātupāyehi, visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi, bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi, orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti

又以怨恨、怨恨的根源、怨恨的断绝、断绝怨恨的方法；毒树、树根、树根的断绝、断绝树根的方法；怖畏、怖畏的根源、无怖畏及其到达的方法；此岸、急流、彼岸及其到达的努力。当知四谛也适合于此等譬喻。

Ñ: Furthermore, these truths can be understood in this way by applying these similes: enmity, the cause of the enmity, the removal of the enmity, and the means to remove the enmity; a poison tree, the tree's root, the cutting of the root, and the means to cut the root; fear, the cause of fear, freedom from fear, and the means to attain it; the hither shore, the great flood, the further shore, and the effort to reach it.

evamettha upamāto vinicchayo veditabbo.

──如是应知以譬喻的抉择──

Ñ: This is how the exposition should be understood as to simile.

Visuddhimagga XVI-86

 564. Antogadhānaṃ pabhedāti dukkhasaccasmiṃ hi ṭhapetvā taṇhañceva anāsavadhamme ca sesā sabbadhammā antogadhā. 

（十）「以内含的区别」即除了爱及诸无漏法，其余的一切法都包含于苦谛之内。

Ñ(XVI,86): 10. As to division of content: all states excepting craving and states free from cankers are included in the truth of suffering. 

Samudayasacce chattiṃsa taṇhāvicaritāni. 

三十六种爱行则包含于集谛之内。

Ñ: The thirty-six modes of behaviour of craving are included in the truth of origin. 

Nirodhasaccaṃ asammissaṃ. 

灭谛则纯一无杂。

Ñ: The truth of cessation is unmixed. 

Maggasacce sammādiṭṭhimukhena vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgāni. 

于道谛中：（一）属于正见部门的有观神足、慧根、慧力、择法觉支；

Ñ: As regards the truth of the path: the heading of right view includes the fourth road to power consisting in inquiry, the understanding faculty, the understanding power, and the investigation-of-states enlightenment factor. 

Sammāsaṅkappāpadesena tayo nekkhammavitakkādayo. 

（二）由于正思惟所表示的有出离寻等的三种；

Ñ: The term right thinking includes the three kinds of applied thought beginning with that of renunciation (D.iii,215). 

Sammāvācāpadesena cattāri vacīsucaritāni. 

（三）于正语所表示的有四种语的善行；

Ñ: The term right speech includes the four kinds of good verbal conduct (A.ii,131). 

Sammākammantāpadesena tīṇi kāyasucaritāni. 

（四）于正业所表示的有三种身的善行；

Ñ: The term right action includes the three kinds of good bodily conduct (cf. M.i,287). 

Sammājīvamukhena appicchatā santuṭṭhitā ca. 

（五）属于正命部门的是少欲知足；

Ñ: The heading right livelihood includes fewness of wishes and contentment. 

Sabbesaṃyeva vā etesaṃ sammāvācākammantājīvānaṃ ariyakantasīlattā ariyakantasīlassa ca saddhāhatthena paṭiggahetabbattā tesaṃ atthitāya atthibhāvato saddhindriyasaddhābalachandiddhipādā. 

又此等一切的正语、正业、正命是圣所爱的戒故，及圣所爱的戒是由于信的手而持故，依彼等（戒）的存在而有（信的）存在之故，亦含信根、信力及欲神足；

Ñ: Or all these [three] constitute the virtue loved by noble ones, and the virtue loved by noble ones has to be embraced by the hand of faith; consequently the faith faculty, the faith power, and the road to power consisting in zeal are included because of the presence of these [three]. 

Sammāvāyāmāpadesena catubbidhasammappadhānavīriyindriyavīriyabalavīriyasambojjhaṅgāni. 

（六）于正精进所表示的是四种正勤、精进神足、精进根、精进力及精进觉支；

Ñ: The term right effort includes fourfold right endeavour, the energy faculty, energy power, and energy enlightenment factor. 

Sammāsatiapadesena catubbidhasatipaṭṭhānasatindriyasatibalasatisambojjhaṅgāni. 

（七）于正念的表示的是四种念处、念根、念力、念觉支；

Ñ: The term right mindfulness includes the fourfold foundation of mindfulness, the mindfulness faculty, the mindfulness power, and the mindfulness enlightenment factor. 

Sammāsamādhiapadesena savitakkasavicārādayo tayo samādhī cittasamādhi samādhindriyasamādhibalapītipassaddhisamādhiupekkhāsambojjhaṅgāni antogadhānīti 

（八）以正定的表示而包含有寻有伺等的三定、心定（心神足）、定根、[PTS 512]定力、及喜觉支、轻安觉支、定觉支、舍觉支。

Ñ: The term right concentration includes the three kinds of concentration beginning with that accompanied by applied and sustained thought (D.iii,219), consciousness concentration, the concentration faculty, [512] the concentration power, and the enlightenment factors of happiness, tranquillity, concentration, and equanimity. 

evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo.

如是当知内含于此四谛中的区别的抉择。

Ñ: This is how the exposition should be understood as to division of content.

Visuddhimagga XVI-85

 Yaṃ panetaṃ lokiyaṃ, tattha dukkhañāṇaṃ pariyuṭṭhānābhibhavavasena pavattamānaṃ sakkāyadiṭṭhiṃ nivatteti. 

[PTS 511]但于这里的世间智中，「苦智」，由于克胜缠（烦恼）而能遮止起有身见；

Ñ(XVI,85): When this knowledge is mundane, then, occurring as the overcoming of obsessions, the knowledge of suffering therein forestalls the [false] view of individuality; 

Samudayañāṇaṃ ucchedadiṭṭhiṃ. 

「集智」能遮止断见；

Ñ: the knowledge of origin forestalls the annihilation view; 

Nirodhañāṇaṃ sassatadiṭṭhiṃ. 

「灭智」，能遮止常见；

Ñ: the knowledge of cessation forestalls the eternity view; 

Maggañāṇaṃ akiriyadiṭṭhiṃ. 

「道智」，能遮止无作见。

Ñ: the knowledge of the path forestalls the moral-inefficacy-of-action view. 

Dukkhañāṇaṃ vā dhuvasubhasukhattabhāvavirahitesu khandhesu dhuvasubhasukhattabhāvasaññāsaṅkhātaṃ phale vippaṭipattiṃ. 

或者「苦智」能遮止对于果的异计──于没有常、净、乐、我之性的诸蕴之中而计为常、净、乐、我之性；

Ñ: Or alternatively, the knowledge of suffering forestalls wrong theories of fruit, in other words, [seeing] lastingness, beauty, pleasure, and self in the aggregates, which are devoid of lastingness, beauty, pleasure, and self; 

Samudayañāṇaṃ issarapadhānakālasabhāvādīhi loko pavattatīti akāraṇe kāraṇābhimānappavattaṃ hetumhi vippaṭipattiṃ. 

「集智」能遮止对于因的异计──于非因而起为因之想，以为是由于自在天、初因、时、自然等而起世间；

Ñ: and knowledge of origin forestalls wrong theories of cause that occur as finding a reason where there is none, such as The world occurs owing to an Overlord, a Basic Principle, Time, Nature (Individual Essence)', etc.; 

Nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggagāhabhūtaṃ nirodhe vippaṭipattiṃ. 

「灭智」能遮止对于灭的异计──于无色界及世界之顶而执为理想境界（涅盘）；

Ñ: the knowledge of cessation forestalls such wrong theories of cessation as taking final release to be in the immaterial world, in a World Apex (Shrine), etc.; 

Maggañāṇaṃ kāmasukhallikaattakilamathānuyogappabhede avisuddhimagge visuddhimaggagāhavasena pavattaṃ upāye vippaṭipattiṃ nivatteti. 

「道智」能遮止对于方便的异计──耽溺于欲乐及苦行等的不清净之道而执为清净之道。

Ñ: and the path knowledge forestalls wrong theories of means that occur by taking to be the way of purification what is not the way of purification and consists in devotion to indulgence in the pleasures of sense desire and in self-mortification. 

Tenetaṃ vuccati –

所以这样说：

Ñ: Hence this is said:

‘‘Loke lokappabhave, lokatthagame sive ca tadupāye;

Sammuyhati tāva naro, na vijānāti yāva saccānī’’ti.

世间和世间的生因，

世间之灭的幸福和它的方便之道，

未知真谛时，

人是痴迷的。

Ñ: As long as a man is vague about the world,

About its origin, about its ceasing,

About the means that lead to its cessation,

So long he cannot recognize the truths.

Evamettha ñāṇakiccatopi vinicchayo veditabbo.

──如是当知以智作用的抉择──

Ñ: This is how the exposition should be understood here as to knowledge's function.