清淨道論 捨隨念Visuddhimagga · Recollection of Generosity
這裡的「捨」是慷慨施捨，不是上捨。這一門也是低頭看自己的手——這隻手鬆開過。
次第不能倒：先有實德，後念實德。本性上就傾向施捨、常行布施分施的人，逕直起修；初學的人先受持——「只要有受施者在，乃至一口食物也不施與就不食用」——實際行了施、於此取相，然後才坐下來憶念。憶念的句子把自己放在眾生相中看：「實則我有所得，實則我善得：在為慳垢所纏的眾生之中，離慳垢而住，開手施捨、淨手、樂於捨離、應請、樂於施與分施。」「善得」是說得遇聖教、得此人身；「開手」是手鬆開的樣子。
念的不是「我是慷慨的人」，是那件實際鬆手的事。心一再回到它上面，蓋伏喜生，唯至近行；更上一層地傾向於施捨，以無貪為志，隨順於慈而行，自信無懼。
Here “generosity” means generous giving, not equanimity. This practice, too, looks down at your own hand—the hand that has let go.
The order cannot be reversed: first possess the actual quality, then recollect it. A person naturally inclined toward generosity and regularly practicing giving and sharing proceeds directly to the cultivation; a beginner first undertakes this resolution—“Whenever there is a recipient, I will not partake of food without giving at least a single mouthful”—then actually gives, takes that act as the sign, and only afterward sits down to recollect. The recollection formula places the practitioner among the wider body of sentient beings: “Truly there are gains for me, truly well gained for me. Among a people obsessed by the stain of stinginess, I abide freed from the stain of stinginess: free-handed, with cleansed hand, delighting in relinquishment, responsive to requests, delighting in giving and sharing.” “Well gained” means having encountered the dispensation and obtained this human state; “free-handed” pictures a hand opened and released.
What is recollected is not “I am a generous person,” but the actual occasion on which the hand let go. As the mind returns to it again and again, the hindrances are suppressed, joy arises, and the practice reaches access only; the practitioner becomes increasingly inclined toward generosity, has a disposition of non-greed, acts in conformity with goodwill, and is self-confident and fearless.
節5 〔pp.223–224〕
V
Cāgānussatiṃ bhāvetukāmena pana pakatiyā cāgādhi-muttena niccappavattadānasaṃvibhāgena bhavitabbaṃ. Atha vā pana bhāvanaṃ ārabhantena: ito dāni pabhuti¹ sati paṭiggāhake antamaso ekālopamattam pi dānaṃ adatvā na bhuñjissāmī ti samādānaṃ katvā taṃ divasaṃ guṇavisiṭṭhesu paṭiggāhakesu yathā-satti yathā-balaṃ [saṃvibhāgena²] dānaṃ datvā tattha nimittaṃ gaṇhitvā rahogatena paṭisallīnena: *lābhā vata me suladdhaṃ vata me, yo 'haṃ maccheramala-pariyuṭṭhitāya pajāya vigatamalamaccherena cetasā vihārāmi, muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato ti.*³ Evaṃ-vigatamalamaccheratādi-guṇavasena attano cāgo anussaritabbo.
Tattha lābhā vata me ti mayhaṃ vata lābhā [varaṃ⁴], ye ime:—āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa⁵ vā; iti ca:—dadaṃ piyo hoti bhajanti naṃ bahū; iti ca:—dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ; iti ca evaṃ ādīhi nayehi Bhagavatā dāyakassa lābhā saṃvaṇṇitā, te mayhaṃ avassaṃ bhāgino ti adhippāyo.
Suladdhaṃ vata me ti yaṃ mayā idaṃ sāsanaṃ manussattaṃ vā laddhaṃ, taṃ suladdhaṃ vata me! Kasmā? Yo 'haṃ maccheramala-pariyuṭṭhitāya pajāya . . . pe . . . dānasaṃvibhāgarato ti. Tattha:—
Maccheramalapariyuṭṭhitāyā ti maccheramalena abhibhūtāya.
Pajāyā ti pajāyanavasena sattā vuccanti. Tasmā attano sampattīnaṃ parasādhāraṇabhāva-[m⁶]-asahanalakkhaṇena cittassa pabhassarabhāvadūsakānaṃ⁷ kaṇhadhammānaṃ aññatarena maccheramalena abhibhūtesu⁸ sattesū ti ayaṃ ettha attho.
Vigatamalamaccherenā ti aññesaṃ pi rāgadosādi-malānañ c eva maccherassa ca vigatattā vigatamalamaccherena.
Cetasā vihārāmī ti yathā-vuttappakāracitto hutvā vasā-
mī ti attho. Suttesu¹ pana Mahānāmassa Sakkassa² sotāpannassa sato nissayavihāraṃ pucchato nissayavihāravasena desitattā agāraṃ ajjhāvasāmī ti vuttaṃ. Tattha abhibhavitvā vasāmī ti³ attho.
Muttacāgo ti vissaṭṭhacāgo.
Payatapāṇī ti parisuddhahattho. Sakkaccaṃ sahatthā deyyadhammaṃ dātuṃ sadā dhotahattho yev⁰ ti vuttaṃ hoti.
Vossaggarato ti vossajjanaṃ,⁴ vossaggo, pariccāgo ti attho. Tasmiṃ vossagge satatābhiyogavasena rato ti vossaggarato.
Yācayogo ti yaṃ yaṃ pare yācanti, tassa tassa dānato yācanayogo⁵ ti attho; yājayogo ti pi pāṭho; yajanasaṅkhātena yājena yutto ti attho.
Dānasaṃvibhāgarato ti dāne ca saṃvibhāge ca rato: ahaṃ hi dānañ ca demi, attanā paribhuñjitabbato pi ca saṃvibhāgaṃ karom' etth' eva ca asmiṃ ubhaye rato ti evaṃ anussaratī ti attho.
Tass' evaṃ vigatamalamaccheratādi-guṇavasena attano cāgaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa- . . . pe . . . na moha-pariyuṭṭhitaṃ cittaṃ hoti, ujugatam ev' assa tasmiṃ samaye cittaṃ hoti. Cāgaṃ ārabbhā ti purimanayen' eva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Cāgaguṇānaṃ pana gambhīratāya nānappakāracāgaguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacāramattaṃ⁶ eva jhānaṃ hoti. Tad-etaṃ cāgaguṇānussaraṇavasena uppannattā cāgānussatī icc' eva saṅkhaṃ gacchati.
Imañ ca pana cāgānussatiṃ anuyutto bhikkhu bhiyyosomattāya cāgādhimutto hoti, alobhajjhāsayo, mettāya anulomakārī, visārado, pītipāmojjabahulo; uttariṃ appaṭivijjhanto pana sugatiparāyano hoti.
Tasmā have appamādaṃ kayirātha sumedhaso, evaṃ mahānubhāvāya, cāgānussatiyā sadā ti.
Idaṃ cāgānussatiyaṃ vitthārakathāmukhaṃ.
[p.223]
¹ Sᵇʰ ⁰dānippabh⁰. ² Sᵇʰ omit. ³ A. iii, 313. ⁴ Sᵇʰ omit. ⁵ Bᵐ mānussassa. ⁶ Sʰ omits. ⁷ Bᵐ ⁰dūsanānaṃ. ⁸ Sᵇʰ adhibhū⁰.
[p.224]
¹ Sʰ sutte. ² Bʰᵐ ⁰nāma-Sak⁰. Cf. Vin. ii, 180 f.; A. iii, 284 f.; v, 328 f. ³ Sᵇ āvasāmīti. ⁴ Sᵇʰ vossajjanaṃ. ⁵ Sᵇʰ ⁰yoggo. ⁶ Sᵇʰ Bʰ ⁰ppattam.
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。
§5 Cāgānussati 捨隨念 〔Vism VII·pp.223–224〕
想要修習捨隨念（cāgānussati；此處之「捨」指慷慨施捨〔cāga〕，非〔upekkhā〕之「上捨」義）的人，則應本性上傾向於施捨，常行布施與分施。或者，開始修習的人，應這樣受持：「從今以後，只要有受施者在，乃至一口食物也不施與就不食用。」並在那一天，於德行殊勝的受施者之中，隨自己的能力、隨自己的力量，以〔分施〕而行施，於此取相；然後到僻靜處獨處退隱，如此憶念：「實則我有所得，實則我善得！我在為慳垢所纏的眾生之中，以離慳垢〔之心〕而住，開手施捨（muttacāgo；即無所保留地施與），淨手者（payatapāṇi；即手常潔淨以施），樂於捨離，應請者，樂於施與分施。」如是依離慳垢等德，憶念自己的施捨。
其中，「實則我有所得」——意思是：我實在有所得〔，實為殊勝〕。因為世尊曾以這些方式讚歎施者之所得：「施者施與壽命，便分得天上或人間之壽命」；又：「施者為人所愛，眾人親近他」；又：「施者為人所愛，隨順善士之法」——那些所得，我必定分得。
「實則我善得」——意思是：我所得到的這聖教、這人身，實在是善得！為什麼？「我在為慳垢所纏的眾生之中……乃至（廣說如前）……樂於施與分施。」此中：
「為慳垢所纏」——是說被慳垢所勝。
「眾生」——就生起〔投生〕而言，有情被稱為「眾生」。所以此處的意思是：在那些被慳垢所勝的有情之中——慳垢是以「不堪於己之所有與他人共有為相」的、汙損心之自然光明性的諸黑法之一。
「以離慳垢〔之心〕」——因為其他的貪、瞋等垢與慳都已離去，所以說「離垢離慳」。
「以〔如是之〕心而住」——意思是：成為如上所說那樣的心而住。然而在諸經之中，因為是對已證入流的釋迦族摩訶那摩問及依止住¹時，就依止住而說的，所以作「我住於家中」。此中的意思是：勝伏〔慳垢〕而住。
「開手施捨」——是說其施捨已釋放者。
「淨手者」——是說手清淨者。意思是：為了恭敬地以自手施與所施之物，而常是洗淨之手。
「樂於捨離」——vossajjana（捨棄）即是 vossagga（放捨），其義為 pariccāga（施捨）。以恆常的努力而樂於那放捨，所以是「樂於捨離」。
「應請者」——意思是：凡他人所求的，就一一施與，所以是堪受祈求者；也有誦作 yājayogo² 的，意思是：與名為祭祀的供犧相應。
「樂於施與分施」——是樂於施與、也樂於分施：意思是這樣憶念：「我既行布施，也就自己所應受用之物而作分施；並且我於這二者都歡喜。」
他這樣依離慳垢等德憶念自己的施捨之時，那時他的心不為貪所纏，不為瞋……乃至（廣說如前）……不為癡所纏；那時他的心正直。「緣於捨」——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，由於諸捨德甚深，或由於勝解於憶念種種捨德，禪那不達安止，只達近行。此禪那因憶念捨德而生起，所以就名為捨隨念。
而且，勤修此捨隨念的比丘，更上一層地傾向於施捨，以無貪為〔本〕志，隨順於慈而行，自信無懼，多喜、多悅。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， 於此大威神之捨隨念中。
此即《捨隨念》之詳論門。
註
¹ 〈摩訶男經〉問入流者之依止住一事，本品節7〈雜論〉更詳言之。
² 此異誦為論主自出；對勘本唯見 yācayogo 一形，yājayogo 零命中。
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.
§5 Cāgānussati, recollection of generosity 〔Vism VII·pp.223–224〕
A practitioner who wishes to cultivate recollection of generosity (cāgānussati; here “generosity” means generous giving [cāga], not the equanimity meant by upekkhā) should be naturally inclined toward generosity and should regularly practice giving and sharing. Alternatively, a practitioner beginning the cultivation should undertake this resolution: “From now on, whenever there is a recipient, I will not partake of food without giving at least a single mouthful.” On that day the practitioner should then give, by way of sharing and according to their means and strength, among recipients distinguished in virtue; take that act as the sign; and then go into seclusion and withdraw alone, recollecting in this way: “Truly there are gains for me, truly well gained for me! Among a people obsessed by the stain of stinginess, I abide with a heart freed from the stain of stinginess: free-handed (muttacāgo; giving without reservation), with cleansed hand (payatapāṇi; the hand always kept clean for giving), delighting in relinquishment, responsive to requests, delighting in giving and sharing.” In this way, the practitioner should recollect their own generosity by way of the qualities of being freed from the stain of stinginess and the rest.
Here, “Truly there are gains for me” means: I truly have gains [indeed, excellent gains]. For the Blessed One praised the giver’s gains in these ways: “Having given life, the giver comes to share in life, whether divine or human”; again, “A giver is dear; many associate with the giver”; and again, “A giver is dear, following the way of the good.” I shall certainly come to share in those gains.
“Truly well gained for me” means: this dispensation and this human state that I have gained are truly well gained! Why? “Among a people obsessed by the stain of stinginess ... pe ... (and so on, as stated at length above) ... delighting in giving and sharing.” Here:
“Obsessed by the stain of stinginess” means overcome by the stain of stinginess.
“People”: sentient beings are called “people” in respect of coming to birth. Thus the meaning here is: among those sentient beings overcome by the stain of stinginess—the stain of stinginess being one of the dark states that defile the mind’s natural luminosity, with the characteristic of intolerance that their own possessions should be held in common with others.
“With [a heart] freed from the stain of stinginess”: because the other stains, greed, aversion, and the rest, as well as stinginess, have departed, the expression “freed from stain and stinginess” is used.
“I abide with [such] a heart” means: I abide having become possessed of a heart of the kind described above. In the discourses, however, because the teaching was given in terms of support-dwelling¹ when Mahānāma the Sakyan, who was a stream-enterer, asked about support-dwelling, the wording is “I dwell at home.” The meaning here is: I abide having overcome [the stain of stinginess].
“free-handed” means that the practitioner’s generosity has been released.
“with cleansed hand” means with a hand made pure. That is, in order respectfully to give with their own hand what is to be given, the practitioner always keeps the hand washed clean.
“delighting in relinquishment”: vossajjana (relinquishing) is vossagga (relinquishment), whose meaning is pariccāga (giving up). Because the practitioner delights in that relinquishment through constant application, they are “delighting in relinquishment.”
“responsive to requests” means: because the practitioner gives whatever others ask for, item by item, they are fit to be asked. There is also the reading yājayogo², meaning yoked to the sacrifice called an offering.
“delighting in giving and sharing”: the practitioner delights both in giving and in sharing. The meaning is that they recollect in this way: “I both make gifts and share from what I myself should use, and I rejoice in both.”
When the practitioner thus recollects their own generosity by way of the qualities of being freed from the stain of stinginess and the rest, 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 generosity”—as described earlier, at the very moment the hindrances are suppressed, the jhāna factors arise. Yet because the qualities of generosity are profound, or because of resolve upon recollecting qualities of generosity of many kinds, this jhāna does not attain absorption (appanā); it reaches only access (upacāra). Since this jhāna arises through recollecting the qualities of generosity, it is called recollection of generosity.
Moreover, a bhikkhu devoted to recollection of generosity becomes increasingly inclined toward generosity, has a disposition of non-greed, acts in conformity with goodwill, is self-confident and fearless, and abides abounding in joy and gladness. Even if the bhikkhu penetrates no higher attainment, they are destined for a good rebirth.
Therefore let the wise continually practice heedfulness, in this recollection of generosity, so mighty in power.
This is the detailed exposition of recollection of generosity.
Notes
¹ The matter of the stream-enterer’s support-dwelling in the Mahānāma Discourse is discussed more fully in section 7, “Miscellany Discussion,” of this chapter.
² This alternate reading is supplied by the author of the treatise; the collated text has only yācayogo, with no occurrence of yājayogo.
先行施，後隨念——念的是實有的離慳之德
大局 — 捨隨念在六門中的位置
六門之第五。「捨」是慷慨施捨（cāga），不是上捨。所緣是自己實有的離慳之德——「實則我有所得，實則我善得：在為慳垢所纏的眾生之中，離慳垢而住，開手施捨、淨手、樂於捨離、應請、樂於施與分施」（白話 §5）。入門有二路（本性傾向施捨者逕修；初學者先受持而行施、於此取相），修習之式同前，功德為其特有之一組。
§01 捨隨念——先行施，後隨念 → 白話 §5
捨隨念的「捨」是 cāga（慷慨施捨），不是捨受、上捨之「捨」〔白話 §5〕。入門有兩條路：本性上就傾向施捨、常行布施分施的人，逕直以此起修；初學的人則先受持——「只要有受施者在，乃至一口食物也不施與就不食用」——實際行了施、於此取相（所取的是自己實際施捨之事），然後才坐下來憶念。次第不能倒：先有實德，後念實德。
憶念的句子把自己放在眾生相中看：「實則我有所得，實則我善得」——「有所得」是說施者分得世尊所讚的那些所得（壽命、為人所愛、隨順善士之法）；「善得」是說我得遇聖教、得此人身，而能「在為慳垢所纏的眾生之中，離慳垢而住」。逐詞讀下去：開手施捨（muttacāgo，施捨已釋放）、淨手者（為恭敬親手施與而手常潔淨）、樂於捨離、應請者（凡他人所求，一一施與）、樂於施與分施（既行布施，也就自己所應受用之物作分施，並於二者都歡喜）。「開手」的字面形象——手鬆開的樣子——是幫助記住這個業處性格的一個讀法〔讀法〕；隨念所緣本身，仍是自己實有的離慳之德。功德亦有其特有一組：更上一層地傾向於施捨、以無貪為志、隨順於慈而行、自信無懼、多喜多悅。
給一般讀者
若只帶走一件事：次第不能倒——先有實德，後念實德（白話 §5）。初學者的入門式很素：受持「只要有受施者在，乃至一口食物也不施與就不食用」，行了施，才坐下來憶念。捨隨念念的不是「我是慷慨的人」，是那件實際鬆手的事。
想讀本單元全文：白話 §5 即捨隨念之全段逐段全譯。
Give First, Then Practice Recollection—What Is Recollected Is the Actual Quality of Freedom from Stinginess
The Big Picture — The place of recollection of generosity among the six practices
This is the fifth of the six practices. “Generosity” is generous giving (cāga), not equanimity. Its object is the practitioner’s own actual quality of freedom from stinginess—“Truly there are gains for me, truly well gained for me: among a people obsessed by the stain of stinginess, I abide freed from the stain of stinginess, free-handed, with cleansed hand, delighting in relinquishment, responsive to requests, delighting in giving and sharing” (Vernacular §5). There are two ways to enter the practice: a person naturally inclined toward generosity practices directly; a beginner first undertakes the resolution, gives, and takes that act as the sign. The cultivation follows the preceding pattern, while its benefits form a distinctive group.
§01 On recollection of generosity—Give first, then practice recollection → Vernacular §5
The “generosity” of recollection of generosity is cāga (generous giving), not the “equanimity” of neutral feeling or sublime equanimity 〔Vernacular §5〕. There are two ways to enter: a person naturally inclined toward generosity who regularly practices giving and sharing proceeds directly to the cultivation; a beginner must first undertake the resolution—“Whenever there is a recipient, I will not partake of food without giving at least a single mouthful”—then actually give, take that act as the sign (what is taken is the practitioner’s own actual act of giving), and only then sit down to recollect. The order cannot be reversed: first possess the actual quality, then recollect it.
The recollection formula places the practitioner among the wider body of sentient beings: “Truly there are gains for me, truly well gained for me.” “There are gains” means that the giver comes to share in the gains praised by the Blessed One—life, being dear to others, and following the way of the good. “Well gained” means that I have encountered the dispensation and obtained this human state, and can thus “abide freed from the stain of stinginess among a people obsessed by the stain of stinginess.” Read term by term: free-handed (muttacāgo, generosity released), with cleansed hand (the hand always kept clean so that the practitioner may respectfully give in person), delighting in relinquishment, responsive to requests (giving whatever others ask for, item by item), and delighting in giving and sharing (both giving and sharing from what the practitioner should use, while rejoicing in both). The literal image of “free-handed”—the hand opened and released—is a way to remember the character of this meditation subject 〔Reading〕; the object of recollection itself remains the practitioner’s own actual quality of freedom from stinginess. Its distinctive benefits are to become increasingly inclined toward generosity, to have a disposition of non-greed, to act in conformity with goodwill, to be self-confident and fearless, and to abound in joy and gladness.
For the General Reader
If you retain only one point, let it be this: the order cannot be reversed—first possess the actual quality, then recollect it (Vernacular §5). The beginner’s entry is plain: undertake the resolution, “Whenever there is a recipient, I will not partake of food without giving at least a single mouthful,” carry out the gift, and only then sit down to recollect. In recollection of generosity, what is recollected is not “I am a generous person,” but the actual occasion on which the hand let go.
To read this unit in full: Vernacular §5 gives the complete, paragraph-by-paragraph rendering of recollection of generosity.
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5節〔Cāgānussati 捨隨念〕，於校文之目作「戒、捨、天隨念」。
節域與頁域 本節 pp.223–224，即 [V i 223]–[V i 224]；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5）；逐列見本篇《總覽》與品之《總覽》。
前後接點 本節為本品七節之五，前承節4〔Sīlānussati 戒隨念〕，後接節6〔Devatānussati 天隨念〕。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] |
捨之五德與天隨念之五德〔節5・節6〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cāga | 捨 | 此處之「捨」謂慷慨施捨，非上捨之義；隨念之所緣為自身之施捨與離慳 | [V i 223]〔Vism VII〕 |
| muttacāgo | 開手施捨 | 論自釋作 vissaṭṭhacāgo | [V i 224] |
| payatapāṇi | 淨手者 | 論自釋作 parisuddhahattho、sadā dhotahattho | [V i 224] |
| vossaggarato | 樂於捨離 | 論以 vossajjana・vossaggo・pariccāgo 三詞互釋 | [V i 224] |
| yācayogo | 應請者 | 論自出異誦 yājayogo ti pi pāṭho 並釋之 | [V i 224] |
| dānasaṃvibhāgarato | 樂於施與分施 | 施與分二事俱樂 | [V i 224] |
| macchera-mala | 慳垢 | 論以 parasādhāraṇabhāva-[m⁶]-asahanalakkhaṇena 釋慳之相 | [V i 223] |
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 223] | ¹ | Sᵇʰ ⁰dānippabh⁰. | 詞形 |
| [V i 223] | ² | Sᵇʰ *omit.* | 有無 |
| [V i 223] | ⁴ | Sᵇʰ *omit.* | 有無 |
| [V i 223] | ⁵ | Bᵐ mānussassa. | 詞形 |
| [V i 223] | ⁶ | Sʰ *omits.* | 有無 |
| [V i 223] | ⁷ | Bᵐ ⁰dūsanānaṃ. | 詞形 |
| [V i 223] | ⁸ | Sᵇʰ adhibhū⁰. | 詞形 |
| [V i 224] | ¹ | Sʰ sutte. | 詞形 |
| [V i 224] | ² | Bʰᵐ ⁰nāma-Sak⁰. *Cf. Vin.* ii, 180 f.; *A.* iii, 284 f.; v, 328 f. | 詞形 |
| [V i 224] | ³ | Sᵇ āvasāmīti. | 詞形 |
| [V i 224] | ⁴ | Sᵇʰ vossajjanaṃ. | 詞形 |
| [V i 224] | ⁵ | Sᵇʰ ⁰yoggo. | 詞形 |
| [V i 224] | ⁶ | Sᵇʰ Bʰ ⁰ppattam. | 詞形 |
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 224] | yācayogo，本文自出 yājayogo ti pi pāṭho | 校勘於此無註 | yācayogo 1 見；yājayogo 零命中 |
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 223] | lābhā vata me suladdhaṃ vata me ... dānasaṃvibhāgarato ti.³ | 捨隨念誦文 | 校勘所載 A. iii, 313. |
| [V i 223] | āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa⁵ vā;・dadaṃ piyo hoti bhajanti naṃ bahū;・dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ; | 施者之利，三短引 | 本文自標 Bhagavatā dāyakassa lābhā saṃvaṇṇitā；校勘未逐條載出處 |
| [V i 224] | Suttesu¹ pana Mahānāmassa Sakkassa² sotāpannassa sato nissayavihāraṃ pucchato | 依止住之問 | 本文自標「諸經」；校勘所載 Cf. Vin. ii, 180 f.; A. iii, 284 f.; v, 328 f. |
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
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 5 of the chapter’s seven sections, Cāgānussati, recollection of generosity; in the construal outline it falls under “recollection of virtue, generosity, and deities.”
Section and page range This section covers pp.223–224, namely [V i 223]–[V i 224]; 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 5, 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 fifth of the chapter’s seven sections. It follows section 4, Sīlānussati, recollection of virtue, and precedes section 6, Devatānussati, recollection of deities. 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] |
Five qualities in the recollection of generosity and five in the recollection of deities 〔sections 5 and 6〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cāga | generosity | Here “generosity” means generous giving, not equanimity; the object of recollection is the practitioner’s own giving and freedom from stinginess | [V i 223] 〔Vism VII〕 |
| muttacāgo | free-handed | The treatise itself explains this as vissaṭṭhacāgo | [V i 224] |
| payatapāṇi | with cleansed hand | The treatise itself explains this as parisuddhahattho and sadā dhotahattho | [V i 224] |
| vossaggarato | delighting in relinquishment | The treatise explains it through the three terms vossajjana, vossaggo, and pariccāgo | [V i 224] |
| yācayogo | responsive to requests | The treatise itself gives the alternate reading yājayogo ti pi pāṭho and explains it | [V i 224] |
| dānasaṃvibhāgarato | delighting in giving and sharing | Delighting in both giving and sharing | [V i 224] |
| macchera-mala | stain of stinginess | The treatise explains stinginess by parasādhāraṇabhāva-[m⁶]-asahanalakkhaṇena as its characteristic | [V i 223] |
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 223] | ¹ | Sᵇʰ ⁰dānippabh⁰. | word form |
| [V i 223] | ² | Sᵇʰ *omit.* | presence or absence |
| [V i 223] | ⁴ | Sᵇʰ *omit.* | presence or absence |
| [V i 223] | ⁵ | Bᵐ mānussassa. | word form |
| [V i 223] | ⁶ | Sʰ *omits.* | presence or absence |
| [V i 223] | ⁷ | Bᵐ ⁰dūsanānaṃ. | word form |
| [V i 223] | ⁸ | Sᵇʰ adhibhū⁰. | word form |
| [V i 224] | ¹ | Sʰ sutte. | word form |
| [V i 224] | ² | Bʰᵐ ⁰nāma-Sak⁰. *Cf. Vin.* ii, 180 f.; *A.* iii, 284 f.; v, 328 f. | word form |
| [V i 224] | ³ | Sᵇ āvasāmīti. | word form |
| [V i 224] | ⁴ | Sᵇʰ vossajjanaṃ. | word form |
| [V i 224] | ⁵ | Sᵇʰ ⁰yoggo. | word form |
| [V i 224] | ⁶ | Sᵇʰ Bʰ ⁰ppattam. | word form |
B. Record of CSCD variant points The collated section text was tested for the more substantial word-form differences in the table above and for alternate readings supplied in the body. A zero result is recorded as such; absence is recorded even when no occurrence is found.
| Location | PTS Main-text Reading | PTS Apparatus Record | CSCD Section-text Result |
|---|---|---|---|
| [V i 224] | yācayogo, while the body itself gives yājayogo ti pi pāṭho | no note here in the apparatus | yācayogo occurs once; yājayogo has no occurrences |
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 223] | lābhā vata me suladdhaṃ vata me ... dānasaṃvibhāgarato ti.³ | the formula for recollection of generosity | apparatus records A. iii, 313. |
| [V i 223] | āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa⁵ vā;・dadaṃ piyo hoti bhajanti naṃ bahū;・dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ; | three short citations on the giver’s benefits | the body marks these with Bhagavatā dāyakassa lābhā saṃvaṇṇitā; the apparatus gives no individual sources |
| [V i 224] | Suttesu¹ pana Mahānāmassa Sakkassa² sotāpannassa sato nissayavihāraṃ pucchato | the question about support-dwelling | the body explicitly marks “the discourses”; apparatus records Cf. Vin. ii, 180 f.; A. iii, 284 f.; v, 328 f. |
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
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.