Visuddhimagga XXII-129

Ñ: [CONCLUSION]

Ettāvatā ca –

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’nti. –

至此，对于

「有慧人住戒，修习心与慧」，

Ñ(XXII,129): Now with reference to the stanza:

'When a wise man, established well in virtue,

Develops consciousness and understanding' (Ch. I, §1),

Evaṃ sarūpeneva ābhatāya paññābhāvanāya vidhānadassanatthaṃ yaṃ vuttaṃ ‘‘mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā’’ti, taṃ vitthāritaṃ hoti. Kathaṃ bhāvetabbāti ayañca pañho vissajjitoti.

如是为示依其自性而来的慧的修法，业已详说所说的[见底本443页。]「完成了（慧之）根的二种清净之后，当以完成（慧之）体的五种清净而修习」。并已解答了[见底本436及443页。]「当如何修习」的问题。

Ñ: it was said above 'After he has perfected the two purifications that are the "roots", then he can develop the five purifications that are the "trunk" ' (Ch. XIV, §32). And at this point the detailed exposition of the system for developing understanding in the proper way as it has been handed down is completed. So the question 'How should it be developed?' (Ch.XIV, §32) is now answered.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Ñāṇadassanavisuddhiniddeso nāma

Bāvīsatimo paricchedo.

※为善人所喜悦而造的清净道论，在论慧的修习中，完成了第二十二品，定名为智见清净的解释。

Ñ: The twenty-second chapter called 'The Description of Purification by Knowledge and Vision' in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga XXII-128

853. Dve bhāvanā abhimatāti bhāvanā pana lokiyabhāvanā lokuttarabhāvanāti dveyeva abhimatā.

④（4.修习）「修习有二种」，即世间修习及出世间修习的二种。

Ñ(XXII,128): (d) And two developings are reckoned', but developing is also reckoned as twofold, namely as (i) mundane developing, and (ii) as supramundane developing.

Tattha lokiyānaṃ sīlasamādhipaññānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokiyabhāvanā.

此中：（一）世间的戒定慧的生起及以它们而相续其习惯，为「世间修习」。

Ñ: (i) Herein, the arousing of mundane virtue, concentration and understanding, and the influencing of the continuity by their means, is mundane developing.

Lokuttarānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokuttarabhāvanā.

（二）出世间的（戒定慧的）生起及以它们而相续其习惯，为「出世间修习」。

Ñ: And (ii) the arousing of supramundane virtue, concentration and understanding, and the influencing of the continuity by them, is supramundane developing.

Tāsu idha lokuttarā adhippetā. Lokuttarāni hi sīlādīni catubbidhampetaṃ ñāṇaṃ uppādeti. Tesaṃ sahajātapaccayāditāya tehi ca santānaṃ vāsetīti lokuttarabhāvanāvassa kiccanti.

在此两种之中，这里是出世间修习的意思。因此四种（道）智生起出世间的戒等，由于对它们是俱生缘等之性故，并以它们而（瑜伽者）相续其习惯之故，所以只是出世间修习为此（道智）的作用。

Ñ: Of these, it is the supramundane that is intended here. For this fourfold knowledge arouses supramundane virtue, etc., since it is their conascence condition, and it influences the continuity by their means. So it is only supramundane developing that is a function of it.

Evaṃ –

如是：

Ñ: Therefore these are the

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

[本偈出于底本678页。]「于现观之时所说的遍知等的作用，

此等一切都应依它们的自性而知」。

Ñ: Functions of full-understanding, and the rest

As stated when truths are penetrated to,

Each one of which ought to be recognized

According to its individual essence.

Visuddhimagga XXII-127

Paṭhamamaggakkhaṇe pana nibbānadassanaṃ dassanasacchikiriyā.

（二）于初道的剎那见涅盘为「见证」。

Ñ(XXII,127): (ii) The seeing of nibbana at the moment of the first path is realizing as seeing.

Sesamaggakkhaṇesu bhāvanāsacchikiriyāti. Sā duvidhāpi idha adhippetā. Tasmā dassanabhāvanāvasena nibbānassa sacchikiriyā imassa ñāṇassa kiccanti veditabbaṃ.

（三）于其余诸道的剎那（证涅盘）为「修证」。因此（见证、修证）二种是这里的意义，所以由见与修而证涅盘当知为此（道）智的作用。

Ñ: At the other path moments it is realizing as developing. And it is intended as twofold here. So realizing of nibbana as seeing and as developing should be understood as a function of this knowledge.

Visuddhimagga XXII-126

Apica attano santāne anuppādetvāpi ye dhammā kevalaṃ aparappaccayena ñāṇena ñātā, te sacchikatā honti. Teneva hi ‘‘sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabba’’ntiādi (paṭi. ma. 1.29) vuttaṃ.

然而（定、道、果等）虽未于自己的相续中生起，但彼等诸法唯由于非他缘的智而知为证。所以说：[《相应部》S.35.46./IV,p.29；《无碍解道》Pts.I,p.5、35.]「诸比丘，一切当证。诸比丘，什么是一切当证？诸比丘，是当证眼等」。

Ñ(XXII,126): Also, those states which are not aroused in one's own continuity and are known through knowledge that depends on another are realized; for it is said, referring to that, 'Bhikkhus, all should be realized. And what is all that should be realized? The eye should be realized' (Ps.i,35), and so on.

Aparampi vuttaṃ ‘‘rūpaṃ passanto sacchikaroti. Vedanaṃ…pe… viññāṇaṃ passanto sacchikaroti. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ passanto sacchikarotīti. Ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī’’ti (paṭi. ma. 1.29).

又说[《相应部》S.35.46./IV,p.29；《无碍解道》Pts.I,p.5、35.]：「见色者而证，见受……乃至见识者而证。[PTS 697]见眼、老、死，乃至见属于不死的涅盘者而证。任何已证的诸法为曾被接触」。

Ñ: And it is further said: 'One who sees materiality realizes it. One who sees [697] feeling ... perception ... formations ... consciousness realizes it. One who sees the eye ... (etc., see Ch. XX, §9) ... ageing and death realizes it. [One who sees suffering] ... (etc.) ... One who sees nibbana, which merges in the deathless [in the sense of the end] realizes it. Whatever states are realized are touched' (Ps.i,35).

Visuddhimagga XXII-125

Tattha ‘‘paṭhamassa jhānassa lābhīmhi, vasīmhi, paṭhamajjhānaṃ sacchikataṃ mayā’’tiādinā (pārā. 203-204) nayena āgatā paṭhamajjhānādīnaṃ phassanā lokiyasacchikiriyā nāma.

此中：（一）「我是初禅的获得者及自在者，我已证得初禅」，像这样与初禅等的接触，是「世间证」。

Ñ(XXII,125): (i) Herein, the touch (phassanā) of the first jhana, etc., as given in the way beginning, 'I am an obtainer, a master, of the first jhana; the first jhana has been realized by me' (Vin. iii,93-94), is called mundane realizing,

Phassanāti adhigantvā ‘‘idaṃ mayā adhigata’’nti paccakkhato ñāṇaphassena phusanā.

「接触」的曾证，即如「我已证此」这样以显明的智触而触。

Ñ: 'Touch' (phassanā) is the touching (phusanā) with the contact (phassa) of knowledge by personal experience on arriving, thus, 'This has been arrived at by me'.

Imameva hi atthaṃ sandhāya ‘‘sacchikiriyā paññā phassanaṭṭhe ñāṇa’’nti (paṭi. ma. mātikā 1.24) uddisitvā ‘‘ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī’’ti (paṭi. ma. 1.75) sacchikiriyaniddeso vutto.

关于此义，曾概举说：[《无碍解道》Pts.I,35（I,p.87）.]「证之慧是接触之义的智」，并曾对证的解释说：「任何已证之法为曾被接触」。

Ñ: With reference to this meaning realization is summarized thus, 'Understanding that is realization is knowledge in the sense of touch' (Ps.i,87), after which it is described thus, 'Whatever states are realized are touched' (Ps.i,87).

Visuddhimagga XXII-124

852. Sacchikiriyāpīti lokiyasacchikiriyā lokuttarasacchikiriyāti dvedhā bhinnāpi lokuttarāya dassanabhāvanāvasena bhedato tividhā hoti.

③（3.证）虽然「证」是分为世间证及出世证的两种，但于出世间证有见与修之别，故有三种。

Ñ(XXII,124): (c) Realizing is divided into two as (i) mundane realizing, and (ii) supramundane realizing. And it is threefold too with the subdivision of the supramundane into two as seeing and developing.

Visuddhimagga XXII-123

Iti imesu tīsu pahānesu samucchedappahānameva idha adhippetaṃ. Yasmā pana tassa yogino pubbabhāge vikkhambhanatadaṅgappahānānipi tadatthāneva, tasmā pahānattayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ. Paṭirājānaṃ vadhitvā rajjaṃ pattena hi yampi tato pubbe kataṃ, sabbaṃ ‘‘idañcidañca raññā kata’’ntiyeva vuccati.

于上面的三种断中，这里，是正断的意思。然而这瑜伽者于前分的镇伏断及彼分断，是为了助此（正断）之义，故依此法，当知这三种断都是道智的作用，正如杀了敌王而取其王位的人，则他在（即位）以前的一切行为，亦都说是王的行为了。

Ñ(XXII,123): So of these three kinds of abandoning, it is only abandoning by cutting off that is intended here. But since that meditator's previous abandoning by suppression and by substitution by opposites have that [third kind] as their aim, too, all three kinds of abandoning can therefore be understood in this way as the function of path knowledge. For when a man has gained an empire by killing off the opposing kings, what was done by him previous to that is also called 'done by the king'.

Visuddhimagga XXII-122

851. Yaṃ pana asanivicakkābhihatassa rukkhassa viya ariyamaggañāṇena saṃyojanādīnaṃ dhammānaṃ yathā na puna pavatti, evaṃ pahānaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ sandhāya vuttaṃ ‘‘samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato’’ti (paṭi. ma. 1.24).

（三）其次如以雷电之击树，因以道智而断结等诸法不再转起，这样的断为「正断」。有关于此的说法：[《无碍解道》 Pts.I,p.26；p.27.]「这是修习至于灭尽的出世间之道者的正断」。

Ñ(XXII,122): (iii) The abandoning of the states beginning with the fetters by the noble path knowledge in such a way that they never occur again, like a tree struck by a thunderbolt, is called abandoning by cutting off. With reference to this it is said: 'Abandoning by cutting off comes about in one who develops the supramundane path that leads to the destruction [of defilements]' (Ps.i,27).

Visuddhimagga XXII-121

Vivaṭṭānupassanāti saṅkhārupekkhā ceva anulomañca.

（18）「还灭随观」，即行舍智及随顺智。

Ñ(XXII,121): (18) Contemplation of turning away is equanimity about formations and conformity.

Tadā hissa cittaṃ īsakapoṇe padumapalāse udakabindu viya sabbasmā saṅkhāragatā patilīyati, patikuṭati, pativattatīti vuttaṃ. Tasmā tāya saṃyogābhinivesassa pahānaṃ hoti, kāmasaṃyogādikassa kilesābhinivesassa kilesappavattiyā pahānaṃ hotīti attho.

这是指此时他（瑜伽者）的心从一切诸行退缩沉没及还转而说的，如在倾斜的荷叶上的滴水相似。[PTS 696]以此而断结着──即是断欲结等的烦恼住着及烦恼的转起之义。

Ñ: For at that point his mind is said to retreat, retract and recoil from the whole field of formations, as a water drop does on a lotus leaf that slopes a little. That is why through its means misinterpreting (insisting) due to bondage is abandoned. [696] The meaning is: abandoning of the occurrence of defilement that consists in misinterpreting defiled by the bondage of sense desires, and so on.

Evaṃ vitthārato tadaṅgappahānaṃ veditabbaṃ. Pāḷiyaṃ pana ‘‘tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato’’ti (paṭi. ma. 1.24) saṅkhepeneva vuttaṃ.

当知这是「彼分断」的详说。在圣典中则仅这样的略说：[《无碍解道》Pts.I,p.27.]「修抉择分之定的人，则断恶见的一部分」。

Ñ: Abandoning by substitution of opposites should be understood in detail in this way. But in the texts it is stated in brief thus: 'Abandoning of views by substitution of opposites comes about in one who develops concentration partaking of penetration' (Ps.i,27).

Visuddhimagga XXII-120

Ādīnavānupassanāti bhayatupaṭṭhānavasena uppannaṃ sabbabhavādīsu ādīnavadassanañāṇaṃ, tena ‘‘kiñci allīyitabbaṃ na dissatī’’ti ālayābhinivesassa pahānaṃ hoti.

（16）「过患随观」，是由怖畏而现起及见一切有中的过患的智。以此不见有任何可以执着之物，故断执着。

Ñ(XXII,120): (16) Contemplation of danger is knowledge seeing danger in all kinds of becoming, etc., which has arisen owing to appearance as terror. Through its means misinterpreting (insisting) due to reliance is abandoned, since he does not see any [formation] to be relied on for shelter.

Paṭisaṅkhānupassanāti muñcanassa upāyakaraṇaṃ paṭisaṅkhāñāṇaṃ, tena appaṭisaṅkhāya pahānaṃ hoti.

（17）「审察随观」，是解脱的方便的审察智。以此而断不审察。

Ñ: (17) Contemplation of reflexion is the reflexion that effects the means to liberation. Through its means non-reflexion is abandoned.

Visuddhimagga XXII-119

Yathābhūtañāṇadassananti sappaccayanāmarūpapariggaho, tena ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādivasena ceva, ‘‘issarato loko sambhotī’’tiādivasena ca pavattassa sammohābhinivesassa pahānaṃ hoti.

（15）「如实智见」，即把握缘与名色。以此而断由于「我于过去是否存在」等（的疑惑）及「世间是从自在天所生」等（的邪见）所转起的痴昧住着。

Ñ(XXII,119): (15) Correct knowledge and vision is the discernment of mentality-materiality with its conditions. Through its means misinterpreting (insisting) due to confusion that occurs in this way, 'Was I in the past?' (M.i,8), and in this way, 'The world was created by an Overlord', are abandoned.

Visuddhimagga XXII-118

Adhipaññādhammavipassanāti –

（14）「增上慧法观」，即如这样说：

Ñ(XXII,118): (14) Insight into states that is higher understanding is stated thus:

‘‘Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā’’ti. –

[本偈引自《无碍解道》Pts.I,p.58。参考底本641页。]「审察所缘，于坏随观，及空现起，得增上慧。」

Ñ: 'Having reflected on the object,

Dissolution he contemplates,

Appearance then as empty—this

Is insight of higher understanding' (Ps.i,58).

Evaṃ vuttā rūpādiārammaṇaṃ jānitvā tassa ca ārammaṇassa tadārammaṇassa ca cittassa bhaṅgaṃ disvā ‘‘saṅkhārāva bhijjanti, saṅkhārānaṃ maraṇaṃ, na añño koci atthī’’ti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā. Sā adhipaññā ca dhammesu ca vipassanāti katvā adhipaññādhammavipassanāti vuccati, tāya niccasārābhāvassa ca attasārābhāvassa ca suṭṭhu diṭṭhattā sārādānābhinivesassa pahānaṃ hoti.

这便是知色等所缘及见此所缘（的坏）与彼所缘之心的坏，并以「诸行必坏，诸行有死，更无他物」这样的坏灭方法而了解（诸行的）空性所转起的观；因为此观是作增上慧及诸法的观，故名「增上慧法观」。以此观而善见无实常及无实我，故断坚实住着。

Ñ: Insight so described occurs after knowing materiality, etc., as object, by seeing the dissolution both of that object and of the consciousness whose object it was, and by apprehending voidness through the dissolution in this way: 'Only formations break up. It is the death of formations. There is nothing else'. Taking that insight as higher understanding and as insight with respect to states, it is called 'insight into states that is higher understanding'. Through its means misinterpreting (insisting) due to grasping at a core is abandoned, because it has been clearly seen that there is no core of permanence and no core of self.

Visuddhimagga XXII-117

Animittānupassanāti aniccānupassanāva, tāya niccanimittassa pahānaṃ hoti.

（11）「无相随观」即无常随观。以此而断常相。

Ñ(XXII,117): (11) Contemplation of the signless is the same as contemplation of impermanence. Through its means the sign of permanence is abandoned.

Appaṇihitānupassanāti dukkhānupassanāva, tāya sukhapaṇidhisukhapatthanāpahānaṃ hoti.

（12）「无愿随观」即苦随观。以此而断乐愿与乐求。

Ñ: (12) Contemplation of the desireless is the same as the contemplation of pain. Through its means desire for pleasure and hope for pleasure are abandoned.

Suññatānupassanāti anattānupassanāva, tāya ‘‘atthi attā’’ti abhinivesassa pahānaṃ hoti.

（13）「空随观」即无我随观。以此而断有我的住着。

Ñ: (13) Contemplation of voidness is the same as the contemplation of not-self. Through its means the misinterpreting (insisting) that 'a self exists' (see S.iv,400) is abandoned.

Visuddhimagga XXII-116

Vipariṇāmānupassanāti rūpasattakādivasena taṃ taṃ paricchedaṃ atikkamma aññathāpavattidassanaṃ. Uppannassa vā jarāya ceva maraṇena ca dvīhākārehi vipariṇāmadassanaṃ, tāya dhuvasaññāya pahānaṃ hoti.

（10）「变易随观」，是超越了依色七法等[关于色七法等，参考底本618页以下。]的区分，而见一些其它各异变相的转起；或者以老与死二相而见生起的变易。以此（变易随观）而断恒想。

Ñ(XXII,116): (10) Contemplation of change is the act of seeing, according to the material septad, etc., how [momentary] occurrences [in continuity] take place differently by [gradually] diverging from any definition; or it is the act of seeing change in the two aspects of the ageing and the death of what is arisen. Through the means of that contemplation the perception of lastingness is abandoned.

Visuddhimagga XXII-115

Vayānupassanāti –

（9）「衰灭随观」，即如这样说：

Ñ(XXII,115): (9) Contemplation of fall is stated thus:

Ārammaṇānvayena, ubho ekavavatthānā;

Nirodhe adhimuttatā, vayalakkhaṇavipassanāti. –

[本偈引自《无碍解道》Pts.II,p.580,参考底本641页。]「依（现在）所缘而确定（过去未来）两者为一，于灭胜解，是衰灭随观」。

Ñ: 'Defining both to be alike

By inference from that same object.

Intentness on cessation—these

Are insight in the mark of fall' (Ps.i,58).

Evaṃ vuttā paccakkhato ceva anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā, tāya āyūhanassa pahānaṃ hoti. Yesaṃ hi atthāya āyūheyya, ‘‘te evaṃ vayadhammā’’ti vipassato āyūhane cittaṃ na namati.

以现前所见的及以推理而见诸行的坏灭，即于那称为坏灭之灭而胜解，以此（衰灭随观）而断造作。[PTS 695]因为若观「为什么要造作彼等像这样的衰灭法」之人的心，是不会倾向于造作的。

Ñ: It is intentness on cessation, in other words, on that same dissolution, after seeing dissolution of [both seen and unseen] formations by personal experience and by inference [respectively]. Through the means of that contemplation there comes to be the abandoning of accumulation. When a man sees with insight that 'The things for the sake of which I might accumulate [kamma] are thus [695] subject to fall', his consciousness no longer inclines to accumulation.

Visuddhimagga XXII-114

850. Tattha yathā aniccānupassanādīhi sattahi niccasaññādīnaṃ pahānaṃ hoti, taṃ bhaṅgānupassane vuttameva.

此中：以无常随观等的前七种而断常想等，它们已如「坏随观」[见底本642页。]中所说。

Ñ(XXII,114): Herein, (l)-(7) the way in which the abandoning of the perception of permanence, etc., takes place through the means of the seven contemplations beginning with that of impermanence has already been explained under the contemplation of dissolution (Ch. XXI, §15f.).

Khayānupassanāti pana ghanavinibbhogaṃ katvā aniccaṃ khayaṭṭhenāti evaṃ khayaṃ passato ñāṇaṃ. Tena ghanasaññāya pahānaṃ hoti.

（8）「灭尽随观」，即是「依分离厚想及灭尽之义为无常」这样而见灭尽者的智，并以此智而断厚想。

Ñ: (8) Contemplation of destruction, however, is the knowledge in one who effects the resolution of the compact and so sees destruction as 'impermanent in the sense of destruction'. Through the means of that knowledge there comes to be the abandoning of the perception of compactness.

Visuddhimagga XXII-113

Yaṃ vā pana aṭṭhārasasu mahāvipassanāsu aniccānupassanāya niccasaññāya. Dukkhānupassanāya sukhasaññāya. Anattānupassanāya attasaññāya. Nibbidānupassanāya nandiyā. Virāgānupassanāya rāgassa. Nirodhānupassanāya samudayassa. Paṭinissaggānupassanāya ādānassa. Khayānupassanāya ghanasaññāya. Vayānupassanāya āyūhanassa. Vipariṇāmānupassanāya dhuvasaññāya. Animittānupassanāya nimittassa. Appaṇihitānupassanāya paṇidhiyā. Suññatānupassanāya abhinivesassa. Adhipaññādhammavipassanāya sārādānābhinivesassa. Yathābhūtañāṇadassanena sammohābhinivesassa. Ādīnavānupassanāya ālayābhinivesassa. Paṭisaṅkhānupassanāya appaṭisaṅkhāya. Vivaṭṭānupassanāya saṃyogābhinivesassa pahānaṃ. Idampi tadaṅgappahānameva.

或于十八大观中：[十八大观，见底本628页。]（1）以无常随观断常想，（2）以苦随观断乐想，（3）以无我随观断我想，（4）以厌恶随观断喜，（5）以离贪随观断贪，（6）以灭随观断集，（7）以舍遣随观断过患，（8）以灭尽随观断坚厚想，（9）以衰灭随观断造作，（10）以变易随观断恒想，（11）以无相随观断相，（12）以无愿随观断愿，（13）以空随观断住着，（14）以增上慧法观断坚实住着，（15）以如实智见断痴昧住着，（16）以过患随观断执着，（17）以审察随观断不审察，（18）以还灭断结着。此亦为「彼分断」。

Ñ(XXII,113): And also in the case of the eighteen principal insights the abandoning by substitution ofopposites is: (1) the abandoning of the perception of permanence, through the means of the contemplation of impermanence; (2) of the perception of pleasure, through the means of the contemplation of pain; (3) of the perception of self, through the means of the contemplation of not-self; (4) of delight, through the means of the contemplation of dispassion (revulsion); (5) of greed, through the means of the contemplation of fading away; (6) of originating, through the means of the contemplation of cessation; (7) of grasping, through the means of the contemplation of relinquishment; (8) of the perception of compactness, through the means of the contemplation of destruction; (9) of accumulation, through the means of the contemplation of fall; (10) of the perception of lastingness, through the means of the contemplation of change; (11) of the sign, through the means of the contemplation of the signless; (12) of desire, through the means of the contemplation of the desireless; (13) of misinterpreting (insisting), through the means of the contemplation of voidness; (14) of misinterpreting (insisting) due to grasping at a core, through the means of insight into states that is higher understanding; (15) of misinterpreting (insisting) due to confusion, through the means of correct knowledge and vision; (16) of misinterpreting (insisting) due to reliance [on formations], through the means of the contemplation of danger [in them]; (17) of non-reflexion, through the means of the contemplation of reflexion; (18) of misinterpreting (insisting) due to bondage, through the means of the contemplation of turning away (cf.Ps.i,47).

Visuddhimagga XXII-112

849. Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya tena tena vipassanāya avayavabhūtena ñāṇaṅgena paṭipakkhavaseneva tassa tassa pahātabbadhammassa pahānaṃ, idaṃ tadaṅgappahānaṃ nāma.

（二）如在夜分，由燃灯而去暗，[PTS 694]如是以彼观的部分的对治的智支，而断彼等应断之法，是名「彼分断」。

Ñ(XXII,112): (ii) But what is called abandoning by substitution of opposites is the abandoning of any given state that ought to be abandoned through the means of a particular factor of knowledge, which as a constituent of insight is opposed to it, like the abandoning of darkness at night through the means of a light. [694]

Seyyathidaṃ – nāmarūpaparicchedena tāva sakkāyadiṭṭhiyā. Paccayapariggahena ahetuvisamahetudiṭṭhiyā ceva kaṅkhāmalassa ca. Kalāpasammasanena ‘‘ahaṃ mamā’’ti samūhagāhassa. Maggāmaggavavatthānena amagge maggasaññāya. Udayadassanena ucchedadiṭṭhiyā. Vayadassanena sassatadiṭṭhiyā. Bhayatupaṭṭhānena sabhaye abhayasaññāya. Ādīnavadassanena assādasaññāya. Nibbidānupassanena abhiratisaññāya. Muñcitukamyatāya amuñcitukāmabhāvassa. Paṭisaṅkhānena appaṭisaṅkhānassa. Upekkhāya anupekkhanassa. Anulomena saccapaṭilomagāhassa pahānaṃ.

即先以分析名色而断有身见，以执取于缘而断无因及不等因的疑垢，以聚的思惟而断我及我所的聚合执，以分别道与非道而断于非道作道想，以见生起而舍断见，以见衰灭而断常见，以现起怖畏而断于有怖畏起无怖畏想，以见过患而断享乐之想，以厌离随观而断乐想，以欲脱而断不欲脱，以审察而断不审察，以舍而断不舍，以随顺而舍违逆于谛之执。

Ñ: It is in fact the abandoning firstly of the [false] view of individuality through the means of delimitation of mentality-materiality; the abandoning of both the no-cause view and the fictitious-cause view and also of the stain of doubt through the means of discerning conditions; the abandoning of apprehension of a conglomeration as 'I' and 'mine' through the means of comprehension by groups; the abandoning of perception of the path in what is not the path through the means of the definition of what is the path and what is not the path; the abandoning of the annihilation view through the means of seeing rise; the abandoning of the eternity view through the means of seeing fall; the abandoning of the perception of non-terror in what is terror through the means of appearance as terror; the abandoning of the perception of enjoyment through the means of seeing danger; the abandoning of the perception of delight through the means of the contemplation of dispassion (revulsion); the abandoning of lack of desire for deliverance through the means of desire for deliverance; the abandoning of non-reflexion through the means of reflexion; the abandoning of not looking on equably through the means of equanimity; the abandoning of apprehension contrary to truth through the means of conformity.

Visuddhimagga XXII-111

Tattha yaṃ sasevāle udake pakkhittena ghaṭena sevālassa viya tena tena lokiyasamādhinā nīvaraṇādīnaṃ paccanīkadhammānaṃ vikkhambhanaṃ, idaṃ vikkhambhanappahānaṃ nāma.

此中：（一）以彼等世间定而伏五盖等的敌对法，如投水瓮于长着水草的水中而压一部分的水草，是名「伏断」。

Ñ(XXII,111): (i) Herein, when any of the mundane kinds of concentration suppresses opposing states such as the hindrances, that act of suppressing, which is like the pressing down of water-weed by placing a porous pot on weed-filled water, is called abandoning by suppressing.

Pāḷiyaṃ pana ‘‘vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato’’ti (paṭi. ma. 1.24) nīvaraṇānaññeva vikkhambhanaṃ vuttaṃ, taṃ pākaṭattā vuttanti veditabbaṃ. Nīvaraṇāni hi jhānassa pubbabhāgepi pacchābhāgepi na sahasā cittaṃ ajjhottharanti, vitakkādayo appitakkhaṇeyeva. Tasmā nīvaraṇānaṃ vikkhambhanaṃ pākaṭaṃ.

但圣典中对于诸盖的镇伏只说：[《无碍解道》Pts.I,p.27.]「诸盖的伏断，是由修初禅者」；当知是明了故这样说。因为诸盖在禅的前分或后分是不能迅速压伏于心的；只是寻等（被压伏）于安止（根本定）的剎那；所以诸盖的镇伏是明了的。

Ñ: But the suppression of only the hindrances is given in the text thus: 'And there is abandoning of the hindrances by suppression in one who develops the first jhana' (Ps.i,27). However, that should be understood as so stated because of the obviousness [of the suppression then]. For even before and after the jhana as well hindrances do not invade consciousness suddenly; but applied thought, etc., [are suppressed] only at the moment of actual absorption [in the second jhana, etc.,] and so the suppression of the hindrances then is obvious.

Visuddhimagga XXII-110

848. Tathā pahānampīti pahānampi hi vikkhambhanappahānaṃ tadaṅgappahānaṃ samucchedappahānanti pariññā viya tividhameva hoti.

②（2.断）断如遍知，亦有三种：即（一）伏断，（二）彼分断，（三）正断。

Ñ(XXII,110): (b) So too abandoning: abandoning is threefold too, like fullunderstanding, that is, (i) abandoning by suppressing, (ii) abandoning by substitution of opposites, and (iii) abandoning by cutting off.