清淨道論 僧隨念Visuddhimagga · Recollection of the Sangha
先校準所緣：僧隨念念的是四雙八輩——因戒與見的共同而和合的聖弟子群體，不是形相上的僧團。四行道各有其義：善行道是行於正道、不退道、隨順道、無諍道、法隨法行道；直行道是不彎不曲不斜；如理行道是為「正理」而行——正理即是涅槃；和敬行道是如是行道即堪受和敬。住於道的人因正在行道是善行道者，住於果的人就其過去的行道也是——道與果兩位都收在內。
五應各有判準，最可記的一句是「沒有像僧伽這樣的客人」：一佛出世間之中才出現，且連綿不絕；為四方親友備辦的迎客之施，也應放下而先施僧伽。世間一切合掌之業，僧伽堪受；如王之稻田是稻的生長之處，僧伽是世間福德的生長之處。
念僧，是把敬意放回它該去的地方。心一再回到這些德上，蓋伏喜生，唯至近行；身如僧伽集會的布薩堂一樣值得供養，心傾向於僧德之證得。
First calibrate the object: recollection of the Sangha recollects the four pairs and eight individuals—the community of noble disciples united through common virtue and view, not the Sangha’s visible form. Each of the four ways of practice has its meaning. Practicing the good way means practicing the right path, the non-retreating path, the conforming path, the non-opposing path, and the path in accord with the Dhamma in every detail; practicing the upright way means not bent, crooked, or distorted; practicing the true way means practicing for the “true way,” and the true way is nibbāna; practicing the proper way means that practicing in this manner makes a person worthy of proper regard. Members established in the path are practicing the good way because they are practicing now, while members established in fruition are so called with reference to their past practice—both path and fruition are included.
Each of the five kinds of worthiness has its criterion. The most memorable sentence is “no guest is like the Sangha”: it appears only within a single Buddha-period and continues there in unbroken succession; even a guest-gift prepared for relatives and friends arriving from every direction should be set aside and given first to the Sangha. The Sangha deserves every act of reverential salutation in the world; just as a king’s rice field is the place where rice grows, the Sangha is the place where the world’s merit grows.
To recollect the Sangha is to return reverence to where it belongs. As the mind returns again and again to these qualities, the hindrances are suppressed, joy arises, and the practice reaches access only; the body becomes worthy of offerings like an uposatha hall in which the Sangha has assembled, and the mind inclines toward attainment of the Sangha’s qualities.
節3 〔pp.218–221〕
III.
Saṅghānussatiṃ bhāvetukāmenā pi rahogatena paṭisallīnena:—supaṭipanno⁴ Bhagavato sāvakasaṅgho, ujupaṭipanno Bhagavato sāvakasaṅgho, ñāyapaṭipanno Bhagavato sāvakasaṅgho, sāmīcipaṭipanno Bhagavato sāvakasaṅgho, yad-idaṃ cattāri purisayugāni aṭṭha purisapuggalā esa Bhagavato sāvakasaṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā ti,⁵ evaṃ ariyasaṅghaguṇā anussaritabbā.
Tattha supaṭipanno ti suṭṭhu paṭipanno, sammāpaṭipadaṃ, anivattipaṭipadaṃ, anulomapaṭipadaṃ, apaccanīkapaṭipadaṃ, dhammānudhammapaṭipadaṃ paṭipanno ti vuttaṃ hoti. Bhagavato ovādānusāsaniṃ sakkaccaṃ suṇantī ti sāvakā.
Sāvakānaṃ saṅgho sāvakasaṅgho. Sīladiṭṭhisāmaññatāya saṅghātabhāvaṃ āpanno sāvakasamūho ti attho. Yasmā
pana sā sammā paṭipadā uju avaṅkā akuṭilā ajimhā ariyo ca ñāyo ti pi vuccati, anucchavikattā ca sāmīcī ti pi saṅkhaṃ gato, tasmā taṃ paṭipanno ariyasaṅgho ujupaṭipanno ñāyapaṭipanno sāmīcipaṭipanno¹ ti pi vutto. Ettha ca ye maggaṭṭhā, te sammāpaṭipattisamaṅgitāya supaṭipannā; ye phalaṭṭhā, te sammāpaṭipadāya adhigantabbassa adhigatattā atītaṃ paṭipadaṃ sandhāya² supaṭipannā ti veditabbā.
Api ca:—svākkhāte dhammavinaye yathānusiṭṭhaṃ paṭipannattā pi apaṇṇakapaṭipadaṃ paṭipannattā pi supaṭipanno. Majjhimāya paṭipadāya antadvayam anupagamma paṭipannattā kāyavacīmanovaṅkakuṭilajimhadosappahānāya paṭipannattā ca ujupaṭipanno. Ñāyo vuccati nibbānaṃ; tad-atthāya paṭipannattā ñāyapaṭipanno. Yathā paṭipannā sāmīcipaṭipannārahā³ honti, tathā paṭipannattā sāmīcipaṭipanno.
Yad-idan ti yāni imāni.
Cattāri purisayugānī ti yugalavasena paṭhamamaggaṭṭho phalaṭṭho ti idaṃ ekaṃ yugalan ti evaṃ cattāri purisayugaḷāni honti.
Aṭṭhapurisapuggalā ti purisapuggalavasena eko paṭhamamaggaṭṭho eko phalaṭṭho ti iminā nayena aṭṭh' eva purisapuggalā honti. Ettha ca puriso ti vā puggalo ti vā ekatthāni⁴ etāni padāni, veneyyavasena pan' etaṃ vuttaṃ.
Esa Bhagavato sāvakasaṅgho ti yān' imāni yugavasena cattāri purisayugāni, pāṭi-ekkato⁵ aṭṭha purisapuggalā:—esa Bhagavato sāvakasaṅgho.
Āhuneyyo ti ādisu ānetvā hunitabban ti āhunaṃ, dūrato pi ānetvā sīlavantesu dātabban ti attho; catunnaṃ paccayānaṃ etaṃ adhivacanaṃ. Taṃ āhunaṃ paṭiggahetuṃ yutto tassa mahapphalakaraṇato ti āhuneyyo. Atha vā:—dūrato pi āgantvā sabbasāpateyyam pi ettha hunitabban⁶ ti āhavanīyo, Sakkādīnaṃ pi vā āhavanaṃ arahatī ti āhavanīyo. Yo cāyaṃ Brāhmaṇānaṃ āhavanīyo nāma aggi, yattha hutaṃ mahapphalan ti tesaṃ laddhi.
Sace hutassa mahapphalatāya āhavanīyo, saṅgho va āhavanīyo. Saṅghe hutaṃ hi mahapphalaṃ hoti. Yath' āha:—
Yo ca vassasataṃ jantu aggiṃ paricare vane, ekañ ca bhāvitattānaṃ, muhuttam api pūjaye; Sā yeva pūjanā seyyo, yañ ce vassasataṃ hutan¹ ti.
Tad-etaṃ nikāyantare āhavanīyo ti padaṃ idha āhuneyyo ti iminā padena atthato ekaṃ, vyañjanato pan' ettha kiñci mattam eva nānaṃ, iti āhuneyyo.
Pāhuneyyo ti ettha pana pāhunaṃ vuccati disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānaṃ atthāya sakkārena paṭiyattaṃ āgantukadānaṃ; tam pi ṭhapetvā te tathārūpe pāhunake saṅghass' eva dātuṃ yuttaṃ, saṅgho ca taṃ² paṭiggahetuṃ yutto. Saṅghasadiso hi pāhunako natthi; tathā h' esa ekabuddhantare ca dissati, abbokiṇṇañ ca. Piyamanāpattakarehi dhammehi samannāgato ti evaṃ pāhunaṃ assa dātuṃ yuttaṃ, pāhunañ ca paṭiggahetuṃ yutto ti pāhuneyyo. Yesaṃ pana pāhavanīyo ti pāḷi, tesaṃ, yasmā saṅgho pubbakāraṃ arahati, tasmā sabbapaṭhamaṃ ānetvā ettha hunitabban ti pāhavanīyo. Sabbappakārena vā āhavanaṃ arahatī ti pāhavanīyo. Svāyam idha ten' eva atthena pāhuneyyo ti vuccati.
Dakkhiṇā ti pana paralokaṃ saddahitvā dātabbadānaṃ vuccati. Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito, yasmā naṃ mahapphalakaraṇatāya visodhetī ti dakkhiṇeyyo.
Ubho hatthe sirasmiṃ³ patiṭṭhāpetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatī ti añjalikaraṇīyo.
Anuttaraṃ puññakkhettaṃ lokassā ti sabbalokassa asadisaṃ puññavirūhanaṭṭhānaṃ. Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ rañño sālikkhettaṃ [rañño⁴] yavakkhettan ti vuccati, evaṃ saṅgho sabbalokassa puññānaṃ virūhanaṭṭhānaṃ, saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni virūhanti; tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassā ti.
Evaṃ supaṭipannatādibhede saṅghaguṇe anussarato neva
tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa . . . pe . . . na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatam ev' assa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbhā ti purimanayen' eva vikkhambhitanīvaraṇassa ekakkhaṇe yeva¹ jhānaṅgāni uppajjanti. Saṅghaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacāramattam eva jhānaṃ hoti. Tad-etaṃ saṅghaguṇānussaraṇavasena uppannattā saṅghānussat' icc' eva saṅkhaṃ gacchati.
Imañ ca pana saṅghānussatim anuyutto bhikkhu saṅghe sagāravo hoti sappatisso, saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho, dukkhādhivāsanasamattho, saṅghena saṃvāsasaññaṃ paṭilabhati, saṅghaguṇānussatiyā ajjhāvutthañ c' assa sarīraṃ sannipatitasaṅghaṃ iva uposathāgāraṃ pūjārahaṃ hoti, saṅghaguṇādhigamāya cittaṃ namati, vītikkamitabbavatthusamāyoge c' assa sammukhā saṅghaṃ passato viya hirottappaṃ paccupaṭṭhāti; uttariṃ appaṭivijjhanto pana sugatiparāyano hoti.
Tasmā have appamādaṃ kayirātha sumedhaso, evaṃ mahānubhāvāya saṅghānussatiyā sadā ti.
Idaṃ saṅghānussatiyaṃ vitthārakathāmukhaṃ.
[p.218]
⁴ Bʰᵐ suppaṭi⁰. ⁵ A. i, 208; ii, 56, etc., etc.
[p.219]
¹ Bʰᵐ ujupp⁰ ñāyapp⁰ sāmīcipp⁰. ² Sᵇʰ upādāya. ³ Sᵇʰ sāmīcikammārahā. ⁴ Sᵇʰ ⁰ṭṭhāni. ⁵ Sᵇʰ pāṭiyekkato. ⁶ Sʰ hūni⁰.
[p.220]
¹ Dhp. ver. 107. ² Bʰᵐ pāhunañ ca. ³ Sᵇʰ sirasi. ⁴ Sᵇʰ omit.
[p.221]
¹ Bʰᵐ omit.
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本單元白話為本編自巴利原典之譯疏（tr. mine），譯自公版 PTS 底本。
§3 Saṅghānussati 僧隨念 〔Vism VII·pp.218–221〕
想要修習僧隨念（saṅghānussati）的人，同樣要到僻靜處獨處退隱，如此憶念聖僧伽之德：「世尊之弟子僧伽是善行道者，世尊之弟子僧伽是直行道者，世尊之弟子僧伽是如理行道者，世尊之弟子僧伽是和敬行道者；也就是四雙之士、八輩之士——這就是世尊之弟子僧伽，應供、應請、應施、應合掌，是世間無上福田。」
其中，「善行道者」是說善加行道，也就是行於正道、不退道、隨順道、無諍道、法隨法行道——這是所說的意思。恭敬地聽受世尊之教誡教授，所以是弟子（sāvaka）。
弟子之僧眾即是「弟子之僧伽」。意思是：因戒與見的共同而達到和合狀態的弟子群體。
而那正行道，也被稱為「直」——不彎、不曲、不斜；也被稱為「聖」與「正理」¹；並因其適宜，而被稱為「和敬」。所以行於此道的聖僧伽，也被稱為直行道者、如理行道者、和敬行道者。此中，凡住於道的人，因具足正行道，是善行道者；凡住於果的人，因已證得應由正行道所證得者，就其過去的行道而言，應知也是善行道者。
再者：因為在善說的法與律之中依所教誡而行道，也因為行於無過失之道，所以是善行道者。因為行於中道、不落二邊，也因為為斷除身、語、意之彎曲不正之過而行道，所以是直行道者。涅槃名為「正理」；為此而行道，所以是如理行道者。凡如是行道即成為堪受和敬者，因如是行道，所以是和敬行道者。
「也就是」——意思是「這些」。
「四雙之士」——就雙而言，住於初道者與住於〔初〕果者為一雙，如是有四雙之士。
「八輩之士」——就個別之士而言，住於初道者為一、住於〔初〕果者為一，依這方式，恰有八輩之士。此中，「士」與「人」二語同義，這樣說是就所應調伏之眾而言。
「這就是世尊之弟子僧伽」——就雙而言是這四雙之士，個別而言是這八輩之士：這就是世尊之弟子僧伽。
「應供」²等：帶來而應供獻者，名為 āhuna；意思是即使從遠方帶來，也應施與具戒者——這是四種資具（衣、食、臥具、醫藥）的稱謂。堪受領受那供獻，因為能使它有大果，所以是「應供」。或者：即使從遠方前來，一切所有也應在此供獻，所以是 āhavanīya；或者：連帝釋等也堪受其供獻，所以是 āhavanīya。而婆羅門們有一種名為 āhavanīya 的火，他們的主張是：在那裡所供之物有大果。
若因所供之物有大果而稱為應受供獻者，那麼唯有僧伽才是應受供獻者。因為供獻於僧伽才有大果。如所說：
縱使百年事火於林中 不如剎那敬已修自者 此一供養遠勝於 百年事火之祭品。
那在異傳本中作 āhavanīyo 的一語，與此處作「應供」（āhuneyyo）的一語，在義上是一，只是在文上略有少許差別。所以是「應供」。
「應請」——此中，pāhuna（客物）是說：為從四方八方前來的、可愛可意的親友，以恭敬所備辦的迎客之施。然而，即使是那樣的客物，也應放下而唯施與僧伽，而僧伽也堪受領受它。因為沒有像僧伽這樣的客人：僧伽唯在一佛出世間之中出現，而且連綿不絕；並且具足能令〔人〕可愛可意之諸法。如是，客物應施與他，他也堪受領受客物，所以是「應請」。至於誦作 pāhavanīyo 的人，則因僧伽堪受先行供養，所以最先帶來而應在此供獻，故為 pāhavanīyo；或者：以一切方式堪受供獻，故為 pāhavanīyo。此處即以這同一義而說為「應請」。
「施」（dakkhiṇā）——是說為信來世而應作之布施。堪受那施，或者說〔僧伽〕對此施有所裨益——因為僧伽以使它有大果而淨化它——所以是「應施」。
舉雙手安於頂上——一切世間所作的這種合掌之業，〔僧伽〕堪受之，所以是「應合掌」。
「世間無上福田」——是一切世間無與倫比的福德生長之處。正如王或大臣的稻或麥的生長之處，被稱為「王之稻田」、「〔王之〕麥田」，同樣，僧伽是一切世間福德的生長之處：依於僧伽，世間種種能帶來利益與安樂的福德得以生長；所以說僧伽是「世間無上福田」。
他這樣憶念善行道等種種僧德之時，那時他的心不為貪所纏，不為瞋……乃至（廣說如前）……不為癡所纏；那時他的心緣於僧伽而正直。這樣，如前所述，在諸蓋被鎮伏的同時，諸禪支即於一剎那生起。然而，由於諸僧德甚深，或由於勝解於憶念種種德，禪那不達安止，只達近行。此禪那因憶念僧德而生起，所以就名為僧隨念。
而且，勤修此僧隨念的比丘，於僧伽有恭敬、有順從，得信等〔諸德〕之增廣，多喜、多悅，能堪忍怖畏，堪能忍受苦，得與僧同住之想；他的身體因僧德之隨念所充滿，也就像僧伽集會的布薩堂³一樣值得供養；他的心傾向於僧德之證得；當他遇上應犯之事境時，就像親眼看見僧伽在面前一樣現起慚愧。他即使不能再作更上的通達，也必趣於善趣。
是故賢智者，當常勤行不放逸， 於此大威神之僧隨念中。
此即《僧隨念》之詳論門。
註
¹ 「正理」與上文「如理行道者」同出 ñāya 一語；本編於單用位作「正理」，於複合位作「如理」。
² 此「應供」譯自 āhuneyya，與節1 佛之九德中譯自 arahaṃ 之「應供」同形而異語；本編二處並存不分讀。
³ 布薩堂（uposathāgāra）：僧眾半月集會誦戒之堂。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine), made from the public-domain PTS text.
§3 Saṅghānussati, recollection of the Sangha 〔Vism VII·pp.218–221〕
A practitioner who wishes to cultivate recollection of the Sangha (saṅghānussati) should likewise go into seclusion and withdraw alone, recollecting the qualities of the noble Sangha thus: “The Blessed One’s Sangha of disciples is practicing the good way; the Blessed One’s Sangha of disciples is practicing the upright way; the Blessed One’s Sangha of disciples is practicing the true way; the Blessed One’s Sangha of disciples is practicing the proper way. That is, the four pairs of persons, the eight individuals—this is the Blessed One’s Sangha of disciples: worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, the unsurpassed field of merit for the world.”
“practicing the good way” means practicing well: practicing the right path, the non-retreating path, the conforming path, the non-opposing path, and the path in accord with the Dhamma in every detail—this is the meaning stated. Because they respectfully listen to the Blessed One’s instruction and teaching, they are disciples (sāvaka).
The assembly of disciples is the “Sangha of disciples.” This means a community of disciples that has attained concord through common virtue and view.
That right practice is also called “upright”—not bent, crooked, or distorted; it is also called “noble” and the “true way”¹; and because it is fitting, it is called “proper.” Therefore the noble Sangha that practices this path is also called practicing the upright way, practicing the true way, and practicing the proper way. Here, members established in the path are practicing the good way because they possess right practice; members established in fruition are practicing the good way because they have attained what is to be attained through right practice—understood with reference to their practice in the past.
Furthermore, because they practice as instructed within the well-proclaimed Dhamma and Discipline, and because they practice the path of blamelessness, they are practicing the good way. Because they practice the middle way without approaching either extreme, and because they practice to abandon defects of bodily, verbal, and mental bentness, crookedness, and distortion, they are practicing the upright way. The term nibbāna is called the “true way”; because they practice for that purpose, they are practicing the true way. Those who practice in this manner become worthy of proper regard; because they practice in this manner, they are practicing the proper way.
“That is” means “these.”
“The four pairs of persons”—reckoned by pairs, a member established in the first path and a member established in its fruition constitute a single pair; in this way there are four pairs of persons.
“The eight individuals”—reckoned as individual persons, a member established in the first path is a single individual and a member established in its fruition is a single individual; by this method there are precisely eight individuals. Here, “person” and “individual” have the same meaning; the two words are used with reference to those who are to be guided.
“This is the Blessed One’s Sangha of disciples”—reckoned by pairs, these are the four pairs of persons; reckoned separately, these are the eight individuals: this is the Blessed One’s Sangha of disciples.
“Worthy of offerings”² and the rest: something brought and to be offered is called āhuna; the meaning is that even when brought from far away, it should be given to those endowed with virtue—this is a designation for the four requisites: robes, alms-food, lodging, and medicines. The Sangha is fit to receive that offering because it makes the offering yield great fruit, and is therefore “worthy of offerings.” Or, because a person arriving even from far away should offer all their possessions here, it is āhavanīya; or because even Sakka and the other deities should make offerings to it, it is āhavanīya. The brahmins, moreover, have a fire called āhavanīya; their doctrine holds that what is offered there yields great fruit.
If a recipient is called worthy of offerings because what is offered yields great fruit, then the Sangha alone is worthy of offerings, for what is offered to the Sangha yields great fruit. As it is said:
Though a being tends a fire in the forest for a hundred years, yet honors a developed person even for a moment, that act of honor is better than an offering made for a hundred years.
The term āhavanīyo found in another recension and the term “worthy of offerings” (āhuneyyo) found here are the same in meaning; there is only a slight difference in wording. Therefore it is “worthy of offerings.”
“worthy of hospitality”—here pāhuna, a guest-gift, means a gift prepared with honor for dear and agreeable relatives and friends who have arrived from every direction. Yet even such a guest-gift should be set aside and given solely to the Sangha, and the Sangha is fit to receive it. No guest is like the Sangha: it appears only within a single Buddha-period and continues there in unbroken succession; it is also endowed with qualities that make it dear and agreeable. Thus the guest-gift should be given to it, and it is fit to receive the guest-gift, so it is “worthy of hospitality.” As for those whose recitation has pāhavanīyo, because the Sangha is worthy of receiving the first offering, the gift should be brought before all else and offered here, and hence it is pāhavanīyo; or it is pāhavanīyo because it deserves offerings in every manner. Here the same meaning is expressed by “worthy of hospitality.”
“Gift” (dakkhiṇā) means a gift to be given out of faith in the world to come. The Sangha deserves that gift, or the Sangha is helpful to the gift—because it purifies the gift by making it yield great fruit—and therefore is “worthy of gifts.”
By placing both hands upon the head, the whole world performs this act of reverential salutation. The Sangha deserves it and is therefore “worthy of reverential salutation.”
“The unsurpassed field of merit for the world” is the incomparable place where merit grows for the entire world. Just as the place where a king’s or minister’s rice or barley grows is called the “king’s rice field” or “[the king’s] barley field,” so the Sangha is the place where the entire world’s merit grows: dependent on the Sangha, merit of many kinds that brings welfare and happiness to the world grows. Therefore the Sangha is called “the unsurpassed field of merit for the world.”
When a practitioner recollects the various qualities of the Sangha beginning with practicing the good way, at that time their mind is not obsessed by greed, not by aversion ... pe ... and so on, as stated at length above ... and not by delusion; at that time their mind is upright with reference to the Sangha. Thus, as stated before, the jhāna factors arise in a single moment as the hindrances are suppressed. Yet because the Sangha’s qualities are profound, or because of resolve upon recollecting qualities of many kinds, this jhāna does not reach absorption but reaches access alone. Because this jhāna arises from recollecting the Sangha’s qualities, it is called recollection of the Sangha.
Moreover, a bhikkhu devoted to this recollection of the Sangha has reverence and deference toward the Sangha, attains growth in faith and the rest, abounds in joy and gladness, can endure fear and dread, can endure pain, and acquires the perception of dwelling together with the Sangha. Their body, filled by recollection of the Sangha’s qualities, becomes worthy of offerings like an uposatha hall³ in which the Sangha has assembled. Their mind inclines toward attainment of the Sangha’s qualities. When they encounter something they might transgress, the manifestation of shame and fear of wrongdoing arises as though they saw the Sangha before them. Even if they penetrate no higher attainment, they are destined for a good rebirth.
Therefore let the wise continually practice heedfulness, in this recollection of the Sangha, so mighty in power.
This is the detailed exposition of recollection of the Sangha.
Notes
¹ “True way” and “practicing the true way” above both derive from the same Pāli word, ñāya. This edition uses “true way” when the word stands alone and “true” within the compound.
² This “worthy of offerings” renders āhuneyya; in the Chinese it is written in the same form as, though it translates a different Pāli word from, the “Worthy One” that renders arahaṃ among the Buddha’s nine qualities in section 1; this edition retains both without distinguishing them.
³ Uposatha hall (uposathāgāra): the hall where the Sangha assembles fortnightly to recite the monastic code.
四行道、五應與福田——所緣是聖僧伽，不是形相上的僧團
大局 — 僧隨念在六門中的位置
六門之第三。所緣是世尊弟子僧伽之德——四行道（善行道・直行道・如理行道・和敬行道，即四雙八輩）與五應（應供・應請・應施・應合掌・世間無上福田）（白話 §3）。修習與功德之式同前，所異者唯所緣與其特有之功德。本單元之筆在校準所緣、逐讀四行道之義，與五應各自之判準。
§01 僧隨念——四行道、五應與福田 → 白話 §3
僧隨念的所緣要先校準：是四雙八輩的聖僧伽——因戒與見的共同而和合的弟子群體，不是泛指形相上的僧團〔白話 §3〕。四行道各有其義：善行道是行於正道、不退道、隨順道、無諍道、法隨法行道——五種道一齊收；直行道是不彎、不曲、不斜；如理行道是為「正理」而行——而正理即是涅槃；和敬行道是如是行道即成堪受和敬者。論主又給了一組別釋：因為在善說的法與律之中依所教誡而行道、因為行於無過失之道，是善行道者；因為行於中道、不落二邊、為斷身語意之彎曲不正而行道，是直行道者。還有一個細分：住於道的人因正在行道而是善行道者，住於果的人因已證得道所應證者、就其過去的行道而言也是善行道者——道與果兩位都收在內。
五應各有判準：應供——即使從遠方帶來的四資具，也應施與僧伽，因為供獻於僧伽有大果；應請——為四方親友備辦的迎客之施，也應放下而先施僧伽，因為沒有像僧伽這樣的客人（一佛出世間之中才出現，且連綿不絕）；應施——為信來世而作的布施，僧伽使它有大果而淨化它；應合掌——一切世間的合掌之業，僧伽堪受之；世間無上福田——如王之稻田是稻的生長之處，僧伽是世間福德的生長之處。修習段同式；功德除同式一組（敬順僧伽、信等增廣、堪忍怖畏與苦、慚愧如僧在前、必趣善趣）外，其特有者：得與僧同住之想，身「像僧伽集會的布薩堂一樣值得供養」，心傾向於僧德之證得。
給一般讀者
若只帶走一件事：僧隨念念的是「戒與見共同而和合」的聖弟子群體（白話 §3）——四雙八輩，不是某座寺院的人事。五應之中最可用的一句是「沒有像僧伽這樣的客人」：一佛出世間之中才出現，且連綿不絕。念僧，是把敬意放回它該去的地方。
想讀本單元全文：白話 §3 即僧隨念之全段逐段全譯。
Four Ways of Practice, Five Kinds of Worthiness, and the Field of Merit—The Noble Sangha Is the Object, Not the Sangha’s Visible Form
The Big Picture — The place of recollection of the Sangha among the six practices
This is the third of the six practices. Its object is the qualities of the Blessed One’s Sangha of disciples—the four ways of practice (practicing the good way, practicing the upright way, practicing the true way, and practicing the proper way, namely the four pairs and eight individuals) and the five kinds of worthiness (worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, and the unsurpassed field of merit for the world) (Vernacular §3). The pattern of cultivation and benefits follows the preceding recollections; only the object and its distinctive benefits differ. This unit calibrates the object, reads the four ways of practice individually, and identifies the criterion for each of the five kinds of worthiness.
§01 Recollection of the Sangha—Four ways of practice, five kinds of worthiness, and the field of merit → Vernacular §3
The object of recollection of the Sangha must first be calibrated: it is the noble Sangha of the four pairs and eight individuals—the community of disciples united through common virtue and view, not the Sangha’s visible form in general 〔Vernacular §3〕. Each of the four ways of practice has a distinct meaning. Practicing the good way means practicing the right path, the non-retreating path, the conforming path, the non-opposing path, and the path in accord with the Dhamma in every detail—all five paths are included. Practicing the upright way means not bent, crooked, or distorted. Practicing the true way means practicing for the “true way”—and the true way is nibbāna. Practicing the proper way means that practicing in this manner makes a person worthy of proper regard. The author gives a further explanation: practitioners are practicing the good way because they practice as instructed within the well-proclaimed Dhamma and Discipline and because they practice the path of blamelessness; they are practicing the upright way because they practice the middle way without falling into either extreme and practice to abandon bodily, verbal, and mental crookedness. There is also a finer distinction: members established in the path are practicing the good way because they are now practicing, while members established in fruition are also practicing the good way with reference to the past practice by which they attained what the path is meant to attain—both path and fruition are included.
Each of the five kinds of worthiness has its criterion. worthy of offerings: even the four requisites brought from afar should be given to the Sangha, because an offering to the Sangha yields great fruit. worthy of hospitality: a guest-gift prepared for relatives and friends arriving from every direction should be set aside and given first to the Sangha, because no guest is like the Sangha—it appears only within a single Buddha-period and continues there in unbroken succession. worthy of gifts: the Sangha purifies a gift made out of faith in the world to come by making it yield great fruit. worthy of reverential salutation: the Sangha deserves the act of reverential salutation performed by the whole world. The unsurpassed field of merit for the world: just as a king’s rice field is the place where rice grows, the Sangha is the place where the world’s merit grows. The cultivation passage follows the shared pattern. Beyond the common group of benefits—reverence and deference toward the Sangha, growth in faith and the rest, endurance of fear, dread, and pain, shame and fear of wrongdoing as though the Sangha were present, and being destined for a good rebirth—its distinctive benefits are acquiring the perception of dwelling together with the Sangha, having a body “worthy of offerings like an uposatha hall in which the Sangha has assembled,” and having the mind incline toward attainment of the Sangha’s qualities.
For the General Reader
If you retain only a single point, let it be this: recollection of the Sangha recollects the community of noble disciples “united through common virtue and view” (Vernacular §3)—the four pairs and eight individuals, not the personnel of a particular monastery. The most serviceable sentence among the five kinds of worthiness is “no guest is like the Sangha”: it appears only within a single Buddha-period and continues there in unbroken succession. To recollect the Sangha is to return reverence to where it belongs.
To read this unit in full: Vernacular §3 gives the complete, paragraph-by-paragraph rendering of recollection of the Sangha.
考據Apparatus
一、科判定位
品名 第七品〈六隨念〉，巴利作 Cha-anussati-niddesa〔Vism VII〕。本篇承本品七節之第3節〔Saṅghānussati 僧隨念〕，於校文之目作「僧隨念 — 四行德 ＋ 五應德」。
節域與頁域 本節 pp.218–221，即 [V i 218]–[V i 221]；全品 pp.197–228，即 [V i 197]–[V i 228]。節界之葉與鄰節共之（節1 與節2 同起訖於 [V i 213]，節2 與節3 同起訖於 [V i 218]，節3 與節4 同起訖於 [V i 221]，節6 與節7 同起訖於 [V i 226]——四處皆為一葉之內轉節，非重出；節4 訖 [V i 222] 而節5 起 [V i 223]、節5 訖 [V i 224] 而節6 起 [V i 225]，二界不共葉）。
分節 本節不分節（body 已在標的之內），於分節總表以單列入之（節3）；逐列見本篇《總覽》與品之《總覽》。
前後接點 本節為本品七節之三，前承節2〔Dhammānussati 法隨念〕，後接節4〔Sīlānussati 戒隨念〕。品之前後接點逐字見節1 之〔前品接點〕與節7 之〔後品接點〕二段；七節之接句與分節逐處見品之《總覽》。
二、詞義與譯語
本目只記本品用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。本編既有校讀與規範詞表相左者，於本目末誌之。
通品之法
（品級共通列——六隨念全品通用，各單元同載）
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| upacāra-samādhi | 近行定 | 六隨念之所止；論凡六處作 appanaṃ appatvā ... upacāra- 之式 | [V i 212]・[V i 217]・[V i 221]・[V i 222]・[V i 224]・[V i 225] |
| appanā-samādhi | 安止定 | 六隨念皆不入；其由作 gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā | 同上六處 |
| vitthārakathāmukha | 詳論門 | 六節各以 vitthārakathāmukhaṃ 為結語，凡六見 | [V i 213]・[V i 218]・[V i 221]・[V i 222]・[V i 224]・[V i 226] |
僧之四行德與五應德〔節3〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| supaṭipanno | 善行道者 | 釋作 suṭṭhu paṭipanno 等五種道之行者 | [V i 218] |
| ujupaṭipanno | 直行道者 | 其道正直、不曲、不斜 | [V i 219] |
| ñāyapaṭipanno | 如理行道者 | Ñāyo vuccati nibbānaṃ——正理謂涅槃 | [V i 219] |
| sāmīcipaṭipanno | 和敬行道者 | 如所行而堪受和敬 | [V i 219] |
| cattāri purisayugāni | 四雙之士 | 道住者與果住者為一雙，故成四雙 | [V i 219] |
| aṭṭha purisapuggalā | 八輩之士 | puriso 與 puggalo 一義，隨所化而雙舉 | [V i 219] |
| āhuneyyo | 應供 | 又出 āhavanīyo 之異傳；四資具之稱謂 | [V i 219]–[V i 220] |
| pāhuneyyo | 應請 | 客施之義；又出 pāhavanīyo 之異傳 | [V i 220] |
| dakkhiṇeyyo | 應施 | dakkhiṇā 謂信來世而應作之施 | [V i 220] |
| añjalikaraṇīyo | 應合掌 | 舉雙手安於頂上之合掌業 | [V i 220] |
| anuttaraṃ puññakkhettaṃ lokassa | 世間無上福田 | 福之生長處；以王之稻田麥田為喻 | [V i 220] |
既有校讀與規範詞表相左之四處 本品白話從規範詞表；相左者皆在既有校讀一面：acchiddāni 既有校讀作「不缺」而規範詞表定「不穿」；asabalāni 既有校讀作「不染」而規範詞表定「無斑」；akālika 既有校讀作「無時／不待時」而規範詞表定「即時」；samādhisaṃvattanikāni 既有校讀作「能引定」而規範詞表定「引致定」。四處皆入本編詞表，逐詞定其讀。
三、異讀
材料唯二 ①本品巴利底本所保之 PTS 校勘段〔各節末之 footnote／apparatus 塊，逐字保源〕；②CSCD 對勘節本，讀而不錄全文，只記異讀點。誌錄不判。
甲・PTS 校勘段之全數普查 本品校勘註共 171 條〔p.213 之三條於節1 末與節2 首重出，已去重〕。其中載寫本異讀者 126 條，餘 45 條為經藏出處或編者說明，歸目四。126 條依所載之形態分：詞形 98 條、有無 22 條、註記 6 條〔即所載非詞形而為經名、出處或版本之記〕。
甲・逐處誌錄 下表逐條照錄，一字不改，校勘段原有之強調標記一併保形；「類」欄唯就其所載之形態分，不作取捨。
| 位置 | 註 | 誌錄〔逐字〕 | 類 |
|---|---|---|---|
| [V i 218] | ⁴ | Bʰᵐ suppaṭi⁰. | 詞形 |
| [V i 219] | ¹ | Bʰᵐ ujupp⁰ ñāyapp⁰ sāmīcipp⁰. | 詞形 |
| [V i 219] | ² | Sᵇʰ upādāya. | 詞形 |
| [V i 219] | ³ | Sᵇʰ sāmīcikammārahā. | 詞形 |
| [V i 219] | ⁴ | Sᵇʰ ⁰ṭṭhāni. | 詞形 |
| [V i 219] | ⁵ | Sᵇʰ pāṭiyekkato. | 詞形 |
| [V i 219] | ⁶ | Sʰ hūni⁰. | 詞形 |
| [V i 220] | ² | Bʰᵐ pāhunañ ca. | 詞形 |
| [V i 220] | ³ | Sᵇʰ sirasi. | 詞形 |
| [V i 220] | ⁴ | Sᵇʰ *omit.* | 有無 |
| [V i 221] | ¹ | Bʰᵐ *omit.* | 有無 |
乙・CSCD 異讀點誌錄 就上表中詞形分歧較著者及本文自出之異誦，逐點以對勘節本實測；查無即記無，零命中亦記。
| 位置 | PTS 本文所讀 | PTS 校勘所載 | CSCD 節本實測 |
|---|---|---|---|
| [V i 218] | supaṭipanno | Bʰᵐ suppaṭi⁰. | suppaṭipanno 3 見；supaṭipanno 零命中 |
| [V i 219] | ujupaṭipanno ñāyapaṭipanno sāmīcipaṭipanno | Bʰᵐ ujupp⁰ ñāyapp⁰ sāmīcipp⁰. | ujuppaṭipanno・ñāyappaṭipanno・sāmīcippaṭipanno 各 3 見；單 p 形零命中 |
| [V i 220] | pāhuneyyo 與 pāhavanīyo 並出於本文 | 校勘於此無註 | 二形皆 3 見，與本文並出之狀相合 |
四、論主引據
論主自引之處，逐處繫頁錨；經藏出處唯本文自標或本品校勘段所載者記之，不代考定。「校勘所載」欄之文字逐字照錄。
甲・引經與引論
| 位置 | 引式〔逐字〕 | 所引之要 | 出處 |
|---|---|---|---|
| [V i 218] | supaṭipanno⁴ Bhagavato sāvakasaṅgho ... anuttaraṃ puññakkhettaṃ lokassā ti,⁵ | 僧之九德誦文 | 校勘所載 A. i, 208; ii, 56, etc., etc. |
| [V i 220] | Yath' āha:— Yo ca vassasataṃ jantu aggiṃ paricare vane ... yañ ce vassasataṃ hutan¹ ti. | 事火百年不如一供之偈 | 校勘所載 Dhp. ver. 107. |
乙・引式之數 本品自引之標式，以本欄實測：Yath' āha 5 處、Yathā 'ha 1 處、Ten' eva c' āha 1 處、Āha c' ettha 1 處、Vuttam h' etaṃ 1 處、Vuttaṃ pi c' etaṃ 1 處、Ten' āhu Porāṇā 2 處、Sutte pana 1 處、Aṭṭhakathāyaṃ 1 處、idañ c' ettha suttaṃ vitthāretabbaṃ 2 處。此數唯就本品之域，不及全書。
五、譬喻·修辭
本目只記本品譬喻之所在與其所配，不作文學評價。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| [V i 219] | Yo cāyaṃ Brāhmaṇānaṃ āhavanīyo nāma aggi, yattha hutaṃ mahapphalan ti tesaṃ laddhi | 婆羅門之應供火：以其說反顯僧為真應供 |
| [V i 220] | Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ rañño sālikkhettaṃ ... yavakkhettan ti vuccati | 王之稻田麥田：僧為世間福之生長處 |
| [V i 221] | sarīraṃ sannipatitasaṅghaṃ iva uposathāgāraṃ pūjārahaṃ hoti | 僧隨念之功德：身如僧眾集會之布薩堂——與佛法二隨念之塔廟喻異其物 |
修辭之可核觀察 ①六節之收束句式一律：首句一律作 Tasmā have appamādaṃ kayirātha sumedhaso,，次句唯隨念之名異，繼以 vitthārakathāmukhaṃ 之結語；本欄實測各 6 見。②「不入安止」之句式亦 6 見，其所繫之由同一句型；五見作 gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā，捨隨念一見作 nānappakāracāgaguṇānussaraṇādhimuttatāya——多 cāga- 一分〔各數皆本欄實測〕。③身之喻唯三節有：佛與法二節作 cetiyagharaṃ iva，僧節作 uposathāgāraṃ，戒・捨・天三節無身喻。④戒節之譬喻集中於衣與牛二類，捨節與天節則無譬喻而以逐詞釋為體。以上諸數唯就本品之域實測，不及全書。
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
Chapter title Chapter 7, “The six recollections,” is Cha-anussati-niddesa in Pāli 〔Vism VII〕. This unit is section 3 of the chapter’s seven sections, Saṅghānussati, recollection of the Sangha; in the construal outline it falls under “recollection of the Sangha—four qualities of practice plus five qualities of worthiness.”
Section and page range This section covers pp.218–221, namely [V i 218]–[V i 221]; the full chapter covers pp.197–228, namely [V i 197]–[V i 228]. At four section boundaries, adjacent sections share a leaf (sections 1 and 2 both begin or end at [V i 213], sections 2 and 3 at [V i 218], sections 3 and 4 at [V i 221], and sections 6 and 7 at [V i 226]); in every case, the text turns to the next section within a single leaf and is not duplicated. Two boundaries do not share a leaf: section 4 ends at [V i 222] while section 5 begins at [V i 223], and section 5 ends at [V i 224] while section 6 begins at [V i 225].
Subdivision This section has no subsections (the body is already within the target size), so it appears as a single row, section 3, in the subdivision table. See this unit’s Overview and the chapter Overview for the row-by-row record.
Connections before and after This is the third of the chapter’s seven sections. It follows section 2, Dhammānussati, recollection of the Dhamma, and precedes section 4, Sīlānussati, recollection of virtue. The chapter’s preceding and following connections are recorded verbatim in the “Connection to the Previous Chapter” paragraph of section 1 and the “Connection to the Following Chapter” paragraph of section 7. The links and subdivisions of all seven sections are recorded individually in the chapter Overview.
II. Terms and Renderings
This heading records only how terms function and are located in this chapter. The normative glossary governs the reading of terms; this heading does not decide terms not settled there. Where an earlier construal reading differs from the normative glossary, the difference is recorded at the end of this heading.
Rules shared across the chapter
(Chapter-level common rows—applicable throughout the six recollections and repeated in every unit)
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| upacāra-samādhi | access concentration | The point at which all six recollections stop; in all six instances the treatise uses the form appanaṃ appatvā ... upacāra- | [V i 212]・[V i 217]・[V i 221]・[V i 222]・[V i 224]・[V i 225] |
| appanā-samādhi | absorption concentration | None of the six recollections enters it; the reason is given as gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā | the same six locations |
| vitthārakathāmukha | detailed exposition | Each of the six sections closes with vitthārakathāmukhaṃ; six occurrences in all | [V i 213]・[V i 218]・[V i 221]・[V i 222]・[V i 224]・[V i 226] |
The Sangha’s four qualities of practice and five qualities of worthiness 〔section 3〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| supaṭipanno | practicing the good way | Explained as a practitioner of the five paths beginning with suṭṭhu paṭipanno | [V i 218] |
| ujupaṭipanno | practicing the upright way | The path is upright, not bent, crooked, or distorted | [V i 219] |
| ñāyapaṭipanno | practicing the true way | Ñāyo vuccati nibbānaṃ—the true way means nibbāna | [V i 219] |
| sāmīcipaṭipanno | practicing the proper way | Practicing in this manner makes the practitioner worthy of proper regard | [V i 219] |
| cattāri purisayugāni | four pairs of persons | A member established in the path and a member established in fruition form a pair, making four pairs | [V i 219] |
| aṭṭha purisapuggalā | eight individuals | puriso and puggalo have a single meaning and are both used with reference to those who are to be guided | [V i 219] |
| āhuneyyo | worthy of offerings | The alternate recension also has āhavanīyo; this is a designation for the four requisites | [V i 219]–[V i 220] |
| pāhuneyyo | worthy of hospitality | The meaning is a guest-gift; the alternate recension also has pāhavanīyo | [V i 220] |
| dakkhiṇeyyo | worthy of gifts | dakkhiṇā means a gift given out of faith in the world to come | [V i 220] |
| añjalikaraṇīyo | worthy of reverential salutation | The act of reverential salutation performed by placing both hands upon the head | [V i 220] |
| anuttaraṃ puññakkhettaṃ lokassa | unsurpassed field of merit for the world | The place where merit grows; illustrated by a king’s rice and barley fields | [V i 220] |
Four places where an earlier construal reading differs from the normative glossary The vernacular in this chapter follows the normative glossary. All four differences occur only in the earlier construal: for acchiddāni, the earlier construal has “unbroken,” while the normative glossary binds “untorn”; for asabalāni, the earlier construal has “unstained,” while the normative glossary binds “unspotted”; for akālika, the earlier construal has “timeless / without delay,” while the normative glossary binds “immediate”; for samādhisaṃvattanikāni, the earlier construal has “capable of inducing concentration,” while the normative glossary binds “leading to concentration.” All four are entered in this edition’s glossary and settled word by word.
III. Variant Readings
Two materials only (1) the PTS apparatus blocks preserved in the chapter’s Pāli base text (the footnote/apparatus block at the end of each section, preserving the source verbatim); (2) the CSCD collation extracts, read but not reproduced in full, with only variant points recorded. The record does not decide between readings.
A. Complete survey of the PTS apparatus blocks The chapter’s apparatus contains 171 notes in all; three notes on p.213 are repeated at the end of section 1 and the beginning of section 2 and have been deduplicated. Of these, 126 record manuscript variants; the remaining 45 are canonical references or editorial explanations and belong under Heading Four. The 126 variant notes divide by the forms actually recorded into 98 word-form variants, 22 presence-or-absence variants, and 6 annotation variants, where the recorded material is not a word form but a title, source, or edition note.
A. Record by locus The following table reproduces every item exactly as it appears, including the original emphasis marks in the apparatus. The “Class” column categorizes only the form recorded and does not choose among readings.
| Location | Note | Record 〔verbatim〕 | Class |
|---|---|---|---|
| [V i 218] | ⁴ | Bʰᵐ suppaṭi⁰. | word form |
| [V i 219] | ¹ | Bʰᵐ ujupp⁰ ñāyapp⁰ sāmīcipp⁰. | word form |
| [V i 219] | ² | Sᵇʰ upādāya. | word form |
| [V i 219] | ³ | Sᵇʰ sāmīcikammārahā. | word form |
| [V i 219] | ⁴ | Sᵇʰ ⁰ṭṭhāni. | word form |
| [V i 219] | ⁵ | Sᵇʰ pāṭiyekkato. | word form |
| [V i 219] | ⁶ | Sʰ hūni⁰. | word form |
| [V i 220] | ² | Bʰᵐ pāhunañ ca. | word form |
| [V i 220] | ³ | Sᵇʰ sirasi. | word form |
| [V i 220] | ⁴ | Sᵇʰ *omit.* | presence or absence |
| [V i 221] | ¹ | Bʰᵐ *omit.* | presence or absence |
B. CSCD variant-point record The more marked word-form divergences in the preceding table and the alternate recitations found in the body were measured individually against the CSCD section extract. Zero results are recorded as such.
| Location | PTS Body Reading | PTS Apparatus Record | Measured in the CSCD Section Extract |
|---|---|---|---|
| [V i 218] | supaṭipanno | Bʰᵐ suppaṭi⁰. | suppaṭipanno occurs 3 times; supaṭipanno has zero results |
| [V i 219] | ujupaṭipanno ñāyapaṭipanno sāmīcipaṭipanno | Bʰᵐ ujupp⁰ ñāyapp⁰ sāmīcipp⁰. | ujuppaṭipanno, ñāyappaṭipanno, and sāmīcippaṭipanno each occur 3 times; the single-p forms have zero results |
| [V i 220] | both pāhuneyyo and pāhavanīyo occur in the body | no apparatus note here | both forms occur 3 times, matching their joint occurrence in the body |
IV. The Commentator’s Citations
Every citation made by the author is attached to a page anchor. Only sources explicitly named in the body or recorded in the chapter’s apparatus are included; this edition does not identify them independently. Text in the “Apparatus Record” column is reproduced verbatim.
A. Scriptural and commentarial citations
| Location | Citation Form 〔verbatim〕 | Point of the Citation | Source |
|---|---|---|---|
| [V i 218] | supaṭipanno⁴ Bhagavato sāvakasaṅgho ... anuttaraṃ puññakkhettaṃ lokassā ti,⁵ | recitation of the Sangha’s nine qualities | apparatus records A. i, 208; ii, 56, etc., etc. |
| [V i 220] | Yath' āha:— Yo ca vassasataṃ jantu aggiṃ paricare vane ... yañ ce vassasataṃ hutan¹ ti. | verse stating that a hundred years tending fire is inferior to a single offering | apparatus records Dhp. ver. 107. |
B. Number of citation formulas Measured within this chapter, the author’s self-citation formulas occur as follows: Yath' āha 5 times, Yathā 'ha once, Ten' eva c' āha once, Āha c' ettha once, Vuttam h' etaṃ once, Vuttaṃ pi c' etaṃ once, Ten' āhu Porāṇā twice, Sutte pana once, Aṭṭhakathāyaṃ once, and idañ c' ettha suttaṃ vitthāretabbaṃ twice. These counts apply only to this chapter, not to the whole work.
V. Similes and Rhetoric
This heading records only the locations of the chapter’s similes and the meanings to which they are applied; it offers no literary evaluation.
| Location | Simile | Meaning to Which It Is Applied |
|---|---|---|
| [V i 219] | Yo cāyaṃ Brāhmaṇānaṃ āhavanīyo nāma aggi, yattha hutaṃ mahapphalan ti tesaṃ laddhi | the brahmins’ offering fire: their doctrine serves as a contrast that shows the Sangha to be truly worthy of offerings |
| [V i 220] | Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ rañño sālikkhettaṃ ... yavakkhettan ti vuccati | a king’s rice and barley fields: the Sangha is the place where the world’s merit grows |
| [V i 221] | sarīraṃ sannipatitasaṅghaṃ iva uposathāgāraṃ pūjārahaṃ hoti | benefit of recollection of the Sangha: the body is like an uposatha hall in which the Sangha has assembled, distinct from the shrine-hall simile in the recollections of the Buddha and Dhamma |
Verifiable points from observing the rhetoric (1) The closing formula is uniform across all six sections: the first line is always Tasmā have appamādaṃ kayirātha sumedhaso,; only the recollection’s name changes in the second line; the formula is followed by a close containing vitthārakathāmukhaṃ. Each pattern occurs 6 times. (2) The “does not enter absorption” formula also occurs 6 times, and the reason attached to it follows the same sentence pattern. Five occurrences have gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā; the single occurrence in recollection of generosity has nānappakāracāgaguṇānussaraṇādhimuttatāya, with the additional element cāga-. Every count here was measured within this chapter. (3) Body similes appear in only three sections: the Buddha and Dhamma sections use cetiyagharaṃ iva, while the Sangha section uses uposathāgāraṃ; the Virtue, Generosity, and Deities sections have no body simile. (4) The Virtue section concentrates its similes in two groups, cloth and cattle; the Generosity and Deities sections contain no simile and proceed instead by word-by-word explanation. All these counts were measured only within this chapter, not across the whole work.
VII. Transmission
This edition advances no position in its apparatus on questions concerning authorship, textual transmission, or the history of commentaries.