---
title: "清淨道論 · 二　水徧"
description: "清淨道論是五世紀上座部佛教論師佛音尊者所造的一部系統性巨著由覺音法師譯為中文。該論以戒定慧三學為框架詳細闡述了修行者從初學至證悟涅槃的完整清淨之道。內容涵蓋七清淨與十六觀智並匯總了南傳佛教的禪修理論與實踐方法體系嚴密被譽為佛教禪修百科全書。該論是上座部佛教最具權威的修行指南之一對南傳佛教國家影響深遠至今仍是禪修教學與佛學研究的重要典籍。"
url: "https://rushiwowen.co/en/r/cmgn7b0wc00vul504nlgljj63"
---

### 二　水　徧

> Chapter 2: Water

今，地徧之後，對水徧有〔次之〕詳論。即如地徧，亦欲修習水徧者，樂坐而把取水相。應把取人為或自然之〔水相〕，一切〔如於地徧〕應詳知之。又如此〔水相之說明〕，於〔火徧以下〕一切狀態，今後不言此〔人為與自然之徧〕，唯說〔其等徧之〕差異。

> Now, after the earth kasina, there is a detailed discussion of the water kasina in turn. Just as with the earth kasina, someone who wishes to practice the water kasina sits comfortably and takes up the sign of water. One should take up either an artificial or a natural sign of water, and everything should be understood in detail just as with the earth kasina. And just as with this explanation of the water sign, for all the remaining states from the fire kasina onward, this distinction between artificial and natural kasinas will not be mentioned hereafter; only the differences among those kasinas will be explained.

此〔水〕徧之狀態亦既積〔前世〕經驗之具福者，於蓮池、沼、鹽〔湖〕、大海生起自然之水相。猶如小尸偉長老。

> This meditative state of water kasina also arises naturally as water imagery in lotus ponds, marshes, salt lakes, and great oceans for those who are fortunate and have accumulated experience from past lives—just as it did for the Elder Cūḷa-Pindapātika-Tissa.

傳說彼尊者，捨〔受其他〕利養恭敬，行遠離住，於〔錫蘭〕大津乘船往閻浮洲〔印度大陸〕，於途中眺望大海，生起其似相。

> It is said that the Elder, having given up the gain of other offerings and respect, lived in seclusion. Boarding a ship at the great ford of Ceylon, he set out for the continent of India. Gazing out at the great ocean along the way, he developed its counterpart sign.

不〔當〕積經驗者，除去四徧之過失，不把取青黃赤白色之任何色之水。以淨布於空中取〔雨〕水而未達於地，或其他如斯澄清無濁之水充滿鉢或甕口，放置既如前述精舍之側隅有遮蔽〔之屋〕，樂坐而不觀察色澤，不作意〔特〕相。應一起依止〔水〕而不〔分別〕其色，更進之〔不觀現實之水，單以水之〕概念〔假相法〕置於心，以阿尸普、宇多加、委利、沙利羅等水諸名中，依一般之名「水、水」念此名而〔修習〕。如斯修習，彼如既述之次第，生起〔取相與似相〕之二相。

> <note>This translation renders the Pali commentarial instructions on the meditation object of water (āpodhātu-kammaṭṭhāna), following the \*Visuddhimagga\*'s discussion.</note> For one who does not accumulate experience, having removed the four faults, one should not grasp water of any color—blue, yellow, red, or white. Using a clean cloth, one may take rainwater in the open air before it reaches the ground, or other similarly clear and unclouded water that fills a bowl or the mouth of a jar. Having placed it in a sheltered room at the side of the monastery as described earlier, one sits comfortably without examining its color and without attending to its specific characteristics. One should rely on the water as a whole without distinguishing its color. Furthermore, without observing the actual water, one places the mere concept of "water" in the mind. Among the various names for water—such as Ashipu, Utoka, Velisara, and Sarila—one should recite the general name "water, water," and develop the meditation on that name. Developing it in this way, the two signs—the learning sign and the counterpart sign—arise in the sequence already described.

其中，「取相」如顯現動搖，若混水泡或泡沫之水者，如顯現〔取相〕，則認為是徧之過失。其次「似相」不轉動，如寶珠之扇置於空中，顯現如寶珠製之圓鏡。其〔似相〕之顯現耶！彼〔修行〕者，如既述得近行禪及四種、五種之〔安止〕禪。