The Path of Purification

Visuddhimagga XII-24

chewdhamma@gmail.com — Wed, 01 Feb 2012 15:14:00 +0000

371. ‘‘So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikubbanā iddhi nāma.

（二）（变化神变）他隐去本来的形态而显现童子的形态，或现为龙……乃至种种军队的形态，像这样所说的神变，是隐去本来的形态而变化起来的，故名「变化神变」。[PTS 379]

Ñ(XII,24): (ii) That given as follows, 'Having abandoned his normal form, he shows [himself in] the form of a boy or the form of a serpent … or he shows a manifold military array' (Ps.ii,210), is called success as transformation because of the abandoning and alteration of the normal form. [379]

Visuddhimagga XII-23

chewdhamma@gmail.com — Wed, 01 Feb 2012 15:13:00 +0000

370. Tattha ‘‘pakatiyā eko bahukaṃ āvajjati. Sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjitvā ñāṇena adhiṭṭhāti ‘bahuko homī’’’ti (paṭi. ma. 3.10) evaṃ vibhajitvā dassitā iddhi adhiṭṭhānavasena nipphannattā adhiṭṭhānā iddhi nāma.

此中：（一）（决意神变）本来是一（身）而意念多（身），或意念百（身），千（身）及百千（身），以智决意我成多（身）。如是分别而显示的神变，是由于决意而成就的，故名「决意神变」。

Ñ(XII,23): (i) Herein, the success shown in the exposition [of the above summary] thus, 'Normally one, he adverts to [himself as] many or a hundred or a thousand or a hundred thousand; having adverted, he resolves with knowledge "Let me be many" ' (Ps.ii,207), is called success by resolve because it is produced by resolving.

Visuddhimagga XII-22

chewdhamma@gmail.com — Wed, 01 Feb 2012 15:12:00 +0000

Aparo nayo, etāya sattā ijjhantīti iddhi.

另一种解释：以诸有情的成就为「神变」。

Ñ(XII,22): Another method: beings succeed by its means, thus it is success.

Ijjhantīti iddhā vuddhā ukkaṃsagatā hontīti vuttaṃ hoti.

成就，即是说成长而证上位的意思。

Ñ: They succeed, thus they are successful; they are enriched, promoted, is what is meant.

Sā dasavidhā.

（十种神变）彼有十种。

Ñ: That [success (power)] is of ten kinds,

Yathāha ‘‘kati iddhiyoti dasa iddhiyo’’.

即所谓「神变有十种神变」。

Ñ: according as it is said, 'Kinds of success: ten kinds of success',

Puna caparaṃ āha ‘‘katamā dasa iddhiyo?

更进一层的说：「什么是十种神变？

Ñ: after which it is said further: 'What ten kinds of success?

Notes in Chinese translation: Pts.II,205. 在Aṭṭhasālinī 91. 亦举十神变名，（一）决意神变（Adhiṭṭhānā iddhi），（二）变化神变（Vikubbanā iddhi），（三）意所成神变（Manomayā iddhi），（四）智遍满神变（ñāṇavipphārā iddhi），（五）定遍满神变（Sammādhivipphārā iddhi）（六）圣神变（Ariyā iddhi），（七）业报生神变（Kammavipākakajā iddhi），（八）具福神变（Puññavato iddhi），（九）咒术所成神变（Vijjāmayā iddhi），（十）彼彼处正加行缘成神变（Tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi）。《解脱道论》：「受持变，作变，意所作变，智变，定变，圣变，业果报所生变，功德人变，明术所造变，方便变」。

Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.9).

（一）决意神变，（二）变化神变，（三）意所成神变，（四）智遍满神变，（五）定遍满神变，（六）圣神变，（七）业报生神变，（八）具福神变，（九）咒术所成神变，（十）彼彼处正加行缘成神变」。

Ñ: Success by resolve, success as transformation, success as the mind-made [body], success by intervention of knowledge, success by intervention of concentration, noble ones' success, success born of kamma result, success of the meritorious, success through the sciences, success in the sense of succeeding due to right exertion applied here or there' (Ps.ii,205).

Visuddhimagga XII-21

chewdhamma@gmail.com — Tue, 31 Jan 2012 12:53:00 +0000

Aparo nayo, ijjhanaṭṭhena iddhi. Upāyasampadāyetamadhivacanaṃ.

另一种解释：神变之意的成就，与方便成就是同义语。

Ñ(XII,21): Another method: success is in the sense of succeeding. That is a term for the effectiveness of the means;

Upāyasampadā hi ijjhati adhippetaphalappasavanato.

因为方便成就而产生效果，故为（所愿）成就。

Ñ: for effectiveness of the means succeeds with the production of the result intended,

Yathāha – ‘‘ayaṃ kho citto gahapati sīlavā kalyāṇadhammo, sace paṇidahissati ‘anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti, tassa kho ayaṃ ijjhissati sīlavato cetopaṇidhi visuddhattā’’ti (saṃ. ni. 4.352).

即所谓：「质多居士是具有戒与善法的，如果他希望未来世为转轮王，可随愿而成。因为具戒者的心愿清净故」。

Ñ: according as it is said: 'This householder Citta is virtuous and magnanimous. If he should aspire, "Let me in the future become a Wheel-turning Monarch", being virtuous, he will succeed in his aspiration, because it is purified (S.iv,303).

Visuddhimagga XII-20

chewdhamma@gmail.com — Tue, 31 Jan 2012 12:52:00 +0000

Dasaiddhikathā

369. Iddhividhāya cittaṃ abhinīharati abhininnāmetīti ettha ijjhanaṭṭhena iddhi, nipphattiatthena paṭilābhaṭṭhena cāti vuttaṃ hoti.

「引导其心倾向于神变」，此中以成就为「神变」，即指成功之义及获得之义而说。

Ñ(XII,20): He directs, he inclines, his mind to the kinds of supernormal power (iddhi-vidha—lit. kinds of success): here 'success' (iddhi) is the success of succeeding (ijjhana); in the sense of production, in the sense of obtainment, is what is meant.

Yañhi nipphajjati paṭilabbhati ca, taṃ ijjhatīti vuccati.

因为由于完成及获得而称为成就。

Ñ: For what is produced and obtained is called 'successful',

Yathāha ‘‘kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī’’ti (su. ni. 772).

即所谓「有愿望者而成就他的愿望」。

Ñ: according as it is said, 'When a mortal desires, if his desire is fulfilled' (samijjhati) (Sn. 766),

Tathā ‘‘nekkhammaṃ ijjhatīti iddhi, paṭiharatīti pāṭihāriyaṃ.

成就出离故为神变，因抗拒了敌对。

Ñ: and likewise: 'Renunciation succeeds (ijjhati), thus it is a success (iddhi) … It metamorphoses (paṭiharati) [lust], thus it is a metamorphosis (pāṭihāriya) …

Arahattamaggo ijjhatīti iddhi, paṭiharatīti pāṭihāriya’’nti (paṭi. ma. 3.32).

成就阿罗汉道故为神变，因抗拒了敌对。

Ñ: The Arahant path succeeds, thus it is a success … It metamorphoses [all defilements], thus it is a metamorphosis' (Ps.ii,229).

Visuddhimagga XII-19

chewdhamma@gmail.com — Tue, 31 Jan 2012 12:51:00 +0000

Aparo nayo, catutthajjhānasamādhinā samāhite.

亦可以另一种方法解说：即以第四禅定而「等持」；

Ñ(XII,19): Another method: It is concentrated by means of fourth-jhāna concentration.

Nīvaraṇadūrabhāvena parisuddhe.

以远离诸盖而「清净」；

Ñ: It is purified by separation from the hindrances.

Vitakkādisamatikkamena pariyodāte.

以超越寻伺等而「洁白」；

Ñ: It is bright owing to the surmounting of applied thought and the rest.

Jhānapaṭilābhapaccayānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe.

以没有为得禅的障碍的恶欲之行故「无秽」；

Ñ: It is unblemished owing to absence of evil wishes based on the obtainment of jhāna.

Abhijjhādīnaṃ cittassa upakkilesānaṃ vigamena vigatūpakkilese.

以离诸贪欲等心的随烦恼故「离随烦恼」。

Ñ: It is rid of defilement owing to the disappearance of the defilements of the mind consisting in covetousness, etc.;

Ubhayampi cetaṃ anaṅgaṇasuttavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. Vasippattiyā mudubhūte.

而此（无秽及离随烦恼）两者，当知在《无秽经》及《布喻经》中说由于获得自在故「柔软」。

Ñ: and both of these should be understood according to the Anaṅgaṇa Sutta (M. Sutta 5) and the Vattha Sutta (M. Sutta 7). It is become malleable by masterability.

Iddhipādabhāvūpagamena kammaniye.

由于近于神足的状态故「适于作业」。

Ñ: It is wieldy by reaching the state of a road to power (§50).

Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhite āneñjappatte.

以完成修习而近于微妙的状态故「安住不动」。

Ñ: It is steady and attained to imperturbability by reaching the refinement of completed development;

Yathā āneñjappattaṃ hoti, evaṃ ṭhiteti attho.

如成不动即是安住之义。

Ñ: the meaning is that according as it has attained imperturbability so it is steady.

Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya pādakaṃ padaṭṭhānabhūtanti.

如是具备这八支的心，[PTS 378] 则为（神通的）基础及足处（直接的原因）而适合于以作证神通的诸法而证诸神通。

Ñ: And the consciousness possessing these eight factors in this way [378] is susceptible of being directed to the realization by direct-knowledge of states realizable by direct-knowledge, since it is the basis, the proximate cause, for them.

Visuddhimagga XII-18

chewdhamma@gmail.com — Mon, 30 Jan 2012 14:27:00 +0000

Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya.

如是具备这（等持、清净、洁白、无秽、离随烦恼、柔软、适于作业、安住不动）八支的心，则适合于以作证神通的诸法而证诸神通了。

Ñ(XII,18): Consciousness possessing these eight factors in this way is susceptible of being directed to the realization by direct-knowledge of states realizable by direct-knowledge.

Visuddhimagga XII-17

chewdhamma@gmail.com — Mon, 30 Jan 2012 14:25:00 +0000

Saddhāpariggahitaṃ hi cittaṃ assaddhiyena na iñjati.

因为以信摄护之心不得为不信所动；

Ñ(XII,17): For consciousness reinforced by faith is not perturbed by faithlessness;

Vīriyapariggahitaṃ kosajjena na iñjati.

以精进摄护之心不得为懈怠所动；

Ñ: when reinforced by energy, it is not perturbed by idleness;

Satipariggahitaṃ pamādena na iñjati.

以念摄护之心不得为放逸所动；

Ñ: when reinforced by mindfulness, it is not perturbed by negligence;

Samādhipariggahitaṃ uddhaccena na iñjati.

以定摄护之心不得为掉举所动；

Ñ: when reinforced by concentration, it is not perturbed by agitation;

Paññāpariggahitaṃ avijjāya na iñjati.

以慧摄护之心不得为无明所动；

Ñ: when reinforced by understanding, it is not perturbed by ignorance;

Obhāsagataṃ kilesandhakārena na iñjati.

以（智）光摄护之心不得为烦恼的黑暗所动。

Ñ: and when illuminated, it is not perturbed by the darkness of defilement.

Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ hoti.

以此六法摄护成为不动。

Ñ: So when it is reinforced by these six states, it is attained to imperturbability.

Visuddhimagga XII-16

chewdhamma@gmail.com — Mon, 30 Jan 2012 14:25:00 +0000

Etesu parisuddhabhāvādīsu ṭhitattā ṭhite.

安立于此等清净性等故为「安住」。

Ñ(XII,16): It is steady because it is steadied in this purifiedness, and the rest.

Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti.

由于安住故「不动」──即不摇无动之义。

Ñ: It is attained to imperturbability (āneñjappatta) precisely because it is steady; it is motionless, without perturbation (niriñjana), is what is meant.

Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite.

或者自己以柔软及适于作业的状态而自在安住故「安住」；

Ñ: Or alternatively, it is steady because steady in its own masterability through malleability and wieldiness,

Saddhādīhi pariggahitattā āneñjappatte.

以信等摄护其心故「不动」，

Ñ: and it is attained to imperturbability because it is reinforced by faith, and so on.

Visuddhimagga XII-15

chewdhamma@gmail.com — Sat, 28 Jan 2012 15:08:00 +0000

Muduṃ hi cittaṃ kammaniyaṃ hoti sudantamiva suvaṇṇaṃ,

因为只有柔软之心才适于作业，犹如经过炉火的黄金相似。

Ñ(XII,15): For a malleable consciousness is wieldy, like well-smelted gold;

tañca ubhayampi subhāvitattāyevāti.

这（柔软和适于作业）二者都是依于心善修习之故，

Ñ: and it is both of these because it is well developed,

Yathāha ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.22).

即所谓：「诸比丘！我实未见有其它一法，像心这样的修习多作而成柔软适于作业的」。

Ñ: according as it is said: 'Bhikkhus, I do not see any one thing that, when developed and cultivated, becomes so malleable and wieldy as does the mind' (A.i,9).

Visuddhimagga XII-14

chewdhamma@gmail.com — Sat, 28 Jan 2012 15:07:00 +0000

Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe.

「清净」等的文句中，以舍念而清净故为「清净」。[PTS 377]

Ñ(XII,14): But as to the words 'purified', etc., it is purified by means of the state of mindfulness purified by equanimity. [377]

Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti.

因清净故即为「洁白」──光洁之义。

Ñ: It is bright precisely because it is purified; it is limpid (see A.i,10), is what is meant.

Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe.

由于破了乐等诸缘而离贪等之秽故为「无秽」。

Ñ: It is unblemished since the blemishes consisting of greed, etc., are eliminated by the removal of their conditions consisting of bliss, and the rest.

Anaṅgaṇattāyeva vigatūpakkilese.

无秽故「离随烦恼」。

Ñ: It is rid of defilement precisely because it is unblemished;

Aṅgaṇena hi taṃ cittaṃ upakkilissati.

即彼心不为秽之染污。

Ñ: for it is by the blemish that the consciousness becomes defiled.

Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti.

心善修习，故为「柔软」。即心得自在之义。

Ñ: It has become malleable because it is well developed; it suffers mastery, is what is meant,

Vase vattamānaṃ hi cittaṃ mudunti vuccati.

因以自在活动故说心得柔软。

Ñ: for consciousness that suffers mastery is called 'malleable'.

Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti.

因柔软故「适于作业」──即可作业及合于作业之义。

Ñ: It is wieldy (kammaniya) precisely because it is malleable; it suffers being worked (kammakkhama), is fit to be worked (kammayogga), is what is meant.

Visuddhimagga XII-13

chewdhamma@gmail.com — Sat, 28 Jan 2012 15:06:00 +0000

Yathā panettha yogo kātabbo, taṃ vidhiṃ dassento bhagavā ‘‘so evaṃ samāhite citte’’tiādimāha.

（神变修行的方法及引经的解释）世尊曾经指示神变修行的方法说：「彼如是心得等持，清净洁白无秽离诸随烦恼柔软适于作业安住不动时，引导其心倾向于神变，及证得种种神变。即以一（身）为多（身），多（身）为一（身），显身，隐身，穿壁，穿墙，穿山无有障碍，如行空中，出没地上如在水中，涉水不沈如履地上，趺坐空中而复经行如鸟附翼，日之与月有大神力有大威德手能扪之，虽梵天界身能到达」。

Ñ(XII,13): Now the Blessed One showed how the preparation should be done in saying 'When his concentrated mind', and so on.

368. Tatrāyaṃ pāḷinayānusāreneva vinicchayakathā.

依上面的圣典文句解释而抉择神变之论。

Ñ: Here is the explanation, which follows the text (see §2).

Tattha soti so adhigatacatutthajjhāno yogī.

此中：「彼」──是彼证得第四禅的瑜伽者。

Ñ: Herein, he: is a meditator who has attained the fourth jhāna.

Evanti catutthajjhānakkamanidassanametaṃ.

「如是」──是指次第证得此第四禅。

Ñ: Thus: signifies the order in which the fourth jhāna comes;

Iminā paṭhamajjhānādhigamādinā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti.

即是说次第的证得初禅等乃至第四禅。

Ñ: having obtained the fourth jhāna in this order beginning with attaining the first jhāna, is what is meant.

Samāhiteti iminā catutthajjhānasamādhinā samāhite.

「等持」──是以第四禅而等持。

Ñ: Concentrated: concentrated by means of the fourth jhāna.

Citteti rūpāvacaracitte.

「心」─是色界的心。

Ñ: Mind: fine-material-sphere consciousness.

Visuddhimagga XII-12

chewdhamma@gmail.com — Fri, 27 Jan 2012 15:50:00 +0000

Tasmā yathā piḷandhanavikatiṃ kattukāmo suvaṇṇakāro aggidhamanādīhi suvaṇṇaṃ muduṃ kammaññaṃ katvāva karoti,

所以当如金匠，欲作某些装饰品，以吹火等动作令金柔软适业（适于工作），然后作装饰品；

Ñ(XII,12): So just as when a goldsmith wants to make some kind of ornament, he does so only after making the gold malleable and wieldy by smelting it, etc.,

yathā ca bhājanavikatiṃ kattukāmo kumbhakāro mattikaṃ suparimadditaṃ muduṃ katvā karoti,

亦如陶师，欲作某种陶器，捏诸粘土而令柔软然后作诸陶器；

Ñ: and just as when a potter wants to make some kind of vessel, he does so only after making the clay well kneaded and malleable,

evameva ādikammikena imehi cuddasahākārehi cittaṃ paridametvā chandasīsacittasīsavīriyasīsavīmaṃsāsīsasamāpajjanavasena ceva āvajjanādivasībhāvavasena ca muduṃ kammaññaṃ katvā iddhividhāya yogo karaṇīyo.

初学者亦然，以此十四行相调伏其心，以欲为主，以心为主，以精进为主及以观慧为主而入定，以转向等的五自在，令心柔软适于工作，修诸神变之行。

Ñ: a beginner too must likewise prepare for the kinds of supernormal powers by controlling his mind in these fourteen ways; and he must do so also by making his mind malleable and wieldy both by attaining under the headings of zeal, consciousness, energy, and inquiry, and by mastery in adverting, and so on.

Pubbahetusampannena pana kasiṇesu catutthajjhānamatte ciṇṇavasināpi kātuṃ vaṭṭati.

然而若具宿世之因的人，亦可仅于诸遍而修第四禅得诸自在。

Ñ: But one who already has the required condition for it owing to practice in previous lives need only prepare himself by acquiring mastery in the fourth jhāna in the kasiṇas.

Visuddhimagga XII-11

chewdhamma@gmail.com — Fri, 27 Jan 2012 15:50:00 +0000

Balavapubbayogānaṃ pana buddhapaccekabuddhaaggasāvakādīnaṃ vināpi iminā vuttappakārena bhāvanānukkamena arahattapaṭilābheneva idañca iddhivikubbanaṃ aññe ca paṭisambhidādibhedā guṇā ijjhanti.

但是曾于宿作有力的修行，如佛，辟支佛及诸大声闻等，则可不必经过上述的次第修习，当证得阿罗汉果时，可得成就神变的行动及其它的（四）无碍解等的功德。

Ñ(XII,11): It is only in Buddhas, Paccekabuddhas, chief disciples, etc., who have vast previous endeavour behind them, that this transformation by supernormal power and other such special qualities as the discriminations are brought to success simply with the attainment of Arahantship and without the progressive course of development of the kind just described.

Visuddhimagga XII-10

chewdhamma@gmail.com — Fri, 27 Jan 2012 15:49:00 +0000

Khippanisantiyāpi ca sati parassa patiṭṭhābhāvo bhāro, satesu sahassesu vā ekova hoti,

虽得即刻现起神变，但救护他人难，于百人千人中或有一人。

Ñ(XII,10): And helping another after acquiring rapidity in responding is difficult and only one in a hundred or a thousand can so it.

giribhaṇḍavāhanapūjāya mārena aṅgāravasse pavattite ākāse pathaviṃ māpetvā aṅgāravassaparittārako thero viya.

犹如运物至山供养时(giribhaṇḍavāhanapūja) 恶魔骤降火雨，一长老即于空中，化作大地防止火雨。

Ñ: Like the elder who gave protection against the rain of embers by creating earth in the sky, when the rain of embers was produced by Māra at the Giribhaṇḍavāhana offering.

Notes in Chinese translation: 「运物至山供养」（Giribhaṇḍavāhanapūja），山指支提山。这是过去一年一次的大供典。据注解说：自支提山开始，全岛及海，作一由旬的大灯供养。

Visuddhimagga XII-9

chewdhamma@gmail.com — Thu, 26 Jan 2012 14:54:00 +0000

Therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya.

即如：在三万具有神变的人来到长老芒果山看摩诃罗哈纳瞿多长老的病，[PTS 376] 其中仅有八岁法腊的（佛）护长老相似。

Ñ(XII,9): Like the Elder Rakkhita who, eight years after his full admission to the Order, was in the midst of thirty thousand bhikkhus possessing supernormal power who had come to attend upon the sickness of the Elder Mahā-Rohaṇa-Gutta at Therambatthala. [376]

Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva.

关于他的威力已如地遍中说。

Ñ: His feat is mentioned under the earth kasiṇa (Ch. IV, §135).

Taṃ panassānubhāvaṃ disvā thero āha ‘‘āvuso, sace rakkhito nābhavissa sabbe garahappattā assāma ‘nāgarājānaṃ rakkhituṃ nāsakkhiṃsū’ti.

（摩诃罗哈纳瞿多）长老看见了他的威力说道：「诸君！如果（佛）护不在这里的话，则我们都要被责难不能保护龙王了。

Ñ: Seeing his feat, an elder said, 'Friends, if Rakkhita had not been there, we should have been put to shame. [It could have been said] "They were unable to protect the royal nāga."

Tasmā attanā gahetvā vicaritabbaṃ āvudhaṃ nāma malaṃ sodhetvāva gahetvā vicarituṃ vaṭṭatī’’ti.

所以当行净除（烦恼）垢秽，自执（神变的）武器而行」。

Ñ: So we ourselves ought to go about [with out abilities perfected], just as it is proper (for soldiers) to go about with weapons cleaned of stains'.

Te therassa ovāde ṭhatvā tiṃsasahassāpi bhikkhū khippanisantino ahesuṃ.

彼等三万比丘，遵守长老的教训，都得成为即刻现起神变的人。

Ñ: The thirty thousand bhikkhus heeded the elder's advice and achieved rapid response.

Visuddhimagga XII-8

chewdhamma@gmail.com — Thu, 26 Jan 2012 14:54:00 +0000

367. Imehi pana cuddasahi ākārehi cittaṃ aparidametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati.

若以此等十四行相，不能调伏其心，则于预修的初学瑜伽行者，实无成就神变之理。

Ñ(XII,8): It is not possible for a meditator to begin to accomplish transformation by supernormal power unless he has previously completed his development by controlling his mind in these fourteen ways.

Ādikammikassa hi kasiṇaparikammampi bhāro, satesu sahassesu vā ekova sakkoti.

即为初学者得遍的遍作（准备定）亦困难，于百人千人之中，或有一人能得。

Ñ: Now the kasiṇa preliminary work is difficult for a beginner and only one in a hundred or a thousand can do it.

Katakasiṇaparikammassa nimittuppādanaṃ bhāro, satesu sahassesu vā ekova sakkoti.

作了遍的准备定者，生起（似）相难，于百人千人之中，或有一人能得。

Ñ: The arousing of the sign is difficult for one who has done the preliminary work and only one in a hundred or a thousand can do it.

Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti.

生起了似相得以增大，而证安止定难，于百人千人中，或有一人能得。

Ñ: To extend the sign when it has arisen and to reach absorption is difficult and only one in a hundred or a thousand can do it.

Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro, satesu sahassesu vā ekova sakkoti.

证得安止者，以十四行相调伏其心难，于百人千人中，或有一人能得。

Ñ: To tame one's mind in the fourteen ways after reaching absorption is difficult and only one in a hundred or a thousand can do it.

Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti.

即以十四行相调伏其心者，得神变亦难，于百人千人中，或有一人能得。

Ñ: The transformation by supernormal power after training one's mind in the fourteen ways is difficult and only one in a hundred or a thousand can do it.

Vikubbanappattassāpi khippanisantibhāvo nāma bhāro, satesu sahassesu vā ekova khippanisantī hoti.

得神变者，即刻现起神变难，于百人千人中，或有一人能得即刻现起神变。

Ñ: Rapid response after attaining transformation is difficult and only one in a hundred or a thousand can do it.

Visuddhimagga XII-7

chewdhamma@gmail.com — Thu, 26 Jan 2012 14:53:00 +0000

Paṭhamaṃ jhānaṃ pana pañcaṅgikanti vavatthapetvā dutiyaṃ tivaṅgikaṃ,

（十三）于初禅确定五支，第二禅三支，

Ñ(XII,7): (xiii) The defining of only the jhāna factors by defining the first jhāna as five-factored, the second as three-factored,

tatiyaṃ duvaṅgikaṃ,

第三禅二支，

Ñ: the third as two-factored,

tathā catutthaṃ ākāsānañcāyatanaṃ…pe… nevasaññānāsaññāyatananti

同样的第四禅，空无边处，乃至非想非非想处（亦为二支），

Ñ: and likewise the fourth, the base consisting of boundless space, … and the base consisting of neither perception nor non-perception,

evaṃ jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthāpanaṃ nāma.

只是这样的确定禅支，故名「支的确定」。

Ñ: is called definition of factors.

Notes: the English translation of 'evaṃ jhānaṅgamattasseva vavatthāpanaṃ' is above 'The defining of only the jhāna factors'.

Tathā idaṃ pathavīkasiṇanti vavatthapetvā idaṃ āpokasiṇaṃ…pe… idaṃ odātakasiṇanti evaṃ ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthāpanaṃ nāma.

（十四）同样的确定这是地遍，水遍，乃至白遍，如是只确定所缘，故名「所缘的确定」。

Ñ: (xiv) Likewise, the defining of only the object as 'This is the earth kasiṇa', 'This is the water kasiṇa' … 'This is the white kasiṇa', is called definition of object.

Aṅgārammaṇavavatthāpanampi eke icchanti.

然亦有人主张：「支与所缘的确定」的，

Ñ: Some would also have 'defining of factors and object';

Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāmukhaṃ na hoti.

但在义疏中未曾述及，当然不成为修习之门。

Ñ: but since that is not given in the commentaries it is certainly not a heading in the development.

Visuddhimagga XII-6

chewdhamma@gmail.com — Wed, 25 Jan 2012 16:38:00 +0000

Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkantikaṃ nāma.

（十）于地遍中入初禅定已，[PTS 375] 亦于彼地遍而入其它（二禅三禅四禅）的定，故名「超支」。

Ñ(XII,6): (x) Attaining the first jhāna in the earth kasiṇa [375] and then attaining the others in that same kasiṇa is called transposition of factors.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tadeva āpokasiṇe…pe… tadeva odātakasiṇeti

（十一）于地遍中入初禅定已，次于水遍乃至白遍亦同入初禅定，

Ñ: (xi) Attaining the first jhāna in the earth kasiṇa and then that same jhāna in the water kasiṇa … in the white kasiṇa is called transposition of object.

evaṃ sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkantikaṃ nāma.

如是于一切遍中只入一禅定，故名「超所缘」。

Notes: No English translation for 'evaṃ sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ' and the English translation for 'ārammaṇasaṅkantikaṃ nāma' is above 'is called transposition of object'.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā

（十二）于地遍中入初禅定已，

Ñ: (xii) Transposition of object and factors together takes place in the following way: he attains the first jhāna in the earth kasiṇa,

āpokasiṇe dutiyaṃ,

次于水遍入第二禅，

Ñ: the second jhāna in the water kasiṇa,

tejokasiṇe tatiyaṃ,

于火遍入第三禅，

Ñ: the third in the fire kasiṇa,

vāyokasiṇe catutthaṃ,

于风遍入第四禅，

Ñ: the fourth in the air kasiṇa,

nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ,

除去青遍而入空无边处定，

Ñ: the base consisting of boundless space by removing the blue kasiṇa,

pītakasiṇato viññāṇañcāyatanaṃ,

自黄遍而入识无边处定，

Ñ: the base consisting of boundless consciousness [arrived at] from the yellow kasiṇa,

lohitakasiṇato ākiñcaññāyatanaṃ,

自赤遍而入无所有处定，

Ñ: the base consisting of nothingness from the red kasiṇa,

odātakasiṇato nevasaññānāsaññāyatananti

自白遍而入非想非非想处定，

Ñ: and the base consisting of neither perception nor non-perception from the white kasiṇa.

evaṃ ekantarikavasena aṅgānañca ārammaṇānañca saṅkamanaṃ aṅgārammaṇasaṅkantikaṃ nāma.

如是一一地超越支与所缘，故名「超支与所缘」。

Ñ: This is called transposition of factors and object.

Notes: the English translation for 'evaṃ ekantarikavasena aṅgānañca ārammaṇānañca saṅkamanaṃ' is above 'Transposition of object and factors together takes place in the following way'.

Visuddhimagga XII-5

chewdhamma@gmail.com — Wed, 25 Jan 2012 16:37:00 +0000

Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati,

（七）于地遍中入初禅定已，次于同样的地遍而入第三禅定，

Ñ(XII,5): (vii) He skips alternate jhānas without skipping the kasiṇas in the following way: having first attained the first jhāna in the earth kasiṇa, he attains the third jhāna in that same kasiṇa,

tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ,

自此除去地遍而入空无边处定，

Ñ: and after that, having removed [the kasiṇa (Ch. X, §6), he attains] the base consisting of boundless space,

tato ākiñcaññāyatananti

而后入无所有处定，

Ñ: after that the base consisting of nothingness.

evaṃ kasiṇaṃ anukkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānukkantikaṃ nāma.

如是不跳遍而仅于中间跳过一禅，故名「跳禅」。

Ñ: This is called skipping jhānas.

Notes: part of the English translation is above 'He skips alternate jhānas without skipping the kasiṇas in the following way'.

Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā.

同样的对于水遍等的基本定，当可类推而知。

Ñ: And that based on the water kasiṇa, etc., should be construed similarly.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti iminā nayena jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ kasiṇukkantikaṃ nāma.

（八）于地遍中入初禅定已，次于火遍中再入初禅定，后于青遍及于赤遍中亦然，像这样的不跳禅，仅于中间跳过一遍，故名「跳遍」。

Ñ: (viii) When he skips alternate kasiṇas without skipping jhānas in the following way: having attained the first jhāna in the earth kasiṇa, he again attains that same jhāna in the fire kasiṇa and then in the blue kasiṇa and then in the red kasiṇa, this is called skipping kasiṇas.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tato tejokasiṇe tatiyaṃ,

（九）于地遍中入初禅定已，次于火遍入第三禅定，

Ñ: (ix) When he skips both jhānas and kasiṇas in the following way: having attained the first jhāna in the earth kasiṇa, he next attains the third in the fire kasiṇa,

nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ,

而后除青遍而入空无边处定，

Ñ: next the base consisting of boundless space after removing the blue kasiṇa,

lohitakasiṇato ākiñcaññāyatananti

后自赤遍而入无所有处定，

Ñ: next the base consisting of nothingness [arrived at] from the red kasiṇa,

iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ jhānakasiṇukkantikaṃ nāma.

像这样的跳过禅及遍，故名「跳禅与遍」。

Ñ: this is called skipping jhānas and kasiṇas.

Notes: part of the English translation is above 'When he skips both jhānas and kasiṇas in the following way'.

Visuddhimagga XII-4

chewdhamma@gmail.com — Wed, 25 Jan 2012 16:35:00 +0000

Paṭhamajjhānato pana paṭṭhāya paṭipāṭiyā yāva nevasaññānāsaññāyatanaṃ, tāva punappunaṃ samāpajjanaṃ jhānānulomaṃ nāma.

（四）从初禅开始顺次而至非想非非想处，如是数数入定，故名「顺禅」。

Ñ(XII,4): (iv) Attaining again and again from the first jhāna up to the base consisting of neither perception nor non-perception is called in the order of the jhānas.

Nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānaṃ, tāva punappunaṃ samāpajjanaṃ jhānapaṭilomaṃ nāma.

（五）从非想非非想处开始逆次而至初禅，数数入定，故名「逆禅」。

Ñ: (v) Attaining again and again from the base consisting of neither perception nor non-perception back to the first jhāna is called in the reverse order of the jhānas.

Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ jhānānulomapaṭilomaṃ nāma.

（六）从初禅开始而至非想非非想处，从非想非非想处开始而至初禅，如是以顺以逆数数入定，故名「顺逆禅」。

Ñ: (vi) Attaining in forward and reverse order, from the first jhāna up to the base consisting of neither perception nor non-perception and from the base consisting of neither perception nor non-perception back to the first jhāna, is called in the order and reverse order of the jhānas.

Visuddhimagga XII-3

chewdhamma@gmail.com — Tue, 24 Jan 2012 12:58:00 +0000

366. Katamaṃ panettha kasiṇānulomaṃ…pe… katamaṃ ārammaṇavavatthāpananti.

怎么为「顺遍」？乃至怎么为「所缘的确定」呢？

Ñ(XII,3): But what is 'in the order of the kasiṇas' here? … What is 'definition of object'?

Idha bhikkhu pathavīkasiṇe jhānaṃ samāpajjati, tato āpokasiṇeti

（一）兹有比丘，先于地遍入禅，次于水遍入禅，

(i) Here a bhikkhu attains jhāna in the earth kasiṇa, after that in the water kasiṇa,

evaṃ paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpi samāpajjati,

如是顺次于八遍中百回千回的入禅，

Ñ: and so progressing through the eight kasiṇas, doing so even a hundred times, even a thousand times, in each one.

idaṃ kasiṇānulomaṃ nāma.

故名「顺遍」。

Ñ: This is called in the order of the kasiṇas.

Odātakasiṇato pana paṭṭhāya tatheva paṭilomakkamena samāpajjanaṃ kasiṇapaṭilomaṃ nāma.

（二）从白遍开始，与前同样的逆次入定，故名「逆遍」。

Ñ: (ii) Attaining them in like manner in reverse order, starting with the white kasiṇa, is called in the reverse order of the kasiṇas.

Pathavīkasiṇato paṭṭhāya yāva odātakasiṇaṃ, odātakasiṇatopi paṭṭhāya yāva pathavīkasiṇanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ kasiṇānulomapaṭilomaṃ nāma.

（三）从地遍开始而至白遍，从白遍开始而至地遍，如是以顺、以逆数数入定，故名「顺逆遍」。

Ñ: (iii) Attaining them again and again in forward and reverse order, from the earth kasiṇa up to the white kasiṇa and from the white kasiṇa back to the earth kasiṇa, is called in the order and reverse order of the kasiṇas.

Visuddhimagga XII-2

chewdhamma@gmail.com — Tue, 24 Jan 2012 12:56:00 +0000

Bhagavatā hi adhigatacatutthajjhānasamādhīnaṃ kulaputtānaṃ samādhibhāvanānisaṃsadassanatthañceva uttaruttari paṇītapaṇītadhammadesanatthañca ‘‘so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti ekopi hutvā bahudhā hotī’’tiādinā (dī. ni. 1.238) nayena iddhividhaṃ, dibbasotadhātuñāṇaṃ, cetopariyañāṇaṃ, pubbenivāsānussatiñāṇaṃ, sattānaṃ cutūpapāte ñāṇanti pañca lokikābhiññā vuttā.

即如世尊对证得第四禅的善男子，为示修定的功德及为了要说更微细的法，曾说（一）神变、（二）天耳界智、（三）他心智、（四）宿住随念智、（五）有情死生智的五种世间的神通。用这样的表示法：「当他的心如是得达等持遍净洁白无垢离诸随烦恼柔软适于工作住立不动之时，则他引导其心倾向于神变。他得享受于种种的神变：即如一身而成多身等」。

[THE FIVE KINDS OF DIRECT-KNOWLEDGE]

Ñ(XII,2): In order to show the benefits of developing concentration to clansmen whose concentration has reached the fourth jhāna, and in order to teach progressively refined Dhamma, five kinds of mundane direct-knowledge have been described by the Blessed One. They are: (1) the kinds of supernormal power, described in the way beginning 'When his concentrated mind is thus purified, bright, unblemished, rid of defilement, and has become malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines, his mind to the kinds of supernormal power. He wields the various kinds of supernormal power. Having been one, he becomes many …' (D.i,77); (2) the knowledge of the divine ear element; (3) the knowledge of penetration of minds; (4) the knowledge of recollection of past life; and (5) the knowledge of the passing away and reappearance of beings.

Notes in Chinese translation: 神变（iddhividha），天耳界智（dibbasotadhātuñāṇa），他心智（cetopariyañāṇa），宿住随念智（pubbenivāsānussatiñāṇa），有情死生智（sattāñaṃ cutūpapāteñāṇa=dibbacakkhuñāṇa天眼智），《解脱道论》作「神通，天耳通，他心智通，宿命通，天眼通」。

Tattha ekopi hutvā bahudhā hotītiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā odātakasiṇapariyantesu aṭṭhasu kasiṇesu aṭṭha aṭṭha samāpattiyo nibbattetvā –

一、神变论

（以十四行相调心）此中：欲求「一身而成多身」等神变行动的初学瑜伽者，于（地水火风青黄赤）而至白遍的八遍中，各各生起八种等至之后，[PTS 374] 当以此等十四行相调伏其心：

[(l)THE KINDS OF SUPERNORMAL POWER]

If a meditator wants to begin performing the transformation by supernormal power described as 'Having been one, he becomes many', etc., he must achieve the eight attainments in each of the eight kasiṇas ending with the white kasiṇa. He must also have complete control of his mind in the following fourteen ways: [374]

Kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato,

（一）以顺遍，（二）以逆遍，（三）以顺逆遍，

Ñ: (i) in the order of the kasiṇas, (ii) in the reverse order of the kasiṇas, (iii) in the order and reverse order of the kasiṇas,

jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato,

（四）以顺禅，（五）以逆禅，（六）以顺逆禅，

Ñ: (iv) in the order of the jhānas, (v) in the reverse order of the jhānas (vi) in the order and reverse order of the jhānas,

jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato,

（七）以跳禅，（八）以跳遍，（九）以跳禅与遍，

Ñ: (vii) skipping jhānas, (viii) skipping kasiṇas, (ix) skipping jhānas and kasiṇas,

aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito,

（十）以超支，（十一）以超所缘，（十二）以超支与所缘，

Ñ: (x) transposition of factors, (xi) transposition of object, (xii) transposition of factors and object,

aṅgavavatthāpanato, ārammaṇavavatthāpanatoti.

（十三）以支的确定，（十四）以所缘的确定。

Ñ: (xiii) definition of factors, and (xiv) definition of object.

Imehi cuddasahi ākārehi cittaṃ paridametabbaṃ.

Notes: the Chinese and English translations are above '当以此等十四行相调伏其心' and 'He must also have complete control of his mind in the following fourteen ways'.

Visuddhimagga XII-1

chewdhamma@gmail.com — Tue, 24 Jan 2012 12:55:00 +0000

Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimaggo

(Dutiyo bhāgo)

12. Iddhividhaniddeso

[PTS 373] 第十二说神变品

CHAPTER XII - THE SUPERNORMAL POWERS

Abhiññākathā

一、神变论

365. Idāni yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā, tā abhiññā sampādetuṃ yasmā pathavīkasiṇādīsu adhigatacatutthajjhānena yoginā yogo kātabbo.

兹因于地遍等得证第四禅的瑜伽者，当修瑜伽，成就所说的「修定而有神通的功德」的世间的诸神通，

[THE BENEFITS OF CONCENTRATION (CONTINUED)]

Ñ(XII,1): [373] It was said above with reference to the mundane kinds of direct-knowledge that this development of concentration 'provides … the benefit of the kinds of direct-knowledge' (Ch. XI, §122). Now in order to perfect those kinds of direct-knowledge the task must be undertaken by a meditator who has reached the fourth jhāna in the earth kasiṇa, and so on.

Evañhissa sā samādhibhāvanā adhigatānisaṃsā ceva bhavissati thiratarā ca, so adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgato sukheneva paññābhāvanaṃ sampādessati.

由于他修习这样的定而得证功德及更成坚固，且他既得具足那证得功德而成坚固的定的修习，则甚易成就于慧的修习，

Ñ: And in doing this, not only will this development of concentration have provided benefits in this way, it will also have become more advanced; and when he thus possesses concentration so developed as to have both provided benefits and become more advanced, he will then more easily perfect the development of understanding.

Tasmā abhiññākathaṃ tāva ārabhissāma.

所以现在开始先论神通。

Ñ: So meanwhile we shall deal with the explanation of the kinds of direct-knowledge now.

Visuddhimagga XI-126

chewdhamma@gmail.com — Mon, 23 Jan 2012 13:52:00 +0000

363. Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge samādhipi paridīpito hoti.

以上是说明以「有慧人住戒」一偈中的戒定慧三门而示清净之道中的定门。

Ñ(XI,126): And at this point in the Path of Purification, which is taught under the headings of virtue, concentration and understanding in the stanza, 'When a wise man, established well in virtue …', concentration has been fully explained.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhiniddeso nāma

Ekādasamo paricchedo.

※为诸善人所喜悦而造的清净道论，完成了第十一品，定名为定的解释。

Ñ: The eleventh chapter concluding 'The Description of Concentration' in the Path of Purification composed for the purpose of gladdening good people.

364. Paṭhamo sīlaniddeso. Dutiyo dhutaṅganiddeso;. Tatiyo kammaṭṭhānaggahaṇaniddeso. Catuttho pathavīkasiṇaniddeso. Pañcamo sesakasiṇaniddeso. Chaṭṭho asubhaniddeso. Sattamo chaanussatiniddeso. Aṭṭhamo sesānussatiniddeso. Navamo brahmavihāraniddeso. Dasamo āruppaniddeso. Paṭikkūlasaññādhātuvavatthānadvayaniddeso ekādasamoti.

Visuddhimaggassa paṭhamo bhāgo niṭṭhito.