清淨道論 寂止隨念Visuddhimagga · Recollection of Peace
四隨念裡，只有它的所緣就是目的地。
把涅槃之德放在眼前念：慢憍之摧滅、渴之調伏、執著之根除、輪迴之斷絕——乃至「涅槃」這個名字本身：渴愛為著一再受有而編織、繫縛、縫綴，故名「織」；出離於織，故名離織。它只到近行，德太深、心太仰。
但這扇門開著：唯依聽聞，心也會於寂止澄淨。先望一眼終點，再低頭趕路——整條戒定慧之路，由此知道自己往哪裡去。
Among the four recollections, only its object is the destination.
Bring the qualities of Nibbāna before the mind: the crushing of vanity, the removal of thirst, the uprooting of attachment, the cutting-off of the round—all the way to the name “Nibbāna” itself. Craving weaves, binds, and sews beings into repeated becoming and is therefore called “weaving”; going forth from weaving is the un-weaving. This practice reaches only access: the qualities are too profound and the mind aspires too high.
Yet this door stands open: even by mere hearing, the mind becomes serene in peace. Glimpse the destination first, then lower your gaze and keep walking—the entire path of virtue, concentration, and wisdom thereby knows where it is going.
節4 〔pp.293–294〕
[p.293]
- Upasamānussati
Ānāpānasatiyā anantaram uddiṭṭham pana upasamānussatim bhāvetukāmena rahogatena patisallīnena: *yāvatā,*¹ bhikkhave, dhammā sankhatā vā asankhatā vā virāgo tesam dhammānam aggam akkhāyati, yadidam mada-nimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo² taṇhākkhayo virāgo nirodho nibbānan ti evam sabbadukkhūpasamasankhātassa nibbānassa guṇā anussaritabbā.
Tattha yāvatā ti yattakā. Dhammā ti sabhāvā. Sankhatā vā asankhatā vā ti sangamma-samāgammapaccayehi katā vā akatā vā. Virāgo tesam dhammānam aggam akkhāyatī ti tesam sankhatāsankhatadhammānam virāgo aggam akkhāyati seṭṭho, uttamo ti vuccati.
Tattha virāgo ti na rāgābhāvamattam eva, atha kho yadidam mada-nimmadano . . . pe . . . nibbānan ti yo so mada-nimmadano ti ādīni nāmāni asankhatadhammo labhati, so virāgo ti paccetabbo. So hi yasmā tam āgamma sabbe pi mānamada-purisamadādayo madā nimmadā amadā honti vinassanti, tasmā mada-nimmadano ti vuccati. Yasmā ca tam āgamma sabbā pi kāmapipāsā vinayam abbhattham yāti, tasmā pipāsavinayo ti vuccati. Yasmā pana tam āgamma pañcakāmaguṇālayā samugghātam gacchanti, tasmā ālayasamugghāto ti vuccati. Yasmā ca tam āgamma tebhūmakam vaṭṭam upacchijjati, tasmā vaṭṭupacchedo ti vuccati. Yasmā pana tam āgamma sabbaso taṇhākkhayam gacchati, virajjati, nirujjhati ca, tasmā taṇhākkhayo virāgo nirodho ti vuccati. Yasmā pan' esa catasso yoniyo, pañcagatiyo, sattaviññāṇaṭṭhitiyo, nava ca sattāvāse aparāparabhāvāya vinanato, ābandhanato, samsibbanato vānan ti laddhavohārāya taṇhāya nikkhanto, nissato, visamyutto, tasmā nibbā-
¹ A. ii, 34. ² So all editions. P.T.S. ed. vaṭṭūpacchedo.
[p.294]
nan ti vuccatī ti. Evam eva tesam mada-nimmadanatādīnam guṇānam vasena nibbānasankhāto upasamo anussaritabbo.
Ye vā pan' aññe pi Bhagavatā: asankhatañ ca vo, bhikkhave, desessāmi . . . saccañ ca pārañ ca sududdasañ ca ajarañ ca dhuvañ ca nippapañcañ ca amatañ ca sivañ ca khemañ ca abohutañ ca anītikañ ca avyāpajjañ ca visuddhiñ ca dīpañ ca tānañ ca lenañ ca vo bhikkhave desessāmī ti¹ ādisu suttesu upasamaguṇā vuttā, tesam pi vasena anussaritabbo yeva.
Tass' evam mada-nimmadanatādiguṇavasena upasamam anussarato neva tasmim samaye rāgapariyuṭṭhitam cittam hoti, na dosa- . . . na moha-pariyuṭṭhitam cittam hoti. Ujugatam ev' assa tasmim samaye cittam hoti upasamam ārabbhā ti² Buddhānussati-ādisu vuttanayen' eva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Upasamaguṇānam pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanam appatvā upacārappattajjhānam eva hoti. Tad-etam upasamaguṇānussaraṇavasena upasamānussaticc' eva sankhyam gacchati.
Cha anussatiyo viya ca ayam pi ariyasāvakass' eva ijjhati; evam sante pi upasamagarukena puthujjanenā pi manasikātabbā; sutavasenā pi hi upasame cittam pasīdati. Imañ ca pana upasamānussatim anuyutto bhikkhu sukham supati, sukham paṭibujjhati, santindriyo hoti, santamānaso hirottappasamannāgato pāsādiko, paṇītādhimuttiko, sabrahmacārīnam garu ca bhāvanīyo ca; uttarim appaṭivijjhanto pana sugatiparāyano hoti.
Tasmā have appamatto bhāvayetha vicakkhaṇo evam anekānisamsam ariye upasame satin ti.
Idam upasamānussatiyam vitthārakathāmukham.
Iti sādhujanapāmojjatthāya kate Visuddhi Magge samādhibhāvanādhikāre Anussati-kammaṭṭhānaniddeso nāma aṭṭhamo paricchedo.
¹ S. iv, 362, 369 ff. ² A. v, 329 ff. Upasama is substituted for the six orthodox Anussati's. Cf. above 197.
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。
§4 Upasamānussati 寂止隨念 〔Vism VIII·pp.293–294〕
四、寂止隨念
想要修習緊接在入出息念之後所列舉的寂止隨念的人，應當到僻靜處獨處退隱，這樣憶念那名為一切苦之寂止的涅槃之德：「諸比丘，凡所有法，或有為或無為，離欲被稱為那些法中最上的，也就是：慢憍之摧滅、渴之調伏、執著之根除¹、輪迴之斷絕、渴愛之滅盡、離欲、滅、涅槃。」
其中，「凡所有」（yāvatā）就是「有多少」。「法」（dhammā）就是諸自性。「有為或無為」，就是由眾緣和合會聚所造作的、或非所造作的。「離欲被稱為那些法中最上的」，就是說：在那些有為與無為之法中，離欲被稱為最上——說它是最勝的、最高的。
其中，「離欲」並不只是貪的不存在而已，而是如「也就是：慢憍之摧滅……乃至（廣說如前）……涅槃」所說：凡是那個得到「慢憍之摧滅」等名字的無為法，就應當被認定為「離欲」。因為緣於它，一切慢憍、丈夫憍等憍都被摧滅、成為無憍而消失，所以稱之為「慢憍之摧滅」。又因為緣於它，一切欲之渴都趣於調伏、趣於滅沒，所以稱之為「渴之調伏」。又因為緣於它，對五欲功德的執著都趨於根除，所以稱之為「執著之根除」。又因為緣於它，三界的輪迴被斷絕，所以稱之為「輪迴之斷絕」。又因為緣於它，便全然走向渴愛之滅盡，離欲，而滅，所以稱之為「渴愛之滅盡、離欲、滅」。又因為那渴愛在四生、五趣、七識住與九有情居之中，為著一再地〔受〕有而編織、繫縛、縫綴，所以得到「織」（vāna）這個稱呼；而它出離、出脫、離繫於那渴愛，所以稱之為「涅槃」（nibbāna，即「離織」）。就這樣，應當依「慢憍之摧滅」等諸德，隨念那名為涅槃的寂止。
或者，世尊在「諸比丘，我要為你們說無為……〔說〕真實、彼岸、極難見、不老、常恒、無戲論、不死、吉祥、安隱、希有、無災、無惱害、清淨、洲渚、庇護所、避難所——諸比丘，我要為你們說〔這些〕」等等諸經中，也說了其餘的寂止之德；也應當依它們而隨念〔寂止〕。
他這樣依「慢憍之摧滅」等德憶念寂止之時，「那時他的心不為貪所纏，不為瞋……不為癡所纏；那時他的心緣於寂止而正直。」如佛隨念等處所說的方法²，在諸蓋被鎮伏的同時，諸禪支即於一剎那生起。然而，由於寂止諸德甚深，或由於勝解於憶念種種德，禪那不達安止，只達近行。³此〔禪那〕因憶念寂止之德而生起，所以就名為寂止隨念。
又，如同六隨念一樣，這〔寂止隨念〕也唯為聖弟子（ariyasāvaka）所成就。雖然如此，敬重寂止的凡夫（puthujjana）也應當作意〔它〕；因為即使只是依聽聞，心也會於寂止澄淨。而且，勤修此寂止隨念的比丘睡得安樂，醒得安樂，諸根寂靜，意亦寂靜，具足慚愧，令人淨信，勝解於勝妙，為諸同梵行者所敬重、所尊崇。他即使不能再作更上的通達，也必趣於善趣。
是故明察者，當不放逸而修習， 如是有眾多功德之聖寂止之念。
此即《寂止隨念》之詳論門。
如是，於為令善人歡喜而造之《清淨道論》中， 於〈定修習品〉中， 名為〈隨念業處釋〉者， 為第八品。
註
¹ 「執著」（ālaya）：黏著、愛著之所依；此處謂於五欲功德之黏著。取其本義而譯，不用音譯之形。
² 佛隨念等六隨念之開演在第七品；本節唯迴指其伏蓋之式與「唯聖弟子成就」之斷，不重開。
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。
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.
§4 Upasamānussati, Recollection of Peace 〔Vism VIII·pp.293–294〕
Fourth: Recollection of Peace
A practitioner who wishes to cultivate recollection of peace, listed immediately after mindfulness of breathing, should go into seclusion and withdraw alone, recollecting in this way the qualities of Nibbāna, reckoned as the stilling of all suffering: “Bhikkhus, among all states, whether conditioned or unconditioned, fading-away is declared the foremost; that is, the crushing of vanity, the removal of thirst, the uprooting of attachment,¹ the cutting-off of the round, the destruction of craving, fading-away, cessation, Nibbāna.”
Here, “among all” (yāvatā) means “however many there are.” “States” (dhammā) means individual natures. “Whether conditioned or unconditioned” means made by the coming together and concurrence of conditions, or not made. “Fading-away is declared the foremost of those states” means that, among those conditioned and unconditioned states, fading-away is declared foremost—said to be the best and highest.
Here, “fading-away” is not merely the absence of greed. Rather, as stated in “that is, the crushing of vanity . . . pe . . . Nibbāna,” the unconditioned state that receives the names beginning with “the crushing of vanity” should be recognized as “fading-away.” Because through recourse to it all forms of intoxication, such as the intoxication of pride and the intoxication of manhood, are crushed, become devoid of intoxication, and vanish, it is called “the crushing of vanity.” Because through recourse to it every thirst for sensual pleasure proceeds to removal and disappearance, it is called “the removal of thirst.” Because through recourse to it attachments to the five strands of sensual pleasure are uprooted, it is called “the uprooting of attachment.” Because through recourse to it the round of the three planes is cut off, it is called “the cutting-off of the round.” Because through recourse to it craving goes entirely to destruction, fades away, and ceases, it is called “the destruction of craving, fading-away, cessation.” And because craving received the designation “weaving” (vāna) by weaving, binding, and sewing beings into repeated becoming among the four wombs, five destinies, seven stations of consciousness, and nine abodes of beings, while Nibbāna has gone forth from, escaped, and become disjoined from that craving, it is called “Nibbāna” (nibbāna, that is, “the un-weaving”). In this way, peace reckoned as Nibbāna should be recollected through its qualities beginning with “the crushing of vanity.”
Alternatively, in discourses where the Blessed One said, “Bhikkhus, I shall teach you the unconditioned . . . [I shall teach] the truth, the far shore, the very-hard-to-see, the unaging, the stable, the undiffused, the deathless, the auspicious, the secure, the wonderful, the unailing, the unafflicted, purity, the island, the shelter, and the refuge—bhikkhus, I shall teach you [these],” and so forth, other qualities of peace were also stated; peace should likewise be recollected through them.
When the practitioner thus recollects peace through its qualities beginning with “the crushing of vanity,” “at that time the mind is not obsessed by greed, not by aversion . . . not obsessed by delusion; at that time the mind is upright with reference to peace.” As in the method stated under recollection of the Buddha and the rest,² the jhāna factors arise in a single moment when the hindrances are suppressed. Yet because the qualities of peace are profound, or because the practitioner is resolved upon recollecting qualities of many kinds, the jhāna does not reach absorption and reaches only access.³ Since this [jhāna] arises through recollecting the qualities of peace, it is called recollection of peace.
Further, like the six recollections, this [recollection of peace] succeeds only for a noble disciple (ariyasāvaka). Even so, an ordinary person (puthujjana) who esteems peace should also attend to it, for the mind becomes serene in peace even by mere hearing. A bhikkhu devoted to recollection of peace sleeps happily, wakes happily, has peaceful faculties and a peaceful mind, is endowed with conscience and moral shame, inspires confidence, is resolved upon the sublime, and is respected and esteemed by companions in the holy life. Even without penetrating anything higher, the bhikkhu is bound for a happy destination.
Therefore the discerning should cultivate heedfully, mindfulness of noble peace, so rich in benefits.
This is the detailed exposition of recollection of peace.
Thus, in the Path of Purity, composed for the gladness of good people, in the Division on the Cultivation of Concentration, the eighth chapter is called the “Discussion of the Recollection Meditation-Subjects.”
Notes
¹ Attachment (ālaya): an abode of clinging or attachment; here it means attachment to the five strands of sensual pleasure. This edition translates the word’s primary sense and does not use a transliterated form.
² The six recollections beginning with recollection of the Buddha are expounded in Chapter 7; this section only refers back to the formula for suppressing the hindrances and the statement that they “succeed only for noble disciples,” without expounding them again.
³ Access concentration (upacāra-samādhi): the level of concentration at which the hindrances have been suppressed but absorption has not yet been entered; in absorption concentration (appanā-samādhi), the mind is fully immersed in its object and does not move.
所緣即目的地：涅槃八名與一次輕輕的照面
大局 — 指北針
四隨念的分工裡（總覽見本品總覽與 08-01 大局），本單元是指北針——寂止隨念：四隨念中唯獨它的所緣本身就是目的地（涅槃之德）。一節之量，收束全品。
§01 寂止隨念——先望一眼終點 → 白話 §4
〔讀法〕四隨念裡，只有寂止隨念的所緣本身就是目的地：涅槃之德（離渴、滅貪瞋癡、苦盡）。它止於近行，不是要你「入定」，是讓你先對著終點調好方向——知道整條戒定慧之路，最後是奔著「寂止」去的。它是慧段目標的一個提前的、輕輕的照面。
正文（白話 §4）以《增支部》離欲經為所緣：「凡所有法，或有為或無為，離欲被稱為那些法中最上的」——隨後八名逐一釋義：慢憍之摧滅、渴之調伏、執著之根除、輪迴之斷絕、渴愛之滅盡、離欲、滅、涅槃；「離欲」不只是貪之不存在，而是得此諸名的無為法本身。「涅槃」（nibbāna）的詞源釋收尾：渴愛於四生五趣七識住九有情居中「為著一再受有而編織、繫縛、縫綴」故名「織」（vāna）——出離於織，故名涅槃（離織）。他經之德（真實、彼岸、不死、洲渚、庇護所、避難所等）亦可依之隨念。蓋伏禪支起——而寂止諸德甚深、又勝解於種種德，故唯近行。與六隨念同：唯聖弟子成就；而敬重寂止的凡夫也應作意——只是依聽聞，心也會於寂止澄淨。功德：睡安樂醒安樂、諸根寂靜意寂靜、具慚愧、令人淨信、勝解勝妙、為同梵行者所敬重；不能更上通達，也必趣善趣。
給一般讀者 — 先望一眼終點
寂止隨念不是要你「入定」，是讓你對著終點調好方向——偶爾把「慢憍之摧滅、渴之調伏、苦之止息」放在心上過一遍，整條戒定慧之路就知道自己往哪裡去。唯依聽聞，心也會於寂止澄淨——這扇門論主明說是開著的。
想讀本單元全文：白話 §4 即寂止隨念全段之逐段全譯（本品白話全篇＝08-01〜08-04 四單元之白話，tr. mine，譯自公版 PTS 底本）。
一句話收束（全品）：這一品給你一台母機（息，08-03）和兩把刀（死 08-01、身 08-02）——刀是用來看穿投射、然後鬆手的，不是用來製造嫌惡的；若心正低落，先握母機，刀且擱著；而指北針（本單元）告訴你這一切朝著哪裡去。
The Object Is the Destination: Eight Names of Nibbāna and a Gentle First Glimpse
The Big Picture — The Compass
Within the division of labor among the four recollections (see the chapter overview and 08-01 Larger View), this unit is the compass—recollection of peace: alone among the four, its object is itself the destination (the qualities of Nibbāna). A single section brings the chapter to its close.
§01 Recollection of Peace—First Glimpse the Destination → Vernacular §4
〔How to read〕Among the four recollections, only recollection of peace takes as its object the destination itself: the qualities of Nibbāna (the ending of thirst, the ending of greed, aversion, and delusion, and the ending of suffering). It stops at access; its purpose is not to make you “enter concentration,” but to let you orient yourself toward the destination first—to know that the whole path of virtue, concentration, and wisdom ultimately runs toward “peace.” It is an early, gentle glimpse of the goal of the wisdom division.
The text (Vernacular §4) takes the Discourse on Fading-Away in the Aṅguttara Nikāya as its object: “Among all states, whether conditioned or unconditioned, fading-away is declared the foremost.” It then explains eight names individually: the crushing of vanity, the removal of thirst, the uprooting of attachment, the cutting-off of the round, the destruction of craving, fading-away, cessation, and Nibbāna. “Fading-away” is not merely the absence of greed, but the unconditioned state itself that bears these names. The etymological explanation of “Nibbāna” (nibbāna) closes the sequence: because craving “weaves, binds, and sews” beings into repeated becoming among the four wombs, five destinies, seven stations of consciousness, and nine abodes of beings, it is called “weaving” (vāna); going forth from weaving is Nibbāna, “the un-weaving.” Other discourses’ qualities—the truth, the far shore, the deathless, the island, the shelter, the refuge, and the rest—may likewise be recollected. The hindrances are suppressed and the jhāna factors arise; yet because the qualities of peace are profound and the mind resolves upon qualities of many kinds, the jhāna reaches only access. As with the six recollections, it succeeds only for the noble disciple; yet an ordinary person who esteems peace should also attend to it—for the mind becomes serene in peace even by mere hearing. Its benefits are sleeping and waking happily, peaceful faculties and a peaceful mind, conscience and moral shame, inspiring confidence, resolve upon the sublime, and the respect of companions in the holy life; without higher penetration, the practitioner is still bound for a happy destination.
For the General Reader — First Glimpse the Destination
Recollection of peace is not meant to make you “enter concentration,” but to let you orient yourself toward the destination—from time to time, bring to mind “the crushing of vanity, the removal of thirst, the stilling of suffering,” and the whole path of virtue, concentration, and wisdom knows where it is going. Even by mere hearing, the mind becomes serene in peace—the commentator expressly says that this door stands open.
To read this unit in full: Vernacular §4 is the complete paragraph-by-paragraph translation of recollection of peace (the chapter’s full vernacular comprises the four unit vernaculars 08-01 through 08-04, tr. mine, translated from the public-domain PTS text).
The chapter in a single sentence: this chapter gives you a working engine (breath, 08-03) and two blades (death, 08-01; body, 08-02)—the blades are for seeing through projection and then letting go, not for manufacturing aversion; if the mind is low, take up the engine first and set the blades aside; the compass (this unit) tells you where all of it is going.
考據Apparatus
一、科判定位
品名 第八品〈隨念業處〉，巴利作 Anussati-kammaṭṭhāna-niddesa〔Vism VIII〕。本篇承本品四節之第4節〔Upasamānussati 寂止隨念〕，於校文之目作「寂止隨念」。
節域與頁域 本節 pp.293–294，即 [V i 293]–[V i 294]；全品 pp.229–294，即 [V i 229]–[V i 294]。節界之葉與鄰節共之（節1 與節2 同起訖於 [V i 239]，節2 與節3 同起訖於 [V i 266]，節3 與節4 同起訖於 [V i 293]——三處皆為一葉之內轉節，非重出）。
分節 本節不分節（本單元唯一節，未再分節），於分節總表以單列入之（節4）；逐列見本篇《總覽》與品之《總覽》。
前後接點 本節為本品四節之末，前承節3〔Ānāpānasati 入出息念〕。品之前後接點〔前品〈六隨念〉與後品〈梵住〉〕與四節之接句，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，於本目末逐處誌之。
四隨念與其所達之定
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| upasamānussati | 寂止隨念 | gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanam appatvā upacārappattajjhānam eva hoti | [V i 294] |
appanam appatvā「不入安止」之句於本品凡二見（[V i 238]・[V i 294]），皆屬第一與第四節；第二第三兩節則反之而明言安止之生。此二分之界為本品自身所立，非本欄之推。又：節2 之定量於一品之內兩見而不同——[V i 265] 就厭逆作意之修而言初禪，[V i 266] 則就髮等之色差別而言四禪與六神通；本編既有校讀作「身至念→初禪（唯初禪）」，唯取前一見。節3 之定量論作「四五禪」（catukka-pañcakajjhānāni），既有校讀作「達四禪」，於「五分法之禪」一面未及。二處皆記其實，不代裁。
寂止隨念之八名與其後之異名列〔節4〕 所引經文列八名：mada-nimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo*² *taṇhākkhayo virāgo nirodho nibbānan [V i 293]；論逐名自釋其所以（Yasmā ... tasmā ... ti vuccati 之式凡七迴）。其後更引一經，列 asankhata 以下之異名 [V i 294]。
| 巴利 | 規範詞表之讀 | 本品所釋之要 | 定位 |
|---|---|---|---|
| mada-nimmadana | 慢憍之摧滅 | 一切慢憍・丈夫憍等由之而滅 | [V i 293] |
| pipāsavinaya | 渴之調伏 | 一切欲之渴由之而息 | [V i 293] |
| ālayasamugghāta | 執著之根除 | 五欲功德之執著由之而根除 | [V i 293] |
| vaṭṭupaccheda | 輪迴之斷絕 | 三界之輪迴由之而斷 | [V i 293] |
| taṇhākkhaya | 渴愛之滅盡 | 渴愛盡・離・滅三事一時 | [V i 293] |
| virāga | 離欲 | 論自明其「非唯貪之無」而為無為法之名 | [V i 293] |
| nirodha | 滅 | 同上一句所攝 | [V i 293] |
| nibbāna | 涅槃 | 由 vāna（織）之出離而得名 | [V i 293] |
| vāna | 織 | 渴愛之稱謂；以其縫綴眾生於四生五趣七識住九有情居 | [V i 293] |
三、異讀
材料唯二 ①本品巴利底本所保之 PTS 校勘段〔各葉之校勘註塊，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 334 條，分佈於六十五葉；p.275 一葉無校勘註，p.293 之校勘註唯繫於節4 一面而節3 之同葉無註——此二事為底本實況，非漏。334 條之中載寫本異讀者 251 條，餘 83 條為經藏出處或編者說明，歸目四。251 條依所載之形態分：詞形 195 條、有無 39 條、註記 17 條〔即所載非詞形而為版本一致之記或編者說明〕。全書之比較不作。
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 293] | ² | *So all editions.* P.T.S. *ed.* vaṭṭūpacchedo. | 詞形 |
乙・CSCD 異讀點誌錄 就上表中詞形分歧較著者、本文自出之異形，及對勘本自出而校勘未載者，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 293] | vaṭṭupacchedo | *So all editions.* P.T.S. *ed.* vaṭṭūpacchedo. | vaṭṭupacchedo 2 見；長 ū 之 vaṭṭūpacchedo 零命中 |
丙・本欄自身之二處存疑 其一，[V i 293] 一葉於原典欄兩見（節3 之末葉與節4 之首葉），其校勘註唯附於節4 一面；節3 之同葉未附註。其二，[V i 275] 一葉全無校勘註，為本品六十六葉中唯一者。二事皆誌之不改。
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。「出處」欄之文字逐字照錄。
丁・節4 寂止隨念
| 位置 | 引式〔逐字〕 | 所引之要 | 出處 |
|---|---|---|---|
| [V i 293] | *yāvatā,*¹ *bhikkhave, dhammā sankhatā vā asankhatā vā virāgo tesam dhammānam aggam akkhāyati, | 離欲為一切有為無為法中之第一；八名之列 | 校勘所載 *A.* ii, 34. |
| [V i 294] | Ye vā pan' aññe pi Bhagavatā: *asankhatañ ca vo, bhikkhave, desessāmi . . . | 無為以下之異名列 | 校勘所載 *S.* iv, 362, 369 ff. |
| [V i 294] | *neva tasmim samaye rāgapariyuṭṭhitam cittam hoti, na dosa- . . . na moha-pariyuṭṭhitam cittam hoti. | 隨念寂止時心不為貪瞋癡所纏 | 校勘所載 *A.* v, 329 ff. Upasama *is substituted for the six orthodox* Anussati's. *Cf. above* 197. |
戊・引式之數 本品自引之標式，以本欄實測：Vuttam h' etam 8 處（其中繫《無礙解道》者 2 處〔[V i 271]・[V i 288]〕、繫世尊者 2 處〔[V i 291] 同葉二見〕、繫古師者 1 處〔[V i 286]〕，餘 3 處不繫說者之名）、Tena vuttam 6 處、Yath' āha 3 處、Ten' āha 3 處、Ten' āhu Porāṇā 3 處、Aparam pi āha 2 處、Vuttam pi c' etam 1 處、Ten' eva vuttam 1 處、vuttanayen- 7 處、Paṭisambhidāya- 7 處、Aṭṭhakathāsu 2 處、vitthāretabb- 2 處、. . . pe . . . 之略式 24 處。此數唯就本品之域，不及全書。本品引《無礙解道》之密度為其特色：節3 一節之內即佔 7 處中之全數。
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。本品之 viya 一詞本欄實測 88 見，前品 12 見——二品皆本編已校定之域，可逐處核；全書之比較不作。下表取其可核之要者。
節4 寂止隨念 本節無譬喻，全以逐名之語義釋為體——Yasmā ... tasmā ... ti vuccati 之式凡七迴 [V i 293]。此為四節之中唯一無譬喻者。
修辭之可核觀察 ①四節之收束句式一律作 Idam X-ssatiyam vitthārakathāmukham.，凡 4 見（[V i 239]・[V i 266]・[V i 293]・[V i 294]）；而其前之偈首句三式並立——節1 作 Tasmā have appamādam kayirātha sumedhaso,（與前品六節同式），節2・節3 作 Tasmā have appamatto anuyuñjetha paṇḍito，節4 作 Tasmā have appamatto bhāvayetha vicakkhaṇo。②三十二身分之逐項收束定型 visabhāgaparicchedo pana kesasadiso yeva 實測 31 見——髮為立式之本而不自指，故少一見。③. . . pe . . . 之略式實測 24 見，遍及四節。④論主自標「應廣說」而不錄全文者 2 處（[V i 236]・[V i 237]），皆在節1。⑤本品四處出「古師之偈」（[V i 269]・[V i 270]・[V i 275]・[V i 286]；前三以 Ten' āhu Porāṇā 標，末一以 Vuttam h' etam Porāṇehi 標），皆在節3。以上諸數唯就本品之域實測，不及全書。
六、章內互讀
每指皆帶錨；所指之章唯就本品文中可核之名相立，不代考定。
| 本品之處 | 所指 | 可核之由 |
|---|---|---|
[V i 294] Cha anussatiyo viya ca ayam pi ariyasāvakass' eva ijjhati | 〔Vism VII〕 | 論自迴指前品「六隨念唯聖弟子成就」之斷 |
[V i 294] Buddhānussati-ādisu vuttanayen' eva vikkhambhitanīvaraṇassa | 〔Vism VII〕 | 論自迴指佛隨念等之伏蓋之式 |
[V i 294] 品末 samādhibhāvanādhikāre | 〔Vism III〕–〔Vism XIII〕 | 論自繫本品於定修習一部之下 |
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 8, “Recollection meditation subjects,” is Anussati-kammaṭṭhāna-niddesa in Pāli 〔Vism VIII〕. This unit is the fourth of the chapter’s four sections, Upasamānussati, recollection of peace; in the construal outline it falls under “Recollection of peace.”
Section and page range This section covers pp.293–294, namely [V i 293]–[V i 294]; the full chapter covers pp.229–294, namely [V i 229]–[V i 294]. The leaves at the section boundaries are shared with adjacent sections (sections 1 and 2 both begin or end at [V i 239], sections 2 and 3 at [V i 266], and sections 3 and 4 at [V i 293]); in all three cases the text turns to the next section within a single leaf and is not duplicated.
Subdivision This section is not subdivided (it is the unit’s sole section and has no further division); it appears as a single row, section 4, in the subdivision table. See this unit’s Overview and the chapter Overview.
Connections before and after This is the last of the chapter’s four sections, preceded by section 3, Ānāpānasati, mindfulness of breathing. The chapter’s preceding and following connections—Chapter 7, “The six recollections,” and Chapter 9, “The divine abidings”—and the connections among the four 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.
The four recollections and the concentrations they reach
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| upasamānussati | recollection of peace | gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanam appatvā upacārappattajjhānam eva hoti | [V i 294] |
The phrase appanam appatvā, “without reaching absorption,” occurs twice in this chapter ([V i 238] and [V i 294]); both occurrences belong to the first and fourth sections. The second and third sections, by contrast, expressly state that absorption arises. This division is made by the chapter itself, not inferred by this apparatus. Further, section 2 gives two different measures within the same chapter: [V i 265] states the first jhāna in relation to cultivation through attention to repulsiveness, while [V i 266] states the four jhānas and the six direct knowledges in relation to colour differentiation in head-hairs and the rest. The earlier construal reads “mindfulness of the body → the first jhāna (only the first),” adopting only the former occurrence. Section 3 states “fourfold and fivefold jhānas” (catukka-pañcakajjhānāni), while the earlier construal says “reaches the fourth jhāna” and does not cover the fivefold scheme of jhāna. Both points are recorded as they stand and are not adjudicated here.
The eight names in recollection of peace and the following list of alternative names〔section 4〕 The quoted discourse lists eight names: mada-nimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo*² *taṇhākkhayo virāgo nirodho nibbānan [V i 293]. The treatise itself explains each name in turn (the formula Yasmā ... tasmā ... ti vuccati recurs seven times). It then quotes another discourse listing alternative names beginning with asankhata [V i 294].
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| mada-nimmadana | the crushing of vanity | all intoxications, such as the intoxication of pride and the intoxication of manhood, cease through it | [V i 293] |
| pipāsavinaya | the removal of thirst | every thirst for sensual pleasure is removed through it | [V i 293] |
| ālayasamugghāta | the uprooting of attachment | attachment to the five strands of sensual pleasure is uprooted through it | [V i 293] |
| vaṭṭupaccheda | the cutting-off of the round | the round of the three planes is cut off through it | [V i 293] |
| taṇhākkhaya | the destruction of craving | craving’s destruction, fading-away, and cessation occur together | [V i 293] |
| virāga | fading-away | the treatise itself states that it is “not merely the absence of greed,” but a name for the unconditioned state | [V i 293] |
| nirodha | cessation | included in the same sentence as the preceding term | [V i 293] |
| nibbāna | Nibbāna | named through going forth from vāna (weaving) | [V i 293] |
| vāna | weaving | a designation for craving because it sews beings into the four wombs, five destinies, seven stations of consciousness, and nine abodes of beings | [V i 293] |
III. Variant Readings
Two materials only (1) the PTS apparatus blocks preserved in this chapter’s Pāli base text, page by page and byte-for-byte; (2) the CSCD collation extract, read without reproducing it in full and used only to record variant points. Variants are recorded without adjudication.
A. Complete survey of the PTS apparatus blocks This chapter contains 334 apparatus notes across sixty-five leaves. Leaf p.275 has no apparatus note; the notes on p.293 belong only to the section 4 side of the leaf, while the section 3 side has none. Both are facts of the base text, not omissions. Of the 334 notes, 251 record manuscript variants; the other 83 give canonical references or editorial explanations and belong under Heading IV. The 251 variant notes divide by the form actually recorded into 195 word-form variants, 39 presence-or-absence variants, and 17 notices (that is, notices stating edition-wide agreement or editorial information rather than a competing word form). No comparison with the entire work is made.
A. Record by locus The table transcribes each note verbatim, preserving the source apparatus’s emphasis. The “Type” column classifies only the form recorded and does not choose among readings.
| Location | Note | Record〔verbatim〕 | Type |
|---|---|---|---|
| [V i 293] | ² | *So all editions.* P.T.S. *ed.* vaṭṭūpacchedo. | word form |
B. Record of CSCD variant points The collation extract was measured against the more substantial word-form differences in the table above, forms raised by the text itself, and variants present only in the collation text but absent from the apparatus. A zero result is explicitly recorded.
| Location | PTS Body Reading | Reading in PTS Apparatus | Measured in CSCD Extract |
|---|---|---|---|
| [V i 293] | vaṭṭupacchedo | *So all editions.* P.T.S. *ed.* vaṭṭūpacchedo. | vaṭṭupacchedo 2 occurrences; long-ū vaṭṭūpacchedo 0 occurrences |
C. Two points left open within this apparatus First, leaf [V i 293] appears twice in the source column, as the final leaf of section 3 and the first leaf of section 4; its apparatus note is attached only to the section 4 side, while the section 3 side has none. Second, leaf [V i 275] has no apparatus note at all and is the only such leaf among the chapter’s sixty-six leaves. Both facts are recorded without alteration.
IV. The Commentator’s Citations
Every self-citation by the commentator carries a page anchor. Canonical sources are recorded only when the body or the apparatus of this chapter identifies them; they are not independently determined. The wording in the “Source” column is copied verbatim.
D. Section 4, Recollection of Peace
| Location | Citation Formula〔verbatim〕 | Matter Cited | Source |
|---|---|---|---|
| [V i 293] | *yāvatā,*¹ *bhikkhave, dhammā sankhatā vā asankhatā vā virāgo tesam dhammānam aggam akkhāyati, | fading-away is foremost among all conditioned and unconditioned states; list of eight names | apparatus: *A.* ii, 34. |
| [V i 294] | Ye vā pan' aññe pi Bhagavatā: *asankhatañ ca vo, bhikkhave, desessāmi . . . | the list of alternative names beginning with the unconditioned | apparatus: *S.* iv, 362, 369 ff. |
| [V i 294] | *neva tasmim samaye rāgapariyuṭṭhitam cittam hoti, na dosa- . . . na moha-pariyuṭṭhitam cittam hoti. | when peace is recollected, the mind is not obsessed by greed, aversion, or delusion | apparatus: *A.* v, 329 ff. Upasama *is substituted for the six orthodox* Anussati's. *Cf. above* 197. |
E. Number of citation formulas Measured within this chapter, the author’s self-citation formulas occur as follows: Vuttam h' etam 8 times (2 attached to the Paṭisambhidāmagga at [V i 271] and [V i 288], 2 attached to the Blessed One on the same leaf [V i 291], 1 attached to the Ancients at [V i 286], and the other 3 without a named speaker), Tena vuttam 6 times, Yath' āha 3 times, Ten' āha 3 times, Ten' āhu Porāṇā 3 times, Aparam pi āha 2 times, Vuttam pi c' etam once, Ten' eva vuttam once, forms of vuttanayen- 7 times, forms of Paṭisambhidāya- 7 times, Aṭṭhakathāsu 2 times, forms of vitthāretabb- 2 times, and the abbreviation . . . pe . . . 24 times. These counts apply only to this chapter, not to the whole work. The density of citations to the Paṭisambhidāmagga distinguishes the chapter: section 3 alone contains all 7 occurrences.
V. Similes and Rhetoric
This heading records only where the chapter’s similes occur and what they illustrate; it makes no literary evaluation. The term viya occurs 88 times in the measured source column of this chapter, compared with 12 in the preceding chapter. Both are within portions already settled by this edition and can be checked; no comparison with the entire work is made. The table below selects the principal verifiable examples.
Section 4, Recollection of Peace This section has no similes and consists entirely of semantic explanations, name by name; the formula Yasmā ... tasmā ... ti vuccati recurs seven times [V i 293]. It is the only section among the four without a simile.
Verifiable observations on the rhetoric (1) The closing formula for all four sections is Idam X-ssatiyam vitthārakathāmukham., with 4 occurrences ([V i 239], [V i 266], [V i 293], and [V i 294]); the first line of the preceding verse, however, takes three forms. Section 1 has Tasmā have appamādam kayirātha sumedhaso, (the same form as the six sections of the preceding chapter); sections 2 and 3 have Tasmā have appamatto anuyuñjetha paṇḍito; section 4 has Tasmā have appamatto bhāvayetha vicakkhaṇo. (2) The formula closing each item among the thirty-two body parts, visabhāgaparicchedo pana kesasadiso yeva, occurs 31 times: head-hair establishes the formula and does not refer back to itself, hence there is one fewer occurrence. (3) The abbreviation . . . pe . . . occurs 24 times across the four sections. (4) The author twice marks a passage “to be expounded in detail” without reproducing it ([V i 236] and [V i 237]); both instances are in section 1. (5) The chapter has four “verses of the Ancients” ([V i 269], [V i 270], [V i 275], and [V i 286]); the first three are introduced by Ten' āhu Porāṇā, and the last by Vuttam h' etam Porāṇehi. All four are in section 3. Every count here was measured only within this chapter, not across the whole work.
VI. Intratextual Cross-Reading
Every reference carries an anchor. The chapters indicated are identified only by terms verifiable in this chapter and are not independently determined here.
| Place in This Chapter | Refers To | Verifiable Basis |
|---|---|---|
[V i 294] Cha anussatiyo viya ca ayam pi ariyasāvakass' eva ijjhati | 〔Vism VII〕 | the treatise itself refers back to the statement that “the six recollections succeed only for noble disciples” |
[V i 294] Buddhānussati-ādisu vuttanayen' eva vikkhambhitanīvaraṇassa | 〔Vism VII〕 | the treatise itself refers back to the formula for suppressing the hindrances under recollection of the Buddha and the rest |
[V i 294] chapter close samādhibhāvanādhikāre | 〔Vism III〕–〔Vism XIII〕 | the treatise itself places this chapter within the Division on the Cultivation of Concentration |
VII. Transmission
Questions concerning the author, the transmission of the text, and the lineage of its commentaries are not argued in this apparatus.