清淨道論慈 MettāVisuddhimagga · Goodwill Mettā

〔CSCD §240–258〕

心要Essence

第一把刀，對治瞋。從自己開始——不是自戀，是取樣：知道「願我安樂」是什麼溫度，才推得出去。敬愛者、中性者、怨敵，一位一位來；至親與冤家都別當起點。

對怨敵過不去時，先退回前位回爐；回爐不成，論主給了九法：鋸喻的教誡、隨念其淨行、自誡之偈、業自作性、導師之本生、無始輪迴裡他曾是你的母親、慈之十一利、拆到十八界看瞋無所寄、最後以一物之施收尾。一道不通，換一道。

四位等視、「與誰皆不可」——界破了，安止就到了。然後遍滿出去：五式、七式、十方，五百二十八個安止。十一利隨身：安眠安寤、人非人愛敬、顏色明淨、臨終不昧。

The first scalpel treats aversion. Begin with yourself—not out of narcissism, but to take a sample: only by knowing the warmth of “May I be happy” can you extend it outward. Proceed person by person: someone you respect and love, a neutral person, and an enemy. Neither those closest to you nor those with whom you are in conflict should be the starting point.

When you cannot get past an enemy, first return to a preceding person and reheat the practice. If that does not work, the author gives nine methods: the admonition of the simile of the saw, recollection of the person’s purified conduct, verses of self-admonition, ownership of kamma, the Teacher’s birth stories, the reflection that in beginningless saṃsāra this person has been your mother, goodwill’s eleven benefits, analysis through the eighteen elements until anger has nowhere to lodge, and finally the gift of a single object. When one method fails, change to another.

Regard all four equally—“no person may be given”—and the boundaries are broken; then absorption has arrived. Pervasion follows: five modes, seven modes, ten directions, 528 absorptions. The eleven benefits accompany it: sleeping and waking happily, being dear to human and nonhuman beings, a bright complexion, and an unclouded death.

白話Plain reading

本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。

§1 修慈之前行與不應先修之人〔CSCD §240〕

九、梵住釋

修慈之論

在隨念業處之後，於前面已經舉出的慈、悲、喜、捨這四種梵住（brahmavihāra）¹之中，想要修慈的初學瑜伽者，先要斷除諸障、受取業處（kammaṭṭhāna）²，作完食事，除去食倦，在僻靜之處於善敷設的座上安樂而坐，然後最先觀察瞋的過患與忍的利益。

為什麼呢？因為以這一種修習應當捨斷瞋、應當獲得忍；而未見其過患的，任何一法都不可能捨斷，未知其利益的，也不可能獲得。所以，應當依「友啊，瞋者為瞋所勝、心被遍取，乃至也會殺生」等等的說法，而見瞋的過患。

忍與堪忍是最上的苦行，諸佛說涅槃為最上。

以忍為力，以力為軍，我說他是婆羅門。

又應當依「沒有勝過忍的了」等等的說法，而知忍的利益。

這樣，為了使心從已見其過患的瞋中遠離、也為了使心結合於已知其利益的忍，就應當開始修慈。開始之時，最先應當了知人的差別：「對這些人不應當最先修慈，對這些人則全然不應當修。」

這慈，對不愛之人、極愛之友（atippiyasahāyaka）、中庸者、怨敵這四種人，不應當最先修習；對異性，不應當限定〔於一人〕而修；對已命終者，則絕不應當修。為什麼對不愛之人等不應當最先修呢？因為把不愛之人放在可愛者之位，會疲勞；把極愛之友放在中庸者之位，會疲勞，而且那人只要生起一點點苦，他就幾乎要哭出來；把中庸者放在尊重者之位與可愛者之位，也會疲勞；憶念怨敵則生起忿。所以對不愛之人等不應當最先修。

至於對異性，若緣其一人而作限定之修，就會生起貪。據說有一位大臣之子問一位常往其家的長老：「尊者，應當對誰修慈呢？」長老說：「對可愛之人。」他自己的妻子是他所愛的；他對她修慈，竟終夜與牆壁相鬥。所以對異性不應當限定〔於一人〕而修。

對已命終者修，則安止與近行都不能到達³。據說有一位年少比丘緣其阿闍梨而起修慈，他的慈不轉起。他到大長老那裡去說：「尊者，慈之禪那的等至我本來已經純熟，如今卻不能入，這是什麼緣故呢？」長老說：「友，去尋那個相吧。」他去尋找，得知阿闍梨已經命終，就改緣他人而行慈，於是安止了等至。所以對已命終者絕不應當修。

§2 最先對自己——證人之位與對象之次第〔CSCD §241–242〕

最先，應當這樣一再地唯獨對自己修習：「願我安樂、無苦」，或者「願我無怨、無惱、無苦，安樂地護持自己」。

若是這樣，那麼《分別論》中所說的這一段——

「比丘如何以慈俱之心遍滿一方而住呢？譬如見一可愛可意之人而起慈，正是這樣以慈遍滿一切有情。」

以及《無礙解道》中所說的——

「以哪五種行相修習無限定遍滿的慈心解脫呢？願一切有情無怨、無惱、無苦，安樂地護持自己。願一切有息者……願一切已生者……願一切補特伽羅……願一切自體所攝者無怨、無惱、無苦，安樂地護持自己」等等——

這樣說了。又，〈慈經〉中所說的——

願〔他們〕安樂、安穩，願一切有情自身安樂——

這樣也說了。〔有難言：〕這與前面所說的相違，因為那裡並沒有說對自己修習。〔答：〕這並不相違。為什麼？因為那些是依安止而說的，而這一段是依證人之位（sakkhibhāva）⁴而說的。

即使他以「願我安樂」等等的方式對自己修慈一百年、一千年，安止也不會生起。但他修習「願我安樂」時，會這樣以自己為證人——「正如我欲樂、厭苦、欲生、不欲死，其他有情也是這樣」——於是對其他有情生起欲其利樂之心。世尊也——

以心遍歷一切方，於任何處都不見有比自己更可愛的；他人各各也同樣愛其自己，所以愛自己的人不應害他。

——世尊這樣說時，所開示的正是這個道理。

所以，為了成就證人之位，最先以慈遍滿自己；接著，為了令〔慈〕安樂地轉起，對於那位可愛、可意、尊重、可尊敬的阿闍梨或與阿闍梨相等的人、親教師（upajjhāya）或與親教師相等的人，隨念他布施、愛語等等可愛可意之因，以及戒、聞等等可尊重可尊敬之因，然後依「願這位善士安樂、無苦」等等的方式修慈。

對這樣的人，安止固然能夠成就；但這位比丘不應當以此為足，既然想要作破界（sīmāsambheda）⁵，就應當接著對極愛之友修慈，從極愛之友而對中庸者，從中庸者而對怨敵修慈。修習之時，於每一個分位都應當令心柔軟、堪能，然後才依次投向下一個〔對象〕。

至於沒有怨敵的人，或者由於是大人之性、他人即使作不利之事也不生起怨敵之想的人，他就不應當作這樣的營為：「我對中庸者的慈心已經堪能，如今要把它投向怨敵。」至於有怨敵的人，正是就他而說的：「從中庸者而對怨敵修慈。」

§3 除瞋之法（上）——鋸喻之教誡與清淨行之隨念〔CSCD §243–244〕

若他把心投向怨敵時，由於憶念那人所作的過犯而生起瞋，那麼他應當於前面那些人之中的任何一位，一再地入慈〔定〕、出定，一再地對那個人行慈，以此除去瞋。若這樣努力仍然不息，那麼——

　　依鋸喻之教誡等而隨行，
　　為斷瞋故，應當一再地精勤。

而這件事唯應當以這樣的方式自誡：「喂，發怒的人啊！世尊不是說過嗎——

『諸比丘，即使有暴賊、盜匪以兩柄之鋸把〔你們的〕肢體節節支解，若有人於此起意之瞋惡，他就不是我教的奉行者。』又——

對已怒者還怒，於他自己更為惡；對已怒者不還怒，便勝那難勝之戰。他行二者之利——自己的與他人的：知他人已忿怒，而具念⁶寂止。

又——『諸比丘，有七法是怨敵所欲、能作怨敵之事，來於忿怒的女人或男人。哪七法呢？諸比丘，這裡怨敵對怨敵這樣希望：「但願這人色貌醜惡！」這是什麼緣故呢？諸比丘，怨敵不喜歡怨敵有好色貌。諸比丘，這忿怒的人，為忿所勝、為忿所遍取，即使他沐浴良好、塗香良好、鬚髮修整、身著白衣，為忿所勝，他也仍然是色貌醜惡的。諸比丘，這是第一法，是怨敵所欲、能作怨敵之事，來於忿怒的女人或男人。復次，諸比丘，怨敵對怨敵這樣希望：「但願這人臥苦！」……乃至（廣說如前）……「但願這人沒有多利！」……乃至（廣說如前）……「但願這人沒有財富！」……乃至（廣說如前）……「但願這人沒有名聲！」……乃至（廣說如前）……「但願這人沒有朋友！」……乃至（廣說如前）……「但願這人身壞命終之後不生於善趣天界！」這是什麼緣故呢？諸比丘，怨敵不喜歡怨敵趣於善趣。諸比丘，這忿怒的人，為忿所勝、為忿所遍取，以身行惡行，以語、以意行惡行；他以身、語、意行了惡行，為忿所勝，身壞命終之後生於苦界、惡趣、墮處、地獄。』又——

『諸比丘，譬如燒屍的火把，兩端俱燃，中間塗糞：在村中不堪作木材之用，在林中也不堪作木材之用。諸比丘，我說這種人就像那樣。』

『那麼你如今這樣發怒，就不會是世尊之教的奉行者了；還怒，就比那發怒的人更惡，也就不能戰勝那難勝之戰；那些能作怨敵之事的法，你自己就對自己作了；你也就成了燒屍火把之譬所說的那種人。』」

他這樣精勤努力，若那瞋止息了，這就好。若不止息，那麼那個人身上凡是已寂靜、清淨、憶念起來能帶來淨信的法，就應當隨念那一法而除去瞋。

有些人唯有身行是已寂靜的。他的寂靜，由於他作許多義務行持，為眾人所知；而語行與意行則未寂靜。對於他，就不應當去想那二者，唯應當隨念其身行之寂靜。

有些人唯有語行是已寂靜的，他的寂靜為眾人所知。他生性善於接待，柔和、善於言談、令人歡悅、面容坦然、先意問訊，以美妙之聲宣揚法，以圓滿的文句作法談；而身行與意行則未寂靜。對於他，就不應當去想那二者，唯應當隨念其語行之寂靜。

有些人唯有意行是已寂靜的，他的寂靜於禮塔等事上為眾人所明見。因為心未寂靜的人，禮拜塔、菩提樹或諸長老時，不恭敬而拜；在聞法堂中，或者心散亂、或者打瞌睡而坐。心已寂靜的人，則信解而拜，側耳、作意，以身或以語作心之淨信而聽法。這樣，有些人唯有意行是已寂靜的，身行與語行則未寂靜；對於他，就不應當去想那二者，唯應當隨念其意行之寂靜。

至於有些人，這三法之中連一法也未寂靜；對那樣的人，就應當這樣生起悲愍（kāruñña）：「這人如今雖然行走在人間，可是再過幾天，他就要去填滿八大地獄與十六增地獄了。」因為緣於悲愍，瞋也會止息。

有些人這三法都已寂靜；對他，隨自己所欲的，就隨念哪一法。因為對那樣的人，修慈並不難。

為了明顯這個義理，五集之中的〈除瞋之法經〉——「諸位，有這五種除瞋之法；比丘於此應當把已生的瞋完全除去」——應當廣說。

§4 除瞋之法（中）——自誡之偈與業自作性〔CSCD §245–246〕

若他這樣努力，瞋仍然生起，那麼他應當這樣自誡——

　　怨敵若在他自己的境域中對你作了苦，
　　你何以又要在非其境域的自心中作苦？
　　你捨棄了多所助益、涕泣其面的親族之眾，
　　為何不捨棄那作大不利的忿——你的怨敵？
　　你所守護的諸戒，其根之斬斷者，
　　你竟撫養這名為忿的；有誰像你這樣愚呢？
　　你因「他人作了非聖之業」而發怒，
　　你自己竟也想作同樣的事嗎？
　　他人若是為了要令你起瞋而作不可意之事，
　　你生起瞋，何以要圓滿他的心願呢？
　　你發怒，能不能給他苦還不一定，
　　卻在此刻先以忿之苦逼迫了自己。
　　怨敵們若已登上忿這條無益之道，
　　你為何也發怒而隨學他們呢？
　　怨家依你的哪一種過失而作了不可愛之事，
　　你就斬斷那個過失吧；何必在無理之處自惱？
　　又由於諸法是剎那的，作了那不可意之事的
　　那些蘊已經滅去；如今你在這裡對誰發怒呢？
　　作苦者若是為某人而作苦，離了那人他向誰作呢？
　　你自己也是苦之因——那麼你為何對他發怒？

若他這樣自誡，瞋仍然不止息，那麼他應當觀察自己與他人的業自作性（kammassakatā）⁷。其中，先應當這樣觀察自己的：「喂，你對他發怒，能作什麼呢？你這以瞋為因的業，豈不是要轉向你自己的不利嗎？你是業的所有者、業的嗣者、業的胎、業的親、業的依；你將作什麼業，就要成為那個業的嗣者。而你這個業，既不能成就正等覺，也不能成就辟支覺、不能成就聲聞地，不能成就梵天位、帝釋位、轉輪王位、一方之王位等等成就之中的任何一種；反而是使你從教中退墮、令你成為食殘食者等等，並且招致地獄等種種苦的業。你作這個業，就像有人兩手取了熾燃的炭火或糞而想打他人一樣，先燒了自己，也先臭了自己。」

這樣觀察了自己的業自作性，對他人的也應當這樣觀察：「這人對你發怒，又能作什麼呢？這豈不是要轉向他自己的不利嗎？這位具壽是業的所有者、業的嗣者……乃至（廣說如前）……他將作什麼業，就要成為那個業的嗣者。而他這個業，既不能成就正等覺，也不能成就辟支覺、不能成就聲聞地，不能成就梵天位、帝釋位、轉輪王位、一方之王位等等成就之中的任何一種；反而是使他從教中退墮、令他成為食殘食者等等，並且招致地獄等種種苦的業。他作這個業，就像有人站在逆風之處想要以塵土坌他人一樣，坌的正是自己。」世尊也這樣說過——

誰若害那無過惡的人，那清淨、無垢穢的士夫，惡就還到那愚人自己身上，如逆風所擲的細塵。

§5 除瞋之法（下）——導師之本生與無始輪迴〔CSCD §247–248〕

若他這樣觀察業自作性，〔瞋〕仍然不止息，那麼他應當隨念導師本生之德。

其中觀察之法是這樣：喂，出家人！你的導師在正覺之前、尚未現等覺而仍為菩薩之時，於四阿僧祇與十萬劫中圓滿諸波羅蜜（pāramī），在種種處對殺害祂的怨敵也不曾令心敗壞。且如：在〈尸羅婆本生〉中，因祂自己的王后而心懷惡意的惡臣引來了敵王，那敵王奪取三百由旬的王國；祂連諸大臣為了阻止而起、要動用兵器都不許。後來祂與一千位大臣一同在新塚間被掘地至頸而埋，也不曾起一念心之瞋惡；依著為食屍而來的野干扒土之便，祂作了男子之行而重得性命，又以夜叉之威力下到自己的寢殿，見怨敵臥在自己的臥榻上，也不起忿，反而彼此立誓，把他放在朋友之位，並說——

人應當常懷希望，智者不應厭離〔而灰心〕；我看見我自己：如我所願，事就那樣成了。

在〈忍辱語者本生〉中，愚昧的迦尸王問祂：「沙門，你是說什麼的人？」祂答：「我名為說忍辱者。」王便以帶刺的鞭打祂，又斬斷祂的手足；祂連一念的忿也不曾起。

這還算不上希有——年長而出家的人這樣作〔或許不難〕。而在〈小護法本生〉中，祂還是仰臥的嬰兒之時——

塗著栴檀之香的雙臂，護法的雙臂被斬斷了；那是大地之嗣者的雙臂啊——大王，我的命要斷了。

當母親這樣悲號時，父親——名為大威的國王——令人把祂的四肢如截竹筍一般斬斷；還不滿足，又下令「把他的頭砍下」。那時祂決意受持堅固之誓：「如今正是你把持自心的時候。護法啊，如今對下令斬首的父親、對執行斬首的人、對悲號的母親、對自己——於這四者，你要心齊等！」於是連一念瞋惡的樣子也不曾現。

這也還算不上希有——身為人而這樣作〔或許不難〕。祂身為畜生、作名為六牙的象王時，被塗毒的箭射中臍部，對那作不利之事的獵人也不曾令心敗壞。如說——

那象被粗大的箭所射中，卻以無瞋惡之心對獵人說：朋友，你為了什麼目的、為了什麼緣故殺我？這又是受誰的指使呢？

祂這樣說了，那人答道：「尊者，我是為了你的牙而被迦尸王的王后派來的。」祂便圓滿她的心願，把自己那放出六色光明而燦然美麗的牙截下給了他。

祂作大猿時，那個被祂自己從山崖之中救上來的人——

這也是人的食物，正如林中其他的野獸；我何不把這猿殺了，飢餓時就吃牠。我要帶著肉作糧食而去，這樣就能度過曠野，成為我的路糧。

他這樣想了，就舉起石頭砸破了祂的頭。祂以充滿淚水的眼睛看著那人——

尊者啊，別這樣！你竟作了這樣的事；你本是名為長壽者的，本該阻止別人〔作這種事〕。

祂這樣說了，對那人也不令心敗壞，也不顧自己的苦，反而把那人送到了安全之地。

祂作名為部利達多的龍王時，受持布薩支而臥在蟻垤之頂；雖然全身被人以如同劫火一般的藥所灑，又被裝進籠中、在整個閻浮提裡被人玩弄，對那婆羅門也不曾起一念意之瞋惡。如說——

他把我裝進籠裡，又用手揉搓我，我對阿藍波那也不忿怒——因為我怕戒的毀壞。

祂作瞻波龍王時，被弄蛇人所惱害，也不曾生起一念意之瞋惡。如說——

那時我行法、已住於布薩，弄蛇人捉了我，在王門前戲弄。他心裡想什麼顏色——青、黃或者赤，我就隨順他的心，變得像他所想的一樣。我能把陸地變成水，也能把水變成陸地；我若對他發怒，剎那間就能把他化為灰。我若隨自心之力，就要從戒退失；戒已退失的人，最上之義就不能成就。

祂作商佉波羅龍王時，被人以利矛在八處刺穿，又從傷口穿入帶刺的藤蔓，在鼻上緊繫繩索，由十六個村人以扁擔抬走，身體在地面上磨擦，領受大苦。祂雖然只要一發怒、看上一眼就能把那些村人全化為灰，卻連睜開眼睛現出一念瞋惡的樣子也不曾有。

如說——

阿羅啊，十四日與十五日，我常住於布薩。那時來了十六個村人，帶著繩索與堅固的羂。他們刺穿我的鼻，穿過繩索，那些兇暴者把我抓住牽走。這樣的苦我都堪忍，為的是不毀壞布薩。

不僅這些，祂在〈養母本生〉等等之中還作了許多希有之事。如今祂已證得一切智，在天人世間中無人能與祂的忍德相比；你既指說那位世尊、導師〔為己之師〕，卻生起瞋心，實在是極不相應、極不相稱的。

若他這樣觀察導師本生之德，而由於長夜以來已經淪為煩惱之奴，那瞋仍然不止息，那麼他應當觀察無始（anamatagga）〔輪迴〕之諸事。因為那裡這樣說——

「諸比丘，不容易得到這樣的有情：他不曾作過〔你的〕母親、不曾作過父親、不曾作過兄弟、不曾作過姊妹、不曾作過兒子、不曾作過女兒。」

所以對那個人應當這樣生起心念：「據說這人在過去世曾作我的母親，十個月裡在胎中懷著我，把屎、尿、涕、唾等等如同黃栴檀一般毫不厭惡地除去，讓我在胸前嬉戲，抱在身邊而養育我；又曾作我的父親，走過羊道、峻道等等險路而經營商業，為了我連生命也捨棄，投入兩軍對陣的戰場，乘船衝入大海，又作了種種難行之事，心想『我要養活這孩子』，以種種方便積聚財物而養育我；他也曾作我的兄弟、姊妹、兒子、女兒，作過這樣那樣的助益——因此，我對他起意之瞋惡，是不相稱的。」

§6 除瞋之法（末）——慈之利益・界之分別・施捨〔CSCD §249–251〕

他若這樣還是不能令〔瞋〕心息滅，就應當這樣觀察慈的利益：「喂，出家人啊，世尊不是說過嗎——

『諸比丘，慈心解脫若習行、修習、多作、作成車乘、作成基地、確立、積習、善加策發，可期望有十一種利益。哪十一種呢？安眠，安寤，不見惡夢，為人所愛，為非人所愛，諸天守護，火、毒、刀不能侵他，心速得定，顏色明淨，臨終不昏迷，未通達上位者往生梵界。』

你若不令這心息滅，就將被摒除於這些利益之外。」

這樣還是不能令〔心〕息滅的人，就應當作界的分別。怎麼作呢？「喂，出家人啊，你對他發怒，究竟是對誰發怒呢？是對髮發怒，還是對毛、對爪……乃至（廣說如前）……對尿發怒呢？或者，是對髮等之中的地界發怒，是對水界、火界、風界發怒呢？又或者，那取五蘊、十二處、十八界而被稱為『這位具壽某某』者——在那些之中，你是對色蘊發怒，還是對受蘊、想蘊、行蘊、識蘊發怒呢？是對眼處發怒，對色處發怒……乃至（廣說如前）……對意處發怒，對法處發怒呢？是對眼界發怒，對色界、對眼識界發怒……乃至（廣說如前）……對意界、對法界、對意識界發怒呢？」因為這樣作界的分別的人，怒就沒有立足之處，如同芥子之於錐尖，如同畫之於虛空。

不能作界的分別的人，就應當作施與分施。應當把自己所有的施給他人，把他人所有的自己接受。但若對方是活命已破的人，他的資具不堪受用，那就只施出自己所有的。這樣作的人，他對那個人的瞋一定止息；而對方那自過去生以來就相隨的怒，也在那一剎那止息——就像那位大長老一樣：在支帝羅山寺被三度逐出臥處的乞食長老說「尊者，這隻值八迦利沙槃的缽，是我母親優婆夷所施的如法之利；請您為大優婆夷作福利吧」而把缽施出，他就受了那缽。施的威力就是這樣大。也有這樣的說法——

　　施是未調伏者之調伏，施能成辦一切；
　　因施與愛語，〔人〕高舉，〔人〕低俯。

§7 破界之成與安止之得〔CSCD §252–253〕

他這樣對怨敵的瞋既已止息，那麼，正如對可愛者、極愛之友、中庸者一樣，他的心也依慈而對那〔怨敵〕轉起。於是他應當一再地修慈，於自己、可愛之人、中庸者、怨敵這四種人上成就心的齊等，而作破界。破界的相是這樣：假使這個人與可愛者、中庸者、怨敵同在一處而坐，自己為第四，這時來了賊人說「尊者，把一位比丘給我們」，問他們「為什麼」，他們說「為了殺他取喉血作供祭」——那時這位比丘若心想「讓他們取某某人吧」，破界就沒有作成；即使心想「讓他們取我，別取這三位」，破界也沒有作成。為什麼呢？因為他想讓誰被取走，就是對誰求不利，而唯獨對其餘的人求利益。

當他在四人之中見不到一個可以交給賊人的，而對自己與那三人平等地轉起心時，破界就作成了。所以古師們說——

　　於自己、有益者、中庸者，與無益者這四種之中，
　　當他還見有差別時，只是對眾生存著有益之心而已；
　　還不是於慈隨欲而得者，也不被稱為善巧。
　　當比丘的那四種界已經破除時，
　　他就以慈平等遍滿連同諸天的一切世間；
　　比起前面那位大為殊勝——他的界已不可知了。

這樣，在破界的同時，這位比丘也就得到了相與近行。破界既已作成，他習行、修習、多作那個相，就能如地遍中所說的方法一樣⁸，不甚費力地達到安止。

至此，他就證得了捨五支、具五支、三種善、十相成就而與慈俱的初禪。證得之後，他再習行、修習、多作那個相，就依次達到四分法中的第二禪、第三禪，五分法中的第二禪、第三禪、第四禪。

因為他依初禪等之中的任何一種，以與慈俱的心遍滿一方而住；第二方也這樣，第三方也這樣，第四方也這樣。這樣，上、下、四維、一切處，以一切為己性，以與慈俱的、廣大的、大的、無量的、無怨的、無惱的心遍滿具一切有情的世間而住。而這樣的變化，唯有依初禪等而已達到安止的心才能成就。

§8 遍滿之式與其逐詞釋〔CSCD §254〕

這裡，「與慈俱」就是具有慈；「心」就是以心；「一方」——是就每一方之中最初所把握的有情而言，依遍滿於一方所攝的有情而說的；「遍滿」就是觸而作為所緣；「住」就是令依梵住而立的威儀之住轉起。「第二方也這樣」——意思是：正如他遍滿東方等諸方之中隨便哪一方而住，緊接著對第二方、第三方、第四方也正是這樣。「這樣，上」——是說依同樣的方法而及於上方。「下、四維」——對下方、對四維也正是這樣；其中「下」就是下面，「四維」就是諸隅方。這樣，於一切方，與慈俱的心送出去又送回來，如同馬場上的馬〔往而復還〕。到此為止，所顯示的是把握一方而作的限定的慈之遍滿。

而「一切處」等語，是為了顯示無限定〔的遍滿〕而說的。其中，「一切處」就是於一切處所。「以一切為己性」就是：於下、中、上，親、怨、中庸等一切分位，都以己視之；意思是說，不作「這是他人」這樣的分別，而視同自己。或者，「以一切為己性」的意思是：以全分的心，連一點點也不向外散亂。「具一切有情的」就是具有一切有情、與一切有情相應，這是它的意思。「世間」就是有情世間。至於「廣大的」等等，是為了顯示這些同義的說法，所以這裡再說一次「與慈俱」；或者，因為這裡不像限定的遍滿之處那樣說了「這樣」或「如是」這類承接的詞，所以再說一次「以與慈俱的心」；又或者，這是就結語而說的。而「廣大的」，這裡應當依遍滿而見其廣大；「大的」是依地而說，「無量的」是依熟練與以無量有情為所緣而說；由於捨斷了瞋恚這個怨敵，所以是「無怨的」；由於捨斷了憂，所以是「無惱的」——就是說沒有苦。以上就是依「以與慈俱的心」等等方法所說的變化之義。

§9 三遍滿・五名與五百二十八安止〔CSCD §255–257〕

正如這變化唯有已達安止的心才能成就，同樣地，《無礙解道》中所說的「以五種行相而無限定遍滿的慈心解脫，以七種行相而限定遍滿的慈心解脫，以十種行相而方位遍滿的慈心解脫」，也應當知道唯有已達安止的心才能成就。

其中，「願一切有情無怨、無惱、無苦，安樂地護持自己；願一切有息者、一切已生者、一切補特伽羅、一切自體所攝者無怨……乃至（廣說如前）……護持自己」——應當知道，這就是以五種行相而無限定遍滿的慈心解脫。

「願一切女人無怨……乃至（廣說如前）……護持自己；願一切男子、一切聖者、一切非聖者、一切天、一切人、一切墮惡趣者無怨……乃至（廣說如前）……護持自己」——應當知道，這就是以七種行相而限定遍滿的慈心解脫。

「願東方一切有情無怨……乃至（廣說如前）……護持自己。願西方一切、北方一切、南方一切、東隅一切、西隅一切、北隅一切、南隅一切、下方一切、上方一切有情無怨……乃至（廣說如前）……護持自己。願東方一切有息者、已生者、補特伽羅、自體所攝者無怨……乃至（廣說如前）……護持自己。願東方一切女人、一切男子、聖者、非聖者、天、人、墮惡趣者無怨……乃至（廣說如前）……護持自己。願西方、北方、南方、東隅、西隅、北隅、南隅、下方、上方的一切女人……乃至（廣說如前）……乃至墮惡趣者，無怨、無惱、無苦，安樂地護持自己」——應當知道，這就是以十種行相而方位遍滿的慈心解脫。

其中，「一切」是無餘總取之語。「有情」——於色等諸蘊以欲貪而執著、貪著，所以叫作有情。世尊也這樣說過——

「羅陀啊，於色有欲、有貪、有喜、有渴愛，於彼執著，於彼貪著，所以叫作有情；……於受……於想……於諸行……於識有欲、有貪、有喜、有渴愛，於彼執著，於彼貪著，所以叫作有情。」

不過依習用語而言，這個稱呼對離貪者也照樣適用，就像竹製的一種扇子也稱為多羅扇一樣。而文法家們不推求其義，主張這只是個名稱而已；那些推求其義的人，則主張是由於與「薩埵」一語相連而稱為有情。

由於有呼吸，所以叫作「有息者」——意思是說，〔它們的〕生存繫於出息與入息。由於已生，所以叫作「已生者」——意思是說，已經生成、已經出生。「補」是說地獄；墮於其中，所以叫作「補特伽羅」——意思就是趣往〔地獄〕。「自體」是說身體，或者就是五蘊——因為取五蘊而只是施設而有。被那自體所攝，所以叫作「自體所攝者」；「所攝」就是被限定，意思是被含攝在內。

正如「有情」這個語詞，其餘的〔語詞〕也一樣，都應當依習用而安立，知道這些全都是一切有情的異名。固然還有「一切生類」「一切活命者」等等別的一切有情的異名，但因為這五個較為顯著，所以只取這五個而說「以五種行相而無限定遍滿的慈心解脫」。

若有人主張「有情」「有息者」等等不只是語詞上、而且在意義上也各各不同，那麼對他們來說，無限定的遍滿就不成立了。所以不應當那樣取義，而應當依這五種行相中的任何一種而作無限定的慈之遍滿。

這裡，「願一切有情無怨」是一個安止；「願〔他們〕無惱」是一個安止——「無惱」就是離瞋恚；「願〔他們〕無苦」是一個安止——「無苦」就是沒有苦；「願〔他們〕安樂地護持自己」是一個安止。所以在這些語句之中，哪一句顯著，就依哪一句而作慈的遍滿。這樣，於五種行相各依四個安止，無限定的遍滿中就有二十個安止。

而在限定的遍滿中，七種行相各依四個，所以是二十八〔個安止〕。這裡，「女人、男子」是依性別而說的，「聖者、非聖者」是依聖者與凡夫而說的，「天、人、墮惡趣者」是依生趣而說的。

而在方位的遍滿中，依「東方一切有情」等等方法，每一方各二十、各二十，共二百；依「東方一切女人」等等方法，每一方各二十八、各二十八，共二百八十——這樣是四百八十個安止。所以《無礙解道》中所說的全部安止，共是五百二十八個。這樣，這位瑜伽行者依這些安止中的任何一個而修習慈心解脫，就獲得依「安眠」等等方法所說的十一種利益。

§10 十一利益之逐一釋〔CSCD §258〕

其中，「安眠」——其餘的人輾轉反側、打著鼾而苦惱地睡；他不那樣睡，而是安樂地睡；即使入睡了，也像入了等至一樣。「安寤」——別人呻吟、呵欠、翻轉而苦惱地醒來；他不那樣醒，而是安樂地、不變異地醒來，如同蓮花之開。

「不見惡夢」——即使作夢，也只作吉祥的夢：像在禮拜塔廟，像在作供養，像在聽法。而別人夢見自己好像被賊人圍住，好像被猛獸所逼，好像墮落懸崖；他不那樣見惡夢。

「為人所愛」——如同胸前所佩的珠鬘，如同頭上所戴的花鬘，他為人所愛、可意。「為非人所愛」——正如為人所愛一樣，他也為非人所愛，就像毘舍佉長老那樣。

據說他在波吒釐子是個居士。他住在那裡時聽說：「銅鍱洲以塔廟之鬘為莊嚴，以袈裟為光明；在那裡，隨自己所要的地方都可以坐、可以臥；氣候合宜、坐臥處合宜、人物合宜、聽法合宜——這一切在那裡都容易得到。」

他把自己的財產交付給妻兒，只在衣角裡繫著一個迦利沙槃就離家出走，在海邊等船，住了一個月。他善於交易，在這個地方買貨、到某處賣出，以如法的商業在那一個月之中就積聚了一千。他次第來到大寺，請求出家。

他為受出家而被引入界場時，把那個裝著一千〔錢〕的袋子從腰帶裡落到地上。人家問「這是什麼」，他說「尊者，是一千迦利沙槃」；人家說「優婆塞，從出家之時起就不能再處置〔財物〕了，現在就把它處置了吧」，他就說「來到毘舍佉出家之處的人，不要空手而回」，於是解開〔袋子〕撒在界場的院中，出了家，受了具足戒。

他滿五歲〔臘〕，通達二部論母，行了自恣，取了適合自己的業處，在每一座寺各住四個月，作均等的居住而遊行。這樣遊行的時候——

　　毘舍佉長老住在林間，高聲而說；
　　為著審察自己的德，他說了這樣的話：
　　「從受具足戒以來，從來到這裡以來，
　　這中間沒有一點過失——啊，賢者，你真有所得啊！」

他前往支帝羅山寺，到了岔路，心想「是這條路呢，還是那條」，就站住了。這時住在那山上的天神伸出手來，說「這條是路」而指示他。他到了支帝羅山寺，在那裡住了四個月，心想「清早我就要走了」，就躺下了。住在經行道端摩尼羅樹上的天神坐在階石上哭泣起來。

長老說：「那是誰？」「尊者，我是摩尼利。」「你為什麼哭呢？」「因為您要走了。」「我住在這裡，對你們有什麼好處呢？」「尊者，您住在這裡時，非人們彼此得到慈心；您一走，他們就要爭吵，還要說粗惡的話。」長老說：「我住在這裡若能令你們安樂而住，那就好。」於是又在那裡住了四個月，然後又同樣生起要走的心；天神也同樣又哭。長老就這樣一直住在那裡，也就在那裡般涅槃了。住於慈的比丘就是這樣為非人所愛。

「諸天守護」——諸天守護他，如同父母守護兒子。「火、毒、刀不能侵他」——在住於慈的人身上，火不能侵，如鬱多羅優婆夷那樣；毒不能侵，如相應部誦師小濕婆長老那樣；刀不能侵，如僧吉柯沙彌那樣。不能侵，就是不能進入；意思是說，不能損壞他的身體。這裡也說到母牛的事：據說有一頭母牛站著，正為小牛放出乳流。有一個獵人心想「我要射牠」，用手轉動而擲出長柄的矛。矛觸到牠的身體，就像多羅葉一樣滾落而去——這既不是近行的力量，也不是安止的力量，只是由於對小牛有強盛的愛心而已。慈的威力就是這樣大。

「心速得定」——住於慈的人，他的心很快就得定，沒有遲鈍。「顏色極明淨」——他的面色極為明淨⁹，如同離蒂而落的多羅果。「臨終不昏迷」——住於慈的人沒有所謂昏迷而死；他不昏迷，如同入睡一般地命終。「未通達上位」——不能證得慈等至以上的阿羅漢〔果〕的人，從這裡死後，就如睡醒一般往生梵界。

此即慈之修習中的詳論。

註

¹ 「梵住」之名義、何以唯四、其次第，及「無量」之名，皆釋於本品〈雜論〉一篇；此處唯出其名。

² 業處（kammaṭṭhāna）：所修之法門，即修習時心所取之所緣；其受取之法別有一品開演。

³ 近行定（upacāra-samādhi）：諸蓋已伏而尚未入安止之一級定；安止定（appanā-samādhi）則心全然入於所緣而不動。

⁴ 證人之位（sakkhibhāva）：以己之欲樂厭苦為現前之證，據以知他有情亦然之位；對己修慈唯為立此證，不為得安止。

⁵ 破界（sīmāsambheda）：於己・可愛者・中庸者・怨敵四人之間心齊等而四位之界限泯除；其相之定在本篇 §7。

⁶ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。

⁷ 業自作性（kammassakatā）：有情各為其自業之所有者，業之果唯歸作者自身；下文「業之所有者・嗣者・胎・親・依」五語即其定型。

⁸ 〈地遍〉之開演在第四品；安止之法、「五支捨・五支具・三善・十相」之成語，及四分法五分法之立，皆在彼品。

⁹ 本篇前列十一利益之第九作「顏色明淨」（見 §6），此處逐一釋之標句則作「顏色極明淨」，底本二處多寡一「極」字。今各從其形。

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 Preparations for Goodwill and Those with Whom Not to Begin 〔CSCD §240〕

Nine. Exposition of the Divine Abidings

The Discussion of the Cultivation of Goodwill

Following the recollection meditation subjects, among the four practices each called a divine abode (brahmavihāra)¹—goodwill, compassion, sympathetic joy, and equanimity—already listed above, a beginning meditator who wishes to cultivate goodwill should first cut off the impediments and receive the meditation subject (kammaṭṭhāna)². After eating, the meditator should dispel any drowsiness caused by the meal, sit comfortably on a well-prepared seat in a secluded place, and then begin by observing the danger in aversion and the benefit in patience.

Why? Because through this cultivation aversion is to be abandoned and patience is to be gained. No quality whose danger has not been seen can be abandoned, and no quality whose benefit is unknown can be gained. The danger in aversion should therefore be seen in accordance with such statements as, “Friend, a person who is angry, overcome by anger, their mind completely seized by it, may even take life,” and so forth.

Patience and forbearance are the highest austerity; the buddhas declare nibbāna to be supreme.

With patience as strength, with strength as an army, that person I call a brahmin.

And the benefit in patience should be known in accordance with such statements as, “There is nothing higher than patience.”

Thus, in order to draw the mind away from aversion whose danger has been seen, and also to join the mind to patience whose benefit has been understood, the cultivation of goodwill should be begun. At the outset, the distinctions among persons should first be understood: “With these persons the meditator should not begin the cultivation of goodwill; toward these persons the meditator should not cultivate it at all.”

Goodwill should not first be cultivated toward these four kinds of persons: a disliked person, a dearly loved friend (atippiyasahāyaka), a neutral person, and an enemy. It should not be cultivated in a person-specific way toward someone of the opposite sex, and it should never be cultivated toward someone who has died. Why should the meditator not begin with a disliked person and the others? It is tiring to place a disliked person in the position of someone dear. It is tiring to place a dearly loved friend in the position of someone neutral, and if even a little pain arises in that person the meditator is almost moved to tears. It is likewise tiring to place a neutral person in the position of someone honored and dear. Recollection of an enemy arouses anger. Therefore, the meditator should not begin with a disliked person and the others.

As for a person of the opposite sex, if cultivation is directed specifically toward that particular person, lust arises. It is said that a minister’s son asked an elder who regularly visited his home, “Venerable sir, toward whom should goodwill be cultivated?” The elder said, “Toward someone dear.” His own wife was dear to him. He cultivated goodwill toward her and ended up wrestling with the wall all night. Therefore, goodwill should not be cultivated in a person-specific way toward someone of the opposite sex.

When goodwill is cultivated toward a person who has died, neither absorption nor access can be reached.³ It is said that a young bhikkhu cultivated goodwill toward his teacher, but his goodwill would not proceed. He went to a great elder and said, “Venerable sir, I was formerly well practiced in the attainment of the jhāna of goodwill, but now I cannot enter it. What is the reason?” The elder said, “Friend, go and seek the sign.” He investigated and learned that his teacher had died. He then directed goodwill toward another and attained absorption. Therefore, goodwill should never be cultivated toward a person who has died.

§2 Beginning with Oneself—The Position of Witness and the Sequence of Objects 〔CSCD §241–242〕

First, goodwill should be cultivated repeatedly and exclusively toward oneself in this way: “May I be happy and free from pain,” or, “May I be free from enmity, free from affliction, free from pain, and may I care for myself happily.”

If so, what of this passage stated in the Vibhaṅga—

“How does a bhikkhu dwell pervading one direction with a mind accompanied by goodwill? Just as goodwill arises on seeing a person who is dear and pleasing, so too goodwill is extended to all sentient beings.”

And what of the following passage stated in the Paṭisambhidāmagga—

“In what five ways is the liberation of mind through goodwill cultivated by unlimited pervasion? May all sentient beings be free from enmity, free from affliction, free from pain, and may they care for themselves happily. May all who breathe . . . all who have been born . . . all persons . . . all who are included within an individual existence be free from enmity, free from affliction, free from pain, and may they care for themselves happily,” and so forth—

So it is stated. And in the Mettā Sutta it is said—

May they be happy and secure; may all sentient beings be happy in themselves—

So too it is stated. [An objection:] This conflicts with what was said above, because no cultivation toward oneself is stated there. [Reply:] There is no conflict. Why? Because those passages are spoken with reference to absorption, whereas this passage is spoken with reference to the position of witness (sakkhibhāva).⁴

Even if someone cultivates goodwill toward themself for a hundred or a thousand years in the form “May I be happy,” absorption will not arise. But when the meditator cultivates “May I be happy,” they take themself as witness in this way: “Just as I desire happiness, recoil from pain, desire to live, and do not wish to die, so too do other sentient beings.” A mind that wishes for the welfare and happiness of other sentient beings then arises. The Blessed One also said—

Having traversed every direction with the mind, nowhere does a person find anyone dearer than themself; each person similarly holds themself dear, so a person who loves themself should not harm another.

—and in saying this, the Blessed One taught precisely this meaning.

Therefore, to establish the position of witness, the meditator should first pervade themself with goodwill. Next, so that goodwill may proceed with ease, they should recollect the causes that make a person dear and pleasing—such as generosity and kindly speech—and the causes that make a person honored and worthy of respect—such as virtue and learning—in a teacher who is dear, pleasing, honored, and worthy of respect, or someone equal to a teacher; in a preceptor (upajjhāya), or someone equal to a preceptor. They should then cultivate goodwill in the form, “May this good person be happy and free from pain,” and so forth.

Absorption can indeed be achieved with such a person. But the bhikkhu should not be satisfied with that. Since they wish to accomplish breaking the boundaries (sīmāsambheda),⁵ they should next cultivate goodwill toward a dearly loved friend, then from the dearly loved friend toward a neutral person, and from the neutral person toward an enemy. At each stage of cultivation, the mind should first be made pliant and workable; only then should it be directed in sequence toward the next object.

As for someone who has no enemy, or who by reason of a great person’s character does not conceive another as an enemy even when that person acts against their interests, they should not make an effort such as this: “My mind of goodwill toward the neutral person is now workable; I shall direct it toward an enemy.” The statement “from the neutral person toward an enemy” is made specifically with reference to a person who has an enemy.

§3 Methods for Removing Aversion (I)—The Admonition of the Simile of the Saw and Recollection of Purified Conduct 〔CSCD §243–244〕

If aversion arises when the meditator directs the mind toward the enemy because they remember that person’s offenses, they should repeatedly enter and emerge from goodwill attainment with any of the persons mentioned earlier, and repeatedly extend goodwill toward the enemy, thereby removing the aversion. If it still does not cease despite such effort, then—

Following the admonition of the simile of the saw and the rest, the meditator should strive again and again to abandon aversion.

This should be done by admonishing themself in the following way: “Now then, angry person! Did the Blessed One not say—

‘Bhikkhus, even if bandits and robbers were to sever you limb from limb with a two-handled saw, anyone who gave rise to a mind of hatred toward them would not be carrying out my teaching.’ And again—

To repay an angry person with anger is worse for oneself; not repaying anger with anger, they win a battle hard to win. They act for the welfare of both—themselves and the other— knowing that the other is angry, mindful, they come to peace.⁶

And again—‘Bhikkhus, there are seven things wished by an enemy, things that serve an enemy, which come upon an angry woman or man. What seven? Here, bhikkhus, an enemy wishes of an enemy: “May this person be ugly!” Why is that? Bhikkhus, an enemy does not delight in an enemy’s beauty. Bhikkhus, this angry person, overcome by anger and completely seized by it, may be well bathed and well anointed, with hair and beard trimmed and dressed in white, yet, overcome by anger, remains ugly. Bhikkhus, this is the first thing wished by an enemy, serving an enemy, which comes upon an angry woman or man. Again, bhikkhus, an enemy wishes of an enemy: “May this person sleep badly!” . . . and so on as stated at length above . . . “May this person have no great gain!” . . . and so on as stated at length above . . . “May this person have no wealth!” . . . and so on as stated at length above . . . “May this person have no fame!” . . . and so on as stated at length above . . . “May this person have no friends!” . . . and so on as stated at length above . . . “When the body breaks up after death, may this person not be reborn in a good destination, in a heavenly world!” Why is that? Bhikkhus, an enemy does not delight in an enemy’s going to a good destination. Bhikkhus, this angry person, overcome by anger and completely seized by it, behaves badly in body, speech, and mind. Having behaved badly in body, speech, and mind, overcome by anger, when the body breaks up after death that person is reborn in a state of misery, a bad destination, perdition, hell.’ And again—

‘Bhikkhus, suppose there were a charred log from a funeral pyre, burning at both ends and smeared with excrement in the middle: it could not be used as timber in a village or as timber in a forest. I say that such a person is like that.’

‘Now, if you become angry in this way, you will not be carrying out the Blessed One’s teaching. By repaying anger, you become worse than the angry person and fail to win that battle hard to win. You yourself do to yourself those things that serve an enemy, and you become the kind of person described by the simile of the funeral-pyre log.’”

If the aversion ceases while the meditator strives in this way, that is well. If it does not cease, they should recollect whatever quality in that person is peaceful, pure, and capable of inspiring confidence when remembered, and thereby remove the aversion.

Some people are peaceful only in bodily conduct. Their peacefulness is known to everyone because they perform many duties. Their verbal and mental conduct, however, is not peaceful. In their case, those latter two should not be considered; only the peacefulness of their bodily conduct should be recollected.

Some people are peaceful only in verbal conduct, and their peacefulness is known to everyone. By nature they are welcoming, gentle, skilled in conversation, pleasing, open in countenance, and the first to greet others; in a beautiful voice they proclaim the Dhamma and give Dhamma talks in well-formed phrases. Their bodily and mental conduct, however, is not peaceful. In their case, those latter two should not be considered; only the peacefulness of their verbal conduct should be recollected.

Some people are peaceful only in mental conduct, and their peacefulness is readily apparent to everyone in such acts as paying homage at a shrine. For a person whose mind is not peaceful pays homage to a shrine, a Bodhi tree, or elders without respect; in a hall for hearing the Dhamma, they sit either distracted or drowsy. A person whose mind is peaceful, by contrast, bows with confidence, listens with ears inclined and attention engaged, and hears the Dhamma while expressing the mind’s confidence by body or speech. Thus, some people are peaceful only in mental conduct, while their bodily and verbal conduct are not peaceful. In their case, those latter two should not be considered; only the peacefulness of their mental conduct should be recollected.

As for some people, not one of these three kinds of conduct is peaceful. Compassion (kāruñña) should be aroused toward such a person in this way: “Although this person now walks among human beings, in just a few days they will go to fill the eight great hells and the sixteen subsidiary hells.” Because of compassion, aversion also subsides.

Some people are peaceful in all three kinds of conduct. In their case, whichever quality the meditator wishes may be recollected. For it is not difficult to cultivate goodwill toward such a person.

To make this meaning clear, the Discourse on Methods for Removing Aversion in the Book of Fives—“Friends, there are these five methods for removing aversion by which a bhikkhu should completely remove any aversion that has arisen”—should be recited in full.

§4 Methods for Removing Aversion (II)—Verses of Self-Admonition and Ownership of Kamma 〔CSCD §245–246〕

If aversion still arises after the meditator has striven in this way, they should admonish themself as follows—

If an enemy has caused you pain within that person’s own domain, why do you then cause pain within your own mind, outside their domain? You have abandoned the host of relatives who helped you greatly, their faces wet with tears; why not abandon anger, your enemy, which brings such great harm? You cherish the thing called anger, which cuts the roots of the virtues you guard; who else is as foolish as you? You grow angry because “another has done an ignoble deed”— do you yourself wish to do the very same thing? If another acts disagreeably in order to make you angry, why fulfill that person’s wish by giving rise to anger? When you grow angry, whether you cause that person pain is uncertain, but at this very moment you first oppress yourself with the pain of anger. If your enemies have entered anger’s fruitless path, why grow angry and train in imitation of them? Whatever fault in you an enemy relies upon to do something disagreeable, cut off that fault; why torment yourself where there is no reason? And since phenomena are momentary, those aggregates that committed the disagreeable deed have ceased; with whom are you angry now? If a person who causes pain does so for the sake of another, without that other to whom would they cause it? You yourself are also a cause of the pain—why, then, are you angry with them?

If aversion still does not cease when the meditator admonishes themself in this way, they should observe the ownership of kamma (kammassakatā)⁷ in themself and in the other. First they should observe their own in this way: “Now then, what can you accomplish by being angry with that person? Will this kamma caused by anger not turn to your own harm? You are the owner of your kamma, the heir to your kamma, born of your kamma, related to your kamma, supported by your kamma; whatever kamma you do, you will become its heir. And this kamma of yours cannot lead to Right and Full Enlightenment, to the enlightenment of a paccekabuddha, to the plane of a disciple, to the state of a brahmā, to the state of Sakka, to the state of a wheel-turning monarch, to the state of a regional king, or to any other attainment. Instead, it is a kamma that makes you fall away from the Dispensation, reduces you to someone who eats leftovers and the like, and brings the many kinds of suffering found in hell and elsewhere. By performing this kamma you are like a person who takes burning coals or excrement in both hands to strike another: you burn yourself first and foul yourself first.”

Having observed their own ownership of kamma in this way, they should observe the other’s as follows: “What can this person accomplish by being angry with you? Will it not turn to their own harm? This venerable person is the owner of their kamma, the heir to their kamma . . . and so on as stated at length above . . . whatever kamma they do, they will become its heir. And this kamma of theirs cannot lead to Right and Full Enlightenment, to the enlightenment of a paccekabuddha, to the plane of a disciple, to the state of a brahmā, to the state of Sakka, to the state of a wheel-turning monarch, to the state of a regional king, or to any other attainment. Instead, it is a kamma that makes them fall away from the Dispensation, reduces them to someone who eats leftovers and the like, and brings the many kinds of suffering found in hell and elsewhere. By performing this kamma they are like a person who stands upwind and wishes to throw dust upon another: the dust falls upon them.” The Blessed One also said—

Whoever harms a person who does no wrong, a person who is pure and without stain, that evil returns to the fool, like fine dust thrown against the wind.

§5 Methods for Removing Aversion (III)—The Teacher’s Birth Stories and Beginningless Saṃsāra 〔CSCD §247–248〕

If aversion still does not cease when the meditator observes ownership of kamma in this way, they should recollect the virtues of the Teacher in his birth stories.

The method of observation here is as follows: “Now then, renunciant! Before his awakening, when your Teacher was still a bodhisatta and had not yet fully awakened, he fulfilled the perfections (pāramī) over four incalculable ages and a hundred thousand aeons, yet in his many births he never allowed his mind to become corrupted even toward enemies who killed him. For example, in the Sīlava Birth Story, a wicked minister who bore him ill will on account of his own queen brought in an enemy king, who seized his kingdom of three hundred leagues. He would not even allow his ministers, who rose to prevent it, to take up arms. Later, he and a thousand ministers were buried up to their necks in freshly dug pits in a charnel ground, yet not a single thought of hatred arose in him. Taking advantage of the earth loosened by jackals that came to feed on corpses, he made a man’s effort and regained his life. Through the power of a yakkha he descended into his own bedchamber and saw his enemy lying on his bed. Still he did not become angry. Instead, the two pledged themselves to each other, he placed the enemy in the position of a friend, and he said—

A person should always retain hope; the wise should not give way to despair. I see it in myself: things turned out just as I wished.

In the Teacher of Patience Birth Story, the foolish king of Kāsi asked him, “Renunciant, what teaching do you profess?” He replied, “I am called a teacher of patience.” The king had him beaten with a thorned whip and had his hands and feet cut off, yet not even a single thought of anger arose in him.

This was still no great wonder—a person advanced in years and gone forth might perhaps act in this way. But in the Little Dhammapāla Birth Story, when he was still an infant lying on his back—

The two arms anointed with sandalwood, Dhammapāla’s arms, have been cut off; those were the arms of the heir to the earth—great king, my life is ending.

While his mother lamented in this way, his father, the king named Mahāpatāpa, had his four limbs cut off as though they were bamboo shoots. Still unsatisfied, he ordered, “Cut off his head.” At that moment the bodhisatta made a firm determination: “Now is the time for you to hold your mind steady. Dhammapāla, toward these four—the father who orders your beheading, the person who carries it out, the mother who laments, and yourself—let your mind be equal!” Not even the appearance of a thought of hatred arose.

This too was still no great wonder—a human being might perhaps act in this way. When he was an animal, an elephant king named Chaddanta, a poisoned arrow struck him in the navel. Yet he did not allow his mind to become corrupted toward the hunter who had harmed him. As it is said—

The elephant, struck by the massive arrow, spoke to the hunter with a mind free from hatred: Friend, for what purpose and for what reason do you kill me? At whose command is this done?

After he had spoken, the man replied, “Venerable sir, the queen of the king of Kāsi sent me for your tusks.” The elephant fulfilled her wish and cut off his own tusks, resplendent in beauty and radiating six-colored light, and gave them to the man.

When he was a great monkey, the man whom he himself had rescued from a mountain ravine thought—

This too is human food, just like the other beasts of the forest; why should I not kill this monkey and eat him when I am hungry? I will take the meat as provisions when I go; in this way I shall cross the wilderness, with food for the road.

Thinking this, the man raised a stone and split open the bodhisatta’s head. Looking at the man with eyes full of tears, he said—

Venerable sir, do not do this! To think that you have done such a thing; you bear the name Long-Lived, and ought to restrain others from such deeds.

Having spoken thus, he did not allow his mind to become corrupted toward the man. Disregarding his own pain, he instead led the man to safety.

When he was the nāga king Bhūridatta, he undertook the observance factors and lay upon the top of an anthill. Though his whole body was sprinkled with a drug like the conflagration at the end of an aeon, and though he was put into a basket and made a spectacle throughout Jambudīpa, not even a single thought of hatred toward the brahmin arose in him. As it is said—

He put me into a basket and kneaded me with his hand; I did not become angry with Alambāyana, for I feared the breaking of virtue.

When he was the nāga king Campeyya, he was tormented by a snake-charmer, yet not even a single thought of hatred arose in him. As it is said—

At that time I practiced the Dhamma and observed the uposatha; the snake-charmer seized me and made me perform before the royal gate. Whatever color he imagined—blue, yellow, or red— I conformed to his thought and became just as he imagined. I could turn dry land into water and water into dry land; if I grew angry with him, I could reduce him to ashes in an instant. If I followed the power of my own mind, I would fall away from virtue; a person who has fallen away from virtue cannot achieve the highest good.

When he was the nāga king Saṅkhapāla, people pierced him with sharp spears in eight places, threaded thorny vines through the wounds, tied a rope tightly through his nose, and had sixteen villagers carry him away on poles while his body scraped against the ground and he endured great pain. Although he could have reduced all those villagers to ashes merely by becoming angry and looking at them, he did not even open his eyes to show the appearance of a single thought of hatred.

As it is said—

Āḷāra, on the fourteenth and fifteenth days, I regularly observed the uposatha. Then sixteen villagers came, carrying ropes and strong snares. They pierced my nose, passed a rope through it, and those brutal men seized me and dragged me away. I endured all such pain so that the uposatha would not be broken.

Not only these: in the Mātuposaka Birth Story and others, he performed many more extraordinary deeds. Now that he has attained omniscience, no one in the world of devas and human beings can equal his virtue of patience. For you, who profess that Blessed One and Teacher as your own teacher, to give rise to anger is utterly improper and utterly unfitting.”

If the meditator observes the virtues of the Teacher in his birth stories in this way, yet aversion still does not cease because they have long been enslaved by the defilements, they should observe the facts of beginningless (anamatagga) saṃsāra. For there it is said—

“Bhikkhus, it is not easy to find a sentient being who has not formerly been your mother, who has not been your father, who has not been your brother, who has not been your sister, who has not been your son, who has not been your daughter.”

Therefore, the following thought should be aroused toward that person: “It is said that in a past life this person was my mother. For ten months she carried me in her womb and removed my feces, urine, mucus, saliva, and the rest without disgust, as though they were yellow sandalwood. She let me play upon her breast, carried me at her side, and nourished me. This person was also my father, traveling dangerous sheep tracks, precipitous paths, and the like to conduct trade; risking his life for me by entering battle between two armies, setting out upon the ocean by ship, and performing many other difficult deeds; thinking, ‘I must support this child,’ he gathered wealth by various means and brought me up. This person has also been my brother, sister, son, and daughter, and has helped me in one way or another. Therefore, it is unfitting for me to give rise to a thought of hatred toward this person.”

§6 Methods for Removing Aversion (IV)—The Benefits of Goodwill, Analysis into Elements, and Giving 〔CSCD §249–251〕

If the meditator is still unable to bring the mind of aversion to an end in this way, they should observe the benefits of goodwill: “Now then, renunciant, did the Blessed One not say—

‘Bhikkhus, when the liberation of mind through goodwill has been practiced, cultivated, made much of, made into a vehicle, made into a basis, established, consolidated, and properly undertaken, eleven benefits may be expected. What eleven? The meditator sleeps happily, wakes happily, and sees no bad dreams; they are dear to human beings and dear to nonhuman beings; deities protect them; fire, poison, and weapons do not affect them; their mind quickly becomes concentrated; their complexion is bright; they die unconfused; and, if they have penetrated no higher, they are reborn in the brahmā world.’

If you do not bring this mind to an end, you will be excluded from these benefits.”

A meditator who is still unable to bring the mind to an end in this way should perform an analysis into elements. How? “Now then, renunciant, with whom exactly are you angry? Are you angry with the head-hairs, or with the body-hairs, nails . . . and so on as stated at length above . . . or urine? Or are you angry with the earth element in the head-hairs and the rest, with the water element, the fire element, or the air element? Or else, in the person called ‘this venerable so-and-so’ by taking the five aggregates, the twelve sense bases, and the eighteen elements, are you angry with the form aggregate, or with the feeling aggregate, perception aggregate, formation aggregate, or consciousness aggregate? Are you angry with the eye base, with the visible-form base . . . and so on as stated at length above . . . with the mind base, or with the phenomena base? Are you angry with the eye element, the visible-form element, the eye-consciousness element . . . and so on as stated at length above . . . the mind element, the phenomena element, or the mind-consciousness element?” For anger finds no foothold in a meditator who performs an analysis into elements in this way, just as a mustard seed finds no foothold on the point of an awl, or a painting in empty space.

A meditator who cannot perform an analysis into elements should practice giving and sharing. They should give their own property to the other and accept what belongs to the other. But if the other person has broken right livelihood and their requisites are unfit for use, the meditator should give only their own property. When this is done, the meditator’s aversion toward that person certainly ceases. The anger that has followed the other person since a past life also ceases in that very moment, as with the great elder: the alms-going elder who had been expelled from his lodging three times at Cittalapabbata Monastery said, “Venerable sir, this bowl, worth eight kahāpaṇas, was given by my mother, a lay devotee, from lawful gain. Please create merit for the great lay devotee,” and gave him the bowl; he accepted it. So great is the power of giving. It is also said—

Giving tames the untamed; giving accomplishes every purpose; through giving and kindly speech, people rise and people bow.

§7 The Accomplishment of Breaking the Boundaries and the Attainment of Absorption 〔CSCD §252–253〕

Once the meditator’s aversion toward the enemy has ceased in this way, the mind proceeds toward that enemy through goodwill just as it does toward the dear person, the dearly loved friend, and the neutral person. They should then cultivate goodwill repeatedly and bring about equality of mind among four persons—themselves, the dear person, the neutral person, and the enemy—thus accomplishing the breaking of the boundaries. The sign of breaking the boundaries is as follows. Suppose this meditator sits in one place with a dear person, a neutral person, and an enemy, themself being the fourth. Robbers arrive and say, “Venerable sir, give us one bhikkhu.” When asked, “Why?” they say, “So that we may kill him and take the blood from his throat as a sacrifice.” If the bhikkhu thinks, “Let them take this or that person,” the breaking of the boundaries has not been accomplished. Even if they think, “Let them take me; do not take these three,” it has not been accomplished. Why? Because they seek harm for whoever they wish to be taken and seek welfare only for the others.

When the meditator sees no person among the four who could be handed over to the robbers, and their mind proceeds equally toward themself and the other three, the breaking of the boundaries has been accomplished. Therefore, the ancient teachers said—

Among oneself, a benefactor, a neutral person, and a harmful person—these four— as long as the meditator still sees distinctions, they merely bear a mind of welfare toward beings; they have not yet attained mastery over goodwill, nor are they called skillful. When a bhikkhu has broken down those four boundaries, they pervade the whole world together with its devas equally with goodwill; far surpassing the former practitioner—their boundaries can no longer be known.

Thus, at the very moment the boundaries are broken, the bhikkhu also gains the sign and access. Once the breaking of the boundaries has been accomplished, by practicing, cultivating, and making much of that sign, they can reach absorption without great difficulty, in the same way described for the earth kasiṇa.⁸

At this point the meditator attains the first jhāna accompanied by goodwill, which has abandoned five factors, possesses five factors, is good in three ways, and is endowed with ten characteristics. Having attained it, by practicing, cultivating, and making much of that sign, they reach in sequence the second and third jhānas in the fourfold scheme, and the second, third, and fourth jhānas in the fivefold scheme.

For with a mind accompanied by goodwill based upon any of the first jhāna and the rest, the meditator dwells pervading one direction; likewise the second, the third, and the fourth. Thus above, below, across, everywhere, identifying with all, they dwell pervading the world inclusive of all sentient beings with a mind accompanied by goodwill—abundant, exalted, boundless, free from enmity, and free from affliction. Such transformation can be accomplished only with a mind that has reached absorption through the first jhāna or the rest.

§8 The Formula of Pervasion and Its Word-by-Word Explanation 〔CSCD §254〕

Here, “accompanied by goodwill” means possessed of goodwill; “mind” means by means of the mind. “One direction” is said with reference to the sentient being first apprehended in each direction, according to the pervasion of the sentient beings included in that direction. “Pervading” means contacting them and making them the object. “Dwells” means that the mode of living established in a divine abode is made to proceed. “Likewise the second”—just as the meditator dwells pervading whichever direction among the eastern and other directions, immediately afterward they do precisely the same with the second, third, and fourth direction. “Thus above” means reaching the direction above by the same method. “Below and across” means the same for the direction below and for the intermediate directions: “below” means beneath, and “across” means the corner directions. Thus, in every direction, the mind accompanied by goodwill is sent forth and drawn back again, like a horse running out and back in a training ground. Up to this point, what has been shown is the pervasion of limited goodwill performed by apprehending one direction.

The words “everywhere” and the rest are spoken to show unlimited pervasion. Here, “everywhere” means in every place. “Identifying with all” means seeing all positions—low, middle, and high; dear, hostile, and neutral—as oneself; that is, making no distinction such as “this is another,” but viewing all as oneself. Alternatively, “identifying with all” means with the entire mind, without letting even a little of it become distracted outwardly. “Inclusive of all sentient beings” means possessed of all sentient beings and associated with all sentient beings. “World” means the world of sentient beings. As for “abundant” and the rest, because these synonymous expressions are being shown, “with a mind accompanied by goodwill” is stated again here. Or it is stated again because, unlike the passage on limited pervasion, no connective expression such as “likewise” or “thus” appears here. Or else it is said by way of conclusion. “Abundant” should here be understood as abundant in pervasion; “exalted” is said with reference to the plane; “boundless” is said with reference to mastery and to taking boundless sentient beings as object. Because aversion, the enemy, has been abandoned, it is “free from enmity”; because grief has been abandoned, it is “free from affliction”—that is, without pain. This is the meaning of the transformation stated by the method beginning “with a mind accompanied by goodwill.”

§9 Three Kinds of Pervasion, Five Designations, and 528 Absorptions 〔CSCD §255–257〕

Just as this transformation can be accomplished only by a mind that has reached absorption, so too the following statement in the Paṭisambhidāmagga should be understood as something that can be accomplished only by a mind that has reached absorption: “The liberation of mind through goodwill is pervaded without limitation in five ways, pervaded with limitation in seven ways, and pervaded by direction in ten ways.”

Here, “May all sentient beings be free from enmity, free from affliction, free from pain, and may they care for themselves happily. May all who breathe, all who have been born, all persons, and all who are included within an individual existence be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily”—this should be understood as the liberation of mind through goodwill pervaded without limitation in five ways.

“May all women be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all men, all noble ones, all who are not noble, all devas, all human beings, and all who have fallen into bad destinations be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily”—this should be understood as the liberation of mind through goodwill pervaded with limitation in seven ways.

“May all sentient beings in the east be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all sentient beings in the west, north, south, southeast, northwest, northeast, southwest, below, and above be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all who breathe, all who have been born, all persons, and all who are included within an individual existence in the east be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all women, all men, all noble ones, all who are not noble, all devas, all human beings, and all who have fallen into bad destinations in the east be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all women in the west, north, south, southeast, northwest, northeast, southwest, below, and above . . . and so on as stated at length above . . . through all who have fallen into bad destinations be free from enmity, free from affliction, free from pain, and may they care for themselves happily”—this should be understood as the liberation of mind through goodwill pervaded by direction in ten ways.

Here, “all” is an expression that takes in the whole without remainder. “Sentient being”: because beings adhere and cling through desire and lust to the aggregates beginning with form, they are called “sentient beings.” The Blessed One also said—

“Rādha, when there is desire, lust, delight, and craving for form, a person adheres to it and clings to it, and is therefore called a sentient being. . . . When there is desire, lust, delight, and craving for feeling . . . perception . . . formations . . . consciousness, that person adheres to it and clings to it, and is therefore called a sentient being.”

In conventional usage, however, this designation applies equally to a person free from lust, just as a certain fan made of bamboo is still called a palm-leaf fan. Grammarians, without investigating its meaning, hold that it is simply a name; those who do investigate its meaning hold that the designation “sentient being” derives from a connection with the word sattva.

Because they breathe, they are called “those who breathe”—that is, their life depends upon out-breath and in-breath. Because they have been born, they are called “those who have been born”—that is, they have come into being and come to birth. “Puggala” is said to mean hell; because they fall into it, they are called “persons”—that is, those who go toward it. “Individual existence” means the body, or simply the five aggregates, since it is merely designated by taking the five aggregates. Because they are included within that individual existence, they are called “those included within an individual existence.” “Included” means delimited—that is, comprehended within it.

Just as with the expression “sentient beings,” so too the other expressions should be established according to conventional usage, understanding all of them as synonyms for all sentient beings. There are indeed still other synonyms for all sentient beings, such as “all creatures” and “all living things,” but because these five are more conspicuous, only these five are taken when it is said, “The liberation of mind through goodwill is pervaded without limitation in five ways.”

If someone maintains that “sentient beings,” “those who breathe,” and the rest differ not only as expressions but also in meaning, then for them unlimited pervasion would not be established. The meaning should therefore not be understood in that way. Instead, unlimited pervasion with goodwill should be performed through any of these five modes.

Here, “May all sentient beings be free from enmity” is one absorption. “May they be free from affliction” is one absorption—“free from affliction” means free from aversion. “May they be free from pain” is one absorption—“free from pain” means without pain. “May they care for themselves happily” is one absorption. Thus, whichever of these phrases becomes clear should be used to perform pervasion with goodwill. In this way, with four absorptions for each of the five modes, there are twenty absorptions in unlimited pervasion.

In limited pervasion, there are four for each of the seven modes, making twenty-eight absorptions. Here, “women and men” is said with reference to sex; “noble ones and those who are not noble,” with reference to noble ones and ordinary persons; and “devas, human beings, and those fallen into bad destinations,” with reference to their destination of birth.

In pervasion by direction, following the method beginning “all sentient beings in the east,” there are twenty in each direction, making two hundred. Following the method beginning “all women in the east,” there are twenty-eight in each direction, making two hundred and eighty. Thus there are four hundred and eighty absorptions. Therefore, all the absorptions stated in the Paṭisambhidāmagga total five hundred and twenty-eight. By cultivating the liberation of mind through goodwill through any of these absorptions, this meditator obtains the eleven benefits stated by the method beginning “the meditator sleeps happily.”

§10 A Point-by-Point Explanation of the Eleven Benefits 〔CSCD §258〕

Here, “the meditator sleeps happily”: others toss and turn, snore, and sleep in distress; the meditator does not sleep in that way, but sleeps happily. Even after falling asleep, they are as though they had entered an attainment. “The meditator wakes happily”: others groan, yawn, turn over, and wake in distress; the meditator does not wake in that way, but wakes happily and unchanged, like a lotus opening.

“The meditator sees no bad dreams”: even when dreaming, the meditator sees only auspicious dreams, as though paying homage at a shrine, making an offering, or listening to the Dhamma. Others dream that they are surrounded by robbers, threatened by wild beasts, or falling from a precipice; the meditator sees no such bad dreams.

“The meditator is dear to human beings”: like a jeweled garland worn upon the chest or a flower garland worn upon the head, the meditator is dear and pleasing to human beings. “The meditator is dear to nonhuman beings”: just as they are dear to human beings, so too are they dear to nonhuman beings, like the elder Visākha.

It is said that he was a householder in Pāṭaliputta. While living there he heard: “The Island of Tambapaṇṇi is adorned with a garland of shrines and luminous with the saffron robe. There, wherever a person wishes, they can sit and lie down; a suitable climate, suitable lodging, suitable people, and suitable hearing of the Dhamma—all these are easily obtained there.”

He entrusted his property to his wife and children, tied a single kahāpaṇa into the corner of his garment, and left home. He waited for a ship by the seacoast and stayed there for a month. Being skilled in trade, he bought goods here and sold them elsewhere, and through lawful commerce accumulated a thousand in that one month. He eventually arrived at the Great Monastery and requested the going forth.

As he was led into the boundary to go forth, the purse containing the thousand fell from his belt to the ground. When asked, “What is this?” he said, “Venerable sir, it is a thousand kahāpaṇas.” They said, “Lay follower, from the moment you go forth you can no longer dispose of property. Dispose of it now.” He said, “Let no person who has come to Visākha’s place of going forth return empty-handed.” Opening the purse, he scattered the money in the courtyard of the boundary, went forth, and received full ordination.

After five rains he had mastered the two matrices. Having held the invitation ceremony, he took a meditation subject suited to himself and wandered from monastery to monastery, staying four months in each and maintaining an equal residence. While wandering in this way—

The elder Visākha, living in the forest, proclaimed aloud; examining his own virtue, he spoke these words: “Since receiving full ordination, since coming to this place, not a single fault has intervened—ah, good sir, truly you have gained!”

He went to Cittalapabbata Monastery. On reaching a fork in the road, he stood wondering, “Is this the path, or the other?” A deity dwelling on the mountain extended a hand and pointed, saying, “This is the path.” He reached Cittalapabbata Monastery and stayed there for four months. Thinking, “I shall leave early tomorrow,” he lay down. A deity living in a maṇila tree at the end of the walking path sat upon the step and began to weep.

The elder said, “Who is that?” “Venerable sir, I am Maṇili.” “Why are you weeping?” “Because you are going away.” “What benefit do you gain from my staying here?” “Venerable sir, while you stay here, nonhuman beings treat one another with goodwill. When you go, they will quarrel and speak harshly.” The elder said, “If my staying here enables you to live happily, that is well.” So he stayed another four months. Once again the thought of leaving arose, and once again the deity wept. The elder continued to live there in this way and attained final nibbāna there. Thus a bhikkhu who dwells in goodwill is dear to nonhuman beings.

“Deities protect the meditator”: deities protect the meditator as parents protect their child. “Fire, poison, and weapons do not affect the meditator”: fire does not affect a person who dwells in goodwill, as with the laywoman Uttarā; poison does not affect them, as with the elder Cūḷasīva, a reciter of the Saṃyutta; and weapons do not affect them, as with the novice Saṅkicca. “Do not affect” means that they do not penetrate—that is, they cannot harm the meditator’s body. The story of the cow is also told here. It is said that a cow stood letting down a stream of milk for her calf. A hunter thought, “I will shoot her,” swung a long-shafted spear in his hand, and threw it. When it touched her body, it rolled off like a palm leaf. This was not the power of access and not the power of absorption, but arose solely from the strength of her love for her calf. So great is the power of goodwill.

“The meditator’s mind quickly becomes concentrated”: the mind of a person who dwells in goodwill quickly becomes concentrated, without sluggishness. “The meditator’s complexion is exceedingly bright”: the complexion becomes exceedingly bright,⁹ like a palm fruit fallen from its stalk. “The meditator dies unconfused”: a person who dwells in goodwill does not die in confusion; unconfused, they die as though falling asleep. “If the meditator has penetrated no higher”: a person who cannot attain arahantship, higher than the attainment of goodwill, dies here and is reborn in the brahmā world as though waking from sleep.

This is the detailed exposition of the cultivation of goodwill.

Notes

¹ The meaning of the name “divine abode,” why there are exactly four, their sequence, and the name “boundless” are all explained in this chapter’s “Miscellany Discussion.” Only the name is given here.

² Meditation subject (kammaṭṭhāna): the practice undertaken, namely the object taken by the mind during cultivation. The method of receiving it is explained in a separate chapter.

³ Access concentration (upacāra-samādhi): a level of concentration in which the hindrances have been suppressed but absorption has not yet been entered. In absorption concentration (appanā-samādhi), the mind fully enters its object and becomes unwavering.

⁴ Position of witness (sakkhibhāva): by taking the meditator’s own desire for happiness and aversion to pain as present evidence, they know that other sentient beings are the same. Goodwill is cultivated toward themself only to establish this witness, not to gain absorption.

⁵ Breaking the boundaries (sīmāsambheda): the boundaries among four persons—oneself, a dear person, a neutral person, and an enemy—dissolve when the mind is equal toward them. Its defining sign appears in §7 of this unit.

⁶ Mindfulness (sati): the mental factor that holds its object in memory without losing it; in the treatise it consistently operates together with knowledge, energy, and concentration. It belongs to a different category from the diffuse awareness often meant today by the word “mindfulness,” and should be read according to the definition established in this treatise.

⁷ Ownership of kamma (kammassakatā): each sentient being owns their own kamma, and the fruit of kamma returns only to the person who performed it. The five expressions below—owner, heir, womb, relative, and support of kamma—form its fixed formula.

⁸ The exposition of the earth kasiṇa appears in Chapter 4. The method of absorption, the fixed expressions “abandoning five factors, possessing five factors, good in three ways, endowed with ten characteristics,” and the fourfold and fivefold schemes are all explained there.

⁹ The earlier list of the eleven benefits in this unit says “the complexion is bright” (see §6), while the heading in the point-by-point explanation here says “the complexion is exceedingly bright.” The base text has the additional word “exceedingly” only in the latter place. Each is retained in its own form.

義疏Exposition

從自己開始的一把手術刀：對治瞋，長到破界

大局 — 為什麼這是一般讀者最好上手的一品

定段裡，這一品談慈、悲、喜、捨（本品五單元：慈〔本單元〕・悲 09-02・喜 09-03・捨 09-04・雜論 09-05）。它最親民，因兩點：其一，起修之儀最簡——論所要求者，是斷除諸障、受取業處、作完食事、除去食倦之後，在僻靜處、於鋪設好的座上安樂而坐，先觀瞋的過患與忍的利益（白話 §1）——沒有地遍那樣的器具與場地之備；座上修熟之後，日常裡那位難搞的同事正是它延伸的練習場（這是本義疏的引申，不是論在此處所教的正式程序）；其二，所緣是「人」，不是抽象的地色圓盤或呼吸的觸感。

但它真正的鋒利，不在「教你發出善意」。它的主張遠比那精準：這四種心各是一把對治某一煩惱的手術刀，而每把刀都有一個長得幾乎一模一樣的贗品。 那贗品——本品稱「近敵」——感覺起來就像慈悲喜捨，卻把你帶往反方向。整品最該讀的，就是那頁分辨真贗的診斷表（09-05 §4）。這也是本義疏一以貫之那把尺：修行常不是「再加一個好東西」，而是「看穿一個冒充好東西的執取，然後鬆手」。〔讀法〕

本單元是四刀之首——慈：對治瞋。白話十節走完全程：前行與對象（§1–§2）、對怨敵的除瞋工法（§3–§6）、破界與安止（§7）、遍滿三式（§8–§9）、十一利（§10）。

§01 起修與對象——先對自己，別從至親起手 → 白話 §1–§2

〔讀法〕對象次第，剝到日常就是：先對自己（取一個你最容易生起真實善意的樣本，知道「善意」長什麼樣），再推向敬愛者、中性者，最後才是怨敵。別從至親（易滑貪愛）或討厭的人（一開始就推大石頭）起手。把「破界」當遠程目標，不必急。

論主的正文更細（白話 §1–§2）：起修前先觀瞋之過患、忍之利益——修慈正是為了捨瞋得忍。不應先修者四位：不愛者（立之於可愛之位費力）、極愛之友（滑向黏著，其憂其病即成己痛，小事亦涕泣）、中庸者（立之於尊重之位費力）、怨敵（憶怨即起忿）；異性（貪之緣）與已命終者（安止近行俱不達——那位年少比丘緣其阿闍梨修慈不轉起，尋相方知阿闍梨已命終，改緣他人即得等至）二者則全然不取。正修自自己起：「願我安樂、無苦」——非為自證安止（自緣之慈不入安止），而是立己為證人：以「我欲樂厭苦」之切身，例知一切有情皆然，由是慈心遍推。次第：敬愛者（阿闍梨或與阿闍梨相等的人、親教師或與親教師相等的人——隨念其可愛可敬之因而修）→極愛之友→中庸者→怨敵，逐位而進、位位令柔。

§02 對怨敵——除瞋的九法 → 白話 §3–§6

怨敵之位最難，論主的除瞋之法也最長（白話 §3–§6）。忿若起，先回爐：退回前位（敬愛者等）反覆入出慈定，出定即向怨敵；回爐不成，再進九法，一道不通換一道：教誡自省（世尊諸教並舉——縱使盜賊以兩頭鋸節節肢解，於彼起瞋心者即非行我教者〔鋸喻〕；以怒報怒者劣於先怒者，不以怒報怒方勝難勝之戰；忿怒之人七失隨身——色貌醜惡、臥苦、無多利、無財富、無名聲、無朋友、死墮惡趣——皆怨家所樂見；忿他人者如赤炭糞穢兩手先自燒穢、如逆風揚塵還坌己身）；隨念其清淨行（取其身口意任一淨處而念——身淨者念其身行、口淨者念其口行、意淨者念其意行；三行俱淨者隨念何處皆易；全無淨處者則轉而起悲——此人現雖行惡，正向惡趣，尤可悲憫）；自誡之偈（十組連環自審——「怨敵於其境域作苦，汝何以又於自心中作苦？」「彼作不可意事之諸蘊已滅，汝今瞋者為誰？」「汝自己亦是苦之因，何為於彼瞋？」之類，逐組把「所瞋之人」拆到無處可立）；業自作性之審（彼之業彼自受，我之瞋我自食其果——如手握炭欲擲人，先燒己手）；隨念導師之本生（忍辱行者受節節支解而不瞋；尸羅婆王讓國於奪國者；小護法之忍；六牙象王以牙與獵者；大猿救墮崖者反遭其擊石；菩利達多・瞻波耶・僧伽波羅三龍王受咒師之困而不害——祂生生如此，我何人也）；無始輪迴之審（無始生死中，彼曾為我母、為我父、為我兄弟、為我姊妹、為我兒子、為我女兒——於曾哺我懷我、負重護我者，云何起瞋）；慈之十一利隨念（不修此心，十一利俱失）；界之分別（所瞋者何？瞋其髮耶？髮唯是界——分至十八界，瞋無所寄）；施捨（自施彼受、彼施自受——而彼若活命已破、資具不堪受用，則唯施己物，不受彼物）。工法之序即慈心之鍛：從說理到觀業、從念恩到析界，最後以一物之施收尾。

§03 破界與安止 → 白話 §7

四位——自己、可愛者、中庸者、怨敵——之慈修至平等，方名破界（sīmāsambheda）：如四人共坐，盜賊索其一「與我一人」，若心有「與此」「與彼」之揀，界未破；連「與我」亦可、「與誰皆不可」而四位等視，界方破。破界成時，安止亦得——相與近行俱起，安止不難。破界之慈，是本單元的頂點。

§04 遍滿三式與五百二十八安止 → 白話 §8–§9

安止得已，遍滿有式（白話 §8–§9）：無限定遍滿五行相（一切有情・一切息者・一切生類・一切補特伽羅・一切自體所攝者）、限定遍滿七行相（一切女人・男子・聖者・非聖者・天・人・墮惡趣者）、方遍滿十行相（東方乃至下方）。五×四願、七×四願、方之十×四十八——合五百二十八安止。逐詞之釋與五名之辨（有情・息者等名之義），白話 §8–§9 逐段在焉。

§05 十一利 → 白話 §10

慈心解脫習行多修者十一利：安眠、安寤、不見惡夢、為人愛敬、為非人愛敬、諸天守護、火毒刀杖不侵、心速得定、顏色明淨、臨終不昧、未達上位則生梵天界。逐目之釋（白話 §10）連「顏色極明淨」之標句二形並存——一目不漏。母牛之事尤當留意：論明說那矛之滾落「既不是近行的力量，也不是安止的力量，只是由於對小牛有強盛的愛心而已」（白話 §10）——護身之力繫於慈心本身之強盛，不繫於禪定之階位。

給一般讀者 — 你今晚就能做的

若只帶走一件事：今晚就修慈，從你自己開始。

安靜坐著，對自己：「願我平安，願我無有怨敵，願我安樂。」
等善意真有了溫度（不是念口號），推向一位敬愛者，再推向中性者，最後——前面都穩了之後——推向一位你不喜歡的人。
全程守那把尺（09-05 §4 診斷表）：這溫熱裡有沒有「因為他是我的」？ 有，就是滑到近敵，看一眼，鬆手，回到單純的「願你安樂」。

幾條提醒：別從至親或討厭者起手；修到忽然變淡別慌（可能在往捨挪——09-05 §5 捨為等流之義）；把「破界」當遠程目標。

想讀本單元全文：白話 §1–§10 即慈之全段逐段全譯（tr. mine，譯自公版巴利原典）；他家譯本可對讀葉均譯本第九品、Ñāṇamoli 英譯第九章。

A Scalpel That Begins with Yourself: Treat Aversion and Grow toward Breaking the Boundaries

The Big Picture — Why this is the chapter’s most approachable unit for general readers

Within the concentration division, this chapter discusses goodwill, compassion, sympathetic joy, and equanimity (its five units are goodwill [this unit], compassion 09-02, sympathetic joy 09-03, equanimity 09-04, and the Miscellany Discussion 09-05). It is the most approachable for two reasons. First, the procedure for taking it up is the simplest—what the text asks is that one, having cut off the impediments, received the meditation subject, finished the meal, and dispelled the drowsiness that follows eating, sit comfortably on a well-prepared seat in a secluded place and first reflect on the danger of aversion and the benefit of patience (Vernacular §1)—with none of the equipment and site preparation that the earth kasiṇa requires; once it has matured on the seat, the difficult colleague in daily life is exactly where it extends to as a practice ground (this is the Exposition’s extension, not the formal procedure the text teaches at this point). Second, its object is a “person,” not an abstract disk of earth-color or the tactile sensation of breath.

Yet its real sharpness does not lie in “teaching you to send out kindness.” Its claim is far more precise: each of these four states of mind is a scalpel treating a particular defilement, and each scalpel has a counterfeit that looks almost exactly like it. That counterfeit—called the “near enemy” in this chapter—feels like goodwill, compassion, sympathetic joy, or equanimity, yet carries you in the opposite direction. The page most worth reading in the entire chapter is the diagnostic table that distinguishes the genuine from the counterfeit (09-05 §4). This is also the measure that runs through the present exposition: practice often means not “adding another good thing,” but “seeing through a form of grasping that impersonates something good, and then releasing it.” 〔Reading〕

This unit presents the first of the four scalpels—goodwill, which treats aversion. Its ten Vernacular sections cover the whole course: preparation and objects (§1–§2), methods for removing aversion toward an enemy (§3–§6), breaking the boundaries and absorption (§7), three modes of pervasion (§8–§9), and the eleven benefits (§10).

§01 Beginning the Practice and Choosing Objects—Start with Yourself, Not with Those Closest to You → Vernacular §1–§2

〔Reading〕Stripped down to everyday terms, the sequence of objects is this: begin with yourself (take the person in whom genuine goodwill arises most easily, so that you know what “goodwill” feels like), then extend it to someone you respect and love, to a neutral person, and only at the end to an enemy. Do not begin with someone closest to you (the practice easily slips into possessive affection), or with someone you dislike (you would be pushing a boulder from the start). Treat “breaking the boundaries” as the long-term aim; there is no need to hurry.

The author’s text is more detailed (Vernacular §1–§2). Before beginning, first observe the danger in aversion and the benefit in patience—the cultivation of goodwill is precisely for abandoning aversion and gaining patience. Four persons with whom not to begin are specified: a disliked person (placing that person in the position of someone dear is tiring); a dearly loved friend (the practice slips into attachment, that person’s distress or illness becomes the meditator’s own pain, and the smallest trouble brings tears); a neutral person (placing that person in a position of honor is tiring); and an enemy (remembering the hostility arouses anger). Someone of the opposite sex (an object for lust) and someone who has died (neither absorption nor access can be reached—the young bhikkhu’s goodwill toward his teacher would not proceed; only when he sought the sign did he learn that his teacher had died, and changing to another person brought attainment) are excluded altogether. The practice begins with the meditator themself: “May I be happy and free from pain.” This is not to achieve absorption for the meditator—self-directed goodwill does not enter absorption—but to establish themself as witness: from the felt immediacy of “I desire happiness and recoil from pain,” the meditator infers that all sentient beings are the same, and goodwill is extended outward. The sequence is: a respected and loved person (a teacher or someone equal to a teacher, a preceptor or someone equal to a preceptor—recollect the reasons that person is dear and worthy of respect) → a dearly loved friend → a neutral person → an enemy, moving from position to position and making the mind pliant at each.

§02 An Enemy—Nine Methods for Removing Aversion → Vernacular §3–§6

The enemy is the most difficult position, and the author’s methods for removing aversion are correspondingly the longest (Vernacular §3–§6). If anger arises, first return to the furnace: go back to a preceding person (the respected and loved person, for example), repeatedly enter and emerge from goodwill attainment, and upon emerging direct it toward the enemy. If this return does not work, move through nine methods, changing methods whenever a method fails. Admonish and examine yourself (the Blessed One’s teachings are marshaled together—even if bandits severed your limbs with a two-handled saw, giving rise to aversion toward them would mean you were not practicing his teaching [the simile of the saw]; repaying anger with anger makes you worse than the first angry person, while not repaying it wins the battle hard to win; the angry person carries seven losses—ugliness, bad sleep, no great gain, no wealth, no fame, no friends, and rebirth in a bad destination—all just what an enemy wants; anger toward another is like grasping burning coals and excrement and first burning and fouling your own hands, or like throwing dust against the wind and having it fall back upon you). Recollect the person’s purified conduct (take any pure point in body, speech, or mind—recollect bodily conduct in someone pure in body, verbal conduct in someone pure in speech, and mental conduct in someone pure in mind; when all three are pure, any may easily be recollected; when none is pure, turn instead to compassion—although this person now behaves badly, they are headed toward a bad destination and are all the more worthy of compassion). Use the verses of self-admonition (ten paired examinations in succession—“An enemy caused pain in that person’s domain; why cause pain again inside your own mind?” “The aggregates that committed the disagreeable deed have ceased; at whom are you angry now?” “You too are a cause of the pain; why be angry with the other?”—each pair dismantles the “person at whom the meditator is angry” until it has nowhere to stand). Examine ownership of kamma (the other’s kamma is theirs to experience; the fruit of my anger is mine to consume—like taking a coal in hand to throw at another, burning the meditator’s own hand first). Recollect the Teacher’s birth stories (the teacher of patience was dismembered without anger; King Sīlava yielded his kingdom to the usurper; the patience of Little Dhammapāla; the six-tusked elephant king gave his tusks to the hunter; the great monkey rescued a man from a precipice only to be struck by his stone; the three nāga kings Bhūridatta, Campeyya, and Saṅkhapāla endured a charmer’s torment without harming anyone—birth after birth he acted so; who am I to do otherwise?). Examine beginningless saṃsāra (in beginningless birth and death that person has been my mother, father, brother, sister, son, and daughter—how can anger arise toward someone who bore and nursed me or labored and risked life to protect me?). Recollect goodwill’s eleven benefits (if this mind is not cultivated, all eleven are lost). Analyze into elements (who is the person at whom I am angry? Am I angry with their head-hairs? Head-hairs are only elements—analyze through the eighteen elements and anger has nowhere to lodge). Practice giving (give the meditator’s own property and accept the other’s—but if the other has broken right livelihood and their requisites cannot be used, give only the meditator’s own and do not accept theirs). This sequence of methods is the tempering of goodwill: from reasoning to observing kamma, from recollecting kindness to analyzing elements, and finally ending with the gift of a single object.

§03 Breaking the Boundaries and Absorption → Vernacular §7

Only when goodwill becomes equal toward four persons—the meditator, the dear person, the neutral person, and the enemy—is this called breaking the boundaries (sīmāsambheda). Suppose the four sit together and robbers demand, “Give us one person.” If the mind selects “give this person” or “give that person,” the boundaries have not been broken. Even “take me” does not suffice. Only when “no person may be given” and all four are viewed equally have the boundaries been broken. When breaking the boundaries is accomplished, absorption is also gained—the sign and access arise together, and absorption comes without difficulty. Goodwill with its boundaries broken is this unit’s summit.

§04 Three Modes of Pervasion and 528 Absorptions → Vernacular §8–§9

Once absorption has been gained, pervasion follows its formulas (Vernacular §8–§9): unlimited pervasion in five modes (all sentient beings, all who breathe, all who have been born, all persons, all included within an individual existence); limited pervasion in seven modes (all women, men, noble ones, those not noble, devas, human beings, and those fallen into bad destinations); and pervasion by the ten directions (from the east through the direction below). Five times four wishes, seven times four wishes, and ten directions times forty-eight make 528 absorptions. The word-by-word explanation and the distinctions among the five designations (sentient beings, those who breathe, and the rest) appear paragraph by paragraph in Vernacular §8–§9.

§05 The Eleven Benefits → Vernacular §10

The liberation of mind through goodwill, when practiced and cultivated, brings eleven benefits: sleeping happily, waking happily, seeing no bad dreams, being dear to human and nonhuman beings, protection by deities, immunity from fire, poison, and weapons, rapid concentration of mind, a bright complexion, an unclouded death, and birth in the brahmā world if no higher state has been reached. The point-by-point explanation (Vernacular §10) preserves both forms of the heading, including its “exceedingly bright complexion”—no item is omitted. The cow story deserves particular attention: the text says plainly that the spear’s rolling away “was neither the power of access nor the power of absorption, but only because of her strong love for the calf” (Vernacular §10)—the protective power rests on the strength of the loving mind itself, not on the stage of concentration.

For the General Reader — Something You Can Practice Tonight

If you retain only one thing: practice goodwill tonight, beginning with yourself.

Sit quietly and say to yourself: “May I be safe. May I be free from enemies. May I be happy.”
When goodwill has genuine warmth (rather than being a repeated slogan), extend it to someone you respect and love, then to a neutral person, and finally—only after the earlier stages are steady—to someone you dislike.
Throughout, keep the diagnostic measure in view (09-05 §4): does this warmth contain “because this person is mine”? If so, it has slipped into the near enemy. Notice it, release it, and return to the simple wish, “May you be happy.”

A few reminders: do not begin with the person closest to you or with someone you dislike. Do not panic if the practice suddenly grows less intense (it may be moving toward equanimity—09-05 §5 explains equanimity as the natural outflow). Treat “breaking the boundaries” as a long-term aim.

To read this unit in full: Vernacular §1–§10 gives the complete paragraph-by-paragraph rendering of goodwill (tr. mine, from the public-domain Pāli original). For comparative reading, see Ye Jun’s translation, Chapter 9, and Ñāṇamoli’s English translation, Chapter IX.

考據Apparatus

一、科判定位

譯底　本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品《總覽》movement 表所載之章§皆為位次之記（總・中・後）而無節數，本層不代補、不外推，故一概不繫章§；二系不明對映，本欄不推估、不換算。本品無自家對頁之巴利，故頁域一概不記。

品名與篇名　第九品〈梵住〉，巴利作 Brahmavihāraniddesa。譯底欄之品題行作 ### 9. Brahmavihāraniddeso，落在本單元之首；本篇之小節題作 ### Mettābhāvanākathā ——修慈之詳論。品末之自標不在本單元，在雜論之篇。

段號域　譯底欄之段號自〔CSCD §240〕至〔CSCD §258〕，實落段號 19 個，號序連續無缺。

小節　譯底欄自帶 ### 小節 2 個：品題行一、本篇小節題一。本篇於譯底欄之幅為 38,263 位元組，占本品之逾六成。

前品接點　本篇首句自標其所承：Anussatikammaṭṭhānānantaraṃ ——「隨念業處之後」〔CSCD §240〕；又以 uddiṭṭhesu pana mettā, karuṇā, muditā, upekkhāti imesu catūsu brahmavihāresu 標四梵住為前已略舉而今開演者。其所承之品譯底欄未標，本欄不代考定；依本書品序，取業處之品在其前，隨念業處之品緊接其前。

本品內接點　本篇末句作 Ayaṃ mettābhāvanāyaṃ vitthārakathā.〔CSCD §258〕，與悲・喜・捨三篇之末句同式（各易其行之名）。悲之篇自〔CSCD §259〕起，其修法逐處以「如慈中所說之法」一語迴指本篇，故本篇為後三行之所本。

二、詞義與譯語

本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前品已立之讀不逐品重解——本篇所涉之既立詞為 upacāra-samādhi（近行定）· appanā-samādhi（安止定）·ārammaṇa（所緣）·ceto-vimutti（心解脫）· Porāṇā（古師，見〔CSCD §252〕之 Tenāhu porāṇā）·somanassa（悅）·domanassa（憂）。以下唯列本篇新出者，及本編既有校讀與規範詞表須併觀之處。

四梵住與修慈之人

巴利	本編用語	本篇用法之要	定位
brahmavihāra	梵住	四行並舉之首出：`mettā, karuṇā, muditā, upekkhāti imesu catūsu brahmavihāresu`；其名義之釋不在本篇，在雜論之篇	〔CSCD §240〕
mettā	慈	本篇之所修；其語義之釋不在本篇，在雜論之篇	〔CSCD §240〕
ādikammika	初學者	`ādikammikena yogāvacarena upacchinnapalibodhena gahitakammaṭṭhānena`——四條件並出：初學・斷障・受業處・食後除倦	〔CSCD §240〕
appiyapuggala	不愛之人	四種不應先修之第一；`Appiyaṃ hi piyaṭṭhāne ṭhapento kilamati`（置不愛者於可愛之位則疲）	〔CSCD §240〕
atippiyasahāyaka	極愛之友	第二；置之於中庸位則疲，其有小苦亦幾至於哭	〔CSCD §240〕
majjhatta	中庸者	第三；置之於尊位可愛位則疲	〔CSCD §240〕
verīpuggala	怨敵	第四；`Verimanussarato kodho uppajjati`	〔CSCD §240〕
liṅgavisabhāga	異性	不應別修（`odhiso na bhāvetabbā`），非全不應修；其據為一大臣子之事	〔CSCD §240〕
kālakata	已命終者	絕不應修（`na bhāvetabbāva`，帶決定詞）；緣之則安止近行俱不得	〔CSCD §240〕
sakkhibhāva	證人之位	對自己修慈之所以：`Tañhi appanāvasena vuttaṃ. Idaṃ sakkhibhāvavasena`——聖典之文依安止而說，此則依證人之位而說	〔CSCD §241〕
garu・bhāvanīya	尊重者・可尊敬者	次於己者之四目：`ācariyo vā ācariyamatto vā upajjhāyo vā upajjhāyamatto vā`（阿闍梨・與阿闍梨相等者・親教師・與親教師相等者）	〔CSCD §242〕
sīmāsambheda	破界	本篇之成就相；作意之目在〔CSCD §242〕，其相之定在〔CSCD §252〕：`Yadā pana catunnaṃ janānamantare ekampi corānaṃ dātabbaṃ na passati`	〔CSCD §242〕·〔CSCD §252〕

除瞋之九法　譯底欄以「若猶不息，則……」之遞進句串之，凡九轉；本欄逐目繫其段號。

巴利	本編用語	本篇用法之要	定位
kakacūpamaovāda	鋸喻之教誡	第一法之總名：`Kakacūpamaovāda-ādīnaṃ anusārato;`（偈句）	〔CSCD §243〕
vūpasanta-dhammānussaraṇa	隨念其已寂之法	第二法；身行・語行・意行三之中隨取其已寂者而念之	〔CSCD §244〕
kāruñña	悲愍	三行俱不寂者，則觀其將滿八大地獄十六增地獄而起悲愍——`Kāruññampi hi paṭicca āghāto vūpasammati`	〔CSCD §244〕
āghātapaṭivinaya	除瞋之法	論指所引之經廣說：`pañcime, āvuso, āghātapaṭivinayā`，並自標 `idaṃ pañcakanipāte āghātapaṭivinayasuttaṃ vitthāretabbaṃ`	〔CSCD §244〕
attā ovaditabbo	應自誡	第三法；`athānena evaṃ attā ovaditabbo` 後十偈連舉，逐偈詰問瞋之無理	〔CSCD §245〕
kammassakatā	業自作性	第四法；自與他兩面並觀。定型五語作 `Kammassako hi tvaṃ kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo`	〔CSCD §246〕
pubbacariyaguṇā	本生之德	第五法；隨念師於菩薩位 `cattāri asaṅkhyeyyāni kappasatasahassañca pāramiyo pūrayamāno` 而於害己者不起瞋	〔CSCD §247〕
anamatagga	無始	第六法；`athānena anamataggiyāni paccavekkhitabbāni`——彼曾為己之母父兄妹子女	〔CSCD §248〕
ekādasānisaṃsā	十一利益	第七法；`imehi ānisaṃsehi paribāhiro bhavissasī`（不息此心則外於此諸利）	〔CSCD §249〕
dhātuvinibbhoga	界之分別	第八法；髮毛爪等・四界・五蘊十二處十八界逐一詰之，則瞋無立處	〔CSCD §250〕
dānasaṃvibhāga	施與分施	第九法；`Attano santakaṃ parassa dātabbaṃ, parassa santakaṃ attanā gahetabbaṃ`	〔CSCD §251〕

破界・安止與遍滿之式

巴利	本編用語	本篇用法之要	定位
sīmāsambhedalakkhaṇa	破界之相	賊索一比丘之設問：於己與三人之中，見無一可與者，四心齊等，界乃破	〔CSCD §252〕
nimitta・upacāra	相・近行	`sīmāsambhedasamakālameva ca iminā bhikkhunā nimittañca upacārañca laddhaṃ hoti`——破界與得相得近行同時	〔CSCD §253〕
appanā	安止	得相之後 `appakasireneva pathavīkasiṇe vuttanayeneva appanaṃ pāpuṇāti`——論自繫其法於地遍之品	〔CSCD §253〕
paṭhamajjhāna mettāsahagata	慈俱之初禪	其定型作 `pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamajjhānaṃ mettāsahagataṃ`	〔CSCD §253〕
catukkanaya・pañcakanaya	四分法・五分法	慈所達之禪：`catukkanaye dutiyatatiyajjhānāni, pañcakanaye dutiyatatiyacatutthajjhānāni ca pāpuṇāti`——即四分法之二三、五分法之二三四	〔CSCD §253〕
vikubbanā	變化	遍滿之諸式之總名；論自限其位：`Paṭhamajjhānādivasena appanāppattacittasseva hi ayaṃ vikubbanā sampajjati`	〔CSCD §253〕
pharaṇa	遍滿	`Pharitvāti phusitvā ārammaṇaṃ katvā`——論自釋為觸而作所緣	〔CSCD §254〕
odhiso・anodhiso	限定・無限定	`Ettāvatā ekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ`；`Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ`	〔CSCD §254〕
sabbattatā	一切為己性	論出二釋：`sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya`（於一切分位皆以己視之）；`Atha vā sabbattatāyāti sabbena cittabhāgena`（以全分之心）	〔CSCD §254〕
vipula・mahaggata・appamāṇa	廣大・大・無量	論分其所依：廣大依遍滿，大依地，無量依熟與無量有情之所緣	〔CSCD §254〕
avera・abyāpajja	無怨・無惱	`byāpādapaccatthikappahānena averaṃ, domanassappahānato abyāpajjaṃ, niddukkhanti vuttaṃ hoti`	〔CSCD §254〕

三遍滿・五名與五百二十八安止

巴利	本編用語	本篇用法之要	定位
anodhisopharaṇā	無限定遍滿	五行相；其五名見下	〔CSCD §255〕
odhisopharaṇā	限定遍滿	七行相：`itthiyo purisāti liṅgavasena vuttaṃ. Ariyā anariyāti ariyaputhujjanavasena. Devā manussā vinipātikāti upapattivasena`——論自標其三分之由	〔CSCD §255〕·〔CSCD §257〕
disāpharaṇā	方位遍滿	十行相：四方・四維・下・上	〔CSCD §255〕
sattā	有情	`rūpādīsu khandhesu chandarāgena sattā visattāti sattā`；論並記文法家之二說	〔CSCD §256〕
pāṇā	有息者	`Pāṇanatāya pāṇā, assāsapassāsāyattavuttitāyāti attho`	〔CSCD §256〕
bhūtā	已生者	`Bhūtattā bhūtā, saṃbhūtattā abhinibbattattāti attho`	〔CSCD §256〕
puggalā	補特伽羅	`Punti vuccati nirayo. Tasmiṃ galantīti puggalā, gacchantīti attho`——論以「墮於彼」釋之	〔CSCD §256〕
attabhāvapariyāpannā	自體所攝者	`Attabhāvo vuccati sarīraṃ. Khandhapañcakameva vā`；`Pariyāpannāti paricchinnā, antogadhāti attho`	〔CSCD §256〕
四安止之句	四安止	`sabbe sattā averā hontūti ayamekā appanā`・`Abyāpajjā hontūti`・`Anīghā hontūti`・`Sukhī attānaṃ pariharantūti` 各為一安止	〔CSCD §257〕
安止之數	五百二十八	無限定 20・限定 28・方位 480；收句作 `aṭṭhavīsādhikāni pañca appanāsatānīti`	〔CSCD §257〕

十一利益逐名〔CSCD §249〕之列與〔CSCD §258〕之逐一釋

巴利〔逐字〕	本編用語	本篇所釋之要
`Sukhaṃ supati`	安眠	不轉側不鼾而眠；入睡亦如入定
`sukhaṃ paṭibujjhati`	安寤	不呻不欠不轉而覺，如蓮之開
`na pāpakaṃ supinaṃ passati`	不見惡夢	夢中如禮塔・作供・聞法
`manussānaṃ piyo hoti`	為人所愛	如胸前之珠鬘、頭上之花鬘
`amanussānaṃ piyo hoti`	為非人所愛	其事＝住支帝羅山寺之長老與樹神二事
`devatā rakkhanti`	諸天守護	`puttamiva mātāpitaro devatā rakkhanti`
`nāssa aggi vā visaṃ vā satthaṃ vā kamati`	火毒刀不能侵	三事各繫一人；並舉牛之一事，論自斷其非近行力非安止力
`tuvaṭaṃ cittaṃ samādhiyati`	心速得定	`natthi tassa dandhāyitattaṃ`
`mukhavaṇṇo pasīdati`	顏色明淨	逐一釋處作 `Mukhavaṇṇo vippasīdatīti`，與所列之形一字之差（見目三）
`asammūḷho kālaṅkaroti`	臨終不昏迷	`mettāvihārino sammohamaraṇaṃ nāma natthi`
`uttarimappaṭivijjhanto brahmalokūpago hotī`	未通達上位者生梵界	`ito cavitvā suttappabuddho viya brahmalokamupapajjatī`

本編既有校讀與規範詞表須併觀之三處　①既有校讀之修慈次第作「己→敬愛有恩者→中性無關者→怨敵」四位，而譯底欄之次第為五位——己〔CSCD §241〕→可愛可尊者〔CSCD §242〕→ 極愛之友→中庸者→怨敵〔CSCD §242〕，中間多「極愛之友」一位；②既有校讀之不應起手者作「討厭者・至親至愛・異性單獨・已歿者」四目，與譯底欄之四不先修加二別條（異性不別修・已命終者絕不修）其分合不同——譯底欄之「不愛之人」與既有校讀之「討厭者」為同指，而「中庸者」一目既有校讀未列；③sīmāsambheda 既有校讀作「破界」，與譯底欄之用一致，本目沿之。三處皆誌其實，不代裁。

三、異讀

材料之面　本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。

普查之實測　譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等） 零命中；異誦之標識詞 pāṭho 零命中；方括注唯 [§NN] 段號一式，無一為異讀之記；版頁記皆在註解之內，不入正文之面。全篇之圓括注 26 處，逐一檢之，皆為所引之出處標記，無一載異讀。查無即記無：譯底欄自身無異讀之記。

本欄自出之三處異形　譯底欄之內，同一詞而二形並見者三處，逐處誌之不判：

處	甲形	乙形	其別
十一利益之第九	〔CSCD §249〕所引之列作 `mukhavaṇṇo pasīdati`	〔CSCD §258〕逐一釋之標句作 `Mukhavaṇṇo vippasīdatīti`	前綴 `vi-` 之有無；所釋之句與所列之句不同形
三遍滿之句	〔CSCD §255〕之引句首目作 `anodhisopharaṇā mettācetovimutti`（連寫）	同引句之次二目作 `odhisopharaṇā mettā cetovimutti`・`disāpharaṇā mettā cetovimuttī`（分寫）	同一引句之內，連寫與分寫並出
引號之界	〔CSCD §241〕之引作 `sabbe sattā averā hontu'' abyāpajjā anīghā`	同段稍後作 `averā abyāpajjā anīghā sukhī attānaṃ pariharantū''tiādi`	前處之收引號落在列之中而非列之末

引式之一誌　〔CSCD §241〕之 ''Yañca paṭisambhidāyaṃ 一句以起引號開而其上無所承之引；與同段之 Yañca mettasutte（無引號）不同形。此為標點之記，非異讀，誌之不改。

掃描面之界　本欄之查唯及譯底欄一面；他本之對勘不在本欄之面，本欄不代考定，亦不以本欄之零命中推斷他本。

四、論主引據

論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄。

位置	引式〔逐字〕	所引之要	本文自標之出處
〔CSCD §240〕	`Tasmā ''duṭṭho kho, āvuso, dosena abhibhūto pariyādiṇṇacitto pāṇampi hanatī''tiādīnaṃ`	瞋之過——為瞋所勝者乃至殺生	`(a. ni. 3.72)`
〔CSCD §240〕	`''Khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā''`	忍之德——忍為最上之苦行	`(Dī. ni. 2.90; dha. pa. 184)`
〔CSCD §240〕	`''Khantibalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ''`	以忍為力之軍者為婆羅門	`(dha. pa. 399; su. ni. 628)`
〔CSCD §240〕	`''Khantā bhiyyo na vijjatī''tiādīnaṃ`	無過於忍者	`(saṃ. ni. 1.250)`
〔CSCD §241〕	`Evaṃ sante yaṃ vibhaṅge`	見一可愛可意之人而起慈之式	`(vibha. 643)`
〔CSCD §241〕	`''Yañca paṭisambhidāyaṃ`	五行相無限定遍滿之全式	`(paṭi. ma. 2.22)`
〔CSCD §241〕	`Vuttaṃ. Yañca mettasutte`	願一切有情安樂之偈	`(khu. pā. 9.3; su. ni. 145)`
〔CSCD §241〕	`Bhagavatāpi –`／`''Sabbā disā anuparigamma cetasā,`	遍尋諸方不得有過於己所愛者，故不害他	`(saṃ. ni. 1.119; udā. 41)`
〔CSCD §243〕	`'Ubhatodaṇḍakena` … `cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ`	鋸喻——兩柄之鋸節節解身而心不壞	`(ma. ni. 1.232)`
〔CSCD §243〕	`'Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;`	報怒者更惡，不報怒者勝難勝之戰	`(saṃ. ni. 1.188)`
〔CSCD §243〕	`'''Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā.`	七法之來於瞋者——色惡・臥苦・失利・失財・失名・失友・墮惡趣	`(a. ni. 7.64)`
〔CSCD §244〕	`''pañcime, āvuso, āghātapaṭivinayā. Yattha bhikkhuno uppanno āghāto sabbaso paṭivinodetabbo''ti`	五種除瞋法；論自標其為五集之經而令廣說	`(a. ni. 5.162)`
〔CSCD §246〕	`Vuttañhetaṃ bhagavatā –`／`'''Yo appaduṭṭhassa narassa dussati,`	逆風揚塵之偈——害無過者其惡還己	`(dha. pa. 125; su. ni. 667)`
〔CSCD §247〕	`''Āsīsetheva` … `puriso, na nibbindeyya paṇḍito;`	尸羅婆本生之收偈	`(jā. 1.1.51)`
〔CSCD §247〕	`''Candanarasānulittā, bāhā chijjanti dhammapālassa;`	小護法本生——母之悲號偈	`(jā. 1.5.49)`
〔CSCD §247〕	`''Samappito` … `puthusallena nāgo,`	六牙象本生——中毒箭而問獵者	`(jā. 1.16.124)`
〔CSCD §247〕	`''Bhakkho ayaṃ manussānaṃ, yathevaññe vane migā;`	大猿本生——所救之人起殺心之思	`(jā. 1.16.205-206)`
〔CSCD §247〕	`''Mā ayyosi me bhadante, tvaṃ nāmetādisaṃ kari;`	同本生——猿頭破而猶誡其人	`(jā. 1.16.209)`
〔CSCD §247〕	`''Peḷāya pakkhipantepi, maddantepi ca pāṇinā;`	部利達多龍王——畏戒之毀而不瞋	`(cariyā. 2.16)`
〔CSCD §247〕	`''Tadāpi maṃ dhammacāriṃ, upavutthauposathaṃ;`	瞻波龍王——為弄蛇者所苦而不起意之惡	`(cariyā. 2.21-24)`
〔CSCD §247〕	`''Cātuddasiṃ pañcadasiñcaḷāra,`	商佉波羅龍王——為十六村人所貫而忍	`(jā. 2.17.180-181)`
〔CSCD §248〕	`Tatra hi vuttaṃ –`／`''Na so, bhikkhave, satto sulabharūpo, yo na mātābhūtapubbo`	無始輪迴——難得一有情未曾為己之母父	`(saṃ. ni. 2.137-142)`
〔CSCD §249〕	`'Mettāya` … `kho, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya`	慈心解脫之十一利益	`(a. ni. 11.15)`
〔CSCD §253〕	`Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā`	遍滿一方乃至一切世間之定型句	`(vibha. 642; dī. ni. 1.556)`
〔CSCD §255〕	`tathā yampi paṭisambhidāyaṃ`	三遍滿之總句——五行相・七行相・十行相	`(paṭi. ma. 2.22)`
〔CSCD §256〕	`Vuttañhetaṃ bhagavatā –`／`''Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto`	有情之語義——於五蘊有欲貪故名有情	`(saṃ. ni. 3.161)`

未繫括注之二引　〔CSCD §251〕之 Vuttampi cetaṃ –／''Adantadamanaṃ dānaṃ, dānaṃ sabbatthasādhakaṃ; （施能調不調者之偈）與〔CSCD §252〕之 Tenāhu porāṇā –／''Attani hitamajjhatte, ahite ca catubbidhe; （古師破界三偈）二處，論引而未標出處；後者自標其說者為古師。

引式之數〔本欄實測〕　Vuttañhetaṃ bhagavatā 2 處・Vuttampi cetaṃ 1 處・Yathāha 4 處・ Tenāhu porāṇā 1 處・vibhaṅge 1 處・paṭisambhidāyaṃ 3 處。本文自標之圓括注出處 26 處。此數唯就本篇之域，不及全書。

所引之類〔本欄實測〕　26 處括注析為 32 個出處分項，就其標識分：jā. 6・saṃ. ni. 5・ a. ni. 4・dha. pa. 3・su. ni. 3・dī. ni. 2（其一作大寫 Dī. ni.）・vibha. 2・ paṭi. ma. 2・cariyā. 2・khu. pā. 1・udā. 1・ma. ni. 1（一括注載二出處以上者，逐項計入）。本篇之特色在本生類之密度：jā. 與 cariyā. 合 8 分項，全在〔CSCD §247〕一段之內；此為前二品譯底欄所無之類。

引之未錄全文者　〔CSCD §244〕之五種除瞋法，論唯舉其標句而以 vitthāretabbaṃ （應廣說）付之，全文不錄；本篇唯此一處。

五、譬喻·修辭

本目只記本篇譬喻之所在與其所配，不作文學評價。

甲・譬喻

位置	譬喻	所配之義
〔CSCD §240〕	`ārodanākārappatto viya hoti`	置極愛之友於中庸位者，彼有小苦即幾至於哭
〔CSCD §243〕	`kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ`	世尊之喻：賊以兩柄之鋸節節解身，心壞者即非行教者
〔CSCD §243〕	`chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ`	世尊之喻：兩端俱燃中間塗糞之燒屍薪，於村於林皆不堪為材——瞋者之譬
〔CSCD §246〕	`ubhohi hatthehi vītaccite vā aṅgāre, gūthaṃ vā gahetvā paraṃ paharitukāmo puriso viya`	兩手取熾炭或糞欲打他人者，先自灼自臭
〔CSCD §246〕	`paṭivāte ṭhatvā paraṃ rajena okiritukāmo puriso viya`	立逆風處欲以塵坌他者，還自坌
〔CSCD §246〕	`Sukhumo rajo paṭivātaṃva khitto`	同義之偈句：如逆風所擲之細塵
〔CSCD §247〕	`vaṃsakaḷīresu viya`	小護法之四肢見斷，如截竹筍
〔CSCD §248〕	`haricandanaṃ viya`	母除子之涕唾諸不淨而不厭，如除黃栴檀
〔CSCD §250〕	`āragge sāsapassa viya`・`ākāse cittakammassa viya`	分別諸界則瞋無立處，如錐尖之芥子、如空中之畫
〔CSCD §254〕	`assamaṇḍale assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti`	慈心之往復於諸方，如馬場之馬往而復還
〔CSCD §254〕	`odhiso pharaṇe viya`	文法之比：不如限定遍滿處之有承接詞，故重出其語
〔CSCD §256〕	`vilīvamayepi bījanivisese tālavaṇṭavohāro viya`	名之通用於離貪者，如竹製之扇亦稱多羅扇
〔CSCD §258〕	`Niddaṃ okkantopi samāpattiṃ samāpanno viya hoti`	安眠之相：入睡亦如入定
〔CSCD §258〕	`vikasamānamiva padumaṃ sukhaṃ nibbikāraṃ paṭibujjhati`	安寤之相：如蓮之開
〔CSCD §258〕	`cetiyaṃ vandanto viya pūjaṃ karonto viya dhammaṃ suṇanto viya`	不見惡夢之相：夢如禮塔・作供・聞法
〔CSCD §258〕	`corehi samparivāritaṃ viya vāḷehi upaddutaṃ viya papāte patantaṃ viya`	他人之惡夢三相，與上為對
〔CSCD §258〕	`ure āmuttamuttāhāro viya sīse piḷandhamālā viya`	為人所愛：如胸前之珠鬘、頭上之花鬘
〔CSCD §258〕	`puttamiva mātāpitaro devatā rakkhanti`	諸天守護如父母護子
〔CSCD §258〕	`tālapaṇṇaṃ viya pavaṭṭamānā gatā`	矛觸母牛之身而滾落如多羅葉
〔CSCD §258〕	`bandhanā pavuttaṃ tālapakkaṃ viya`	顏色明淨如離蒂之多羅果
〔CSCD §258〕	`asammūḷhova niddaṃ okkamanto viya kālaṃ karoti`	臨終不昏迷，如入睡
〔CSCD §258〕	`suttappabuddho viya brahmalokamupapajjatī`	生梵界如睡醒

乙・事例　本篇所舉之人事，逐處繫段號，唯記其所證之義，不代考定其人其地。

位置	事例	所證之義
〔CSCD §240〕	`Aññataro kira amaccaputto kulūpakattheraṃ pucchi`——大臣之子問長老，長老答「於可愛之人」，其人對妻修慈而終夜與壁鬥	異性不應別修
〔CSCD §240〕	`Aññataro kira daharabhikkhu ācariyaṃ ārabbha mettaṃ ārabhi`——年少比丘緣師修慈而慈不轉，尋知師已命終，改緣他人乃入定	已命終者絕不應修
〔CSCD §247〕	`sīlavajātake`・`Khantivādījātake`・`Cūḷadhammapālajātake`・`chaddanto nāma vāraṇo`・`Mahākapi`・`Bhūridatto nāma nāgarājā`・`Campeyyopi` … `nāgarājā`・`Saṅkhapālanāgarājā`・`mātuposakajātakādīsu`	菩薩位之九事並舉：人・畜・龍三類皆於害己者不起瞋
〔CSCD §251〕	`cittalapabbatavihāre tikkhattuṃ vuṭṭhāpitasenāsanena piṇḍapātikattherena`——三度被逐出臥處之乞食長老以缽施大長老	施之能息宿怨
〔CSCD §258〕	`visākhatthero viya`——其人自波吒釐子來銅鍱洲出家，住支帝羅山寺，樹神二度泣留	為非人所愛
〔CSCD §258〕	`uttarāya upāsikāya viya aggi vā, saṃyuttabhāṇakacūḷasivattherasseva visaṃ vā, saṃkiccasāmaṇerasseva satthaṃ vā`	火・毒・刀三事各繫一人
〔CSCD §258〕	`Dhenuvatthumpi cettha kathayanti`——母牛哺犢，獵者所擲之長柄矛滾落	論自斷其非近行力非安止力，唯犢想之強

〔上表人地之名，本層唯逐字照錄譯底欄之巴利；漢語定讀不於本目立。〕

丙・修辭之可核觀察　①除瞋諸法以同一遞進句式串之——設其不息則進於次法，而以 athānena（則彼應……）收之。本欄實測：athānena 之遞進收句 6 見〔CSCD §243〕· 〔CSCD §245〕·〔CSCD §246〕·〔CSCD §247〕·〔CSCD §248〕·〔CSCD §249〕；末二法改以「不能……者」之式起，asakkontena 2 見〔CSCD §250〕·〔CSCD §251〕。 Sace pan 起首者全篇 7 見，其一〔CSCD §251〕非遞進之首而為施物之揀擇，不計入。另〔CSCD §252〕之 Athānena 為大寫形，其所收者非除瞋而為破界之作，亦不計入。 ②viya 為本篇譬喻之主要標識，全篇實測 25 見（詞界計；ativiya 一形不計入），其中〔CSCD §258〕一段獨佔 15 見。連聲之 iva 形 3 見：vikasamānamiva・puttamiva・ assamiva；另 paṭivātaṃva 1 見（偈中）。③Seyyathāpi 2 見，皆為所引經之喻起句。 ④省略式 …pe… 全篇 17 見，皆在所引之經文內。⑤kira（傳說之詞）6 見，皆在事例或轉述之起句——〔CSCD §240〕二見·〔CSCD §248〕一見·〔CSCD §258〕三見。 ⑥本篇之偈頌以縮排出之，計 82 行——其中〔CSCD §247〕之本生引偈佔 32 行，〔CSCD §245〕之自誡十偈佔 20 行，餘 30 行散在六段。⑦四梵住之名並舉全篇 1 見〔CSCD §240〕，karuṇā・muditā・upekkhā 三名各唯此一見；小寫 mettā 一形則 49 見，大寫 Mettā 另 2 見。以上諸數唯就本篇之域實測，不及全書。

六、章內互讀

每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指之品不繫章§，亦不推估換算。不代考定。

本篇之處	所指	可核之由
〔CSCD §240〕 `Anussatikammaṭṭhānānantaraṃ`	隨念業處之品	論自標本品緊接其後
〔CSCD §240〕 `uddiṭṭhesu pana mettā, karuṇā, muditā, upekkhāti`	取業處之品	論自標四梵住為前已略舉者
〔CSCD §240〕 `upacchinnapalibodhena gahitakammaṭṭhānena`	取業處之品	斷障與受業處之開演不在本篇
〔CSCD §253〕 `pathavīkasiṇe vuttanayeneva appanaṃ pāpuṇāti`	地遍之品	論自標安止之法如地遍中所說
〔CSCD §253〕 `pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ`	地遍之品	五支捨・五支具・三善・十相之開演在彼，本篇唯引其成語
〔CSCD §253〕 `catukkanaye dutiyatatiyajjhānāni, pañcakanaye dutiyatatiyacatutthajjhānāni ca pāpuṇāti`	地遍之品	四分法五分法之立在彼
〔CSCD §258〕 `Ayaṃ mettābhāvanāyaṃ vitthārakathā`	悲之篇〔CSCD §259〕	本品四行之收句同式，悲篇緊接之
〔CSCD §254〕 `brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti`	雜論之篇	「梵住」之名義釋不在本篇，在彼

七、傳本

作者、傳本與注疏源流諸問題，本編不於考據內立說。

I. Placement in the Outline

Base text　This unit’s base is CSCD (internal, not for publication). Every Pāli passage in this layer is copied verbatim from the base in this unit’s source column. There is one form of location: 〔CSCD §NN〕, byte-verifiable against the base column. Every chapter-and-section reference in this chapter’s Overview movement table records position only (opening, middle, or closing), without a section number. This layer neither supplies nor extrapolates such a number and therefore attaches no chapter-and-section locus. The mapping between the two systems is unknown, and is neither estimated nor converted. This chapter has no in-house page-matched Pāli, so no page range is recorded.

Chapter and unit titles　Chapter 9, “The Divine Abidings,” is Brahmavihāraniddesa in Pāli. The base column’s chapter-title line reads ### 9. Brahmavihāraniddeso and stands at the beginning of this unit. The unit heading reads ### Mettābhāvanākathā —the detailed discussion of the cultivation of goodwill. The chapter’s own closing designation does not occur in this unit, but in the Miscellany Discussion.

Paragraph-number range　The base column runs from 〔CSCD §240〕 through 〔CSCD §258〕: nineteen paragraph numbers are present, continuous and without a gap.

Subheadings　The base column carries two ### subheadings of its own: the chapter-title line and this unit’s heading. This unit occupies 38,263 bytes in the base column, more than sixty percent of the chapter.

Connection to the preceding chapter　The opening phrase identifies what this unit follows: Anussatikammaṭṭhānānantaraṃ—“after the recollection meditation subjects” 〔CSCD §240〕. It also uses uddiṭṭhesu pana mettā, karuṇā, muditā, upekkhāti imesu catūsu brahmavihāresu to mark the four divine abodes as already listed in brief and now to be explained. The base column does not identify the chapter in which they were listed, and this apparatus does not determine it independently. In the sequence of the work, the chapter on taking a meditation subject lies earlier, and the chapter on the recollection meditation subjects immediately precedes the present chapter.

Connections within the chapter　The unit’s closing line reads Ayaṃ mettābhāvanāyaṃ vitthārakathā. 〔CSCD §258〕, in the same form as the closing lines of the compassion, sympathetic-joy, and equanimity units, with only the name of the practice changed. The compassion unit begins at 〔CSCD §259〕, and repeatedly refers back to this unit with the phrase “by the method stated under goodwill.” This unit is therefore the basis for the three practices that follow.

II. Terms and Renderings

This heading records only how terms function and are located in this unit. The normative glossary governs their reading, and this heading does not decide terms not settled there. Readings already established in preceding chapters are not re-explained chapter by chapter. Established terms that occur here are upacāra-samādhi (access concentration), appanā-samādhi (absorption concentration), ārammaṇa (object), ceto-vimutti (liberation of mind), Porāṇā (ancient teachers; see Tenāhu porāṇā at 〔CSCD §252〕), somanassa (glad feeling), and domanassa (grief). The tables below list only terms new to this unit and places where this edition’s earlier construal must be considered alongside the normative glossary.

The four divine abodes and the person cultivating goodwill

Pāli	Rendering	Usage in this unit	Locus
brahmavihāra	divine abode	First occurrence in the list of four practices: `mettā, karuṇā, muditā, upekkhāti imesu catūsu brahmavihāresu`; the meaning of the name is not explained in this unit, but in the Miscellany Discussion	〔CSCD §240〕
mettā	goodwill	The practice cultivated in this unit; the meaning of the term is not explained here, but in the Miscellany Discussion	〔CSCD §240〕
ādikammika	beginner	`ādikammikena yogāvacarena upacchinnapalibodhena gahitakammaṭṭhānena`—four conditions occur together: beginner, impediments cut off, meditation subject received, and post-meal drowsiness dispelled	〔CSCD §240〕
appiyapuggala	disliked person	The first of four persons with whom the meditator should not begin; `Appiyaṃ hi piyaṭṭhāne ṭhapento kilamati` (the meditator becomes tired when placing a disliked person in the position of someone dear)	〔CSCD §240〕
atippiyasahāyaka	dearly loved friend	The second; placing this person in a neutral position is tiring, and the slightest pain in them almost brings the meditator to tears	〔CSCD §240〕
majjhatta	neutral person	The third; placing this person in a position of honor and affection is tiring	〔CSCD §240〕
verīpuggala	enemy	The fourth; `Verimanussarato kodho uppajjati`	〔CSCD §240〕
liṅgavisabhāga	person of the opposite sex	Should not be cultivated individually (`odhiso na bhāvetabbā`), rather than being wholly excluded; the ground is the story of a minister’s son	〔CSCD §240〕
kālakata	person who has died	Should never be cultivated toward (`na bhāvetabbāva`, with an emphatic particle); neither absorption nor access is reached by taking such a person as object	〔CSCD §240〕
sakkhibhāva	position of witness	The reason for cultivating goodwill toward oneself: `Tañhi appanāvasena vuttaṃ. Idaṃ sakkhibhāvavasena`—the canonical passage is spoken with reference to absorption, while this is spoken with reference to the position of witness	〔CSCD §241〕
garu・bhāvanīya	honored・worthy of respect	The four items after oneself: `ācariyo vā ācariyamatto vā upajjhāyo vā upajjhāyamatto vā` (a teacher, someone equal to a teacher, a preceptor, or someone equal to a preceptor)	〔CSCD §242〕
sīmāsambheda	breaking the boundaries	The mark of accomplishment in this unit; its object of attention appears at 〔CSCD §242〕 and its defining sign at 〔CSCD §252〕: `Yadā pana catunnaṃ janānamantare ekampi corānaṃ dātabbaṃ na passati`	〔CSCD §242〕·〔CSCD §252〕

Nine methods for removing aversion　The base column links these with progressive sentences of the form “if it still does not cease, then . . .,” making nine transitions. Each item below is attached to its paragraph number.

Pāli	Rendering	Usage in this unit	Locus
kakacūpamaovāda	admonition of the simile of the saw	General name of the first method: `Kakacūpamaovāda-ādīnaṃ anusārato;` (verse line)	〔CSCD §243〕
vūpasanta-dhammānussaraṇa	recollection of the person’s peaceful quality	Second method; among bodily, verbal, and mental conduct, recollect whichever is peaceful	〔CSCD §244〕
kāruñña	compassion	When none of the three kinds of conduct is peaceful, contemplate that the person is headed to fill the eight great hells and sixteen subsidiary hells and arouse compassion—`Kāruññampi hi paṭicca āghāto vūpasammati`	〔CSCD §244〕
āghātapaṭivinaya	method for removing aversion	The treatise directs that the cited discourse be given at length: `pañcime, āvuso, āghātapaṭivinayā`, and identifies it as `idaṃ pañcakanipāte āghātapaṭivinayasuttaṃ vitthāretabbaṃ`	〔CSCD §244〕
attā ovaditabbo	the meditator should admonish themself	Third method; after `athānena evaṃ attā ovaditabbo`, ten verses are given in succession, each questioning the irrationality of anger	〔CSCD §245〕
kammassakatā	ownership of kamma	Fourth method; observed from both the meditator’s own side and the other’s. The fixed fivefold formula is `Kammassako hi tvaṃ kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo`	〔CSCD §246〕
pubbacariyaguṇā	virtues shown in former lives	Fifth method; recollecting that while in the bodhisatta state the Teacher spent `cattāri asaṅkhyeyyāni kappasatasahassañca pāramiyo pūrayamāno` and did not become angry with those who harmed him	〔CSCD §247〕
anamatagga	beginningless	Sixth method; `athānena anamataggiyāni paccavekkhitabbāni`—that person has been the meditator’s mother, father, brother, sister, son, and daughter	〔CSCD §248〕
ekādasānisaṃsā	eleven benefits	Seventh method; `imehi ānisaṃsehi paribāhiro bhavissasī` (if this mind is not brought to an end, the meditator will remain outside these benefits)	〔CSCD §249〕
dhātuvinibbhoga	analysis into elements	Eighth method; head-hairs, body-hairs, nails, and the rest; the four elements; the five aggregates, twelve bases, and eighteen elements are questioned one by one, leaving anger nowhere to stand	〔CSCD §250〕
dānasaṃvibhāga	giving and sharing	Ninth method; `Attano santakaṃ parassa dātabbaṃ, parassa santakaṃ attanā gahetabbaṃ`	〔CSCD §251〕

Breaking the boundaries, absorption, and formulas of pervasion

Pāli	Rendering	Usage in this unit	Locus
sīmāsambhedalakkhaṇa	sign of breaking the boundaries	The hypothetical question in which robbers demand a bhikkhu: among the meditator and the other three, the meditator sees no person who can be given; the mind is equal toward all four, and only then are the boundaries broken	〔CSCD §252〕
nimitta・upacāra	sign・access	`sīmāsambhedasamakālameva ca iminā bhikkhunā nimittañca upacārañca laddhaṃ hoti`—breaking the boundaries occurs at the same time as gaining the sign and access	〔CSCD §253〕
appanā	absorption	After gaining the sign, `appakasireneva pathavīkasiṇe vuttanayeneva appanaṃ pāpuṇāti`—the treatise itself connects the method to the chapter on the earth kasiṇa	〔CSCD §253〕
paṭhamajjhāna mettāsahagata	first jhāna accompanied by goodwill	Its fixed formula is `pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamajjhānaṃ mettāsahagataṃ`	〔CSCD §253〕
catukkanaya・pañcakanaya	fourfold scheme・fivefold scheme	The jhānas reached through goodwill: `catukkanaye dutiyatatiyajjhānāni, pañcakanaye dutiyatatiyacatutthajjhānāni ca pāpuṇāti`—the second and third in the fourfold scheme and the second, third, and fourth in the fivefold scheme	〔CSCD §253〕
vikubbanā	transformation	General name for the formulas of pervasion; the treatise itself limits its level: `Paṭhamajjhānādivasena appanāppattacittasseva hi ayaṃ vikubbanā sampajjati`	〔CSCD §253〕
pharaṇa	pervasion	`Pharitvāti phusitvā ārammaṇaṃ katvā`—the treatise itself explains it as contacting and making into the object	〔CSCD §254〕
odhiso・anodhiso	limited・unlimited	`Ettāvatā ekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ`; `Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ`	〔CSCD §254〕
sabbattatā	identifying with all	The treatise gives two explanations: `sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya` (viewing all positions as oneself); `Atha vā sabbattatāyāti sabbena cittabhāgena` (with the entire mind)	〔CSCD §254〕
vipula・mahaggata・appamāṇa	abundant・exalted・boundless	The treatise distinguishes their grounds: abundant according to pervasion, exalted according to plane, and boundless according to mastery and the object consisting of boundless sentient beings	〔CSCD §254〕
avera・abyāpajja	free from enmity・free from affliction	`byāpādapaccatthikappahānena averaṃ, domanassappahānato abyāpajjaṃ, niddukkhanti vuttaṃ hoti`	〔CSCD §254〕

Three kinds of pervasion, five designations, and 528 absorptions

Pāli	Rendering	Usage in this unit	Locus
anodhisopharaṇā	unlimited pervasion	Five modes; the five designations appear below	〔CSCD §255〕
odhisopharaṇā	limited pervasion	Seven modes: `itthiyo purisāti liṅgavasena vuttaṃ. Ariyā anariyāti ariyaputhujjanavasena. Devā manussā vinipātikāti upapattivasena`—the treatise itself marks the ground of each of the three divisions	〔CSCD §255〕·〔CSCD §257〕
disāpharaṇā	pervasion by direction	Ten modes: the four cardinal directions, four intermediate directions, below, and above	〔CSCD §255〕
sattā	sentient beings	`rūpādīsu khandhesu chandarāgena sattā visattāti sattā`; the treatise also records two grammarians’ positions	〔CSCD §256〕
pāṇā	those who breathe	`Pāṇanatāya pāṇā, assāsapassāsāyattavuttitāyāti attho`	〔CSCD §256〕
bhūtā	those who have been born	`Bhūtattā bhūtā, saṃbhūtattā abhinibbattattāti attho`	〔CSCD §256〕
puggalā	persons	`Punti vuccati nirayo. Tasmiṃ galantīti puggalā, gacchantīti attho`—the treatise explains the name as “falling into it”	〔CSCD §256〕
attabhāvapariyāpannā	those included within an individual existence	`Attabhāvo vuccati sarīraṃ. Khandhapañcakameva vā`; `Pariyāpannāti paricchinnā, antogadhāti attho`	〔CSCD §256〕
Four absorption phrases	four absorptions	`sabbe sattā averā hontūti ayamekā appanā`・`Abyāpajjā hontūti`・`Anīghā hontūti`・`Sukhī attānaṃ pariharantūti` are each one absorption	〔CSCD §257〕
Number of absorptions	five hundred and twenty-eight	Unlimited: 20; limited: 28; directional: 480. The closing phrase is `aṭṭhavīsādhikāni pañca appanāsatānīti`	〔CSCD §257〕

The eleven benefits by name—the list at 〔CSCD §249〕 and point-by-point explanations at 〔CSCD §258〕

Pāli 〔verbatim〕	This Edition’s Term	Essential Point Explained in This Unit
`Sukhaṃ supati`	sleeps happily	sleeps without tossing, turning, or snoring; even sleep is like an attainment
`sukhaṃ paṭibujjhati`	wakes happily	wakes without groaning, yawning, or turning, like a lotus opening
`na pāpakaṃ supinaṃ passati`	sees no bad dreams	dreams of paying homage at a shrine, making offerings, or hearing the Dhamma
`manussānaṃ piyo hoti`	dear to human beings	like a jeweled garland upon the chest or a flower garland upon the head
`amanussānaṃ piyo hoti`	dear to nonhuman beings	exemplified by the elder at Cittalapabbata Monastery and the tree deity
`devatā rakkhanti`	deities protect the meditator	`puttamiva mātāpitaro devatā rakkhanti`
`nāssa aggi vā visaṃ vā satthaṃ vā kamati`	fire, poison, and weapons do not affect the meditator	three incidents are attached to three persons; the cow story is also given, and the treatise itself determines that its power came from neither access nor absorption
`tuvaṭaṃ cittaṃ samādhiyati`	the mind quickly becomes concentrated	`natthi tassa dandhāyitattaṃ`
`mukhavaṇṇo pasīdati`	the complexion is bright	the point-by-point explanation reads `Mukhavaṇṇo vippasīdatīti`, differing from the listed form by one word element (see Heading Three)
`asammūḷho kālaṅkaroti`	dies unconfused	`mettāvihārino sammohamaraṇaṃ nāma natthi`
`uttarimappaṭivijjhanto brahmalokūpago hotī`	a person who penetrates no higher is reborn in the brahmā world	`ito cavitvā suttappabuddho viya brahmalokamupapajjatī`

Three places where this edition’s earlier construal and the normative glossary must be considered together　First, the earlier construal gives the cultivation sequence as four positions: oneself → a respected benefactor → a neutral unrelated person → an enemy. The base column gives five: oneself 〔CSCD §241〕 → a dear and respected person 〔CSCD §242〕 → a dearly loved friend → a neutral person → an enemy 〔CSCD §242〕; the additional intermediate position is the “dearly loved friend.” Second, the earlier construal lists four persons with whom not to begin: “a disliked person, someone closest and dearest, an individual of the opposite sex, and a person who has died.” Its grouping differs from the base column’s four with whom not to begin plus two separate provisions (do not cultivate individually toward the opposite sex; never cultivate toward a person who has died). The base column’s “disliked person” has the same referent as the earlier construal’s “person the meditator dislikes,” while the earlier construal omits the neutral person. Third, the earlier construal reads sīmāsambheda as “breaking the boundaries,” consistent with the base column’s usage, and this heading follows it. All three facts are recorded without adjudication.

III. Variant Readings

Scope of materials　This unit has no in-house page-matched Pāli, so there is no collation block to record; the only searchable surface is the base column itself. The record does not adjudicate.

Measured complete survey　A byte-level survey of the entire unit in the base column found zero occurrences of parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-recitation marker pāṭho; and only one form of square-bracket annotation, the paragraph number [§NN], none of which records a variant. All page records occur inside comments and do not form part of the body. The twenty-six parenthetical annotations in the unit were checked individually; each identifies the source of a citation, and none records a variant. No finding is recorded as none: the base column itself contains no record of a variant reading.

Three internally occurring variant forms　Three places within the base column contain two forms of the same expression. Each is recorded without adjudication:

Place	Form A	Form B	Difference
Ninth of the eleven benefits	the list at 〔CSCD §249〕 reads `mukhavaṇṇo pasīdati`	the point-by-point explanation at 〔CSCD §258〕 reads `Mukhavaṇṇo vippasīdatīti`	presence or absence of the prefix `vi-`; the phrase explained differs in form from the phrase listed
Three formulas of pervasion	the first item in the quotation at 〔CSCD §255〕 reads `anodhisopharaṇā mettācetovimutti` (closed compound)	the next two items in the same quotation read `odhisopharaṇā mettā cetovimutti` and `disāpharaṇā mettā cetovimuttī` (separate words)	closed and open forms occur within the same quotation
Boundary of quotation marks	the quotation at 〔CSCD §241〕 reads `sabbe sattā averā hontu'' abyāpajjā anīghā`	the same paragraph later reads `averā abyāpajjā anīghā sukhī attānaṃ pariharantū''tiādi`	in the first place, the closing quotation marks fall within the list rather than at its end

One note on citation form　The phrase ''Yañca paṭisambhidāyaṃ at 〔CSCD §241〕 begins with opening quotation marks without a preceding expression for them to continue. It differs in form from Yañca mettasutte in the same paragraph, which has no quotation mark. This is a punctuation record, not a variant reading, and is recorded without alteration.

Boundary of the scan　This survey reaches only the single surface of the base column. Collation against other witnesses lies outside its scope; this apparatus does not determine such readings independently, nor does it infer anything about other witnesses from the zero results here.

IV. The Commentator’s Citations

Each self-citation by the author is attached to a paragraph-number anchor. A source is recorded only when the body identifies it itself; no source is determined independently. Parenthetical text in the “Source Identified by the Body” column is copied verbatim.

Location	Citation Form 〔verbatim〕	Essential Point Cited	Source Identified by the Body
〔CSCD §240〕	`Tasmā ''duṭṭho kho, āvuso, dosena abhibhūto pariyādiṇṇacitto pāṇampi hanatī''tiādīnaṃ`	danger of aversion—a person overcome by anger may even take life	`(a. ni. 3.72)`
〔CSCD §240〕	`''Khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā''`	virtue of patience—patience is the highest austerity	`(Dī. ni. 2.90; dha. pa. 184)`
〔CSCD §240〕	`''Khantibalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ''`	a person whose army has patience as its strength is a brahmin	`(dha. pa. 399; su. ni. 628)`
〔CSCD §240〕	`''Khantā bhiyyo na vijjatī''tiādīnaṃ`	nothing surpasses patience	`(saṃ. ni. 1.250)`
〔CSCD §241〕	`Evaṃ sante yaṃ vibhaṅge`	formula in which goodwill arises upon seeing a dear and pleasing person	`(vibha. 643)`
〔CSCD §241〕	`''Yañca paṭisambhidāyaṃ`	complete five-mode formula of unlimited pervasion	`(paṭi. ma. 2.22)`
〔CSCD §241〕	`Vuttaṃ. Yañca mettasutte`	verse wishing happiness for all sentient beings	`(khu. pā. 9.3; su. ni. 145)`
〔CSCD §241〕	`Bhagavatāpi –`／`''Sabbā disā anuparigamma cetasā,`	searching all directions and finding no person dearer than themself, a person should not harm another	`(saṃ. ni. 1.119; udā. 41)`
〔CSCD §243〕	`'Ubhatodaṇḍakena` … `cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ`	simile of the saw—bandits sever the body limb from limb with a two-handled saw, yet the mind is not corrupted	`(ma. ni. 1.232)`
〔CSCD §243〕	`'Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;`	a person who repays anger is worse; a person who does not repay it wins the battle hard to win	`(saṃ. ni. 1.188)`
〔CSCD §243〕	`'''Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā.`	seven things that come upon an angry person—ugliness, bad sleep, loss of gain, wealth, fame, and friends, and rebirth in a bad destination	`(a. ni. 7.64)`
〔CSCD §244〕	`''pañcime, āvuso, āghātapaṭivinayā. Yattha bhikkhuno uppanno āghāto sabbaso paṭivinodetabbo''ti`	five methods for removing aversion; the treatise identifies the discourse as belonging to the Book of Fives and directs that it be given in full	`(a. ni. 5.162)`
〔CSCD §246〕	`Vuttañhetaṃ bhagavatā –`／`'''Yo appaduṭṭhassa narassa dussati,`	verse of dust thrown against the wind—the evil of harming a blameless person returns to oneself	`(dha. pa. 125; su. ni. 667)`
〔CSCD §247〕	`''Āsīsetheva` … `puriso, na nibbindeyya paṇḍito;`	closing verse of the Sīlava Birth Story	`(jā. 1.1.51)`
〔CSCD §247〕	`''Candanarasānulittā, bāhā chijjanti dhammapālassa;`	Little Dhammapāla Birth Story—the mother’s lamenting verse	`(jā. 1.5.49)`
〔CSCD §247〕	`''Samappito` … `puthusallena nāgo,`	six-tusked elephant birth story—struck by a poisoned arrow, he questions the hunter	`(jā. 1.16.124)`
〔CSCD §247〕	`''Bhakkho ayaṃ manussānaṃ, yathevaññe vane migā;`	great-monkey birth story—the rescued man thinks of killing him	`(jā. 1.16.205-206)`
〔CSCD §247〕	`''Mā ayyosi me bhadante, tvaṃ nāmetādisaṃ kari;`	same birth story—his head split open, the monkey still admonishes the man	`(jā. 1.16.209)`
〔CSCD §247〕	`''Peḷāya pakkhipantepi, maddantepi ca pāṇinā;`	nāga king Bhūridatta—fearing the breaking of virtue, he does not become angry	`(cariyā. 2.16)`
〔CSCD §247〕	`''Tadāpi maṃ dhammacāriṃ, upavutthauposathaṃ;`	nāga king Campeyya—tormented by a snake-charmer, no mental hatred arises	`(cariyā. 2.21-24)`
〔CSCD §247〕	`''Cātuddasiṃ pañcadasiñcaḷāra,`	nāga king Saṅkhapāla—pierced by sixteen villagers, he endures	`(jā. 2.17.180-181)`
〔CSCD §248〕	`Tatra hi vuttaṃ –`／`''Na so, bhikkhave, satto sulabharūpo, yo na mātābhūtapubbo`	beginningless saṃsāra—it is hard to find a sentient being who has not been the meditator’s mother or father	`(saṃ. ni. 2.137-142)`
〔CSCD §249〕	`'Mettāya` … `kho, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya`	eleven benefits of the liberation of mind through goodwill	`(a. ni. 11.15)`
〔CSCD §253〕	`Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā`	fixed formula of pervading one direction through the entire world	`(vibha. 642; dī. ni. 1.556)`
〔CSCD §255〕	`tathā yampi paṭisambhidāyaṃ`	general statement of the three kinds of pervasion—five, seven, and ten modes	`(paṭi. ma. 2.22)`
〔CSCD §256〕	`Vuttañhetaṃ bhagavatā –`／`''Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto`	derivation of the term “sentient being”—called so because of desire and lust for the five aggregates	`(saṃ. ni. 3.161)`

Two citations without parenthetical sources　At 〔CSCD §251〕, Vuttampi cetaṃ –／''Adantadamanaṃ dānaṃ, dānaṃ sabbatthasādhakaṃ; (the verse that giving tames the untamed), and at 〔CSCD §252〕, Tenāhu porāṇā –／''Attani hitamajjhatte, ahite ca catubbidhe; (the ancient teachers’ three verses on breaking the boundaries), are cited without an identified source. The latter identifies the speakers as the ancient teachers.

Number of citation formulas, measured in this column　Vuttañhetaṃ bhagavatā occurs twice, Vuttampi cetaṃ once, and Yathāha four times; Tenāhu porāṇā occurs once, vibhaṅge once, and paṭisambhidāyaṃ three times. The body identifies sources in parenthetical annotations twenty-six times. These counts apply only within this unit, not to the work as a whole.

Kinds of cited sources, measured in this column　The twenty-six parenthetical annotations contain thirty-two source items. Classified by their labels: jā. 6 and saṃ. ni. 5; a. ni. 4, dha. pa. 3, su. ni. 3, dī. ni. 2 (one written with capital Dī. ni.), and vibha. 2; paṭi. ma. 2, cariyā. 2, khu. pā. 1, udā. 1, and ma. ni. 1 (when one parenthetical annotation contains two or more sources, each is counted separately). The density of birth-story materials distinguishes this unit: jā. and cariyā. together contribute eight items, all within the single paragraph 〔CSCD §247〕 This kind does not occur in the base columns of the preceding two chapters.

Citation not reproduced in full　At 〔CSCD §244〕, the five methods for removing aversion are introduced only by their opening statement, followed by vitthāretabbaṃ (should be stated at length), rather than the complete text. This is the only such instance in the unit.

V. Similes and Rhetoric

This heading records only where the unit’s similes occur and what they illustrate; it offers no literary evaluation.

A. Similes

Location	Simile	Point Illustrated
〔CSCD §240〕	`ārodanākārappatto viya hoti`	a person who places a dearly loved friend in a neutral position nearly weeps when the friend experiences the slightest pain
〔CSCD §243〕	`kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ`	the Blessed One’s simile: bandits sever the body limb from limb with a two-handled saw; a person whose mind is corrupted is not practicing the teaching
〔CSCD §243〕	`chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ`	the Blessed One’s simile: a funeral-pyre log burning at both ends and smeared with excrement in the middle, useful as timber neither in village nor forest—a simile for the angry person
〔CSCD §246〕	`ubhohi hatthehi vītaccite vā aṅgāre, gūthaṃ vā gahetvā paraṃ paharitukāmo puriso viya`	a person who takes burning coals or excrement in both hands to strike another first burns and fouls themself
〔CSCD §246〕	`paṭivāte ṭhatvā paraṃ rajena okiritukāmo puriso viya`	a person standing upwind who wishes to throw dust upon another has it fall back upon themself
〔CSCD §246〕	`Sukhumo rajo paṭivātaṃva khitto`	verse line expressing the same point: like fine dust thrown against the wind
〔CSCD §247〕	`vaṃsakaḷīresu viya`	Little Dhammapāla’s four limbs are cut off like bamboo shoots
〔CSCD §248〕	`haricandanaṃ viya`	a mother removes her child’s mucus, saliva, and other filth without disgust, as though removing yellow sandalwood
〔CSCD §250〕	`āragge sāsapassa viya`・`ākāse cittakammassa viya`	when the elements are analyzed, anger has no foothold, like a mustard seed on the point of an awl or a painting in empty space
〔CSCD §254〕	`assamaṇḍale assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti`	the mind of goodwill goes out and returns among the directions like a horse going out and returning in a training ground
〔CSCD §254〕	`odhiso pharaṇe viya`	grammatical comparison: because there is no connective word as in the passage on limited pervasion, the expression is repeated
〔CSCD §256〕	`vilīvamayepi bījanivisese tālavaṇṭavohāro viya`	the designation conventionally applies to those free from lust, as a bamboo fan is still called a palm-leaf fan
〔CSCD §258〕	`Niddaṃ okkantopi samāpattiṃ samāpanno viya hoti`	mark of sleeping happily: even sleep is like an attainment
〔CSCD §258〕	`vikasamānamiva padumaṃ sukhaṃ nibbikāraṃ paṭibujjhati`	mark of waking happily: like a lotus opening
〔CSCD §258〕	`cetiyaṃ vandanto viya pūjaṃ karonto viya dhammaṃ suṇanto viya`	mark of seeing no bad dreams: dreams of paying homage at a shrine, making an offering, or listening to the Dhamma
〔CSCD §258〕	`corehi samparivāritaṃ viya vāḷehi upaddutaṃ viya papāte patantaṃ viya`	three forms of other people’s bad dreams, set against the preceding item
〔CSCD §258〕	`ure āmuttamuttāhāro viya sīse piḷandhamālā viya`	dear to human beings: like a jeweled garland upon the chest or a flower garland upon the head
〔CSCD §258〕	`puttamiva mātāpitaro devatā rakkhanti`	deities protect the meditator as parents protect a child
〔CSCD §258〕	`tālapaṇṇaṃ viya pavaṭṭamānā gatā`	the spear touches the cow’s body and rolls off like a palm leaf
〔CSCD §258〕	`bandhanā pavuttaṃ tālapakkaṃ viya`	a bright complexion like a palm fruit fallen from its stalk
〔CSCD §258〕	`asammūḷhova niddaṃ okkamanto viya kālaṃ karoti`	dies unconfused, as though falling asleep
〔CSCD §258〕	`suttappabuddho viya brahmalokamupapajjatī`	rebirth in the brahmā world like waking from sleep

B. Cases　The people and events presented in this unit are each attached to their paragraph number. Only the point they establish is recorded; neither the people nor the places are independently identified.

Location	Case	Point Established
〔CSCD §240〕	`Aññataro kira amaccaputto kulūpakattheraṃ pucchi`—a minister’s son asks an elder, who replies “toward a dear person”; the man cultivates goodwill toward his wife and wrestles with the wall all night	goodwill should not be cultivated individually toward someone of the opposite sex
〔CSCD §240〕	`Aññataro kira daharabhikkhu ācariyaṃ ārabbha mettaṃ ārabhi`—a young bhikkhu directs goodwill toward his teacher, but it does not proceed; learning that the teacher has died, he changes to another person and enters attainment	goodwill should never be cultivated toward a person who has died
〔CSCD §247〕	`sīlavajātake`・`Khantivādījātake`・`Cūḷadhammapālajātake`・`chaddanto nāma vāraṇo`・`Mahākapi`・`Bhūridatto nāma nāgarājā`・`Campeyyopi` … `nāgarājā`・`Saṅkhapālanāgarājā`・`mātuposakajātakādīsu`	nine incidents from the bodhisatta state: as human, animal, and nāga, he does not become angry with those who harm him
〔CSCD §251〕	`cittalapabbatavihāre tikkhattuṃ vuṭṭhāpitasenāsanena piṇḍapātikattherena`—the alms-going elder expelled from his lodging three times gives his bowl to the great elder	giving can bring a longstanding grudge to an end
〔CSCD §258〕	`visākhatthero viya`—he comes from Pāṭaliputta to the Island of Tambapaṇṇi to go forth, lives at Cittalapabbata Monastery, and is twice detained by the tree deity’s weeping	dear to nonhuman beings
〔CSCD §258〕	`uttarāya upāsikāya viya aggi vā, saṃyuttabhāṇakacūḷasivattherasseva visaṃ vā, saṃkiccasāmaṇerasseva satthaṃ vā`	the three incidents of fire, poison, and weapons are each attached to a person
〔CSCD §258〕	`Dhenuvatthumpi cettha kathayanti`—a cow nurses her calf, and a hunter’s long-shafted spear rolls off	the treatise itself determines that this is the power neither of access nor of absorption, but only of intense love for the calf

[The names of people and places in the preceding table are copied verbatim in Pāli from the base column; this heading establishes no Chinese reading for them.]

C. Verifiable observations on rhetoric　First, the methods for removing aversion are linked by one progressive construction: if aversion does not cease, the next method follows, closing with athānena (“then they should . . .”). Measured in this column, the progressive closing expression athānena occurs six times at 〔CSCD §243〕, The other five locations are 〔CSCD §245〕, 〔CSCD §246〕, 〔CSCD §247〕, 〔CSCD §248〕, and 〔CSCD §249〕. The final two methods instead open with “a person who cannot . . .”; asakkontena occurs twice, at 〔CSCD §250〕 and 〔CSCD §251〕. Expressions beginning Sace pan occur seven times in the entire unit. One occurrence at 〔CSCD §251〕 is not the beginning of a progressive step but distinguishes which property may be given, so it is excluded. The capitalized form Athānena at 〔CSCD §252〕 introduces the act of breaking the boundaries rather than a method for removing aversion and is likewise excluded. Second, viya is the unit’s principal simile marker and occurs twenty-five times (counted on word boundaries; the form ativiya is excluded), of which fifteen occur in 〔CSCD §258〕 alone. Enclitic iva occurs three times: vikasamānamiva, puttamiva, and assamiva; paṭivātaṃva occurs once, in verse. Third, Seyyathāpi occurs twice, both introducing similes in quoted discourses. Fourth, the abbreviation …pe… occurs seventeen times, all within quoted discourse. Fifth, kira, a term of report, occurs six times, all at the beginning of cases or reported speech: twice at 〔CSCD §240〕, once at 〔CSCD §248〕, and three times at 〔CSCD §258〕. Sixth, verses in this unit are indented and total eighty-two lines. Of these, the birth-story quotations at 〔CSCD §247〕 occupy thirty-two lines, the ten verses of self-admonition at 〔CSCD §245〕 occupy twenty, and the remaining thirty lines are distributed across six paragraphs. Seventh, the four names of the divine abodes occur together once, at 〔CSCD §240〕; karuṇā, muditā, and upekkhā each occur only in that instance. The lowercase form mettā occurs forty-nine times, and capitalized Mettā twice. All these counts were measured only within this unit and make no claim about the work as a whole.

VI. Intratextual Cross-Reading

Each connection carries a paragraph-number anchor. The place identified is based only on terms verifiable in the text of this unit. The mapping between this unit’s paragraph numbers and the chapter-and-section system is unknown, so the chapters referred to carry no chapter-and-section loci, and none are estimated or converted. No identification is made independently.

Place in This Unit	Refers To	Verifiable Ground
〔CSCD §240〕 `Anussatikammaṭṭhānānantaraṃ`	chapter on the recollection meditation subjects	the treatise itself states that this chapter immediately follows it
〔CSCD §240〕 `uddiṭṭhesu pana mettā, karuṇā, muditā, upekkhāti`	chapter on taking a meditation subject	the treatise itself marks the four divine abodes as already listed there in brief
〔CSCD §240〕 `upacchinnapalibodhena gahitakammaṭṭhānena`	chapter on taking a meditation subject	the explanation of cutting off impediments and receiving a meditation subject does not occur in this unit
〔CSCD §253〕 `pathavīkasiṇe vuttanayeneva appanaṃ pāpuṇāti`	chapter on the earth kasiṇa	the treatise itself states that the method of absorption is as described under the earth kasiṇa
〔CSCD §253〕 `pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ`	chapter on the earth kasiṇa	abandoning five factors, possessing five factors, being good in three ways, and being endowed with ten characteristics are explained there; this unit only cites the fixed expression
〔CSCD §253〕 `catukkanaye dutiyatatiyajjhānāni, pañcakanaye dutiyatatiyacatutthajjhānāni ca pāpuṇāti`	chapter on the earth kasiṇa	the fourfold and fivefold schemes are established there
〔CSCD §258〕 `Ayaṃ mettābhāvanāyaṃ vitthārakathā`	unit on compassion 〔CSCD §259〕	the closing sentences of the chapter’s four practices have the same form, and the compassion unit immediately follows
〔CSCD §254〕 `brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti`	Miscellany Discussion	the meaning of the name “divine abode” is explained there rather than in this unit

VII. Transmission

This edition establishes no position in the apparatus on questions of authorship, transmission, or commentarial lineage.

清淨道論 慈 MettāVisuddhimagga · Goodwill Mettā

§1 修慈之前行與不應先修之人 〔CSCD §240〕

§2 最先對自己——證人之位與對象之次第 〔CSCD §241–242〕

§3 除瞋之法（上）——鋸喻之教誡與清淨行之隨念 〔CSCD §243–244〕

§4 除瞋之法（中）——自誡之偈與業自作性 〔CSCD §245–246〕

§5 除瞋之法（下）——導師之本生與無始輪迴 〔CSCD §247–248〕

§6 除瞋之法（末）——慈之利益・界之分別・施捨 〔CSCD §249–251〕

§7 破界之成與安止之得 〔CSCD §252–253〕

§8 遍滿之式與其逐詞釋 〔CSCD §254〕

§9 三遍滿・五名與五百二十八安止 〔CSCD §255–257〕

§10 十一利益之逐一釋 〔CSCD §258〕

註