Chapter IX   Kammaṭṭhānasaṅgahavibhāgo（業處之概要）

9.3 觀之概要（Vipassanāsaṅgaha）

9.3.1 基本分類

9.3.1.1 清淨的層次

Vipassanākammaṭṭhāne pana sīlavisuddhi, cittavisuddhi, diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhi cā ti sattavidhena visuddhisaṅgaho.

In insight meditation, the compendium of purification is sevenfold:

(1) purification of virtue, (2) purification of mind, (3) purification of view, (4) purification by overcoming doubt, (5) purification by knowledge and vision in discerning the path and non-path, (6) purification by knowledge and vision of the way, and (7) purification by knowledge and vision.

於觀業處，清淨之概要有七：一、戒清淨；二、心清淨；三、見清淨；四、度疑清淨；五、道非道智見清淨；六、行道智見清淨；七、智見清淨。

NOTES

Vipassanā: (f) inward vision, insight, intuition, introspection 觀，毘缽舍那

Kammaṭṭhāna: (n) (literally) the place of work, basis of action; each of the forty meditation subjects 業處

Pana: (adv) now, further; but, on the other hand, on the contrary, however

Visuddhi: (f) purity, holiness, rectitude, correctness; Nirvāṇa 清淨

Sīla: (n) moral practice, morality, a moral precept; customs, conduct 戒

Citta: (n) the mind, consciousness, the heart; thought, idea; will, intention 心

Diṭṭhi: (f) sight, view; the eye; religious belief, doctrine; false doctrine, heresy 見，邪見

Kaṅkhā: (f) doubt 疑

Vitaraṇa: (n) overcoming, getting through, abandoning; donation, gift

Kaṅkhāvitaraṇa: (n) overcoming of doubt 度疑

Magga: (m) path, road; trace, track; course, passage 道   ant. amagga

Ñāṇa: (n) knowledge 智

Dassana: (n) seeing, looking; noticing; sight, appearance, look; perception, faculty of apperception, insight, view; theory, doctrine, belief 見

Ñāṇadassana: (n) knowing and seeing; or perhaps "the insight arising from knowledge," perfect knowledge, realization of the truth, wisdom 智見

Paṭipadā: (f) path, way, means, method, mode of progress, means of reaching a goal or destination; practice, conduct

Satta: (num) seven

Vidha: (m) part, fold; kind, sort; form, measure 部分，種類

Saṅgaha: (m) taking, collecting; classification, conjunction, assemblage; compilation, abridgement; favor, kindness 概要，分析，組合，攝

9.3.1.2 三相

Aniccalakkhaṇaṃ, dukkhalakkhaṇaṃ, anattalakkhaṇañ cā ti tīṇi lakkhaṇāni.

There are three characteristics: the characteristic of impermanence, the characteristic of suffering, and the characteristic of non-self.

三相是無常相、苦相、與無我相。

NOTES

Lakkhaṇa: (n) sign, characteristic, mark; esp. a sign as implying something extraordinary or pointing to the future, therefore a prognosticative mark; a distinguishing mark or salient feature, property, quality 相

Anicca: (n) impermanence, evanescence, inconstancy   (adj) unstable, impermanent, inconstant, transitory, perishable 無常

Dukkha: (n) pain, suffering, trouble     (adj) painful 苦

Anatta, anattā: (n) non-self, without a soul     (adj) unreal 無我

Tayo: (num. m.) three   loc. tīsu     (f) tisso     (n) tīṇi     Frequently at the end of a compound, the whole forming a neut. noun. -ttayaṃ

9.3.1.3 三隨觀

Aniccānupassanā, dukkhānupassanā, anattānupassanā cā ti tisso anupassanā.

There are three contemplations: the contemplation on impermanence, the contemplation on suffering, and the contemplation on non-self.

三種隨觀是無常隨觀、苦隨觀、及無我隨觀。

NOTES

Anupassanā: (f) looking at, viewing, contemplating, consideration 隨觀

9.3.1.4 十種觀智

(1) Sammasanañāṇaṃ, (2) udayabbayañāṇaṃ, (3) bhaṅgañāṇaṃ, (4) bhayañāṇaṃ, (5) ādīnavañāṇaṃ, (6) nibbidāñāṇaṃ, (7) muñcitukamyatāñāṇaṃ, (8) paṭisaṅkhāñāṇaṃ, (9) saṅkhār upekkhāñāṇaṃ, (10) anulomañāṇañ cā ti dasa vipassanāñāṇāni.

There are ten kinds of insight knowledge:

(1) knowledge of comprehension, (2) knowledge with regard to the arising and passing away (of conditioned things), (3) knowledge with regard to the dissolution (of things), (4) knowledge (of dissolving things) as fearful, (5) knowledge of (fearful) things as baneful, (6) knowledge of (baneful) things as disgusting (knowledge of disenchantment), (7) knowledge of desire to escape from them, (8) knowledge of reflecting contemplation, (9) knowledge of equanimity towards conditioned things, and (10) knowledge of adaptation (conformity).

十種觀智：一、思惟智；二、生滅智；三、壞滅智；四、怖畏智；五、過患智；六、厭離智；七、欲解脫智；八、審察智；九、行捨智；十、隨順智。

NOTES

Sammasana: (n) mastering, grasping (with the mind and dwelling upon one of the forty meditation subjects), gaining a thorough knowledge of

Udaya: (m) rise, beginning, appearance

Vyaya, vaya: (m) loss, decay, perishing

Udayabbaya, udayavyaya: (m) rise and set, rising and passing away, birth and death 生滅

Bhaṅga: (n) (v. bhañjati) breaking, spoiling, destroying 壞滅

Bhaya: (n) fear, fright; danger, calamity 怖畏

Ādīnava: (n) full of wretchedness     (adj) baneful 過患

Nibbidā: (f) weariness, disgust with worldly life, tedium, aversion, indifference, disenchantment 厭離

Kamyatā: (f) wish, desire, longing for, striving after

Muñcitukamyatā: (f) desire to escape, desire for deliverance 欲解脫

Paṭisaṅkhā: (f) reflection, reflecting contemplation 審察

Saṅkhāra: (m) constructing, preparing, perfecting, embellishing; formation, aggregation; matter; karma; everything which springs from a cause; everything that is conditioned 行

Upekkhā, upekhā: (f) indifference to pain and pleasure, equanimity, resignation 捨

Anuloma: (n) adaptation, conformity; in natural order 隨順

Dasa: (num) ten

9.3.1.5 三解脫

Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho cā ti tayo vimokkhā.

There are three emancipations: emancipation through void, emancipation through signlessness, and emancipation through desirelessness.

三解脫是空解脫、無相解脫、及無願解脫。

NOTES

Vimokkha, vimokha: (m) deliverance, release, emancipation, dissociation from the things of the world, Arhatship; Nirvāṇa 解脫

Suññata: (adj) void, empty; devoid of lusts, evil dispositions and karma, but especially of ego 空

Animitta: (adj) signless   (n) signlessness 無相

Appaṇihita: (adj) aimless, desireless, not bent on anything, free from desire  (n) aimlessness, desirelessness 無願

9.3.1.6 三解脫門

Suññatānupassanā, animittānupassanā, appaṇihitānupassanā cā ti tīṇi vimokkhamukhāni ca veditabbāni.

There are three doors to emancipation: contemplation on the void, contemplation on the signless, and contemplation on the desireless.

當知三解脫門是空隨觀、無相隨觀、及無願隨觀。

NOTES

Mukha: (n) the mouth (of a river); the face; front; entrance, opening; brim; commencement; means, cause

Vimokkhamukha: (n) door to emancipation 解脫門

Vidati: to know, ascertain   p.f.p. veditabba: to be known or understood

9.3.2 清淨之分析（Visuddhibheda）

9.3.2.1 戒清淨

Kathaṃ? Pātimokkhasaṃvarasīlaṃ, indriyasaṃvarasīlaṃ, ājīvapārisuddhisīlaṃ, paccayasannissitasīlañ cā ti catupārisuddhisīlaṃ sīlavisuddhi nāma.

How? Purification of virtue consists of four kinds of perfect discipline, namely:

1. discipline regarding restraint according to the Fundamental Precepts,

2. discipline regarding restraint of the sense faculties,

3. discipline as regards purity of livelihood, and

4. discipline as regards the four requisites.

如何？戒清淨包含了四遍清淨戒：一、護解脫（別解脫）律儀戒；二、根律儀戒；三、活命遍淨戒；四、資具依止戒。

NOTES

Kathaṃ: (adv) how

Pātimokkha: (n) the name given to a collection of various precepts contained in the Vinaya 波羅提木叉（pratimokṣya 梵文音譯 "that which should be made binding"）護解脫，別解脫

Saṃvara: (m) restraint, closing

Sīla: (n) moral practice, a moral precept; practice, conduct; habit, custom 戒

Pātimokkhasaṃvarasīla: (n) moral practice according to the precepts, restraint according to the precepts 護解脫（別解脫）律儀戒

Indriya: (n) an organ of sense; a power, faculty; function, organ; a moral quality; sense, perception, acquisition; sex 根，感官

Ājīva: (m) livelihood, living, profession, conduct 生計

Pārisuddhi, parisuddhi: (f) purity, purification

Paccaya: (m) 1. (lit.) support, requisite, means, stay, usually with reference to the four necessaries of a bhikkhus daily life      2. reason, cause, ground, motive, means, condition; belief, trust, faith 資具，緣

*Paccaya came to be distinguished from hetu as the genus of which hetu was the typical, chief species; i.e. paccaya became synonymous with our "relation," understood in a causal sense, hetu meaning condition, causal antecedent, and 23 other relations being added as special modes of causality. (“yaṃ yad eva paccayaṃ paṭicca,” by whatever cause or by whichever means)

Sannissita: (pp.) based on, connected with, attached to 依止

Catu, caturo, cattāro: (m. num) four   (n) cattāri     (f) catasso

9.3.2.2 心清淨

Upacārasamādhi, appanāsamādhi cā ti duvidho pi samādhi cittavisuddhi nāma.

Purification of mind consists of two kinds of concentration, namely: access concentration and absorption concentration.

心清淨包含了兩種定，即：近行定與安止定。

NOTES

Samādhi: (m) agreement, peace, tranquility, self-concentration, calm 定

Upacāra: (m) access, approach, approximation, entrance; attention; practice, conduct 近行

Appanā: (f) absorption (of mind), ecstasy, fixing of thought on an object 安止

Duvidha: (m, adj) twofold, two kinds

9.3.2.3 見清淨

Lakkhaṇa-rasa-paccupaṭṭhāna-padaṭṭhāna-vasena nāmarūpa-pariggaho diṭṭhivisuddhi nāma.

Purification of view is the discernment of mind and matter with respect to their characteristics, functions, manifestations, and proximate causes.

見清淨是依特相、作用、現起、與近因辨識名色。

NOTES

Lakkhaṇa: (n) sign, characteristic, mark; esp. a sign as implying something extraordinary or pointing to the future, therefore a prognosticative mark; a distinguishing mark or salient feature, property, quality 相

Rasa: (m) flavor, taste; sap, juice; best part or extract of a thing, essence, sweetness; fluid; quicksilver; sentiment; vigor; essential property 味，作用

Paccupaṭṭhāna: (n) (re)appearance, happening, recurring phenomenon 現起

Padaṭṭhāna: (n) proximate cause, immediate occasion 近因

Vasena: (ins. of vasa; used adverbially, either with a gen. or as the last part of a compound) according to, for the sake of, on account of, by means of, for, as

Nāmarūpa: (n) name and form, mind and matter 名色

Pariggaha: (m) taking up, seizing on, acquiring, acquisition; discernment

9.3.2.4 度疑清淨

Tesam eva ca nāmarūpānaṃ paccayapariggaho kaṅkhāvitaraṇavisuddhi nāma.

Purification by overcoming doubt is the discernment of the conditions of that same mind and matter.

度疑清淨是辨識那些名色的諸緣。

NOTES

Tesaṃ: (pron. gen./dat. pl.) of them, their; for/to them

9.3.2.5 道非道智見清淨

Tato paraṃ pana tathāpariggahitesu sappaccayesu tebhūmakasaṅkhāresu atītādibhedabhinnesu khandhādinayam ārabbha kalāpavasena saṅkhipitvā aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā ti addhānavasena santativasena khaṇavasena vā sammasanañāṇena lakkhaṇattayaṃ sammasantassa tesv eva paccayavasena khaṇavasena ca udayabbayañāṇena udayabbayaṃ samanupassantassa ca.

After he thus discerned the formations of the three planes together with their conditions, the meditator collects them into groups by way of such categories as the aggregates, etc., divided into the past (present and future).

He next meditates, with the knowledge of comprehension, on those formations in terms of the three characteristics — impermanence in the sense of dissolution, suffering in the sense of fearfulness, and non-self in the sense of insubstantiality (corelessness) — by way of duration, continuity, and moment. Then he meditates on the arising and passing away (of those formations) with the knowledge so named (knowledge of rise and fall) by way of condition and by way of moment.

當他如此辨識三地諸行及它們的諸緣時，禪修者把它們歸納為過去（現在與未來）的蘊等組別。

隨後他依世、相續與剎那，以思惟智觀照那些行法的三相：壞滅而無常、可畏而苦、無實質而無我。之後他依緣與剎那，以生滅智觀照（那些行法的）生滅。

Obhāso pīti passaddhi adhimokkho ca paggaho

Sukhaṃ ñāṇam upaṭṭhānam upekkhā ca nikanti cā ti.

Obhāsādi-vipassan upakkilese paripanthapariggahavasena maggāmaggalakkhaṇavavatthānaṃ maggāmaggañāṇadassanavisuddhi nāma.

As he does so, there arise: an aura, joy, tranquility, resolution, effort, happiness, knowledge, mindfulness, equanimity and a liking (for that state).

Purification by knowledge and vision in discerning what is the path and what is not the path is the discrimination of the characteristics of path and non-path by discerning those imperfections of insight – the aura etc. - as inimical impediments of insight (obstacles to progress).

當他如此修時即生起了：光明、喜、輕安、勝解、策勵、樂、智、念（現起）、捨、與欲。

道非道智見清淨是通過辨識光明等觀之染為進展的障礙，而得以分辨道與非道之特相。

［注］若執著這十種觀染就是「非道」，若放棄這十種觀染則為「道」。

NOTES

Tato: (adv) hence, subsequently, thereafter; from that place or time; further

Tato paraṃ: (adv) afterwards

Tathā: (adv) so, thus; also 如是

Pariggahita: (pp. parigaṇhāti) taken, seized, taken up, haunted, grasped; comprehended, ascertained, discerned

Sappaccaya: (adj) correlated, having a cause, conditioned, together with the conditions

Tebhūmaka: (adj) belonging to the three forms of existence

Atīta: (pp. acceti) past, elapsed; passed; having transgressed 過去

Ādi: (m) beginning, starting point; -ādi, formed as the latter part of a compound, nearly equivalent to “et cetera”; -ādayo, the compound is in the masc. plural; ādīni, the compound is in the neuter plural …等

Bheda: (m) breaking; rending; division; disunion; breach; schism; sort, kind 分別

Bhinna: (pp. bhindati) broken, broken up; divided, split

Khandha: (m) aggregate, accumulation, multitude, quantity; bulk; the shoulder; the trunk of a tree 蘊

Naya: (m) leading, guidance; conduct; prudent conduct, prudence; policy; way, manner, means, mode, method; inference, logical deduction -naya 理，方法

Ārabhati: to begin; undertake; attempt; exert oneself; obtain by exertion    ger. ārabbha    pp. āraddha

Kalāpa: (m) anything that comprises a number of things of the same kind; a bundle, bunch; sheaf; a row, string, multitude; a quiver; usually of grass, bamboo - or sugarcanes, sometimes of hair and feathers 聚

Saṅkhipati: to shorten, abridge   pp. saṅkhitta   ger. saṅkhipitvā

Khaya: (m) end, destruction, decay, loss, exhaustion, cessation

Aṭṭha, attha, aṭṭa: (m) desire, want, need; occasion; cause, reason, purpose; object, thing, substance; advantage, good, welfare; property, wealth; meaning, sense, significance

Khayaṭṭhena: (ins.) in the sense of destruction

Asāra: (n) that which is not substance, worthlessness     (adj) worthless, vain, idle

Asāraka: (adj) unessential, insubstantial; worthless, sapless, rotten

Addhāna: (n) a long time (three divisions of time - atīta, anāgata, paccuppanna); a road, a long distance

Santati: (f) extension, continuity, duration, lineage 相續

Khaṇa: (m/n) a moment; a brief measure of time; leisure; right moment, opportunity 剎那   khaṇe khaṇe: from time to time, moment by moment

Vā: (conj.) or

Sammasati: to touch, seize, grasp, know thoroughly, master; to think, meditate on    pp. sammasita     ppr. sammasanta

Samanupassati: to see, perceive, regard     ppr. samanupassanta 觀照

Obhāsa: (m) shine, splendor, light, lustre, effulgence; appearance; aura (rays emitted from the body on account of insight) 光明

Pīti: (f) joy, delight 喜

Passaddhi: (f) calming down, calmness, repose, tranquility 輕安

Adhimokkha: (m) steadfastness, determination; certainty, confidence 勝解，決意

Paggaha: (m) exertion, energy

Sukha: (n) happiness; welfare; ease, comfort   (adj) blest; happy, delightful, pleasant; easy 樂

Upaṭṭhāna: (n) attendance, waiting on, looking after, service, care, ministering; keeping near, readiness, mindfulness

Nikanti: (f) desire, craving, liking, longing for, wish 欲

Upakkilesa: (m) anything that spoils or obstructs, a minor stain, impurity, defilement, depravity 染

Paripantha: (m) obstacle, hindrance, danger, annoyance, misfortune, referring esp. to danger arising out of mishaps to or bad conditions of roads in the forests

Vavatthāna: (n) determination, resolution, arrangement, fixing, analysis 分別

9.3.2.6 行道智見清淨

Tathā paripanthavimuttassa pana tassa udayabbayañāṇato paṭṭhāya yāvānulomā tilakkhaṇaṃ vipassanāparamparāya paṭipajjantassa nava vipassanāñāṇāni paṭipadāñāṇadassanavisuddhi nāma.

When he is thus free from those inimical impediments, the meditator reflects on the three characteristics. Now to him, starting from the knowledge of arising and passing away, and extending up to the knowledge of adaptation, there arise in one continuous stream of contemplation, nine kinds of insight. These nine insight knowledges are called purification by knowledge and vision of the way.

當他如此脫離了那些進展的障礙之後，而繼續修行時，他證得了有關三相的一系列觀智，從生滅智直至隨順智。這九種觀智名為行道智見清淨。

［另譯］當他如是脫離了（那些障礙觀的）染,，繼續觀三相而行道時，他擁有從生滅智到隨順智的九種觀智，稱為「行道知見清淨」。

NOTES

Vimutta: (pp. vimuñcati) freed, released, intellectually emancipated

Paṭṭhāya: (ger. paṭṭhahati) putting down, starting out from, used as prep. [with abl.] from... onward, beginning with, henceforth, from the time of

Yāva, yāvaṃ: (adv) until, while, as long as, in order that

Tilakkhaṇa: (n) three characteristics 三相

Paraṃ: (adv) beyond, after   [+abl.]

Paramparā: (f.) series, row, succession, lineage      [abl.] paramparāya: after the other

Paṭipajjati: to enter upon (a path), to go along, follow out (a way or plan), to go by; to take a line of action, to follow a method, to be intent on 行道，修行

Nava: (num) nine

9.3.2.7 智見清淨

Tass evam paṭipajjantassa pana vipassanāparipākam āgamma idāni appanā uppajjissatī ti bhavaṅgaṃ vocchinditvā uppannamanodvārāvajjanānantaraṃ dve tīṇī vipassanācittāni yaṃ kiñci aniccādilakkhaṇam ārabbha parikamm opacār ānulomanāmena pavattanti. Yā sikhāppattā sā sānuloma-saṅkhārupekkhā vuṭṭhānagāminī-vipassanā ti ca pavuccati.

When he thus practices contemplation, owing to the ripening of insight (he feels), “Now the absorption (of the path) will arise.” Thereupon arresting the life-continuum, there arises mind-door adverting, followed by two or three (moments of) insight consciousness having for their object any of the characteristics such as impermanence, etc. They are termed preparation, access, and conformity (preliminary, proximate, and adaptation) (moments).

That knowledge of equanimity towards conditioned things, together with knowledge that conforms (to the truths), when perfected, is also termed “insight of emergence leading to the path.” (insight leading to emergence)

當他如此觀照時，由於其智已成熟，（他感到：）「如今（道）安止即將生起。」於是，在有分斷之後生起了意門轉向；隨著生起的是兩個或三個緣取無常等任何一相為目標的觀智心。它們被稱為遍作、近行與隨順。當行捨智與隨順智圓滿時，也被稱為「導向出起之觀」。

Tato paraṃ gotrabhūcittaṃ nibbānam ālambitvā puthujjanagottam abhibhavantaṃ ariyagottam abhisambhontañ ca pavattati. Tass ānantaram eva maggo dukkhasaccaṃ parijānanto samudayasaccaṃ pajahanto nirodhasaccaṃ sacchikaronto maggasaccaṃ bhāvanāvasena appanāvīthim otarati. Tato paraṃ dve tīṇi phalacittāni pavattitvā nirujjhanti. Tato paraṃ bhavaṅgapāto va hoti.

Puna bhavaṅgaṃ vocchinditvā paccavekkhaṇañāṇāni pavattanti.

Thereafter, the change-of-lineage consciousness, having Nibbāna as its object, occurs, overcoming the lineage of the worldlings and evolving the lineage of the noble ones. Immediately after that consciousness, the path (of stream-entry), fully realizing the truth of suffering, eradicating the truth of its origin, realizing the truth of its cessation, and developing the truth of the path to its cessation, enters upon the (supramundane) cognitive process of absorption. After that (path-consciousness), two or three moments of fruition consciousness arise and cease. Then there is subsidence into the life-continuum.

Then, arresting the life-continuum, reviewing knowledge occurs.

隨後生起了取涅槃為目標的（更改）種姓心，超越了凡夫的種姓，而達到聖者的種姓。在這之後即刻生起了（須陀洹）道；（該道心）徹知苦諦、斷除集諦、證悟滅諦及開展道諦，而證入了（出世間）安止心路過程。之後有兩個或三個果心生滅，然後再沉入有分。

在有分中止之後，生起了省察智。

Maggaṃ phalañ ca nibbānaṃ paccavekkhati paṇḍito

Hīne kilese sese ca paccavekkhati vā na vā.

Chabbisuddhikkamen evaṃ bhāvetabbo catubbidho

Ñāṇadassanavisuddhi nāma maggo pavuccati.

The wise person reflects on the path, fruit, Nibbāna, and he either reviews or does not review the defilements destroyed and the remaining defilements.

Thus the fourfold path which has to be developed in sequence by means of the sixfold purity is called purification by knowledge and vision.

智者省察道、果、涅槃，以及省察、或不省察他已斷與還剩下的煩惱。

如是必須通過修習六清淨而次第證得的四道，名為智見清淨。

Ayam ettha visuddhibhedo.

Herein, this is the section on purification.

於此，這是清淨之分析。

NOTES

Paripāka: (m) ripeness, maturity, development, perfection

Āgacchati: to come, approach; to arrive, return   pp. āgata   ger. āgamma

Idāni, dāni: (adv) now

Uppajjati: to arise, originate, be produced, be born, appear   fut. uppajjissati

Bhavaṅga: (n) life-continuum; factor of existence 有分

Vocchindati: to cut off, arrest, interrupt    ger. vocchinditvā

Uppanna: (pp. uppajjati) born, reborn, arisen, produced

Manodvāra: (n) the mind-door 意門

Āvajjana: (n) turning to, paying attention, apprehending, adverting the mind 轉向

Manodvārāvajjana: (n) mind-door adverting 意門轉向

Anantaraṃ: (adv) immediately following, next; adjoining

Dve, dvi-, di-, du-, dvā-, bā-: (num) two

Yaṃ kiñci: (pron) whatsoever, anyone, anything

Parikamma: (n) preparation, preparatory proceedings or ceremony; getting ready by clearing, cleansing, etc. 遍作，預作

Nāma: (n) a name, a noun   ins. nāmena: by name    (adv) by name, namely; indeed 名為；著實

Sikhā: (f) peak, point, summit; crest, top-knot; flame

Patta: (pp. pāpuṇāti) obtained, reached, having attained

Sikhāppatta: (adj) pre-eminent, highest; having reached the pinnacle

Gāmin, gāminī: (adj) going, walking; leading to, making for

Vuṭṭhāna: (n) rising out, emerging, emergence 出定

Pavuccati: (pass.) to be spoken of, to be called or termed   pres. 3^rd pl. pavuccare   pp. pavutta

Gotrabhū: (m) one who is in a fit state to receive sanctification; a priest; sublimation; change of lineage （更改）種姓；聖化

Nibbāna: (n) extinction; destruction, annihilation; Nirvāṇa; Arhatship 涅槃

Olambati: to hang down, hang on, to be supported by, rest on     ger. olubbha, olambitvā (=ālambitvā)

Puthujjana: (m) common, ordinary people

Gotta: (n) ancestry, lineage

* There is no word in English for gotta. It includes all those descended, or supposed to be descended, from a common ancestor. A gotta name is always distinguished from the personal name, the name drawn from place of origin or residence, or from occupation, and lastly from the nickname. It probably means agnate rather than cognate. About a score of gotta names are known. They are all assigned to the Buddhas time.

Abhibhavati: to overcome, master, be lord over, vanquish, conquer

Ariya: (n. adj) noble, distinguished, of high birth; right, good, ideal

Abhisambhavati, abhisambhoti: to come up to, to be able to (get or stand or overcome); to attain, reach     ppr. abhisambhonta

Sacca: (n) truth

Parijānāti: to know accurately or for certain, comprehend, recognize, find out   ppr. parijānanta

Samudaya: (m) rise, origin, origination, cause

Pajahati: to give up, renounce, forsake, abandon, eliminate, let go, get rid of, eradicate     ppr. pajahanta

Nirodha: (m) cessation, annihilation; Nirvāṇa; obstruction, impeding 滅

Sacchikaroti: to see with ones eyes, to realize, to experience for oneself   ppr. sacchikaronta

Bhāvanā: (f) developing, attaining, being devoted to; meditation 修習

Vīthi: (f) a road, street, bazaar; a row, line

Otarati: to descend, go down to [+ acc.], to take oneself to

Phala: (n) fruit, grain, crop, produce; result, consequence; reward, profit 果

Pavattati: to arise, begin, take place; start, set out; roll or flow onwards; become, be, exist; go on, proceed, be kept up ger. pavattitvā 轉起，生起

Nirujjhati: to cease, perish, be destroyed or annihilated  pp. niruddha 壞滅

Pāta: (m) falling, fall; a cast, throw; discharge

Paccavekkhaṇā: (f) consideration, contemplation, reviewing 省察

Paccavekkhati: to look upon, consider, review, realize, contemplate, see

Paṇḍita: (adj) wise, skilled, circumspect, intelligent (m) a wise person

Jahati, jahāti: to leave, abandon, give up, renounce, forsake   pp. hīna

Kilesa: (m) stain, soil, impurity; affliction; depravity, lust

Sesa: (adj) remaining       (m) remainder 其餘

Kama: (m) order, step, succession, method     [ins.] kamena

Bhāveti: to beget, produce, increase, cultivate, develop   pfp. bhāvetabba

Catubbidha: (adj) fourfold

* The thought-process of a Stream-Winner: manodvārāvajjana - parikamma - upacāra - anuloma - gotrabhū - magga - phala - phala - bhavaṅga.

9.3.3 解脫之分析（Vimokkhabheda）

9.3.3.1 三解脫門

Tattha anattānupassanā attābhinivesaṃ muñcantī suññatānupassanā nāma vimokkhamukhaṃ hoti. Aniccānupassanā vipallāsanimittaṃ muñcantī animittānupassanā nāma. Dukkhānupassanā taṇhāpaṇidhiṃ muñcantī appaṇihitānupassanā nāma.

Therein, the contemplation of non-self, which discards the clinging to a self, becomes the door to emancipation termed ‘contemplation of the void.’ The contemplation of impermanence, which discards the sign of perversion, becomes the door to emancipation termed ‘contemplation of the signless.’ The contemplation of suffering, which discards desire through craving, becomes the door to emancipation termed ‘contemplation of the desireless.’

其中，去除我執的無我隨觀，名為空解脫門；去除顛倒相的無常隨觀，名為無相解脫門；去除愛欲的苦隨觀，名為無願解脫門。

NOTES

Tattha, tatra: (adv) there; thither; in that case; now; in that, therein

Anatta, anattā: (n) non-self, without a soul     (adj) unreal 無我

Anupassanā: (f) looking at, viewing, contemplating, consideration 隨觀

Attā, ātumā: (m) self, body, person, individuality; life, mind, soul          acc. attaṃ, attānaṃ   ins./abl. attanā   gen./dat. attano: of oneself, one’s

Abhinivesa: (m) inclination, adherence   (adj) liking, loving, inclined to

Attābhinivesa: (m) adherence to self 我執

Muñcati: to loose; release; dismiss; give up, abandon, omit; send forth     pp. mutta: released, delivered; free, free from; discharged, shot

Suññata: (m. adj) void, empty; devoid of lusts, evil dispositions and karma, but especially of ego 空

Nāma: (n) a name, a noun   ins. nāmena: by name    (adv) by name, namely; indeed 名；名為；著實

Vimokkha, vimokha: (m) deliverance, release, emancipation, dissociation from the things of the world, Arhatship; Nirvāṇa 解脫

Mukha: (n) the mouth (of a river); the face; front; entrance, opening; brim; commencement; means, cause

Vimokkhamukha: (n) door to emancipation 解脫門

Hoti, bhavati: to be, exist, become; take place, befall; behave   ger. hutvā

Anicca: (n) impermanence, evanescence, inconstancy   (adj) unstable, impermanent, inconstant, transitory, perishable 無常

Vipallāsa: (m) reversal, change (esp. in a bad sense), inversion, perversion, derangement, corruption, distortion 顛倒

Nimitta: (n) a sign, mark, token, symbol; omen; cause, reason 相

Animitta: (adj) signless   (n) signlessness 無相

Dukkha: (n) pain, suffering, trouble     (adj) painful 苦

Taṇhā, tasiṇā: (f) craving, lust, desire, human passion

Paṇidhi: (f) aspiration, request, prayer, resolve

Appaṇihita: (adj) aimless, desireless, not bent on anything, free from desire   (n) aimlessness, desirelessness 無願

9.3.3.2 道與果的解脫

Tasmā yadi vuṭṭhānagāminīvipassanā anattato vipassati, suññato vimokkho nāma hoti maggo; yadi aniccato vipassati, animitto vimokkho nāma; yadi dukkhato vipassati, appaṇihito vimokkho nāmā ti ca. Maggo vipassanāgamanavasena tīṇi nāmāni labhati. Tathā phalañ ca maggāgamanavasena maggavīthiyaṃ.

Hence, if with the ‘insight leading to emergence’ one contemplates on non-self, then the path is known as the void-emancipation; if one contemplates on impermanence, then the path is known as the signless emancipation; if one contemplates on suffering, then the path is known as the desireless emancipation. Thus the path receives three names according to the way of insight. Likewise, the fruit, (occurring) in the thought-process of the path, receives these three names according to the way of the path.

由此，若人以「導向出起之觀」觀照無我，其道即名為空解脫；若是觀照無常，其道即名為無相解脫；若是觀照苦，其道即名為無願解脫。如是根據觀照的方式，道得三種名稱。同樣地，在道心路過程裡的果，也依道的方式而得三種名稱。

NOTES

Tasmā: (abl. of so, often used adverbially) thereby, therefore, accordingly

Yadi: (indecl.) if

Vuṭṭhāna: (n) rising out, emerging, emergence 出定

Gāmin, gāminī: (adj) going, walking; leading to, making for

Vipassanā: (f) inward vision, insight, intuition, introspection 觀，毘缽舍那

Vipassati: to see clearly; to have intuition, to obtain spiritual insight

Magga: (m) path, road; trace, track; course, passage 道

Gamana: (n. adj) the state of going, movement, journey, walk, striving for, pursuit; going or leading to, conducive to

Āgamana: (n. adj) coming, arriving; return, approach

Vasena: (ins. of vasa; used adverbially, either with a gen. or as the last part of a compound) according to, for the sake of, on account of, by means of, for, as

Tayo: (num. m.) three   loc. tīsu (f) tisso    (n) tīṇi     Frequently at the end of a compound, the whole forming a neut. noun. -ttayaṃ

Labhati: to get, to receive, obtain, acquire; to obtain permission, to receive an opportunity, etc.

Tathā: (adv) so, thus; also 如是

Phala: (n) fruit, grain, crop, produce; result, consequence; reward, profit 果

Vīthi: (f) a road, street, bazaar; a row, line

9.3.3.3 果定之解脫

Phalasamāpattivīthiyaṃ pana yathāvuttanayena vipassantānaṃ yathāsakaṃ phalam uppajjamānam pi vipassanāgamanavasen eva suññatādivimokkho ti ca pavuccati. Ālambanavasena pana sarasavasena ca nāmattayaṃ sabbattha sabbesam pi samam eva.

Ayam ettha vimokkhabhedo.

However, in the thought-process of the attainment to fruition, to those who contemplate in the foregoing manner, the fruits that arise respectively in each case are termed the void emancipation, etc., only in accordance with the way of insight. But, as regards objects and respective qualities, the three names are applied equally to all (paths and fruits) everywhere.

Herein, this is the analysis of emancipation.

然而，在果定心路過程裡，對於以上述的方式觀照（行法）者，在每一種情況生起的果只依觀照的方式而被稱為空解脫等。但依所緣與各自的素質，這三種名稱都可應用於一切（道與果）。

於此，這是解脫之分析。

NOTES

Samāpatti: (f) attainment; a stage of meditation

Yathā: (adv) as, like; how, when

Vutta: (pp. vatti) said

Vatti: to speak, say, call

Naya: (m) leading, guidance; conduct; prudent conduct, prudence; policy; way, manner, means, mode, method; inference, logical deduction -naya 理，方法

Saka: (adj) own

Yathāsakaṃ: (adv) each his own, according to his (or her) own, respective(ly)

Uppajjati: to arise, originate, be produced, be born, appear, come into existence     ppr. uppajjamāna     pp. uppanna    fut. uppajjissati

Pavuccati: (pass.) to be spoken of, to be called or termed   pres. 3^rd pl. pavuccare   pp. pavutta

Ālambana, -ṇa : (n) support; an object of sense 所緣，（感官）目標

Sarasa: (adj. sa + rasa) with its essential properties

Sabbattha: (adv) everywhere, under all circumstances

Sabba: (adj) all, every, whole, entire     dat./gen. pl. sabbesaṃ

Sama: (adj) same, similar, like, equal; just, impartial; full, complete, entire   (adv) samaṃ

Ayaṃ: (pron. nom. m/f) this

Ettha: (adv) here; herein; now

Bheda: (m) breaking; rending; division; disunion; breach; schism; sort, kind 分別

9.3.4 人之分析（Puggalabheda）

9.3.4.1 須陀洹（Sotāpanna）

Ettha pana sotāpattimaggaṃ bhāvetvā diṭṭhivicikicchāpahānena pahīnāpāyagamano sattakkhattuparamo sotāpanno nāma hoti.

Herein, having developed the path of stream-entry, by eradicating false views and doubts one becomes a stream-enterer, one who has escaped from rebirth in woeful states and will be reborn at most seven more times.

於此，培育了須陀洹道之後，斷除了邪見與疑，他成為須陀洹。他已解脫了惡道輪迴，最多只會再投生七次（在人天的輪迴）。

NOTES

Sotāpatti: (f) the state of a Sotāpanna 須陀洹的境界，須陀洹道

Bhāveti: to beget, produce, increase, cultivate, develop (by means of thought and meditation)     ger. bhāvetvā    pp. bhāvita     pfp. bhāvetabba

Diṭṭhi: (f) sight, view; the eye; religious belief, doctrine; false doctrine, heresy 見，邪見

Vicikicchā: (f) doubt, uncertainty 疑

Pahāna: (n) giving up, leaving, abandoning, rejection     ins. pahānena

Pajahati: to give up, renounce, forsake, abandon, eliminate, let go, get rid of, eradicate     ppr. pajahanta     pp. pahīna

Apāya: (m) going away, departure; disappearance, loss; misfortune, ruin; state of suffering or punishment 惡趣

Satta: (num) seven

-khattuṃ: an adverb forming multiplicative numerals, e.g. ekakkhattuṃ: once; dvikkhattuṃ: twice; sattakkhattuṃ: seven times

Parama: (adj) superior; highest, first, best, greatest, chief, principal, extreme, exceeding

Sattakkhattuparama: (m) one who will be reborn seven times at the outmost

Sotāpanna: (m) one who has entered the stream, one who has attained the first stage of sanctification 須陀洹

9.3.4.2 斯陀含（Sakadāgāmī）

Sakadāgāmimaggaṃ bhāvetvā rāgadosamohānaṃ tanukarattā sakadāgāmī nāma hoti, sakid eva imaṃ lokaṃ āgantvā.

Having developed the path of once-returning, with the attenuation of lust, hatred, and delusion, one becomes a once-returner, returning to this world only one more time.

培育了斯陀含道之後，減輕了欲、瞋與痴，他成為斯陀含，最多只會再回到這世間一次。

NOTES

Sakadāgāmi: (adj) (sakad-āgāmin) returning once 一還，一往來

Sakadāgāmī : (m) one who has entered the second path to Nirvāṇa 斯陀含

Rāga: (m) dyeing; human passion, evil desire, greed, attachment, lust 貪

Dosa: (m) anger, hatred 瞋

Moha: (m) delusion, error, folly, infatuation, ignorance; fainting, loss of consciousness 痴

Tanu: (adj) thin, tender, small, slender, slight

Tanukarattā: (f) attenuation, making thinner, reducing, diminishing

Sakid (in composition, also sakad), sakiṃ: (adv) once   sakid eva: once only

Loka: (m) the world, the universe; mankind; a being or creature　世界

Āgacchati: to come, approach; arrive, return   pp. āgata   ger. āgantvā

9.3.4.3 阿那含（Anāgāmī）

Anāgāmimaggaṃ bhāvetvā kāmarāgavyāpādānaṃ anavasesappahānena anāgāmī nāma hoti, anāgantvā itthattaṃ.

Having developed the path of never-returning, by totally eradicating sensual lust and hatred, one becomes a never-returner, not returning to this (sensuous) state.

培育了阿那含道之後，斷除了欲貪與瞋恚，他成為阿那含，不會再回到這（欲）界。

NOTES

Anāgāmī: (m) one who does not return, one who has entered the third path to Nirvāṇa 阿那含

Kāma: (m) desire, desired object; sensual pleasures, passion, lust 欲

Vyāpāda, by-: (m) making bad, doing harm: desire to injure, malevolence

Anavasesa: (adj) without any remaining, all, whole, everyone

Itthatta: (n) being here (in this world), the present state of becoming, this (earthly) state, existence in this world

9.3.4.4 阿羅漢（Arahā）

Arahattamaggaṃ bhāvetvā anavasesakilesappahānena arahā nāma hoti khīṇāsavo loke aggadakkhiṇeyyo.

Ayam ettha puggalabhedo.

Having developed the path of Arhatship, by totally eradicating all defilements, one becomes an Arahant, a destroyer of the taints, a supreme recipient of offerings in the world.

Herein, this is the analysis of individuals.

培育了阿羅漢道之後，完全斷除了一切煩惱，他成為阿羅漢、漏盡者、世間至上應供者。

於此，這是（出世間四種）人之分析。

NOTES

Arahatta: (n) state of being an Arahā, Arhatship 阿羅漢的境界，阿羅漢道

Kilesa: (m) stain, soil, impurity; affliction; depravity, lust

Arahā, Arahaṃ: (m) a venerable person, a holy man, a saint; one who has attained final sanctification, an Arhat 阿羅漢

Khīṇa: (pp. khīyati) destroyed, exhausted, removed, wasted, gone; in cpds. ˚ -- often to be translated "without"

Āsava: (m) oozing, scum; misfortune; human passion, sin, corruption, depravity 漏

Khīṇāsava: (m) one whose mind is free from all passions, esp. of an Arahant 漏盡者

Agga: (adj) (of time) the first, foremost; (of space) the highest, topmost; (of quality) illustrious, excellent, the best, highest, chief

Dakkhiṇā : (f) a gift; a donation given to a holy person or a Buddhist priest; an offering to unhappy beings in the Peta existence intended to induce the alleviation of their sufferings

Dakkhiṇeyya: (adj. m) one worthy of a dakkhiṇā

Puggala: (m) an individual or person; a creature, being, man 個人

9.3.5 定之分析（Samāpattibheda）

9.3.5.1 可入之定

Phalasamāpattiyo pan ettha sabbesam pi yathāsakaphalavasena sādhāraṇā va. Nirodhasamāpattisamāpajjanaṃ pana anāgāmīnañ c eva arahantānañ ca labbhati.

Herein, the attainment of fruition is common to all, in accordance with their respective fruits. But the attainment of cessation is accessible only to never-returners and Arahants.

於此，一切（聖）人都能證入與各自所證得的果相等的果定。但只有阿那含與阿羅漢才能證入滅盡定。

NOTES

Sādhāraṇa: (adj) general, common, joint

Nirodha: (m) cessation, annihilation; Nirvāṇa; obstruction, impeding 滅

Nirodhasamāpatti: (f) attainment of cessation 滅盡定

Samāpajjana: (n) entering upon, attainment 入定，證入

Labbhati: (pass. labhati) to be taken, be received, be obtained, be permitted

9.3.5.2 滅盡定

Tattha yathākkamaṃ paṭhamajjhānādimahaggatasamāpattiṃ samāpajjitvā vuṭṭhāya tattha gate saṅkhāradhamme tattha tatth eva vipassanto yāva ākiñcaññāyatanaṃ gantvā tato paraṃ adhiṭṭheyyādikaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati. Tassa dvinnaṃ appanājavanānaṃ parato vocchijjati cittasantati. Tato nirodhasamāpanno nāma hoti.

In this case, one attains successively upon the sublime attainments beginning with the first jhāna etc., and then after emerging from them, one contemplates with insight the conditioned states within each of those jhānas.

Thus he proceeds up to ‘the base of nothingness.’ Then, having attended to the preliminary duties such as resolving, etc., he enters the ‘base of neither-perception nor non-perception.’ Now after two occasions of javana in absorption, the continuum of consciousness is suspended. Thereafter he is said to have attained (supreme) cessation.

於此，他從初禪起始，次第地證入廣大定。出定後，他以觀智觀照每一定裡的行法。

如此修習直至無所有處之後，他再實行（入定）之前的任務，如決意等，然後證入非想非非想處。在兩個安止速行生滅之後，心之相續流即被中斷。其時他即已證入了滅盡定。

NOTES

Yathākkamaṃ: (adv) in due order, successively 依序

Paṭhamajjhāna: (n) the first jhāna 初禪

Ādi: (m) beginning, starting point; -ādi, formed as the latter part of a compound, nearly equivalent to “et cetera”; -ādayo, the compound is in the masc. plural; ādīni, the compound is in the neuter plural …等

Mahaggata: (adj) enlarged, extensive, great, lofty, sublime 廣大的

Samāpajjati: to come into, enter upon, attain; become     pp. samāpajjita, samāpanna

Uṭṭhahati, uṭṭhāti: to rise, stand up, get up, to arise, to be produced, to rouse or exert oneself, to be active   ger. uṭṭhahitvā, uṭṭhāya (vuṭṭhāya)    pp. uṭṭhita [When uṭṭh˚ follows a word ending in a vowel, and without a pause in the sense, a v is generally prefixed for euphony.]

Gacchati: to go, go to, move, be in motion, proceed; depart     pp. gata    ger. gantvā

Saṅkhāradhamma: (m) conditioned states, or things 行法

Yāva, yāvaṃ: (adv) until, while, as long as, in order that

Ākiñcaññāyatana: (n) the Realm of Nothingness 無所有處

Tato paraṃ: (adv) afterwards, next

Adhiṭṭhāti, adhiṭṭhahati: to stand on, insist on; to concentrate or fix ones attention on (c. acc.), direct ones thoughts to, make up ones mind, wish; to undertake, practice, perform, look after, celebrate     pp. adhiṭṭhita   opt. adhiṭṭheyya

Ādika: (adj) beginning with, first, initial;   +ādika [=ādi]: et cetera, and the rest

Pubba: (adj) before; first, foremost; eastern; earlier; former, preceding; ancient, customary; at the end of a compound sometimes means “preceded by, attended by, accompanied by”

Kicca: (n) function; work, duty, service, business, need

Karoti: to act, do, cause, cause to become, render, make, perform   ger. katvā     opt. kayirā, kayirātha, kubbetha, kare, kareyya

Nevasaññānāsaññāyatana: (n) the Realm of Neither Perception nor Non-Perception 非想非非想處

Dve, dvi-, di-, du-, dvā-, bā-: (num) two     gen. pl. dvinnaṃ

Appanā: (f) absorption (of mind), ecstasy, fixing of thought on an object 安止

Javana: (adj) quick, fleet   (lit.) running swiftly 速行

Para: (adj) distant, further; opposite; other, different; subsequent; highest, preeminent   abl. parato: further, afterwards, later on

Vocchijjati: to be cut off     pp. neg. abbocchinna, abbhocchinna

Citta: (n) the mind, the heart; thought, idea; will, intention 心

Santati: (f) extension, continuity, duration, lineage 相續

9.3.5.3 自滅盡定出定

Vuṭṭhānakāle pana anāgāmino anāgāmiphalacittaṃ arahato arahattaphalacittaṃ ekavāram eva pavattitvā bhavaṅgapāto hoti. Tato paraṃ paccavekkhaṇañāṇaṃ pavattati.

Ayam ettha samāpattibhedo.

At the time of emergence (from cessation), in the case of a never-returner the Anāgāmī fruit consciousness, or in the case of an Arahant the Arahant fruit consciousness, occurs only for a single moment, and then lapses into bhavaṅga. Following this, the reviewing knowledge occurs.

Herein, this is the analysis of attainments.

於（滅盡定）出定時，於阿那含，阿那含果心轉起一次；於阿羅漢，阿羅漢果心轉起一次，隨後即沉入有分。在這之後生起了省察智。

於此，這是定之分析。

NOTES

Kāla: (m) time; right time, due season; meal time; death     The loc. kāle at the end of a compound may often be rendered by “when.”

Vāra: (m) time, occasion; turn; section; day of the week 時分

Pavattati: to arise, begin, take place; start, set out; roll or flow onwards; become, be, exist; go on, proceed, be kept up   pp. pavatta 轉起，生起

Bhavaṅga: (n) life-continuum; factor of existence 有分

Pāta: (m) falling, fall; a cast, throw; discharge

Paccavekkhaṇañāṇa: (n) reviewing knowledge 省察智

Niṭṭhito ca vipassanākammaṭṭhānanayo.

The method of meditation for developing insight is finished.

修習觀業處之法至此完畢。

NOTES

Niṭṭhita: (adj) brought or come to an end, finished, accomplished

Kammaṭṭhāna: (n) (literally) the place of work, basis of action; each of the forty meditation subjects 業處

Naya: (m) leading, guidance; conduct; prudent conduct, prudence; policy; way, manner, means, mode, method; inference, logical deduction -naya 理，方法