# Visuddhimagga — The Ten Recollections (Anthology) > **Chapters VII + VIII** of the *Visuddhimagga*: the ten recollections > (*anussati*) and their cluster miscellany. Bilingual English + 繁體中文. > > **Translator**: 釋慧鏡 (Shi Huijing) translation, with AI-assisted drafting. > **License**: CC BY-NC-SA 4.0. > **Base text**: PTS Rhys Davids & Rhys Davids 1920–21 (public domain). --- ## VII.1 · §123–§135 — §123 — The Ten Recollections: Etymology and Definitions ### English # Buddhānussati — Recollection of the Buddha > **Source**: PTS Rhys Davids & Rhys Davids 1920–21, *Visuddhimagga* pp. 197–213 --- ## §123 — The Ten Recollections: Etymology and Definitions **[V i 197]** ### Chapter VII ### The Six Recollections Now, among the ten recollections enumerated immediately after the meditations on foulness: because it arises again and again, mindfulness (*sati*) itself is what is called *recollection* (*anussati*). Or, alternatively: because it proceeds only in the domain where it ought to proceed — being a form of mindfulness befitting a son of good family who has gone forth out of faith — it too is called *anussati*. (1) Recollection arising with reference to the Buddha is *buddhānussati*: a designation for the mindfulness whose object is the qualities of the Buddha. (2) Recollection arising with reference to the Dhamma is *dhammānussati*: a designation for the mindfulness whose object is the qualities of the Dhamma — beginning with its being *well-proclaimed* (*svākkhātatā*). (3) Recollection arising with reference to the Saṅgha is *saṅghānussati*: a designation for the mindfulness whose object is the qualities of the Saṅgha — beginning with its being *well-practicing* (*suppaṭipannatā*). (4) Recollection arising with reference to virtue is *sīlānussati*: a designation for the mindfulness whose object is the qualities of virtue — beginning with its being *unbroken* (*akhaṇḍatā*). (5) Recollection arising with reference to generosity is *cāgānussati*: a designation for the mindfulness whose object is the qualities of generosity — beginning with *free-handedness* (*muttacāgatā*). (6) Recollection arising with reference to the devas is *devatānussati*: a designation for the mindfulness whose object is one's own qualities — beginning with faith — while placing the devas in the position of witnesses. (7) Recollection arising with reference to death is *maraṇānussati*: a designation for the mindfulness whose object is the cutting off of the life-faculty (*jīvitindriya*). (8) Because it has gone to the physical body divided into hair and so on — or because it has gone in the body — [this mindfulness] is called *kāyagatā* ("gone-to-the-body"). The resulting compound *kāyagatā-sati* preserves the long vowel of *kāyagatā* rather than shortening it, as strict Pāli grammar would normally require. It is a designation for the mindfulness whose object is the mental image (*nimitta*) of the body's parts, beginning with hair. (9) Mindfulness in the in-and-out breaths is *ānāpānasati*: a designation for the mindfulness whose object is the sign (*nimitta*) of in-breath and out-breath (*assāsa-passāsa*). (10) Recollection arising with reference to peace is *upasamānussati*: a designation for the mindfulness whose object is the stilling of all *dukkha*. --- ## §124 — The Nine Epithets and Method of Recollection **[V i 198]** Now, among these ten recollections, a practitioner wishing to develop recollection of the Buddha first should be one endowed with verified confidence (*aveccappasāda*) — the settled, unshakeable trust in the Triple Gem arising from personal understanding rather than from hearsay alone. Having gone to a suitable lodging, secluded and withdrawn, he should recollect the qualities of the Buddha, the Blessed One, thus: > "The Blessed One is indeed the Worthy One, Rightly and Fully Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Tamer of Persons, Teacher of Gods and Humans, the Awakened One, the Blessed One." Herein, this is the method of recollection: "He, the Blessed One, is *thus indeed* a Worthy One; is *thus indeed* Rightly and Fully Enlightened … and so on … is *thus indeed* the Blessed One" — this is what the formula states. And "for this reason" is what each "*thus indeed*" (*iti pi*) implies. --- ## §125 — The Four-fold Etymology of ARAHAṂ **[V i 198 cont.]** Herein, the practitioner recollects that the Blessed One is a Worthy One (*arahaṃ*) on the following grounds: (i) because of being far removed (*ārakattā*); (ii) because of having destroyed the enemies and the spokes (*arīnaṃ arānañ ca hatattā*); (iii) because of being worthy of requisites and the rest (*paccayādīnaṃ arahattā*); (iv) because of having no secrecy in evil-doing (*pāpakaraṇe rahābhāvā*). ### (i) Far removed For he stands far, exceedingly far, from all defilements — because through the path he has demolished the defilements together with their latent tendencies. Thus, because of being far removed, he is *arahaṃ*. > He is called "far removed" from whatever he is not possessed of; > and since the Protector is not possessed of faults, he is therefore declared a Worthy One. ### (ii) Having destroyed the enemies and the spokes Furthermore, those defilement-enemies have been destroyed by him through the path. Thus, because of having destroyed the enemies, too, he is *arahaṃ*: > Since all enemies called greed and the rest > have been destroyed by the Protector with the weapon of wisdom, > he is therefore declared a Worthy One. **[V i 199]** And as for the beginningless wheel of *saṃsāra*, yoked to the chariot of existence, turning since time without beginning — whose hub is fashioned of ignorance, craving for existence, and craving itself; whose spokes are wholesome and unwholesome formations and the rest; whose rim is aging-and-death; and whose axle is fashioned from the arising of the taints — piercing through all this, the Blessed One, at the seat of awakening, standing firm on the base of virtue with the legs of energy, took up the axe of knowledge that destroys *kamma*, and with the hand of faith destroyed all its spokes. Thus he is *arahaṃ*. Or alternatively: the "wheel of *saṃsāra*" refers to the beginningless round of rebirth. Its hub is ignorance, because ignorance is the root; its rim is aging-and-death, because aging-and-death is the culmination; the remaining ten factors are its spokes, because they have ignorance as root and aging-and-death as culmination. Herein, ignorance is unknowing with respect to *dukkha* and the rest. And in the sensual realm, ignorance is the condition for formations in the sensual realm; in the fine-material realm, ignorance is the condition for formations in the fine-material realm; in the immaterial realm, ignorance is the condition for formations in the immaterial realm. Formations in the sensual realm are the condition for relinking consciousness in the sensual realm. The same method applies in the other realms. Relinking consciousness in the sensual realm is the condition for name-and-form in the sensual realm. Likewise in the fine-material realm. In the immaterial realm, it is the condition for name alone. Name-and-form in the sensual realm is the condition for the six sense bases in the sensual realm. Name-and-form in the fine-material realm is the condition for three sense bases in the fine-material realm. In the immaterial realm, a single mind-base is the condition for a single kind of contact in the immaterial realm. Six kinds of contact in the sensual realm are the conditions for six kinds of feeling in the sensual realm. Three kinds of contact in the fine-material realm are the conditions for three kinds of feeling there; one kind of contact in the immaterial realm is the condition for one kind of feeling there. Six kinds of feeling in the sensual realm are the conditions for six classes of craving in the sensual realm. Likewise, each kind of craving there is the condition for the corresponding clinging. From clinging onward, the conditions proceed to existence and the rest. How? Here, someone thinking "I will enjoy sense-pleasures" engages in misconduct by body, in misconduct by speech, in misconduct by mind through the condition of clinging to sense-pleasures. Through the fulfillment of that misconduct, he is reborn in a lower realm. There, the *kamma* that is the cause of his rebirth is *kamma*-existence; the aggregates produced by that *kamma* are rebirth-existence; the arising of the aggregates is birth; their maturing is aging; their breaking up is death. Another, thinking "I will experience the fortune of heaven," likewise engages in good conduct. Through the fulfillment of that good conduct, he is reborn in heaven. There, the *kamma* that is the cause of his rebirth is *kamma*-existence — and so on by the same method. **[V i 200]** Yet another, thinking "I will experience the fortune of the Brahmā-world," cultivates goodwill through the condition of clinging to sense-pleasures, cultivates compassion, cultivates sympathetic joy, cultivates equanimity. Through the fulfillment of that cultivation, he is reborn in the Brahmā-world. There, the *kamma* that is the cause of his rebirth is *kamma*-existence — and so on by the same method. Yet another, thinking "I will experience the fortune of the immaterial realm," likewise cultivates the attainment of the base of infinite space and so on. Through the fulfillment of that cultivation, he is reborn there in each case. There, the *kamma* that is the cause of his rebirth is *kamma*-existence; the aggregates produced by that *kamma* are rebirth-existence; the arising of the aggregates is birth; their maturing is aging; their breaking up is death. The same method applies in the constructions rooted in the remaining clingings. Thus this ignorance is a cause; formations are cause-arisen. Both of these are cause-arisen — this is the wisdom of discerning conditions, which is knowledge of the stability of the Dhamma. "In the past, too, and in the future, ignorance is a cause; formations are cause-arisen; both of these are cause-arisen — this is the wisdom of discerning conditions, which is knowledge of the stability of the Dhamma" — this should be elaborated by the method stated. Herein, ignorance and formations are one summary; consciousness, name-and-form, the six sense bases, contact, and feeling are one; craving, clinging, and existence are one; birth, aging-and-death are one. The first summary represents the past period; the two middle ones represent the present; birth, aging-and-death represent the future. By the inclusion of ignorance and formations, craving, clinging, and existence are also included — so these five factors are the *kamma*-round in the past. By the inclusion of craving, clinging, and existence, ignorance and formations are also included — so these five factors are the *kamma*-round in the present. Since birth, aging-and-death partially indicate consciousness and the rest, these five factors are the result-round in the present. In aspect, they are twenty-fold. And herein there is one junction between formations and consciousness; one between feeling and craving; and one between existence and birth. Thus the Blessed One knows, sees, directly-knows, and penetrates dependent origination in all its aspects — with four summaries, three periods, twenty aspects, and three junctions. That, in the sense of knowing, is knowledge; in the sense of understanding, it is wisdom. Hence it is said: "the wisdom of discerning conditions is knowledge of the stability of the Dhamma." *Note*: The PTS text at this point reads *ñāṇaṭṭhena ñāṇaṃ* ("in the sense of *ñāṇa* it is *ñāṇa*"), where the standard commentarial idiom — paralleled by *pajānanaṭṭhena paññā* in the same line — is *ñātaṭṭhena ñāṇaṃ* ("in the sense of the known, it is knowledge"). The reading is likely a PTS typesetting error (retroflex *ṇ* for dental *t*); the Burmese recension reads *ñātaṭṭhena*. The translation follows the standard idiom. By this one kind of knowledge alone, the Blessed One, having known those phenomena as they really are, while growing disenchanted with them, growing dispassionate toward them, and being liberated from them — he destroyed, weakened, and demolished them. Thus, because of having destroyed the spokes, too, he is *arahaṃ*: > Because the spokes of the wheel of *saṃsāra* > were destroyed by the Protector of the World with the sword of knowledge, > he is therefore called a Worthy One. ### (iii) Worthy of requisites and honor **[V i 201]** And because of being the foremost recipient of offerings, he deserves the requisites of robes and the rest, and he deserves special honor. Moreover, when a Tathāgata has arisen, whatever powerful devas and humans there are do not make their offerings elsewhere. For Brahmā Sahampati honored the Tathāgata with a jeweled garland as great as Mount Sineru; and other devas and humans — kings Bimbisāra and Kosala and the rest — honored him each according to their means. Even after the Blessed One's final passing, King Asoka the Great disbursed ninety-six *koṭis* of wealth (nine hundred sixty million) and established eighty-four thousand monasteries throughout the entire island of Jambudīpa — not to mention other special forms of honor. Thus, because of being worthy of requisites and the rest, too, he is *arahaṃ*: > Since this Protector of the World > deserves special honor together with requisites, > fittingly he is called "Worthy One" in the world; > therefore the Victor deserves this name. ### (iv) No secrecy in evil-doing And just as in the world there are fools who fancy themselves wise yet commit evil in secret for fear of disgrace, so he never does this under any circumstance. Thus, because of having no secrecy in evil-doing, too, he is *arahaṃ*: > Since there is no secrecy whatsoever > regarding evil acts in the case of such a one, > by that absence of secrecy he is known as a Worthy One. ### Summary Thus, in every way: > Because of being far removed and because of the destruction > of the defilement-enemies, that sage; > because he destroyed the spokes of *saṃsāra*; > because he is worthy of requisites and the rest; > because he does not commit evil in secret — > he is called a Worthy One. --- ## §126 — SAMMĀSAMBUDDHO: Rightly and Fully Enlightened **[V i 201 cont.]** Furthermore, because of being a Buddha rightly and by himself with respect to all phenomena, he is *Sammāsambuddho* — Rightly and Fully Enlightened. For he awakened to all phenomena rightly and fully: he awakened to phenomena that should be directly known, as things to be directly known; to phenomena that should be fully understood, as things to be fully understood; to phenomena that should be abandoned, as things to be abandoned; to phenomena that should be realized, as things to be realized; to phenomena that should be developed, as things to be developed. Hence he declared: > What should be directly known has been directly known; > what should be developed has been developed; > what should be abandoned has been abandoned by me — > therefore I am a Buddha, O brahmin. **[V i 202]** Moreover, the eye is the truth of *dukkha*; the prior craving that gives rise to it, being its root cause, is the truth of origination; the non-occurrence of both is the truth of cessation; the practice that leads to the understanding of cessation is the truth of the path. Thus, by extracting each item one by one and applying the four truths, he awakened to all phenomena rightly and by himself. The same method applies to the ear, nose, tongue, body, and mind. By this very method, the following should also be connected to the four-truth analysis: the six external sense bases beginning with visible form, the six consciousness-groups beginning with eye-consciousness, the six kinds of contact beginning with eye-contact, the six kinds of feeling beginning with feeling born of eye-contact, the six perceptions beginning with perception of form, the six volitions beginning with volition regarding form, the six classes of craving beginning with craving for form, the six kinds of applied thought (*vitakka*) beginning with thought applied to form, the six kinds of sustained thought (*vicāra*) beginning with sustained thought on form, the five aggregates beginning with the form-aggregate, the ten kasiṇas, the ten recollections, the ten perceptions such as the perception of the bloated, the thirty-two bodily aspects beginning with head-hair, the twelve sense bases, the eighteen elements, the nine kinds of existence beginning with sensual-realm existence, the four absorptions beginning with the first, the four boundless states beginning with the cultivation of goodwill, the four immaterial attainments, the factors of dependent origination in reverse order beginning with aging-and-death, and in forward order beginning with ignorance. Herein, this is the application to a single item: aging-and-death is the truth of *dukkha*; birth is the truth of origination; the escape from both is the truth of cessation; the practice that leads to the understanding of cessation is the truth of the path. Thus, by extracting each item one by one, he awakened, thoroughly awakened, and fully awakened to all phenomena rightly and by himself. Therefore it is said: "Because of being a Buddha rightly and by himself with respect to all phenomena, he is Rightly and Fully Enlightened." --- ## §127 — VIJJĀCARAṆASAMPANNO: Perfect in Knowledge and Conduct **[V i 202 cont.]** Furthermore, because of being endowed with knowledge and conduct, he is *Vijjācaraṇasampanno* — Perfect in Knowledge and Conduct. Herein, "knowledge" (*vijjā*) means both the three knowledges and the eight knowledges. The three knowledges should be understood in the manner stated in the *Bhayabherava Sutta*; the eight, in the *Ambaṭṭha Sutta*. For in that sutta, the eight knowledges are set out by taking the six direct knowledges (*abhiññā*) together with insight-knowledge (*vipassanā-ñāṇa*) and mind-made power (*manomayiddhi*). "Conduct" (*caraṇa*) should be understood as these fifteen qualities: restraint by virtue (*sīla-saṃvara*), guarding the doors of the sense faculties (*indriyesu guttadvāratā*), moderation in eating (*bhojane mattaññutā*), devotion to wakefulness (*jāgariyānuyoga*), the seven good qualities (*satta saddhammā*), and the four absorptions of the fine-material sphere (*cattāri rūpāvacarajjhānāni*). For it is precisely by means of these fifteen qualities that a noble disciple walks, goes toward the deathless quarter — therefore they are called "conduct." As the Buddha said: "Here, Mahānāma, the noble disciple is virtuous …" — the whole of this should be understood in the manner stated in the *Majjhimapaṇṇāsaka*. The Blessed One is endowed with these knowledges and with this conduct; therefore he is called Perfect in Knowledge and Conduct. **[V i 203]** Herein, the Blessed One's attainment of knowledge has been established in the fulfillment of omniscience (*sabbaññutā*); his attainment of conduct, in great compassion (*mahākaruṇikatā*). Knowing through omniscience what is beneficial and what is harmful for all beings, and through great compassion steering them away from harm and directing them toward benefit — this is what it means to be perfect in knowledge and conduct. For this reason his disciples are well-practicing, not ill-practicing — unlike the disciples of those who lack knowledge and conduct, who are like self-mortifiers and the rest. --- ## §128 — SUGATO: Well-Gone **[V i 203 cont.]** Because of beautiful going, because of having gone to a beautiful place, because of having rightly gone, and because of rightly speaking, he is *Sugato* — the Well-Gone. For "going" (*gamana*) is also called *gata*; and the Blessed One's going is beautiful, pure, and blameless. What is that going? The Noble Path (*ariyamagga*). For by that going he went, unsnagged, to the secure quarter — thus, because of beautiful going, he is *sugato*. And he has gone to a beautiful place — the deathless, nibbāna — thus, because of having gone to a beautiful place, too, he is *sugato*. And he has rightly gone: by each successive path, the defilements abandoned are never returned to. For it is said: "Whatever defilements are abandoned by the path of stream-entry, he does not go back to those defilements, does not return, does not come back — thus he is well-gone … and so on … whatever defilements are abandoned by the path of arahantship, he does not go back to those defilements, does not return, does not come back — thus he is well-gone." Or alternatively, he has rightly gone: from the foot of the Buddha Dīpaṅkara onwards until the seat of awakening, through the right practice that fulfills the thirty perfections (*samatiṃsapāramī*), doing only what brings welfare and happiness to all the world, not approaching these extremes of eternalism, annihilationism, attachment to sense-pleasures, and self-mortification — thus, because of having rightly gone, too, he is *sugato*. **[V i 203–204]** And he rightly speaks: he speaks only fitting speech in fitting contexts — thus, because of rightly speaking, too, he is *sugato*. Herein, the relevant sutta is the *Sādhaka Sutta* (= MN 58, *Abhayarājakumāra-sutta*): "Whatever speech the Tathāgata knows to be untrue, incorrect, and unbeneficial, and which is also displeasing and disagreeable to others — that speech the Tathāgata does not speak. Whatever speech the Tathāgata knows to be true, correct, but unbeneficial, and which is also displeasing and disagreeable to others — that speech, too, the Tathāgata does not speak. But whatever speech the Tathāgata knows to be true, correct, and beneficial, yet displeasing and disagreeable to others — there the Tathāgata knows the right time for explaining that speech. Whatever speech the Tathāgata knows to be untrue, incorrect, and unbeneficial, and which is pleasing and agreeable to others — that speech the Tathāgata does not speak. Whatever speech the Tathāgata knows to be true, correct, but unbeneficial, and which is pleasing and agreeable to others — that speech, too, the Tathāgata does not speak. But whatever speech the Tathāgata knows to be true, correct, and beneficial, and which is pleasing and agreeable to others — there the Tathāgata knows the right time for explaining that speech." Thus, because of rightly speaking, too, he should be understood as the Well-Gone. --- ## §129 — LOKAVIDŪ: Knower of the World **[V i 204 cont.]** Furthermore, because of having known the world in every way, he is *Lokavidū* — Knower of the World. For the Blessed One knew, understood, and penetrated the world in every way: as to its own-nature, as to its origination, as to its cessation, and as to the means leading to cessation. As it is said: > "Friend, where there is no being born, no growing old, no dying, no passing away, no being reborn — I do not say that the end of the world can be known, seen, or reached by traveling. Yet, friend, I do not say that without reaching the end of the world, one can make an end of *dukkha*. Rather, friend, it is in this very fathom-high body with its perception and mind that I proclaim the world, the origination of the world, the cessation of the world, and the practice leading to the cessation of the world." > The end of the world can never be reached by traveling; > yet without reaching the world's end, there is no release from *dukkha*. > > Therefore the wise one, Knower of the World, > gone to the world's end, the holy life fulfilled, > having known the world's end as one at peace — > he longs not for this world nor for any other. **[V i 204–205]** Moreover, there are three worlds: the world of formations (*saṅkhāra-loko*), the world of beings (*satta-loko*), and the world of space (*okāsa-loko*). Herein, the world of formations should be understood wherever such passages occur as: "All beings subsist on nutriment" — this denotes one world. The world of beings should be understood wherever such passages occur as: "The world is eternal" or "The world is not eternal." **[V i 205]** The world of space should be understood wherever such passages occur as: > As far as the moon and sun revolve, > illuminating the quarters with their radiance, > over that thousandfold world your authority extends. This, too, the Blessed One knew in every way. For he knew the world of formations in every way, thus: one world — all beings subsist on nutriment; two worlds — name and form; three worlds — three feelings; four worlds — four kinds of nutriment; five worlds — the five aggregates subject to clinging; six worlds — the six internal sense bases; seven worlds — the seven stations of consciousness; eight worlds — the eight worldly conditions; nine worlds — the nine abodes of beings; ten worlds — the ten sense bases; twelve worlds — the twelve sense bases; eighteen worlds — the eighteen elements. Thus this world of formations, too, is known in every way. And he knows the disposition (*āsaya*) of all beings, knows their underlying tendencies (*anusaya*), knows their character (*carita*), knows their inclinations (*adhimutti*); he discerns beings of little dust and of much dust, of keen faculties and of dull faculties, of good disposition and of poor disposition, easy to teach and difficult to teach, capable and incapable — thus for him, too, the world of beings is known in every way. **[V i 205–206]** And just as the world of beings, so too the world of space. For he knew that a single world-sphere (*cakkavāḷa*) measures, in length and breadth, 1,203,450 yojanas. In circumference: > In all, 3,610,350 yojanas — such is the encircling boundary. Herein: > 240,000 yojanas — such, in thickness, is the measure of the earth. Its support: > 480,000 yojanas — such, in depth, is the water resting upon the wind. And the support of that: **[V i 206]** > 960,000 yojanas — from the summit it does not rise above this: > such is the foundation of the world. And in the world thus constituted, measured in yojanas: > Submerged 84,000 in the great ocean, > and rising the same above it — > Sineru, the supreme mountain. > Then, in successively halved proportions, > submerged and rising, adorned with various gems, > are the divine mountains: > > Yugandhara, Īsadhara, Karavīka, Sudassana, > Nemindhara, Vinataka, and the great mountain Assakaṇṇa — > > these seven great white mountains surround Sineru on all sides, > abodes of the Great Kings, frequented by devas and yakkhas. > Himavā, the mountain — five hundred yojanas high, > three thousand yojanas in length and breadth, > adorned with eighty-four thousand peaks. > The tree called Naga, with a trunk circumference of fifteen yojanas > and branches spreading fifty yojanas on all sides; > a hundred yojanas across the land, rising just as high — > by the glory of this Jambu tree, Jambudīpa is made known. And the measurement of this Jambu tree is the same as that of the Asuras' Citrapāṭalī, the Garuḍas' Simbalī, the Kadamba of Aparagoyāna, the Wishing-tree (*kapparukkha*) of Uttarakuru, the Sirīsa of Pubbavideha, and the Coral-tree (*pāricchattaka*) of the Tāvatiṃsa devas. Hence the ancients said: > Pāṭalī, Simbalī, Jambu, the devas' Coral-tree, > Kadamba, Wishing-tree, and seventh is Sirīsa. > Submerged 82,000 in the great ocean, > and rising the same above it — > the Cakkavāḷa rock-wall stands, encircling all of this world-system. **[V i 207]** Herein, the disc of the moon measures 49 yojanas; the disc of the sun, 50 yojanas; the realm of the Tāvatiṃsa devas, 10,000 yojanas; and likewise the realm of the Asuras; Avīci, the Great Hell; and Jambudīpa. Aparagoyāna measures 7,000 yojanas; likewise Pubbavideha. Uttarakuru measures 8,000 yojanas. And each great continent here is attended by five hundred lesser islands. All of this together constitutes a single world-sphere, a single world-system. Between them lie the intermundane hells (*lokantarika-niraya*). Thus the Blessed One, with his infinite Buddha-knowledge, knew, understood, and penetrated infinite world-spheres, infinite world-systems. In this way, his world of space, too, is known in every way. Thus, because of having known the world in every way, he is Knower of the World. --- ## §130 — ANUTTARO: The Unsurpassed **[V i 207 cont.]** Furthermore, because there is no one whatsoever who surpasses him in qualities, there is no one above him — thus he is *Anuttaro*, the Unsurpassed. For he surpasses the entire world in the quality of virtue; in the qualities of concentration, wisdom, liberation, and knowledge-and-vision of liberation; and in the quality of virtue he is without equal, without one equal to his equal, without comparison, without counterpart, and without peer. As it is said: "I do not see in this world with its devas, with Māra, with Brahmā … among the generation with its recluses and brahmins, its devas and humans, one more perfect in virtue than myself" — and the passage should be expanded in full. Likewise the *Aggappasāda Sutta* and other such discourses, and the verses beginning with "I have no teacher" should be expanded. --- ## §131 — PURISADAMMASĀRATHI: Unsurpassed Tamer of Persons **[V i 207 cont.]** Because he leads persons who are to be tamed, he is *Purisadammasārathi*. What is meant is: he tames them, he trains them. Herein, "persons to be tamed" (*purisadamma*) means: untamed ones who are fit to be tamed — whether animal-persons, human-persons, or non-human-persons. **[V i 207–208]** For the Blessed One tamed animal-persons too: the nāga-king Apālāḷa, Cūḷodara, Mahodara, Aggisikha, Dhūmasikha, the nāga-king Āravāḷa, and the elephant Dhanapālaka — such beings and others he tamed, rendered harmless, and established in the refuges and precepts. Human-persons too: Saccaka, the Nigaṇṭha's son, the young brahmin Ambaṭṭha, Pokkharasāti, Soṇadaṇḍa, Kūṭadanta, and the rest. Non-human-persons too: the yakkhas Āḷavaka, Sūciloma, and Kharaloma, Sakka the king of devas, and the rest — all tamed and trained by various skillful means of training. And herein the relevant sutta should be expanded: "I, Kesi, tame persons to be tamed sometimes gently, sometimes harshly, and sometimes both gently and harshly." Moreover, the Blessed One tames even those already tamed, by teaching them the further path-practice of purified virtue and the rest, the first absorption and the rest, and the attainment of stream-entry and the rest. **[V i 208]** Or alternatively, "Unsurpassed Tamer of Persons" (*anuttaro purisadammasārathi*) is a single compound expressing one meaning. For the Blessed One leads persons to be tamed in such a way that, sitting cross-legged in a single posture, they run freely through the eight directions without obstruction. Therefore he is called the Unsurpassed Tamer of Persons. And herein the relevant sutta should be expanded: "Bhikkhus, when an elephant-tamer has led an elephant to be tamed, it runs in one direction only." --- ## §132 — SATTHĀ DEVAMANUSSĀNAṂ: Teacher of Gods and Humans **[V i 208 cont.]** Because he instructs as is fitting concerning what is beneficial in this life, in the next life, and as the ultimate good, he is *Satthā* — the Teacher. Alternatively, *satthā* is so called after the likeness of a *sattha* — a caravan. The Blessed One is a caravan-leader (*satthavāha*). Just as a caravan-leader leads his caravan across a wilderness — across a wilderness infested with bandits, across a wilderness of wild beasts, across a wilderness of famine, across a waterless wilderness — carrying them across, taking them right across, bringing them to a safe quarter: so too the Blessed One, as Teacher and caravan-leader, leads beings in his caravan across the wilderness — across the wilderness of birth, and so on. The meaning here should be understood in the manner set out in the *Niddesa*. "Of gods and humans" (*devamanussānaṃ*) — this refers to gods and to humans. It is said in this way both by way of the highest classification and by way of specifying those capable of awakening (*bhabba-puggala*). For the Blessed One is a Teacher even of those gone to the animal realm, through the giving of his instruction; they too, on the basis of hearing the Dhamma from the Blessed One, acquire the supporting condition (*upanissaya-sampatti*) — and by that very supporting condition, in their second or third existence they become sharers in the paths and fruits. The deva formerly a frog (*maṇḍūka-devaputta*) and others are illustrations of this here. **[V i 208–209]** It is said that once, when the Blessed One was teaching the Dhamma to the inhabitants of Campā on the bank of the Gaggarā lotus-pond, a frog took up the sign of the Blessed One's voice. A certain cow-herd, leaning on his staff, happened to stand pressing down on the frog's head. The frog died at that very moment and was reborn in a twelve-*yojana* golden palace in the realm of the Tāvatiṃsa devas — as though waking from sleep. Seeing himself there, surrounded by a company of celestial nymphs, he thought: "Indeed! I too have been reborn here. What deed did I do?" Searching, he saw nothing else but his having taken up the sign of the Blessed One's voice. At once, together with his palace, he came and paid homage at the Blessed One's feet. The Blessed One, though knowing, asked him: > "Who is it that pays homage at my feet, > radiant with supernormal power and fame, > of surpassing beauty, illuminating all the quarters?" > "A frog I was before, dwelling in the water, a water-dweller. > While I was listening to your Dhamma, a cow-herd struck me dead." The Blessed One then taught him the Dhamma; eighty-four thousand beings made a breakthrough to the Dhamma, and the young deva, established in the fruit of stream-entry, smiled and departed. --- ## §133 — BUDDHO: The Awakened One **[V i 209 cont.]** Whatever there is to be known (*ñeyya*), because he has awakened to all of it by the knowledge that is the culmination of liberation (*vimokkhantika-ñāṇa*) — the full and final knowledge attained at the moment of supreme deliverance — he is *Buddho*, the Awakened One. Or alternatively: because he awakened to the four truths by himself, and also awakened other beings to them, he is *Buddho* for these and similar reasons. For the clarification of this meaning: "He is one who awakened to the truths — therefore *Buddho*. He is one who awakens the people — therefore *Buddho*." The whole of the *Niddesa* exposition (or, alternatively, the *Paṭisambhidā* exposition) should be elaborated accordingly. --- ## §134 — BHAGAVĀ: The Blessed One **[V i 209 cont.]** As for *Bhagavā* — this is a designation for him as the one who stands highest in qualities, supreme among all beings, worthy of reverence and respect. Hence the ancients said: > "*Bhagavā*" is a supreme word; "*Bhagavā*" is the highest word; > he who is worthy of reverence and respect — > he is for that reason called *Bhagavā*. A name is of four kinds: (i) *āvatthika* — pertaining to a stage of life; (ii) *liṅgika* — pertaining to a distinguishing mark; (iii) *nemittika* — pertaining to a quality; (iv) *adhiccasamuppanna* — arising by chance. The "arising by chance" kind is what is said to be "by worldly usage, according to one's wish." Herein, names like *vaccho* ("calf"), *dammo* ("the to-be-tamed"), and *balivaddo* ("ox") are of the *āvatthika* kind. Names like *daṇḍī* ("staff-bearer"), *chattī* ("umbrella-bearer"), *sikhī* ("crested one"), *parī* ("one with [a garland]") are of the *liṅgika* kind. Names like *tevijjo* ("possessor of the three knowledges"), *chaḷabhiñño* ("possessor of the six direct knowledges") are of the *nemittika* kind. Names like *siri-vaḍḍhaka* ("prosperity-increaser") and *dhana-vaḍḍhaka* ("wealth-increaser") — given without regard to etymological meaning — are of the "arisen by chance" kind. Now this name *Bhagavā* is of the *nemittika* kind. It was not given by Mahā-Māyā, nor by the great king Suddhodana, nor by the eighty thousand kinsmen, nor by special deities such as Sakka and Santusita. And this too has been said by the General of the Dhamma [Sāriputta]: > "*Bhagavā* — this name was not given by his mother … and so on … this is a designation that is terminal, arising at the very moment of his attaining omniscience at the foot of the Bodhi tree, along with the realization of that omniscience — namely, the name *Bhagavā*." And since this name is *nemittika* with respect to his qualities, the following verse is recited to disclose those qualities: > The Fortunate One, the Frequenter, the Possessor of Shares, the Analyzer — thus; > the one who has accomplished the breaking, thus the venerable one — so *Bhāgyavā*. > By many methods well-developed in himself, > the goer to the end of existence — he is called *Bhagavā*. The meaning of each of these terms should be understood here in the manner stated in the *Niddesa*. But here is another method: > He is *Bhāgyavā* (fortunate) and *Bhaggavā* (destroyer); he is endowed, > analyzer with respect to existences, devoted, gone-beyond-going — > in the realms of existence he is *Bhagavā*, therefore. Herein, taking the principle of etymology (*nirutti-lakkhaṇa*) — such as letter-insertion (*vaṇṇāgamo*) and letter-transposition (*vaṇṇa-vipariyāyo*) — or taking the principle of phonetic insertion by analogy (*pakkhepa-lakkhaṇa*), it should be understood as follows: because he possesses the good fortune (*bhāgya*) that gives rise to mundane and supramundane happiness — good fortune attained through the fulfillment of the perfections of giving, virtue, and the rest — therefore, where *Bhāgyavā* should have been said, *BHAGAVĀ* is said instead. **[V i 210–211]** And because he has broken (*bhañji*) — greed, hatred, delusion; misdirected attention; shamelessness and fearlessness of wrongdoing; anger, hostility, contempt, presumption, envy, stinginess, deceit, dishonesty, obstinacy, rivalry, conceit, arrogance, intoxication, heedlessness; craving and ignorance; the three unwholesome roots, courses of misconduct, defilements, stains, distortions-of-perception-and-thought proliferating the mind; the four distortions, taints, knots, floods, yokes, wrong courses, clingings by way of craving; the five kinds of mental barrenness, kinds of bondage, hindrances, kinds of delight; the six roots of dispute, classes of craving; the seven latent tendencies; the eight wrong states; the nine craving-rooted states; the ten courses of unwholesome action; the sixty-two wrong views; the hundred-and-eight modes of craving-movement; all the torments, fevers, defilements, and taints — in short, the five aggregates of defilement, the formations, the death-deva, and Māra, he broke them all — therefore, because of his having broken these obstructions, where *Bhaggavā* should have been said, *BHAGAVĀ* is said. On this it is said: > Broken is his greed, broken his hatred, broken his delusion, he is taintless; > broken are his evil states: therefore he is called *Bhagavā*. And by his being fortunate, his bodily perfection, bearer of the marks of a hundred merits, is indicated; by his being destroyer-of-faults, his perfection of the Dhamma-body is indicated. Likewise indicated are: his being held in high esteem by worldly and contemplative persons alike, his being approachable by householders and those gone forth, his capability of allaying the bodily and mental pain of those who approach him, his being of help through material giving and Dhamma giving, and his capability of joining them to mundane and supramundane happiness. And because in the world the word *bhaga* is used with respect to six things — sovereignty, Dhamma, fame, glory, wish, and endeavour (*issariya-dhamma-yasa-siri-kāma-payatta*) — it should be understood thus: 1. **Sovereignty** (*issariya*) — supreme sovereignty over his own mind; or else the worldly-acclaimed supreme sovereignty beginning with *aṇimā* and *laghimā* (becoming minute, becoming light, and so on), perfected in every aspect. 2. **Dhamma** (*dhamma*) — the supramundane Dhamma. 3. **Fame** (*yasa*) — fame spread throughout the three worlds, a fame that is acquired according to what truly is, exceedingly pure. 4. **Glory** (*siri*) — the glory of a body perfect in every part and every limb, capable of arousing devotion and delight in the eyes of those intent on the sight of his bodily form. 5. **Wish** (*kāma*) — whatever he wishes for, whatever is desired as his own or others' welfare, is accomplished exactly so; therefore he possesses *kāma* (wish), characterized as "the attaining of what is desired" (*icchita-niphattisaññita*). 6. **Endeavour** (*payatta*) — the endeavour, namely right effort (*sammā-vāyāma*), which is the cause of his having become the object of the whole world's reverence. Therefore, by his being endowed with these six *bhagas*, *bhagas* exist for him: by this meaning, he is called *BHAGAVĀ*. **[V i 211–212]** Further: because he has analysed (*vibhajitvā*), disclosed, and explained all phenomena — wholesome and the rest, classified by way of aggregates, bases, elements, truths, faculties, dependent origination, and so on — by distinguishing (i) the noble truth of *dukkha* in the sense of oppressing, being conditioned, burning, and changing; (ii) the origination (*samudaya*) in the sense of accumulation, being the source, conjunction, and impediment; (iii) the cessation (*nirodha*) in the sense of escape, seclusion, being unconditioned, and the deathless; and (iv) the path (*magga*) in the sense of leading out, being the cause, vision, and dominance — therefore, where *vibhattavā* ("one who has analysed") should have been said, *BHAGAVĀ* is said. Further: because he resorted to, devoted himself to, cultivated to abundance (*bhaji sevi bahulaṃ akāsi*) the divine, Brahmā, and noble abodes; the seclusion of body, mind, and acquisitions; the liberations of emptiness, desirelessness, and signlessness; and the other mundane and supramundane superhuman states — therefore, where *bhattavā* ("one who has devoted himself") should have been said, *BHAGAVĀ* is said. Further: because the going-on — that is, the craving (*taṇhā*) — in the three realms of existence has been spat out (*vantaṃ*) by him — therefore, where "one who has spat out the going-on in the realms of existence" (*bhavesu vantagamano*) should have been said, one takes the *bha* from *bhava* (existence), the *ga* from *gamana* (going), and the *va* from *vanta* (spat out), lengthens the vowel, and calls him *BHAGAVĀ*. Just as in the world, where *mehanassa khassa mālā* ("the garland of the member") should be said, one calls it a *mekhalā* ("girdle"). --- ## §135 — The Arising of the Jhāna-factors and the Benefits of Recollection **[V i 212]** So, when the practitioner recollects the qualities of the Buddha by these and those reasons — "That Blessed One is the Worthy One … and so on … the Blessed One, by these and those reasons" — at that time his mind is not obsessed (*pariyuṭṭhita*) by greed, not obsessed by hatred, not obsessed by delusion; at that time, rather, his mind stands straight with reference to the Tathāgata. Thus, through this absence of being obsessed by greed and the rest — the hindrances suppressed (*nikkhambhita*), the mind facing the meditation subject and standing straight — applied thought and sustained thought (*vitakka-vicāra*) inclining toward the qualities of the Buddha proceed; and as he applies and sustains thought upon those qualities, joy (*pīti*) arises. For one whose mind is joyful, by the tranquility (*passaddhi*) that has joy as its proximate cause (*padaṭṭhāna*), the distress (*daratha*) of body and mind is calmed; for one whose distress is calmed, both bodily and mental pleasure (*sukha*) arise; and for one thus at ease, taking the qualities of the Buddha as its object, the mind becomes concentrated. Thus, in gradual succession, the factors of absorption (*jhānaṅga*) arise in one and the same moment. However, because of the profundity of the Buddha's qualities — or because the practitioner is intent on recollecting qualities of manifold kinds — this absorption (*jhāna*) does not reach full absorption (*appanā*); it reaches only access concentration (*upacāra-samādhi*). And because it has arisen by way of recollecting the qualities of the Buddha, this very meditation is reckoned simply as *buddhānussati* — the Recollection of the Buddha. Moreover, a bhikkhu who devotes himself to this *buddhānussati* becomes respectful and deferential toward the Teacher; he attains fullness of faith, mindfulness, wisdom, and merit (*saddhā-sati-paññā-puñña-vepulla*); he abounds in joy and gladness; he is able to endure fear and dread (*bhaya-bherava-saho*); **[V i 213]** he is able to bear pain (*dukkhādhivāsana-samattha*); he acquires the perception of living in the presence of the Teacher (*satthārā saṃvāsa-saññā*); his very body, pervaded by the recollection of the Buddha's qualities, becomes worthy of veneration like a shrine-hall (*cetiyaghara*); his mind inclines toward the plane of the Buddha (*Buddha-bhūmi*); when confronted with an occasion for transgression, conscience and moral scruple (*hirottappa*) present themselves in him, as though he were face to face with the Teacher himself; and even if he does not penetrate any higher [than access concentration], he is destined for a good rebirth (*sugati-parāyana*). > Therefore the wise one should always practice diligence, > in this *buddhānussati* of such great majestic power. *This, then, is the detailed exposition of Buddhānussati.* --- ### 繁體中文 # 佛隨念(Buddhānussati) > **原典**:PTS Rhys Davids & Rhys Davids 1920–21,《清淨道論》pp. 197–213 --- ## §123 ── 十隨念:詞源與定義 **〔V i 197〕** ### 第七品 ### 六隨念 於不淨〔觀〕之後所開示的十隨念中:由於一再生起,念(*sati*)本身即稱為隨念(*anussati*)。又或者,因其唯於應當轉起之處轉起,作為以信出家之善男子所相應之念,亦名為隨念。 (1) 緣於佛陀而生起之念,即為佛隨念(*buddhānussati*);此為緣於佛陀諸德之念的稱謂。 (2) 緣於法而生起之念,即為法隨念(*dhammānussati*);此為緣於法之諸德──以**善說**(*svākkhātatā*)為首──之念的稱謂。 (3) 緣於僧伽而生起之念,即為僧隨念(*saṅghānussati*);此為緣於僧伽之諸德──以**善行**(*suppaṭipannatā*)為首──之念的稱謂。 (4) 緣於戒而生起之念,即為戒隨念(*sīlānussati*);此為緣於戒之諸德──以**不毀**(*akhaṇḍatā*)為首──之念的稱謂。 (5) 緣於捨(*cāga*,此處指慷慨施捨,非「上捨」義)而生起之念,即為捨隨念(*cāgānussati*);此為緣於捨之諸德──以**開手施捨**(*muttacāgatā*)為首──之念的稱謂。 (6) 緣於諸天而生起之念,即為天隨念(*devatānussati*);此為以諸天置於證人之位,而緣於自己之諸德──以信為首──之念的稱謂。 (7) 緣於死而生起之念,即為死隨念(*maraṇānussati*);此為緣於命根(*jīvitindriya*)斷絕之念的稱謂。 (8) 此〔念〕走至以髮等所區分之色身(*rūpakāya*),或於身中轉起,故稱為「身至」(*kāyagatā*)。「至於身之念」即成複合語 *kāyagatā-sati* ── 依巴利語法此處本應縮短長音而作 *kāyagatasati*,但傳統保留長音作 *kāyagatāsati*(身至念)。此為緣於身體諸分──以髮為首──之相(*nimitta*)之念的稱謂。 (9) 於入出息(*ānāpāne*)上之念,即為入出息念(*ānāpānasati*);此為緣於入息出息之相(*assāsa-passāsa-nimitta*)之念的稱謂。 (10) 緣於寂止而生起之念,即為寂止隨念(*upasamānussati*);此為緣於一切苦之寂止之念的稱謂。 --- ## §124——九號與隨念方法 **〔V i 198〕** 如是十隨念中，欲先修習佛隨念（*buddhānussati*）的行者，應是具足不壞淨信（*aveccappasāda*）之人——此非僅由傳聞所起之信，而是出於對三寶親身體悟所生的堅定信心。他應前往適宜住處，獨處退隱，如是隨念佛世尊之諸德: 「彼世尊實是阿羅漢、正等覺、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊。」 此中隨念之方法如下:「彼世尊如是實為阿羅漢，如是實為正等覺……乃至……如是實為世尊」——此即其義。而每一「如是」（*iti pi*）亦含「以此理由」之義。 --- ## §125——「阿羅漢」四重詞源 **〔V i 198 續〕** 此中，行者以下列論據隨念世尊為阿羅漢（*arahaṃ*）：（一）因遠離（*ārakattā*）；（二）因摧毀仇敵與輻（*arīnaṃ arānañ ca hatattā*）；（三）因應受資具等（*paccayādīnaṃ arahattā*）；（四）因於惡行中無秘密（*pāpakaraṇe rahābhāvā*）。 ### （一）遠離 佛與一切煩惱遠離、極其遠離——以道而連同煩惱的隨眠也徹底摧毀之故。如是，因遠離（*ārakattā*）故稱阿羅漢。 > 誰與其之所無之物相離，他便名為「遠離」； > 以彼導師與過患無共，故被尊稱為阿羅漢。 ### （二）摧毀仇敵與輻 再者，彼等煩惱仇敵已被他以道而摧毀。如是，因摧毀仇敵（*arīnaṃ hatattā*）亦稱阿羅漢： > 以所謂貪等一切仇敵， > 皆被導師以智慧之劍而摧毀， > 因此被尊稱為阿羅漢。 **〔V i 199〕** 並且，就這無始以來的輪迴之輪而言——它被套入存有之車，從無始以來不斷轉動：以無明、有愛、渴愛為轂；以福行等善不善諸行為輻；以老死為輞；以諸漏生起所成之軸而貫穿之——世尊於菩提場，以精進之足站穩於戒之基盤，以信之手握摧滅業力之智慧斧頭，摧毀了全部輻條。如是，稱為阿羅漢。 或者另一種解釋：「輪迴之輪」即指無始的生死循環。其轂為無明，因無明是根；其輞為老死，因老死是終點；其餘十支為輻，因它們以無明為根、以老死為終點。 此中，無明即對苦等之無知。且於欲界，無明為欲界諸行之緣；於色界，無明為色界諸行之緣；於無色界，無明為無色界諸行之緣。欲界諸行為欲界結生識之緣。其餘諸界均同此方法。欲界結生識為欲界名色之緣。色界亦然。於無色界，則唯為名之緣。欲界名色為欲界六入處之緣。色界名色為色界三入處之緣。於無色界，一意處為無色界一觸之緣。欲界六觸為欲界六受之緣。色界三觸為彼三受之緣；無色界一觸為彼一受之緣。欲界六受為欲界六渴愛身之緣。各處各渴愛亦為各取之緣。自取以往，則次第為有等之緣。 如何？此處有人思惟「我要享受欲樂」，便以欲取為緣，身行惡行、口行惡行、意行惡行。由惡行充滿，得生惡趣。其中，作為此人再生之因的業即為業有；業所生諸蘊為生有；諸蘊之生起即為生；諸蘊之成熟即為老；諸蘊之毀壞即為死。 另有人思惟「我要感受天宮福報」，亦同樣修善行。由善行充滿，得生天上。其中，作為此人再生之因的業即為業有——其餘同上述方法。 **〔V i 200〕** 另有人思惟「我要感受梵天世界的福報」，以欲取為緣而修慈、修悲、修喜、修捨。由修習充滿，得生梵天世界。其中，作為此人再生之因的業即為業有——其餘同上述方法。另有人思惟「我要感受無色界的福報」，亦同樣修習空無邊處定等。由修習充滿，即於各處得生。其中，作為此人再生之因的業即為業有；業所生諸蘊為生有；諸蘊之生起即為生；諸蘊之成熟即為老；諸蘊之毀壞即為死。於其餘諸取所根之安立中，方法亦同。 如是，此無明為因，諸行為因所生。此二者均為因所生——此即緣攝受智、法住智。「過去亦然，未來亦然，無明為因，諸行為因所生，此二者均為因所生——此即緣攝受智、法住智」——應以如上方法予以展開。 此中，無明與行為一攝；識、名色、六入處、觸、受為一攝；渴愛、取、有為一攝；生、老死為一攝。第一攝為過去世；二中間攝為現在世；生、老死為未來世。此中，以無明與行之攝，渴愛、取、有亦已攝入——故此五法為過去業輪。以渴愛、取、有之攝，無明與行亦已攝入——故此五法為現在業輪。由於生、老死部分表示了識等，此五法為現在果輪。就其行相而言，則有二十種。此中，行與識之間有一連結；受與渴愛之間有一連結；有與生之間有一連結。 如是，世尊以四攝、三世、二十行相、三連結，於一切行相中知、見、證知、通達緣起。於已知之義為智，於了知之義為慧。故言：「緣攝受智即法住智。」 *註*：PTS 原典此處作 *ñāṇaṭṭhena ñāṇaṃ*（「於智之義而為智」），但標準論書用語——同行之 *pajānanaṭṭhena paññā*（「於了知之義而為慧」）所平行者——爲 *ñātaṭṭhena ñāṇaṃ*（「於已知之義而為智」）。此讀很可能是 PTS 排版誤（捲舌 *ṇ* 誤作齒 *t*），緬甸版本作 *ñātaṭṭhena*。本譯依標準用語。 以此一種智慧，世尊如實知彼諸法已，於其中厭離、離欲、解脫——而摧破、削弱、滅盡了它們。如是，因摧毀輻條（*arānaṃ hatattā*）亦稱阿羅漢： > 輪迴之輪的輻條， > 被世間導師以智慧之劍而摧毀， > 故被稱為阿羅漢。 ### （三）報德供養與尊崇 **〔V i 201〕** 且以第一應供之位，祂應受衣等資具，應受特殊尊崇。再者，當如來出世，一切有大勢力的天人不於他處作供養。如是，娑婆主梵天以大如須彌山的寶花鬘供養如來；其他天人如頻婆娑羅王、憍薩羅王等亦各盡其力而行供養。世尊般涅槃後，阿育大王散盡九十六億財富，於整個贍部洲建立八萬四千座精舍——更不必說其他種種特殊供養。如是，因應受資具等（*paccayādīnaṃ arahattā*）亦稱阿羅漢： > 以此世間導師， > 應受特殊供養與資具， > 合宜於世間被稱為「應供」； > 因此勝者當得此名。 ### （四）於惡行中無秘密 且如世間有愚人自以為智，卻因畏惡名而秘密行惡，但祂絕無此事。如是，因於惡行中無秘密（*pāpakaraṇe rahābhāvā*）亦稱阿羅漢： > 對於如此之人，惡業中絕無秘密， > 以此無秘密故，稱為阿羅漢。 ### 總結 如是，於一切方式： > 因遠離故、因摧毀 > 煩惱仇敵故，此牟尼； > 因摧毀輪迴之輻； > 因應受資具等； > 因不秘密行惡—— > 稱為阿羅漢。 --- ## §126 ── 正等覺（SAMMĀSAMBUDDHO） **〔V i 201 續〕** 又，因正確且自行覺悟一切法，故為**正等覺**（*Sammāsambuddho*）。祂確實正確且自行覺悟了一切法：對應當直知之法（*abhiññeyya*），以應直知而覺悟；對應當遍知之法（*pariññeyya*），以應遍知而覺悟；對應當捨斷之法（*pahātabba*），以應捨斷而覺悟；對應當作證之法（*sacchikātabba*），以應作證而覺悟；對應當修習之法（*bhāvetabba*），以應修習而覺悟。故祂如是說： > 應直知者已直知，應修習者已修習， > 應捨斷者我已斷——故我是佛，婆羅門。 **〔V i 202〕** 復次，眼是苦諦；作為其根本因而令其生起的先前渴愛是集諦；此二者之不生起是滅諦；能知滅之行道是道諦。如是，以逐一提取每一項法而作四諦分析，祂正確且自行覺悟了一切法。同一方法適用於耳、鼻、舌、身、意。 以此同一方法，亦應連接以下諸法作四諦分析：以色等為首之六外處，以眼識等為首之六識身，以眼觸等為首之六觸，以眼觸所生等為首之六受，以色想等為首之六想，以色思等為首之六思，以色愛等為首之六愛身，以色尋等為首之六尋，以色伺等為首之六伺，以色蘊等為首之五蘊，十遍處，十隨念，以膨脹想等為首之十想，以頭髮等為首之三十二身分，十二處，十八界，以欲有等為首之九有，以初禪等為首之四禪那，以慈修習等為首之四無量，四無色定，逆觀之以老死等為首之緣起支，順觀之以無明等為首之緣起支。此處，以一項法為例之連接法如下：老死是苦諦，生是集諦，此二者之出離是滅諦，能知滅之行道是道諦。如是，以逐一提取每一項法，祂正確且自行覺悟、隨覺（*anubuddho*）、等覺（*paṭibuddho*）了一切法。故言：「因正確且自行覺悟一切法，故為正等覺。」 --- ## §127 ── 明行足（VIJJĀCARAṆASAMPANNO） **〔V i 202 續〕** 又，因具足明（*vijjā*）與行（*caraṇa*），故為**明行足**（*Vijjācaraṇasampanno*）。此中，「明」指三明及八明。三明應依《怖駭經》（*Bhayabherava Sutta*）所說方式理解；八明依《阿摩晝經》（*Ambaṭṭha Sutta*）所說。彼經中，將六神通（*abhiññā*）與觀智（*vipassanā-ñāṇa*）及意所成神通（*manomayiddhi*）合為八明。「行」應知為十五法：戒律儀（*sīla-saṃvara*）、守護根門（*indriyesu guttadvāratā*）、飲食知量（*bhojane mattaññutā*）、勤修醒覺（*jāgariyānuyoga*）、七善法（*satta saddhammā*）、四色界禪那（*cattāri rūpāvacarajjhānāni*）。正因以此十五法，聖弟子能行、能往不死之方——故稱為「行」。如世尊所說：「摩訶男，於此，聖弟子具戒……」此一切應依《中部後五十經》（*Majjhimapaṇṇāsaka*）所說方式理解。世尊具足此等明與此行；故稱為明行足。 **〔V i 203〕** 此中，世尊之明成就，圓滿於一切智（*sabbaññutā*）；行成就，圓滿於大悲（*mahākaruṇikatā*）。以一切智了知一切眾生之利與不利，以大悲令眾生遠離不利而導向利益——如是乃明行足者之所為。因此，祂的弟子是善行道者，非惡行道者——不似那些明行不具足者的弟子，如自苦行者之流。 --- ## §128 ── 善逝（SUGATO） **〔V i 203 續〕** 因善美之行、因往赴善美之處、因正確地行、因正確地說，故為**善逝**（*Sugato*）。 「行」（*gamana*）亦稱為 *gata*；而世尊之行是善美的、清淨的、無過失的。何者為其行？聖道（*ariyamagga*）是也。因以此行，祂無所障礙地往赴安穩之方——如是，因善美之行，稱為善逝。 又，祂往赴善美之處——不死、涅槃——如是，因往赴善美之處，亦稱善逝。 又，祂正確地行：以各各道所斷之煩惱，不再返回。如所說：「以入流道所斷之煩惱，他不再趨向彼等煩惱、不返回、不退轉——如是，稱善逝……乃至……以阿羅漢道所斷之煩惱，他不再趨向彼等煩惱、不返回、不退轉——如是，稱善逝。」 或另一種解釋：祂正確地行——從燃燈佛（*Dīpaṅkara*）足下起始，直至菩提場，以圓滿三十波羅蜜（*samatiṃsapāramī*）之正行道，唯為一切世間作利益安樂，不趨近常見、斷見、欲樂、自苦行等諸邊——如是，因正確地行，亦稱善逝。 **〔V i 203–204〕** 又，祂正確地說——唯於適當之處說適當之語——如是，因正確地說，亦稱善逝。此處，相關經典為《能證經》（*Sādhaka Sutta*；即 MN 58《無畏王子經》）： 「如來所知為不真實、不正確、無利益之語，且為他人所不喜不悅者——如來不說此語。如來所知為真實、正確但無利益之語，且為他人所不喜不悅者——如來亦不說此語。但如來所知為真實、正確且有利益之語，雖為他人所不喜不悅——如來知其時而解說此語。如來所知為不真實、不正確、無利益之語，且為他人所喜悅者——如來不說此語。如來所知為真實、正確但無利益之語，且為他人所喜悅者——如來亦不說此語。但如來所知為真實、正確且有利益之語，且為他人所喜悅者——如來知其時而解說此語。」 如是，因正確地說，亦應知為善逝。 --- ## §129 ── 世間解（LOKAVIDŪ） **〈V i 204 續〉** 又，因以一切方式了知世間，故為**世間解**（*Lokavidū*）。蓋世尊以一切方式——從自相、從集起、從滅、從滅之方便——知、了知、通達了世間。如所說： 「友！凡彼處不生、不老、不死、不沒、不生起之處，我不說以行走能知、能見、能到達世間之盡頭。然而，友！我亦不說不到達世間之盡頭，便能盡苦。但是，友！我於此僅一尋之身——有想、有意——宣說世間、世間之集起、世間之滅、及導向世間滅之行道。」 > 世間之盡頭，以行走永不可到達； > 然不到世間盡頭，便無苦之解脫。 > > 是故，智者、世間解， > 到達世間盡頭，梵行已立， > 安寧者知世間之邊際—— > 不冀望此世，亦不冀望他世。 **〈V i 204–205〉** 復次，世間有三：行世間（*saṅkhāra-loko*）、有情世間（*satta-loko*）、器世間（*okāsa-loko*）。 此中，行世間應於如下經文出處理解之：「一切有情依食而住」——如是出處指一世間。有情世間應於如下經文出處理解之：「世間是常」或「世間是無常」。 **〈V i 205〉** 器世間應於如下經文出處理解之： > 日月循行之所及， > 光照四方輝耀者， > 於彼千世界，汝之權威行。 此亦為世尊所遍知。 蓋祂以一切方式知行世間，如下：一世間——一切有情依食而住；二世間——名與色；三世間——三受；四世間——四食；五世間——五取蘊；六世間——六內處；七世間——七識住；八世間——八世法；九世間——九有情居；十世間——十處；十二世間——十二處；十八世間——十八界。如是，此行世間亦以一切方式而知。 又，祂知一切有情之意趣（*āsaya*），知其隨眠（*anusaya*），知其行相（*carita*），知其勝解（*adhimutti*）——辨知少塵與多塵、利根與鈍根、善行相與劣行相、易教導與難教導、堪能與不堪能之有情——對祂而言，有情世間亦以一切方式而知。 **〈V i 205–206〉** 且如有情世間之所知，器世間亦然。蓋祂了知一輪圍（*cakkavāḷa*）之長寬為一百二十萬三千四百五十由旬（*yojana*）。 周圍： > 全部合計三百六十一萬零三百五十由旬，為圍繞之周長。 此中： > 二十四萬由旬——此為大地之厚度。 其支撐： > 四十八萬由旬——此為立於風上之水的深度。 其支撐： **〈V i 206〉** > 九十六萬由旬——自頂部不超此高： > 此為世界之基座。 於如是構成之世界中，以由旬計： > 沒入大海八萬四千由旬， > 高出亦等量—— > 須彌（*Sineru*），至高之山。 > 然後，以逐次減半之比例， > 沒入與升起，以種種寶石莊嚴， > 為神聖之諸山： > > 持雙山（Yugandhara）、持軸山（Īsadhara）、 > 迦羅毗拘山（Karavīka）、善見山（Sudassana）、 > 持邊山（Nemindhara）、馬耳山（Vinataka）、 > 象耳大山（Assakaṇṇa）—— > > 此七大白山環繞須彌—— > 為四大天王之住處，天眾與夜叉所遊。 > 雪山（*Himavā*），高五百由旬， > 長寬三千由旬， > 以八萬四千峰莊嚴。 > 幹圍十五由旬之大樹， > 枝展五十由旬伸於四方； > 遍布陸地百由旬，高聳亦等量。 > 因此閻浮（Jambu）樹之威神力，閻浮提乃以此而得名。 此閻浮樹之量度，亦同於阿修羅之質多波吒利樹（Citrapāṭalī）、金翅鳥之尸利沙樹（Simbalī）、西瞿陀尼之迦曇婆樹（Kadamba）、北俱盧洲之如意樹（*kapparukkha*）、東毗提訶之尸利沙樹（Sirīsa）、及忉利天之波利質多羅樹（*pāricchattaka*）。故古師言： > 波吒利、尸利沙、閻浮、諸天之波利質多羅， > 迦曇婆、如意樹、尸利沙第七。 > 沒入大海八萬二千由旬， > 高出亦等量—— > 鐵圍山屹立，圍繞此一切世界。 **〈V i 207〉** 此中，月輪直徑四十九由旬，日輪五十由旬，忉利天宮一萬由旬，阿修羅界亦然，阿鼻大地獄亦然，閻浮提亦然。西瞿陀尼七千由旬，東毗提訶亦然。北俱盧洲八千由旬。且此中每一大洲有五百小洲為眷屬。此一切合為一輪圍、一世界。其間為世界間地獄（*lokantarika-niraya*）。 如是，世尊以無量佛智，知、了知、通達了無量輪圍、無量世界。如是，祂的器世間亦以一切方式而知。如是，因以一切方式了知世間故，稱為世間解。 --- ## §130 ── 無上（ANUTTARO） **〈V i 207 續〉** 又，因無任何人以德勝於祂——無人高於祂——故為**無上**（*Anuttaro*）。蓋祂以戒德超越一切世間；以定、慧、解脫、解脫知見之德亦然；且於戒德中，祂無等、無等等、無比、無對、無偶。如所說：「我於此世——含天、含魔、含梵天……乃至沙門婆羅門、天人眾中——不見有比我戒德更圓滿者」——此段應予詳述。同樣，《最勝信經》（*Aggappasāda Sutta*）等諸經，及「我無師」（*na me ācariyo atthi*）等偈亦應予詳述。 --- ## §131 ── 無上士調御丈夫（PURISADAMMASĀRATHI） **〈V i 207 續〉** 因引導應調伏之人，故為**無上士調御丈夫**（*Purisadammasārathi*）。其義為：祂調伏之、訓練之。 此中，「應調伏之人」（*purisadamma*）者，指未調伏而適合調伏之眾——無論畜生人、人類人、非人人。 **〈V i 207–208〉** 蓋世尊亦調伏畜生人：龍王阿波邏羅（Apālāḷa）、小腹（Cūḷodara）、大腹（Mahodara）、火頂（Aggisikha）、煙頂（Dhūmasikha）、龍王阿羅婆羅（Āravāḷa）、象陀那波羅（Dhanapālaka）——如是等眾皆被調伏、令無害、安立於歸依與戒中。人類人亦然：薩遮迦（Saccaka）、尼犍子、阿摩晝青年婆羅門（Ambaṭṭha）、頗迦羅薩提（Pokkharasāti）、種德（Soṇadaṇḍa）、究羅檀頭（Kūṭadanta）等。非人人亦然：夜叉阿羅婆迦（Āḷavaka）、針毛（Sūciloma）、粗毛（Kharaloma）、帝釋天王等——皆以種種善巧方便而調伏訓練之。此處應詳述相關經文：「我，訖舍！調伏應調伏之人，或以柔，或以剛，或以柔剛並用。」 復次，世尊亦調伏已調伏者——教以清淨戒等之更上道行、初禪等、及入流果等之修習。 **〈V i 208〉** 或者另一解法：「無上士調御丈夫」（*anuttaro purisadammasārathi*）為一複合語、表一義。蓋世尊如是引導應調伏之人——結跏趺坐於一處，彼等便自在奔赴八方而無所障礙。故稱為無上士調御丈夫。此處應詳述相關經文：「諸比丘！馴象師引導應調之象，唯向一方奔走。」 --- ## §132 ── 天人師（SATTHĀ DEVAMANUSSĀNAṂ） **〈V i 208 續〉** 因祂就現世利益、後世利益、以及究竟之利益，如其所應而教誡眾生，故為**天人師**（*Satthā*）。 又或者，*satthā*（師）之名乃取商隊（*sattha*）為喻。世尊即是商隊之主（*satthavāha*）。如商隊之主引領其商隊穿越荒野——穿越盜賊橫行之荒野、穿越猛獸出沒之荒野、穿越飢饉之荒野、穿越無水之荒野——載之而過、引之令越、送至安穩之地：世尊身為師、身為商隊之主，亦如是引領其商隊中之眾生越度荒野——越度生之荒野等。此處之義應依《義釋》（*Niddesa*）所示之方式而理解。 「天人」（*devamanussānaṃ*）者，謂諸天與諸人。此語之所以如是而說，既是以最高之趣類分別而說，亦是以具有覺悟機緣之人（*bhabba-puggala*）為範圍而說。蓋世尊對於生於畜生趣之眾生，亦以教誡之施予而為師；彼等由聞世尊說法，得親依止成就（*upanissaya-sampatti*）——即可作為日後證道之支撐條件——即憑此親依止成就，於第二或第三生中即有道果之分。此處之例證，為蛙天子（*maṇḍūka-devaputta*）等。 **〈V i 208–209〉** 據傳，世尊於伽伽羅（*Gaggarā*）蓮池畔為瞻波城（*Campā*）人說法之時，有一蛙取世尊聲音之相。適有一牧牛人倚杖而立，杖端正壓於此蛙之頭上。蛙當下命終，生於忉利天之十二由旬金宮殿中——猶如從睡眠中醒來。見自身為諸天女所圍繞，心想：「啊！我亦得生此處。我曾作何業耶？」反觀之時，除取世尊聲音之相外，別無所見。 於是彼天子即連同宮殿而來，頂禮世尊之足。世尊雖已了知，乃問曰： > 「誰頂禮我足—— > 以神通威名光耀， > 以殊勝色相， > 照徹諸方者？」 > 「我昔曾為蛙， > 水中水行者； > 正聽汝法時， > 為牧牛人殺。」 世尊即為彼說法。說法終了時，八萬四千眾生見法；彼天子亦立於入流果，微笑而去。 --- ## §133 ── 佛（BUDDHO） **〈V i 209〉** 因祂自覺（*bujjhi*）四聖諦，又令眾生覺（*bodheti*）之，故為**佛**（*Buddho*）。又或，因祂具足解脫究竟智（*vimokkhantika-ñāṇa*）——即於最勝解脫之際所成就之圓滿究竟智——故為 *Buddho*。其詳細闡述，應如《義釋》（*Niddesa*）與《無礙解道》（*Paṭisambhidā*）所說而知之。 --- ## §134 ── 世尊（BHAGAVĀ） **〈V i 209 續〉** **世尊**（*Bhagavā*）者，乃一切眾生中最上者所用之尊重恭敬稱謂（*garu-gārava-adhivacanaṃ*）。故古德有言：「*Bhagavā* 為最上之語，*Bhagavā* 為最勝之語；應受尊重恭敬者，即稱為 *Bhagavā*。」又，名有四種：時期名（*āvatthika*）、特徵名（*liṅgika*）、因緣名（*nemittika*）、隨意名（*adhiccasamuppanna*）。 **世尊**（*Bhagavā*）之名屬第三類，即因緣名。此名乃摩訶摩耶（*Mahāmāyā*）、淨飯王（*Suddhodana*）及八萬族親所共稱，亦為帝釋（*Sakka*）、珊都史多（*Santusita*）等超人之眾所共稱，以彰祂一切殊勝之成就。故尊者舍利弗（*Sāriputta*）曰： > 「*Bhagavā* 者，此名非母所作……」 總括言之，祂所以為**世尊**（*Bhagavā*），乃以六義：一、具吉祥（*bhāgyavā*）；二、已摧破諸障（*bhaggavā*）；三、與諸吉祥相應（*yutto bhagehi*）；四、能分別者（*vibhattavā*）；五、勤修者（*bhattavā*）；六、已捨離諸有往來者（*bhavesu vantagamano*）。 此六義，古德以偈頌總攝曰： > 「有分者、親近者、有分者、能分別者—— > 祂作摧破，諸師共稱*Bhāgyavā*（具福者）； > 以眾多方便善修其自身—— > 已至諸有之終，故稱*Bhagavā*。」 於此，諸句之義應依《義釋》（*Niddesa*）所述方式而知之。又有一法： > 「具福者、摧破者、與諸*bhaga*相應、於諸有能分別； > 勤修者、已捨離諸有往來者——祂故名為*Bhagavā*。」 此中，取「字母增加」（*vaṇṇāgama*）、「字母顛倒」（*vaṇṇavipariyāya*）等詞源分析之法（*nirutti-lakkhaṇa*），或依聲韻之例取「同類音補入法」（*sodarādi-pakkhepa-lakkhaṇa*）—— 蓋祂具足能生世間與出世間之樂、由圓滿布施持戒等波羅蜜（*pāramī*）所成就之吉祥（*bhāgya*）， 故本應言*Bhāgyavā*（具福者），而今稱為*BHAGAVĀ*——此義應知。 又因祂已摧破（*bhañji*）—— 貪・瞋・癡・不如理作意・無慚・無愧・忿・恨・覆・惱・嫉・慳・誑・諂・頑固・激昂・慢・過慢・憍・放逸・渴愛・無明； 三種不善根・諸惡行・煩惱・垢・乖異之想・尋・戲論； 四種顛倒（*catubbidha-vipariyesa*）；漏・繫・瀑流・軛・惡趣・愛取（*āsava-gantha-ogha-yoga-agati-taṇhupādāna*）； 五種心荒蕪・心繫縛・蓋・喜著（*pañca cetokhila-vinibandha-nīvaraṇābhinandana*）； 六種爭根・愛身（*cha vivādamūla-taṇhākāya*）；七隨眠（*satta-anusaya*）；八邪（*aṭṭha micchatta*）；九愛根（*nava taṇhāmūlaka*）；十不善業道（*dasa akusalakammapatha*）； 六十二見（*dvāsaṭṭhi diṭṭhigata*）；一百零八愛行類（*aṭṭhasata taṇhāvicaritappabheda*）； 一切熱惱・煩燒・煩惱垢；略言之，五蘊煩惱・諸行・天子魔・死魔（*pañca kilesakkhandha-abhisaṅkhāra-devaputta-maccu-māre abhañji*）。 故以摧破此等怖畏故，應言 *Bhaggavā* 而說為 *BHAGAVĀ*。 此中亦云： > 「已破貪、已破瞋、已破癡，無漏； > 已破諸惡法：故彼稱為 *Bhagavā*。」 由具吉祥（*bhāgyavatā*）故，彰其具百福相（*satapuññalakkhaṇa*）之色身成就（*rūpakāya-sampatti*）；由已摧破諸過（*bhaggadosatā*）故，彰其法身成就（*dhammakāya-sampatti*）。 復次，彰其為世間有識者所共推重（*lokiyaparikkhakānaṃ bahumatabhāvo*）；為在家出家所共親近（*gahaṭṭha-pabbajitehi abhigamanīyatā*）；能除親近者身心之苦（*kāya-citta-dukkhāpanaya-paṭibalabhāva*）；以財施法施而為饒益（*āmisadāna-dhammadānehi upakāritā*）；能繫之以世間出世間之樂（*lokiya-lokuttarasukhehi samyojanasamatthatā*）。 又因世間於自在、法、名聲、威光、欲、精進（*issariya-dhamma-yasa-siri-kāma-payatta*）六法之上，*bhaga* 一語得以施用，故應知： 1. **自在**（*issariya*）——於自心最勝自在；或世間所認許之 *aṇimā*（能小）、*laghimā*（能輕）等神變，一切相皆圓滿。 2. **法**（*dhamma*）——出世間之法，遍三界而透達，如實依德所證。 3. **名聲**（*yasa*）——遍三世間、如實德所得、極清淨之聲。 4. **威光**（*sirī*）——身相支節皆具圓滿；能令注視其色身者生淨信與悅意。 5. **欲**（*kāma*）——凡其所欲所求，自利利他，皆如願成就；故「所欲得成」（*icchita-niphattisaññita*）名為 *kāma*。 6. **精進**（*payatta*）——為世所共敬重之因，即正精進（*sammā-vāyāma*）。 故由與此六種 *bhaga* 相應（*imehi bhagehi yuttattā*）故，有諸 *bhaga* 於祂，以此義故稱為 *BHAGAVĀ*。 又以善、不善等諸分別（*kusalādīhi bhedehi*）、或以蘊、處、界、諦、根、緣起等（*khandhāyatana-dhātu-sacca-indriya-paṭiccasamuppāda*）而分別一切諸法（*sabbadhamme*）； 或於善、不善諸法，依四聖諦義而分別之： - **苦聖諦**——以**逼迫**（*pīḷana*）、**有為**（*saṅkhata*）、**熾燃**（*santāpa*）、**變異**（*vipariṇāma*）義； - **集聖諦**——以**累積**（*āyūhana*）、**因**（*nidāna*）、**繫**（*saṃyoga*）、**障**（*palibodha*）義； - **滅聖諦**——以**出離**（*nissaraṇa*）、**遠離**（*viveka*）、**無為**（*asaṅkhata*）、**不死**（*amata*）義； - **道聖諦**——以**出離**（*niyyānika*）、**因**（*hetu*）、**見**（*dassana*）、**增上**（*adhipateyya*）義。 祂以如是分別、開顯、教示一切諸法（*vibhajitvā vivaritvā desitavā*），故應言 *vibhattavā* 而說為 *BHAGAVĀ*。 又以親近、修習、多修（*bhaji-sevi-bahulaṃ akāsi*）於天住、梵住、聖住（*dibba-brahma-ariya-vihāra*）；於身、心、依之遠離（*kāya-citta-upadhi-viveka*）；於空、無願、無相三解脫（*suññata-appaṇihita-animitta-vimokkha*）；及其餘世間出世間之上人法（*uttarimanussadhamma*）——故應言 *bhattavā* 而說為 *BHAGAVĀ*。 又因於三有（*tibhava*）中之往來（*gamana*）——即渴愛（*taṇhā*）——為祂所吐捨（*vantaṃ*）；故應言「於諸有已吐捨往來者」（*bhavesu vantagamano*）；取 *bhava* 之 *bha*、*gamana* 之 *ga*、*vanta* 之 *va*，加長音而說為 *BHAGAVĀ*。 如世間所言 *mehanassa khassa mālā*（身肢之鬘）應說為 *mekhalā*（腰帶）者是。 如是，由此等及如此種種理由——「彼世尊是阿羅漢……乃至……世尊」——憶念佛諸德者，於彼時心不為貪所纏（*pariyuṭṭhita*），亦不為瞋所纏，亦不為癡所纏；於彼時，心緣於如來而正直生起。 由如是無貪等之纏故，諸蓋（*nīvaraṇa*）已被鎮伏（*nikkhambhita*）；由心趨向業處（*kammaṭṭhānābhimukhatāya*）、心正直故，緣於佛德之尋（*vitakka*）與伺（*vicāra*）轉起；隨尋隨伺於佛德者，喜（*pīti*）即生起。 由於有喜，以喜為近因之輕安（*passaddhi*）令身心之熱惱寂止；身心熱惱寂止者，身樂（*kāyika-sukha*）與心樂（*cetasika-sukha*）即生起；有樂者，以佛德為所緣，心即得定（*samādhiyati*）——如是次第，於一剎那中諸禪支（*jhānaṅga*）即生起。 然以佛德之深遠（*gambhīratā*），或以對種種德之隨念之勝解（*nānappakāra-guṇānussaraṇa-adhimuttitā*）故，不能得安止定（*appanā-samādhi*），唯得近行定（*upacāra-samādhi*）而已。此即由憶念佛德所生起者，故得「佛隨念」（*Buddhānussati*）之稱。 復次，凡修習此佛隨念之比丘，於師（*satthar*）有恭敬（*sagārava*）、有恭順（*sappatissa*）；得信、念、慧、福之圓滿（*saddhā-sati-paññā-puñña-vepulla*）；多喜、多悅（*pīti-pāmojja-bahula*）；能堪忍怖畏（*bhayabherava-saho*）； 能堪忍諸苦（*dukkhādhivāsana-samattha*）；得與師同住之想（*satthārā saṃvāsa-saññā*）；其身亦因被佛德隨念所充滿，如塔廟（*cetiyaghara*）般應受供養；心傾向佛地（*Buddha-bhūmi*）；於遇可犯之事時，如面見師者般生起慚愧（*hirottappa*）；雖未通達上品，亦必趣於善趣（*sugati-parāyana*）。 > 是故賢智者，當常勤行不放逸， > 於此大威神之佛隨念中。 *此乃《佛隨念》之詳論門。* --- --- ## VII.2 · §146–§152 — §146 — The Six Qualities of the Dhamma ### English # Dhammānussati — Recollection of the Dhamma > **Source**: PTS Rhys Davids & Rhys Davids 1920–21, *Visuddhimagga* pp. 213–218 --- ## §146 — The Six Qualities of the Dhamma **[V i 213]** For the practitioner who likewise wishes to cultivate the Recollection of the Dhamma (*dhammānussati*), having gone into seclusion and withdrawn: > *svākkhāto Bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī* ti > > "The Dhamma is well-proclaimed by the Blessed One — directly visible, immediate, inviting inspection, leading onward, to be known by the wise, each for themselves." Thus the qualities of both the scriptural Dhamma (*pariyatti-dhamma*) and the nine-fold supramundane Dhamma (*lokuttara-dhamma*) are to be recollected. --- ## §147 — *Svākkhāto*: Well-Proclaimed **[V i 213 cont.]** In the word *svākkhāto*, the scriptural Dhamma (*pariyatti-dhamma*) is also included; in the remaining [five qualities], only the supramundane Dhamma (*lokuttara-dhamma*). Now herein, to begin with, the scriptural Dhamma is *svākkhāto* on these grounds: because it is beautiful in the beginning, middle, and end (*ādi-majjha-pariyosāna-kalyāṇa*), and because it makes known a holy life (*brahmacariya*) that is with meaning, with letter, complete, and pure (*sāttha-savyañjana-kevala-paripuṇṇa-parisuddha*). ### (i) Beautiful in the beginning, middle, and end For a single verse (*ekagāthā*) proclaimed by the Blessed One — since the Dhamma is "entirely auspicious" (*samantabhadraka*) — is beautiful in the beginning through its first *pāda*, in the middle through its second and third, and in the end through its last. A single-cord sutta (*ekānusandhika-sutta*) is beautiful in the beginning through its introductory narrative (*nidāna*), in the end through its closing summation (*nigamana*), and in the middle through all that lies between. A multi-cord sutta (*nānānusandhika-sutta*) is beautiful in the beginning through its first cord (*anusandhi*), in the end through its last, and in the middle through the rest. Furthermore, a teaching is beautiful in the beginning because it carries its own introduction and the occasion of its arising (*sa-nidāna-sa-uppattika*); beautiful in the middle because it is suited to those to be trained (*veneyya*), its meaning does not go astray, and it is joined with reason and example (*hetu-dāharaṇa-yutta*); and beautiful in the end because, through its concluding summation, it gives rise to faith in its listeners. Further, the whole teaching-Dhamma (*sāsana-dhamma*) is beautiful in the beginning with the virtue that is its own content; beautiful in the middle with serenity-and-insight and the paths and fruits (*samatha-vipassanā-magga-phala*); beautiful in the end with nibbāna. Or: beautiful in the beginning with virtue and concentration (*sīla-samādhi*); beautiful in the middle with insight and path (*vipassanā-magga*); beautiful in the end with fruition and nibbāna (*phala-nibbāna*). Or: beautiful in the beginning with the Buddha's excellent awakening (*Buddha-subodhitā*); beautiful in the middle with the Dhamma's excellent Dhamma-nature (*dhamma-sudhammatā*); beautiful in the end with the Saṅgha's good practice (*saṅgha-suppaṭipatti*). Or: for the practitioner who, having heard it, practices accordingly and attains — beautiful in the beginning with the full self-awakening of a Buddha (*abhisambodhi*); beautiful in the middle with paccekabuddha-awakening (*paccekabodhi*); beautiful in the end with disciple-awakening (*sāvakabodhi*). And as it is heard, because it suppresses the hindrances, it brings forth beauty even by hearing alone — therefore beautiful in the beginning. As it is practiced, because it brings the happiness of serenity-and-insight, it brings forth beauty also through practice — therefore beautiful in the middle. And for the practitioner who has so practiced, when the fruit of practice is complete, because it brings forth the state of constant disposition (*tādi-bhāva*), it brings forth beauty also through the fruit of practice — therefore beautiful in the end. Thus, because of being beautiful in the beginning, middle, and end, it is *SVĀKKHĀTO*. ### (ii) Proclaiming the holy life — with meaning, with letter, complete, and pure What the Blessed One proclaims when teaching the Dhamma is the holy life of the Dispensation (*sāsana-brahmacariya*) and the holy life of the Path (*magga-brahmacariya*); he illuminates them in many ways. Each such teaching, in a manner appropriate to it, is *with meaning* (*sāttha*) through its perfection of meaning, and *with letter* (*savyañjana*) through its perfection of expression. It is *with meaning* because it is joined with words of meaning — through setting forth, illuminating, disclosing, dividing, and laying open; and *with letter* through its perfection in letters, words, forms of expression, modes, and linguistic exposition. Again: through depth of meaning and depth of penetration, it is *with meaning*; through depth of Dhamma and depth of teaching, it is *with letter*. Again: within the scope of the discriminative knowledges of meaning and perspicacity (*attha-paṭibhāna-paṭisambhidā*), it is *with meaning*; within the scope of the discriminative knowledges of Dhamma and expression (*dhamma-nirutti-paṭisambhidā*), it is *with letter*. Again: because it can be known by the wise and gives confidence to those of similar discernment, it is *with meaning*; because it is worthy of faith and gives confidence to ordinary people, it is *with letter*. And by its deep intent it is *with meaning*; by its plain expression it is *with letter*. Since nothing further need be added to it — for it is complete in every aspect — it is *completely full* (*kevala-paripuṇṇa*). Since nothing need be taken away from it — for it is faultless — it is *pure* (*parisuddha*). Furthermore: through the competence in attainment that practice brings (*paṭipatti-adhigama-vyatti*), it is *with meaning*; through the competence in tradition that scripture preserves (*pariyatti-āgama-vyatti*), it is *with letter*. Through being joined with the five aggregates of Dhamma beginning with virtue (*sīlādi-pañca-dhamma-khandha*), it is *completely full*. Through being free from defilement, undertaken for the sake of crossing over, and unconcerned with worldly gain, it is *pure*. Thus, because of making known a holy life that is with meaning, with letter, complete, and pure, it is *SVĀKKHĀTO*. ### (iii) Free from distortion of meaning Or: because of the absence of any distortion of meaning (*atthavipallāsa-abhāva*), the Dhamma is directly "well-proclaimed" (*suṭṭhu akkhāta*) — and therefore *SVĀKKHĀTO*. For just as the meaning of heterodox teachings (*aññatitthiya-dhamma*) falls into distortion — since states they call "obstructive" are not in fact obstructive, and states they call "emancipating" are not in fact emancipating, so their teachings turn out to be merely ill-proclaimed (*durakkhāta*) — it is not so with the meaning of the Blessed One's Dhamma. It does not fall into distortion, because what he declares as "these are obstructive states, these are emancipating states" does not depart from being precisely such. Thus, so far, the scriptural Dhamma is *SVĀKKHĀTO*. ### (iv) The supramundane Dhamma as well-proclaimed But the supramundane Dhamma (*lokuttara-dhamma*) is *svākkhāto* because the practice is proclaimed as fitting nibbāna, and nibbāna as fitting the practice. As it is said: > "Well laid down, for his disciples, by the Blessed One, is the path leading to nibbāna — and the path and nibbāna come together. Just as the waters of the Gaṅgā meet and merge with the waters of the Yamunā, so too, well laid down by the Blessed One for his disciples is the path leading to nibbāna — and the path and nibbāna come together." And herein the Noble Path (*ariya-magga*), not falling into either of the two extremes and being the very middle way itself, is proclaimed as "middle way" (*majjhimā paṭipadā*) — thus it is *svākkhāto*. The fruits of recluseship (*sāmañña-phala*), as simply the stilling of defilements (*paṭippassaddha-kilesā*), are proclaimed as "the stilling of defilements" — thus they are *svākkhāta*. And nibbāna, having for its own-nature the everlasting, the deathless, shelter, refuge, and so on (*sassata-amata-tāṇa-leṇa-ādi-sabhāva*), is proclaimed in accordance with that own-nature — thus it is *svākkhāta*. Thus the supramundane Dhamma, too, is *SVĀKKHĀTO*. --- ## §148 — *Sandiṭṭhika*: Directly Visible **[V i 215 cont.]** Here in the word *sandiṭṭhika*: the Noble Path (*ariya-magga*), to begin with, is to be seen directly by the noble disciple (*ariyapuggala*) himself — the one who, in his own continuum (*santāna*), brings about the absence of greed and the rest (*rāgādi*, i.e., greed, hatred, delusion); therefore *SANDIṬṬHIKO*. As it is said: > "One full of greed, O brāhmaṇa, overcome by greed, his mind overwhelmed (*pariyādiṇṇa-citta*), plans for the affliction of himself (*attavyābādha*), of others, and of both; and he undergoes mental pain and sorrow (*cetasikaṃ dukkhaṃ domanassaṃ*). But with greed abandoned (*rāge pahīne*), he plans neither for the affliction of himself, nor of others, nor of both; and he undergoes no such mental pain or sorrow. In just this way too, O brāhmaṇa, is the Dhamma directly visible." [A. i, 156 f.] Furthermore: the nine-fold supramundane Dhamma, by whichever [path, fruit, or nibbāna] it is attained, is — setting aside any need to rely on another's faith (*parasaddhā*) — to be seen by oneself through reviewing-knowledge (*paccavekkhaṇa-ñāṇa*), the knowledge that reviews what has been attained; thus it is *SANDIṬṬHIKO*. Or: a praised view (*pasatthā diṭṭhi*) is *sandiṭṭhi*; one who conquers by *sandiṭṭhi* is *sandiṭṭhika*. For here the Noble Path conquers the defilements by means of *sandiṭṭhi* — which, being associated [with the Path], is the cause of the noble fruit and has nibbāna as its object. Therefore, just as one who conquers by a chariot is called *rathika* (a chariot-warrior), so too the nine-fold supramundane Dhamma, conquering by *sandiṭṭhi*, is *SANDIṬṬHIKO*. Or: *diṭṭha* means "seeing" (*dassana*). What is seen, just that, is *sandiṭṭha* — meaning "thorough-seeing" (*sandassana*). What is worthy of *sandiṭṭha* is *sandiṭṭhika*. For the supramundane Dhamma, by the very act of being seen — by way of realization through cultivation (*bhāvanābhisamaya*) and realization through direct verification (*sacchikiriyābhisamaya*) — turns back the fear of the round [of rebirth] (*vaṭṭabhaya*). Therefore, just as that which is worthy of cloth is called *vatthika*, so too that which is worthy of *sandiṭṭha* is *SANDIṬṬHIKO*. --- ## §149 — *Akālika*: Immediate **[V i 216 cont.]** As for *akālika*: since there is no time for its own giving of fruit, it is *akālo* ('no-time'); and that very *akālo* is *akāliko*. For it does not give its fruit only after a span of time — such as five days, seven days, and the like — has been spent; rather, it is said to be fruit-giving immediately upon its own arising. Or alternatively: that for which a prolonged time for its own giving of fruit has arrived is *kāliko*. What is that? — The mundane wholesome dhamma. This [Path], however, by virtue of its immediate-fruit nature, is not *kāliko* — and therefore *AKĀLIKO*. This is said with reference to the Path alone. --- ## §150 — *Ehipassika*: Inviting Inspection **[V i 216 cont.]** As for *ehipassika*: since the Dhamma proceeds in such a way — "Come, see this Dhamma!" (*ehi, passa imaṃ dhammaṃ*) — that it is worthy of the *ehi-passa-vidha*, the "come-and-see" manner, it is *ehipassiko*. But why is it worthy of such a manner? Because of [its] actual existence (*vijjamānattā*) and [its] purity (*parisuddhattā*). For consider an empty fist (*rittamuṭṭhi*): even having said "there is silver or gold in it" (*hiraññaṃ vā suvaṇṇaṃ vā atthī*), one cannot say, "Come! See this!" Why not? Because of [its] non-existence (*avijjamānattā*) — there is nothing there to be seen. And although excrement or urine (*gūthaṃ vā muttaṃ*) may indeed be present, one cannot — for the purpose of gladdening the mind by making known some agreeable appearance (*manuññabhāva-ppakāsana*) — say, "Come! See this!" Rather, such things are to be covered over with grass or leaves (*tiṇehi vā paṇṇehi*). Why? Because of [their] impurity (*aparisuddhattā*). But this nine-fold supramundane Dhamma (*navavidha lokuttara-dhamma*) is existent by its own nature (*sabhāvato vijjamāno*) — like the full disc of the moon in a cloudless sky (*vigatavalāhake ākāse sampuṇṇa-canda-maṇḍalaṃ*) — and pure (*parisuddho*) — like a fine-quality gem placed on a tawny blanket (*paṇḍu-kambale nikkhitta-jāti-maṇi*). **[V i 217]** Therefore, because of [its] actual existence and [its] purity, it is worthy of the *ehi-passa-vidha* — and therefore *EHIPASSIKO*. --- ## §151 — *Opanayika*: Leading Onward **[V i 217 cont.]** As for *opanayika*: [the Dhamma] is to-be-applied (*upanetabbo*) — hence *opanayiko*. Here is the analysis: *upanayana* — that is, *upanaya* — the act of leading-toward, of applying. Even disregarding [that] one's cloth or head is on fire (*ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvā pi*), [the Dhamma] is worthy of being applied (*upanayanaṃ*) to one's own mind by way of cultivation (*bhāvanā-vasena*) — hence *opanayiko*. This [derivation] applies to the conditioned supramundane Dhamma (*saṅkhata-lokuttara-dhamma*) — that is, the four paths and four fruits. But the unconditioned [nibbāna] (*asaṅkhato*) is worthy of being applied by one's own mind — hence *OPANAYIKO*. The meaning is: it is worthy of being adhered to (*allīyanaṃ arahatī*) by way of direct realization (*sacchikiriyā vasena*). Or else: since the Noble Path (*ariya-magga*) leads [one] to nibbāna (*nibbānaṃ upanetī*), it is 'to-be-led' (*upaneyyo*). And since the Fruit-and-nibbāna-Dhamma (*phala-nibbāna-dhamma*) is to-be-led toward realization (*sacchikātabbataṃ upanetabbo*), it too is 'to-be-led' (*upaneyyo*) — and 'to-be-led' itself is *OPANAYIKO*. --- ## §152 — *Paccattaṃ veditabbo viññūhī*: Individually to be Known by the Wise **[V i 217 cont.]** As for *Paccattaṃ veditabbo viññūhī*: [the Dhamma] is to be known individually — in each one's own [mind] — by all the wise (*viññū*), beginning with the 'quick-understander' (*ugghaṭitaññū*): "the path has been developed by me" (*bhāvito me maggo*), "the fruit has been attained" (*adhigataṃ phalaṃ*), "cessation has been realized" (*sacchikato nirodho*). Indeed, a co-resident monk's (*saddhivihārika*) defilements are not abandoned by the preceptor's (*upajjhāya*) developed path. Nor does he dwell in comfort through [the preceptor's] attainment of fruition (*phalasamāpatti*). Nor does he realize the nibbāna realized by [the preceptor]. Therefore, it is not to be seen like an ornament on another's head (*parassa sīse ābharaṇaṃ viya*) — but only in one's own mind (*attano pana citte yeva*). That is to say: *Anubhavitabbo viññūhī* — "it is to be experienced by the wise." But this is not the domain of fools (*bālānaṃ pana avisayo c' esa*). --- ## §§L62–L71 — Summation of the Six Qualities and the Benefits of Recollection **[V i 217 cont.]** Moreover: this Dhamma is well-proclaimed. Why? Because of being directly visible; directly visible because of being immediate; immediate because of inviting inspection; and that which invites inspection — that is what is called *opanayika*, leading onward. So, when the practitioner thus recollects the various qualities of the Dhamma — *svākkhāta* and the rest — at that time his mind is not obsessed (*pariyuṭṭhita*) by greed, not obsessed by hatred, not obsessed by delusion; at that time, rather, his mind stands straight with reference to the Dhamma. Then, in the manner set out above, with the hindrances suppressed (*vikkhambhita*), in one and the same moment the factors of absorption (*jhānaṅga*) arise. However, because of the profundity of the Dhamma's qualities — or because the practitioner is intent on recollecting qualities of manifold kinds — this absorption (*jhāna*) does not reach full absorption (*appanā*); it reaches only access concentration (*upacāra-samādhi*). And because it has arisen by way of recollecting the qualities of the Dhamma, this very meditation is reckoned simply as *dhammānussati* — the Recollection of the Dhamma. **[V i 218]** Moreover, a bhikkhu who devotes himself to this *dhammānussati* reflects thus: "I do not see, either in the past or in the present, any other teacher of such an onward-leading Dhamma — endowed with this [path-]factor — apart from that Blessed One." Through this very seeing of the Dhamma's qualities, he becomes respectful and deferential toward the Teacher; he is reverential of mind toward the Dhamma (*dhamme garucittīkāra*); he attains fullness of faith, mindfulness, wisdom, and merit (*saddhā-sati-paññā-puñña-vepulla*); he abounds in joy and gladness; he is able to endure fear and dread (*bhaya-bherava-saho*); he is able to bear pain (*dukkhādhivāsana-samattha*); he acquires the perception of living in the presence of the Dhamma (*dhammena saṃvāsa-saññā*); his very body, pervaded by the recollection of the Dhamma's qualities, becomes worthy of veneration like a shrine-hall (*cetiyaghara*); his mind inclines toward the attainment of the unsurpassed Dhamma (*anuttara-dhamma-adhigama*); when confronted with an occasion for transgression, as he recollects the well-proclaimed-ness of the Dhamma (*dhammasudhammatā*), conscience and moral scruple (*hirottappa*) present themselves in him; and even if he does not penetrate any higher [than access concentration], he is destined for a good rebirth (*sugati-parāyana*). > Therefore the wise one should always practice diligence, > in this *dhammānussati* of such great majestic power. *This is the detailed exposition of Dhammānussati.* ### 繁體中文 # 法隨念（Dhammānussati） > **來源**：PTS Rhys Davids & Rhys Davids 1920–21，《清淨道論》pp. 213–218 --- ## §146 —— 法之六德 **〔V i 213〕** 亦欲修習法隨念（*dhammānussati*）的行者，獨處退隱： > *svākkhāto Bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī* ti > > 「世尊善說此法——現見、即時、來見、引導、智者各自證知。」 如是應隨念教法（*pariyatti-dhamma*）與九種出世間法（*lokuttara-dhamma*）之諸德。 --- ## §147 —— 善說（*Svākkhāto*） **〔V i 213 續〕** 「善說」（*svākkhāto*）此語之中，教法（*pariyatti-dhamma*）亦得攝入；於其餘五德，則唯攝出世間法（*lokuttara-dhamma*）。 此中，教法以如下二理由稱為「善說」：一者，因其初善・中善・後善（*ādi-majjha-pariyosāna-kalyāṇa*）；二者，因其宣說有義・有文・圓滿・清淨之梵行（*sāttha-savyañjana-kevala-paripuṇṇa-parisuddha-brahmacariya*）。 ### （一）初善・中善・後善 世尊所說之一偈頌（*ekagāthā*），由於法之全然賢善（*samantabhadraka*）故，以第一句為初善，以第二、第三句為中善，以末句為後善。一連結之經（*ekānusandhika-sutta*）以序分（*nidāna*）為初善，以結分（*nigamana*）為後善，以其間諸文為中善。多連結之經（*nānānusandhika-sutta*）以最初連結（*anusandhi*）為初善，以最後連結為後善，以其餘諸連結為中善。 復次，教法自具序分與起源（*sa-nidāna-sa-uppattika*），故為初善；因相應於所應調伏之眾（*veneyya*）、其義無謬、且與理由譬喻（*hetu-dāharaṇa*）相應，故為中善；以其結分能令聞者生起信心，故為後善。 復次，整個聖教之法（*sāsana-dhamma*）以戒——其自身之德——為初善，以止觀與道果（*samatha-vipassanā-magga-phala*）為中善，以涅槃為後善。或以戒定（*sīla-samādhi*）為初善，以觀與道（*vipassanā-magga*）為中善，以果與涅槃（*phala-nibbāna*）為後善。或以佛之善覺性（*Buddha-subodhitā*）為初善，以法之善法性（*dhamma-sudhammatā*）為中善，以僧之善行（*saṅgha-suppaṭipatti*）為後善。或就聞法而如理修行、有所證得者而言——以無上正等覺（*abhisambodhi*）為初善，以辟支佛覺（*paccekabodhi*）為中善，以聲聞覺（*sāvakabodhi*）為後善。 復次，當聞此法時，因其鎮伏諸蓋故，僅因聽聞亦能引生善妙——是為初善。當依教修行時，因其引生止觀之樂故，亦能因修行而引生善妙——是為中善。如是修行者，於修行之果圓滿時，因其引生如如之性（*tādi-bhāva*）故，亦能因修行之果而引生善妙——是為後善。 如是，以具初善・中善・後善故，是【善說】（*SVĀKKHĀTO*）。 ### （二）有義・有文・圓滿・清淨之梵行 世尊說法時所開顯的，是教之梵行（*sāsana-brahmacariya*）與道之梵行（*magga-brahmacariya*）——祂以種種方式加以開演。如是之所說，應其各自性相，因義具足故為有義（*sāttha*），因文具足故為有文（*savyañjana*）。復以其言相應於義理——即顯示・闡明・開示・分別・顯露之施設（*saṅkāsana-pakāsana-vivaraṇa-vibhajana-uttānīkaraṇa-paññatti*）——故為有義；以其於文字・語詞・文相・詞源・釋義上皆具足，故為有文。 復次，以義之甚深（*attha-gambhīratā*）與通達之甚深（*paṭivedha-gambhīratā*）故為有義；以法之甚深（*dhamma-gambhīratā*）與教說之甚深（*desanā-gambhīratā*）故為有文。復次，入於義・辯二無礙解（*attha-paṭibhāna-paṭisambhidā*）之境，故為有義；入於法・詞二無礙解（*dhamma-nirutti-paṭisambhidā*）之境，故為有文。復次，以其為智者所了知、又能令同等識見者生信故為有義；以其堪可信受、又能令世俗之人生信故為有文。復以甚深之義趣（*gambhīrādhippāya*）故為有義；以淺白之文句（*uttāna-pada*）故為有文。 由無可增添——以其於一切方面皆圓滿故——乃完全圓滿（*kevala-paripuṇṇa*）。由無可減損——以其無有瑕疵故——乃為清淨（*parisuddha*）。 復次：以修行所致之證達善巧（*paṭipatti-adhigama-vyatti*）故為有義；以教法所傳之傳承善巧（*pariyatti-āgama-vyatti*）故為有文。以與戒等五法蘊（*sīlādi-pañca-dhamma-khandha*）相應故為完全圓滿。以遠離煩惱、為度脫而行、不顧世間利養故為清淨。 如是，以其宣說有義・有文・圓滿・清淨之梵行故，是【善說】（*SVĀKKHĀTO*）。 ### （三）離於義之顛倒 或者，以無有義之顛倒（*atthavipallāsa-abhāva*）故，此法乃善為宣說（*suṭṭhu akkhāta*）——是故【善說】（*SVĀKKHĀTO*）。外道之法（*aññatitthiya-dhamma*）之義則落入顛倒：彼等所稱為障礙（*antarāyika*）者實非障礙，所稱為出離（*niyyānika*）者實非出離，故其法唯成惡說（*durakkhāta*）而已。然世尊之法非然：其義不入顛倒，以其所宣說「此等為障礙法，此等為出離法」之諸法，實不離彼如是之性故。 如是，教法（*pariyatti-dhamma*）至此為【善說】（*SVĀKKHĀTO*）。 ### （四）出世間法之為善說 然出世間法（*lokuttara-dhamma*）之所以為善說者，乃因其修行被宣說為相應於涅槃，而涅槃亦被宣說為相應於修行故。如所說： > *supaññattā kho pana tena Bhagavatā sāvakānaṃ nibbānagāminipaṭipadā saṃsandati, nibbānañ ca paṭipadā ca. Seyyathā pi nāma Gaṅgodakaṃ Yamunodakena saṃsandati sameti, evam eva supaññattā kho pana tena Bhagavatā sāvakānaṃ nibbānagāminipaṭipadā saṃsandati, nibbānañ ca paṭipadā cā ti* > > 「世尊為諸弟子善所施設者，乃通往涅槃之道——道與涅槃相會相合。猶如恆河（*Gaṅgā*）之水與閻摩那河（*Yamunā*）之水相會相合，如是，世尊為諸弟子善所施設者，乃通往涅槃之道——道與涅槃相會相合。」 此中聖道（*ariya-magga*）不落於二邊（*antadvaya*），其本身即是中道——是故被宣說為「中道」（*majjhimā paṭipadā*），故為善說。沙門果（*sāmañña-phala*）唯為諸煩惱之寂止（*paṭippassaddha-kilesā*）——是故被宣說為「諸煩惱之寂止」，故為善說。涅槃以常・不死・救護・歸依等（*sassata-amata-tāṇa-leṇa-ādi*）為自性（*sabhāva*）——是故隨此自性而被宣說，故為善說。 如是，出世間法亦為【善說】（*SVĀKKHĀTO*）。 --- ## §148 —— 現見（*Sandiṭṭhika*） **〔V i 215 續〕** 此中於「現見」（*sandiṭṭhika*）一語：聖道（*ariya-magga*）首先由彼聖弟子（*ariyapuggala*）——即於自相續（*santāna*）中令貪等（*rāgādi*，即貪、瞋、癡）消除者——親自現見之；故為【現見】（*SANDIṬṬHIKO*）。如所說： > 「婆羅門，為貪所染、為貪所伏、心被遍取（*pariyādiṇṇa-citta*）者，亦思惟自害（*attavyābādha*）、亦思惟害他、亦思惟俱害，並感受心之苦與憂（*cetasikaṃ dukkhaṃ domanassaṃ*）。然貪既已斷（*rāge pahīne*），則不思惟自害、不思惟害他、不思惟俱害，亦不感受如是心之苦與憂。婆羅門，如是亦是此法之為現見。」〔A. i, 156 f.〕 復次：九種出世間法，由任何〔道、果或涅槃〕所證得者，捨離對他人之信（*parasaddhā*）之依賴，由省察智（*paccavekkhaṇa-ñāṇa*）——即審察自身所證之智——親自現見之；故為【現見】（*SANDIṬṬHIKO*）。 或者：讚見（*pasatthā diṭṭhi*）即 *sandiṭṭhi*；以 *sandiṭṭhi* 而勝者為 *sandiṭṭhika*。此中聖道以 *sandiṭṭhi* 勝諸煩惱——此 *sandiṭṭhi* 相應〔於聖道〕，為聖果之因，以涅槃為所緣。是故，猶如以車而勝者名為戰車者（*rathika*），如是，九種出世間法以 *sandiṭṭhi* 而勝，故為【現見】（*SANDIṬṬHIKO*）。 或者：*diṭṭha* 者，即謂之「見」（*dassana*）。所見之物，即 *sandiṭṭha*——義為「全見」（*sandassana*）。堪受 *sandiṭṭha* 者為 *sandiṭṭhika*。蓋出世間法由修習證達（*bhāvanābhisamaya*）與作證證達（*sacchikiriyābhisamaya*）二途所見之時，即能遣除輪迴之怖畏（*vaṭṭabhaya*）。是故，猶如堪受衣者名為堪衣者（*vatthika*），如是，堪受 *sandiṭṭha* 者為【現見】（*SANDIṬṬHIKO*）。 --- ## §149 —— 即時（*Akālika*） **〔V i 216 續〕** 至於「即時」（*akālika*）一語：以就其自身之生果而言，並無〔其〕時，故為 *akālo*（非時）；而此 *akālo* 即是 *akāliko*。蓋此〔法〕非於經歷五日、七日等時分〔之延宕〕之後始生果；反之，乃於其自身生起之無間〔剎那〕即能生果，如是說焉。 或者：就其自身之生果，長時已至者，即是 *kāliko*（有時〔方生果〕者）。何者為然？即世間善法。然此〔聖道〕，以其無間生果之性故，非 *kāliko*——是故為【即時】（*AKĀLIKO*）。此係專就道而言。 --- ## §150 —— 來見（*Ehipassika*） **〔V i 216 續〕** 至於「來見」（*ehipassika*）一語：此法乃如是轉起——「來見此法」（*Ehi, passa imaṃ dhammaṃ*）——故堪受 *ehi-passa-vidha*（來見之法），是故為 *ehipassiko*。然何故堪受此法？以其實存性（*vijjamānattā*）與清淨性（*parisuddhattā*）故。 蓋於空拳（*rittamuṭṭhi*）之中，雖言「此中有金或銀」（*hiraññaṃ vā suvaṇṇaṃ vā*），亦不能說「來見此！」。何故？以其不實存故（*avijjamānattā*）——彼處實無可見之物。 復次，雖糞或尿（*gūthaṃ vā muttaṃ*）實存，亦不能為令心歡喜故，顯示悅意之相（*manuññabhāva-ppakāsana*）而說「來見此！」；反而應以草或葉（*tiṇehi vā paṇṇehi*）覆蓋之。何故？以其不清淨故（*aparisuddhattā*）。 然此九種出世間法（*navavidha lokuttara-dhamma*），以其自性而言實存（*sabhāvato vijjamāno*）——猶如無雲之空中圓滿月輪（*vigatavalāhake ākāse sampuṇṇa-canda-maṇḍalaṃ*）；且清淨（*parisuddho*）——猶如置於黃氈之上品寶珠（*paṇḍu-kambale nikkhitta-jāti-maṇi*）。 **〔V i 217〕** 是故，以其實存與清淨故，堪受 *ehi-passa-vidha*——是故為【來見】（*EHIPASSIKO*）。 --- ## §151 —— 引導（*Opanayika*） **〔V i 217 續〕** 至於「引導」（*opanayika*）：〔此法〕應被引近（*upanetabbo*），故為 *opanayiko*。此中釋義如下：*upanayana*——即 *upanaya*——引近、應用之作。 即便不顧衣服或頭上著火（*ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvā pi*），〔此法〕亦藉由修習（*bhāvanā-vasena*）而應被引近（*upanayanaṃ*）至自心——故為 *opanayiko*。此〔釋義〕適用於有為出世間法（*saṅkhata-lokuttara-dhamma*）——即四道與四果。 然無為者〔涅槃〕（*asaṅkhato*）應以自心引近——故為【引導】（*OPANAYIKO*）。其義為：〔此法〕藉由現證（*sacchikiriyā vasena*）而值得被親近（*allīyanaṃ arahatī*）。 或云：聖道（*ariya-magga*）引〔人〕至涅槃（*nibbānaṃ upanetī*），故為「應引」（*upaneyyo*）。 又，果涅槃法（*phala-nibbāna-dhamma*）應被引向證得（*sacchikātabbataṃ upanetabbo*），故亦為「應引」（*upaneyyo*）——「應引」者即【引導】（*OPANAYIKO*）。 --- ## §152 —— 智者各自證知（*Paccattaṃ veditabbo viññūhī*） **〔V i 217 續〕** 至於「智者各自證知」（*Paccattaṃ veditabbo viññūhī*）一語：〔此法〕應由一切智者（*viññū*）——以「利根」（*ugghaṭitaññū*）為始——各自於自心中應知：「由我修道已」（*bhāvito me maggo*）、「果已證得」（*adhigataṃ phalaṃ*）、「滅已現證」（*sacchikato nirodho*）。 實則，共住弟子（*saddhivihārika*）之煩惱，不能由親教師（*upajjhāya*）所修之道而斷。彼亦不能因〔親教師之〕果等至（*phalasamāpatti*）而住於安樂。彼亦不能證〔親教師〕所證之涅槃。 是故，此〔法〕不應如他人頭上之飾物（*parassa sīse ābharaṇaṃ viya*）而見之——唯應於自心中見之（*attano pana citte yeva*）。 其義為：*Anubhavitabbo viññūhī*——「應由智者親自領受」。然此非愚者之境（*bālānaṃ pana avisayo c' esa*）。 --- ## §§L62–L71 —— 法之六德總結與隨念之利益 **〔V i 217 續〕** 復次：此法為「善說」（*svākkhāto*）。何以故？以其「現見」（*sandiṭṭhika*）故；現見者，以其「即時」（*akālika*）故；即時者，以其「來見」（*ehipassika*）故；而凡來見者，即名為「引導」（*opanayika*）。 彼如是憶念以善說等諸德所分別之法德（*svākkhātādibhede dhammaguṇe*）時，於彼時心不為貪所纏（*pariyuṭṭhita*），不為瞋所纏，不為癡所纏；於彼時，其心唯緣於法（*dhammaṃ ārabbha*）而正直生起。 如前所述（*purimanayen' eva*），諸蓋（*nīvaraṇa*）既被鎮伏（*vikkhambhita*），於一剎那中諸禪支（*jhānaṅga*）即生起。然以法德之深遠（*dhammaguṇānaṃ gambhīratā*），或以對種種德之隨念之勝解（*nānappakāra-guṇānussaraṇa-adhimuttitā*）故，此禪定（*jhāna*）不得安止（*appanā*），唯得近行定（*upacāra-samādhi*）而已。又因此〔禪定〕由憶念法德而生起，故唯名為「法隨念」（*Dhammānussati*）。 **〔V i 218〕** 復次，凡修習此法隨念之比丘，思惟：「於過去、於現在，除彼世尊（*Bhagavā*）以外，我未見能宣說此具〔此道〕分（*aṅga*）之引導之法（*opanayika dhamma*）之他師者。」由如是法德之見（*dhammaguṇadassana*）故—— 於師有恭敬、有恭順（*sagārava-sappatissa*）；於法心懷恭敬（*dhamme garucittīkāra*）；得信、念、慧、福之圓滿（*saddhā-sati-paññā-puñña-vepulla*）；多喜、多悅（*pīti-pāmojja-bahula*）；能堪忍怖畏（*bhaya-bherava-saho*）； 能堪忍諸苦（*dukkhādhivāsana-samattha*）；得與法同住之想（*dhammena saṃvāsa-saññā*）；其身亦因被法德隨念（*dhammaguṇānussati*）所充滿，如塔廟（*cetiyaghara*）般應受供養；心傾向無上法之證得（*anuttara-dhamma-adhigama*）；於遇可犯之事時，憶念法之善說性（*dhammasudhammatā*）而慚愧（*hirottappa*）現前；雖未通達上品〔以上〕，亦必趣於善趣（*sugati-parāyana*）。 > 是故賢智者，當常勤行不放逸， > 於此大威神之法隨念中。 *此即《法隨念》之詳論門。* --- ## VII.3 · §154–§157 — §154 — The Nine Qualities of the Sangha ### English # Saṅghānussati — Recollection of the Sangha > **Source**: PTS Rhys Davids & Rhys Davids 1920–21, *Visuddhimagga* pp. 218–221 --- ## §154 — The Nine Qualities of the Sangha **[V i 218]** For the practitioner who likewise wishes to cultivate the Recollection of the Sangha (*saṅghānussati*), having gone into seclusion and withdrawn: > *supaṭipanno 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 > > "The Sangha of the Blessed One's disciples is practicing the good way; the Sangha of the Blessed One's disciples is practicing the upright way; the Sangha of the Blessed One's disciples is practicing the true way; the Sangha of the Blessed One's disciples is practicing the proper way — that is, the four pairs of persons, the eight individuals: this is the Sangha of the Blessed One's disciples — worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, the unsurpassed field of merit for the world." Thus the qualities of the noble Sangha (*ariyasaṅgha-guṇā*) are to be recollected. --- ## §155 — *Supaṭipanno*: Practicing the Good Way *Supaṭipanno* means *suṭṭhu paṭipanno* — "practicing well": that is, one who is practicing the right path (*sammā-paṭipadā*), the non-receding path (*anivatti-paṭipadā*), the conforming path (*anuloma-paṭipadā*), the non-conflicting path (*apaccanīka-paṭipadā*), and the path in accord with the Dhamma in every detail (*dhammānudhamma-paṭipadā*) — this is what is meant. Those who hear the Blessed One's instruction and admonition with care are called *sāvakā* (disciples). The Sangha of [those] disciples is the *sāvakasaṅgho*. The meaning is: a collection of disciples that has come to the state of being a Sangha through their commonality in virtue and view (*sīla-diṭṭhi-sāmaññatā*). **[V i 219]** And inasmuch as that right path (*sammā-paṭipadā*) is straight (*uju*), unbent, uncrooked, untwisted, and is also called both *ariya* (noble) and *ñāya* (the true way), and on account of its congruity (*anucchavikattā*) is reckoned as *sāmīcī* (fitting) — therefore, the noble Sangha (*ariyasaṅgho*) that has entered upon it is also called *ujupaṭipanno*, *ñāyapaṭipanno*, and *sāmīcipaṭipanno*. And here, those who stand on the path (*maggaṭṭhā*) are *supaṭipannā* through being endowed with right practice; those who stand in the fruit (*phalaṭṭhā*) should be understood as *supaṭipannā* with reference to the past path, since they have already attained what was to be attained through the right path. Moreover: on account of having practiced according to instruction in the well-proclaimed Dhamma-and-Discipline, and on account of having practiced the unfailing path (*apaṇṇakapaṭipadā*) — *supaṭipanno*. On account of having practiced the Middle Way (*majjhimā paṭipadā*) without resorting to either of the two extremes, and on account of having practiced for the abandonment of bent, crooked, and twisted faults of body, speech, and mind — *ujupaṭipanno*. Nibbāna is what is called *ñāya*; on account of having practiced toward that goal — *ñāyapaṭipanno*. On account of having practiced in the very way that renders one worthy of fitting reverence — *sāmīcipaṭipanno*. --- ## §156 — The Sangha and the Five Epithets of Worthiness *Yad-idaṃ* means *yāni imāni* — "those which are these." *Cattāri purisayugāni* ("the four pairs of persons") means: by way of pairing, the one who stands on the first path together with the one who stands on its fruit — this is one pair; in this way there come to be four pairs of persons. *Aṭṭhapurisapuggalā* ("the eight individuals") means: by way of individuals, one stands on the first path, one stands on its fruit — in this manner there come to be precisely eight individuals. And here, *puriso* ("person") and *puggalo* ("individual") have one and the same meaning; the doubled form is used for the sake of those who are to be guided. *Esa Bhagavato sāvakasaṅgho* ("this is the Sangha of the Blessed One's disciples") means: those which are these — by way of pairing, the four pairs of persons; individually, the eight individuals — this is the Sangha of the Blessed One's disciples. Turning to *āhuneyyo* and the terms that follow: what should be brought and offered is *āhunaṃ* — that is, what is to be brought even from afar and given to those of virtuous conduct; the term is a designation of the four requisites: robes, alms-food, lodging, and medicines. And because [the Sangha] is fit to receive such an offering — by virtue of making it bear great fruit — *āhuneyyo*. Alternatively: that to which people should come even from afar to offer all their possessions is *āhavanīyo*; or, because [the Sangha] is worthy even of the offerings of Sakka and the other devas — *āhavanīyo*. There is also what the Brahmins call the *āhavanīyo* fire, in which an offering is held to yield great fruit — such is their doctrine. **[V i 220]** If something is *āhavanīyo* on account of an offering producing great fruit, then the Sangha alone is *āhavanīyo* — for an offering made to the Sangha is indeed of great fruit. As it is said [*Dhp* 107]: > *Yo ca vassasataṃ jantu aggiṃ paricare vane,* > *ekañ ca bhāvitattānaṃ, muhuttam api pūjaye;* > *Sā yeva pūjanā seyyo, yañ ce vassasataṃ hutan ti.* > > Even if a person should tend the fire in the forest for a hundred years, > yet if another should honor for a single moment one whose self has been developed — > that very honoring is better > than a hundred years of sacrifice. That term *āhavanīyo*, occurring in another recension, is in the present context one in meaning with the term *āhuneyyo* — differing only slightly in its letters; thus — *āhuneyyo*. Turning to *pāhuneyyo*: here, *pāhuna* refers to a guest-gift (*āgantuka-dāna*) specially prepared with honor for the sake of dear and beloved relatives and friends arriving from various quarters. Yet even leaving such a gift aside, it is fit to be given to the Sangha rather than to those guests — and the Sangha alone is fit to receive it. For there is no guest like the Sangha: such a one is seen only within a single Buddha-period — and there in unbroken succession. And because the Sangha is endowed with qualities that engender affection and dearness, it is fit both to be given the guest-gift and to receive it; thus — *pāhuneyyo*. Now for those whose textual reading is *pāhavanīyo*, the explanation runs thus: since the Sangha is worthy of pre-eminence, [the gift] should be brought first of all and offered here — therefore, *pāhavanīyo*. Or alternatively: because [the Sangha] is worthy of offering by every means — *pāhavanīyo*. But in the present context, this term — in the very same sense — is called *pāhuneyyo*. *Dakkhiṇā* refers to a gift given out of faith in the world to come (*paralokaṃ saddahitvā*). The Sangha is worthy of that gift; or alternatively, the Sangha is helpful to the gift (*dakkhiṇāya hito*) — since by causing the gift to bear great fruit, it purifies the gift; thus — *dakkhiṇeyyo*. [The Sangha] is worthy of the act of *añjali* (reverential salutation) that the entire world performs by placing both hands upon the head; thus — *añjalikaraṇīyo*. *The unsurpassed field of merit for the world* (*anuttaraṃ puññakkhettaṃ lokassa*) means: an incomparable place for the growth of merit, belonging to the entire world. Just as the place where the rice or barley belonging to a king or his minister grows is called the king's rice-field [or the king's] barley-field, so the Sangha is the place of growth for the merits of the entire world. For depending on the Sangha, merits that conduce to the world's manifold welfare and happiness grow; therefore, the Sangha is *the unsurpassed field of merit for the world*. --- ## §157 — The Arising of the Jhāna-factors and the Benefits of Recollection So, when the practitioner thus recollects the qualities of the Sangha — classified as *supaṭipannatā* and the rest — at that time his mind is not obsessed (*pariyuṭṭhita*) by greed, not obsessed by hatred, not obsessed by delusion; at that time, rather, his mind stands straight with reference to the Sangha. **[V i 221]** Then, in the manner set out above, with the hindrances suppressed (*vikkhambhita*), in one and the same moment the factors of absorption (*jhānaṅga*) arise. However, because of the profundity of the Sangha's qualities — or because the practitioner is intent on recollecting qualities of manifold kinds — this absorption (*jhāna*) does not reach full absorption (*appanā*); it reaches only access concentration (*upacāra-samādhi*). And because it has arisen by way of recollecting the qualities of the Sangha, this very meditation is reckoned simply as *saṅghānussati* — the Recollection of the Sangha. Moreover, a bhikkhu who devotes himself to this *saṅghānussati* becomes respectful and deferential toward the Sangha (*saṅghe sagāravo sappatisso*); he attains fullness of faith, mindfulness, wisdom, and merit (*saddhādi-vepulla*); he abounds in joy and gladness; he is able to endure fear and dread (*bhaya-bherava-saho*); he is able to bear pain (*dukkhādhivāsana-samattha*); he acquires the perception of living in the presence of the Sangha (*saṅghena saṃvāsa-saññā*); his very body, pervaded by the recollection of the Sangha's qualities, becomes worthy of veneration like an *uposatha* hall in which the Sangha has assembled (*sannipatita-saṅghaṃ uposathāgāraṃ*); his mind inclines toward the attainment of the Sangha's qualities (*saṅghaguṇa-adhigama*); when confronted with an occasion for transgression, conscience and moral scruple (*hirottappa*) present themselves in him as though he were seeing the Sangha face to face; and even if he does not penetrate any higher [than access concentration], he is destined for a good rebirth (*sugati-parāyana*). > Therefore the wise one should always practice diligence, > in this *saṅghānussati* of such great majestic power. *This is the detailed exposition of Saṅghānussati.* ### 繁體中文 # 僧隨念（Saṅghānussati） > **來源**：PTS Rhys Davids & Rhys Davids 1920–21，《清淨道論》pp. 218–221 --- ## §154 —— 僧之九德 **〔V i 218〕** 亦欲修習僧隨念（*saṅghānussati*）的行者，獨處退隱： > *supaṭipanno 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 > > 「世尊弟子之僧伽是善行道者；世尊弟子之僧伽是直行道者；世尊弟子之僧伽是如理行道者；世尊弟子之僧伽是和敬行道者——即四雙、八輩之士：此乃世尊弟子之僧伽——應供（*āhuneyyo*）、應請（*pāhuneyyo*）、應施（*dakkhiṇeyyo*）、應合掌（*añjalikaraṇīyo*）、世間無上福田（*anuttaraṃ puññakkhettaṃ lokassa*）。」 如是應隨念聖僧之諸德（*ariyasaṅgha-guṇā*）。 --- ## §155 —— 善行道（*Supaṭipanno*） 「善行道」（*Supaṭipanno*）即「善正行」（*suṭṭhu paṭipanno*）——即正行於正道（*sammā-paṭipadā*）、不退道（*anivatti-paṭipadā*）、隨順道（*anuloma-paṭipadā*）、無諍道（*apaccanīka-paṭipadā*）、法隨法行道（*dhammānudhamma-paṭipadā*）——此其義也。 凡能恭敬諦聽世尊（*Bhagavā*）之教誡與教授（*ovādānusāsana*）者，名為「弟子」（*sāvakā*）。 弟子之僧伽即「弟子之僧伽」（*sāvakasaṅgho*）。其義為：以戒見一致（*sīla-diṭṭhi-sāmaññatā*）而結成僧伽性者，即弟子之眾合（*sāvakasamūho*）也。 **〔V i 219〕** 又，由於彼正道（*sammā-paṭipadā*）平直（*uju*）、無曲、無歪、無斜，且亦稱為「聖」（*ariya*）與「正理」（*ñāya*）——又因其相應（*anucchavikattā*）而稱為「和敬」（*sāmīcī*）——故行於此道之聖僧（*ariyasaṅgho*），亦稱為「直行道者」（*ujupaṭipanno*）、「如理行道者」（*ñāyapaṭipanno*）、「和敬行道者」（*sāmīcipaṭipanno*）。 而於此中，住於道者（*maggaṭṭhā*），以具足正行而為「善行道者」（*supaṭipannā*）；住於果者（*phalaṭṭhā*），則以已通過正道而證得所應證得之故，依過去之道而應知為「善行道者」（*supaṭipannā*）。 復次：以於善說之法律（*svākkhāte dhammavinaye*）中如教誡而行（*yathānusiṭṭhaṃ paṭipannattā*）、又以行於不失壞之道（*apaṇṇakapaṭipadā*）故——【善行道者】（*supaṭipanno*）。以行於中道（*majjhimā paṭipadā*）而不墮二邊（*antadvayaṃ anupagamma*）、又以行於斷除身、語、意之曲、歪、斜之過（*kāya-vacī-mano-vaṅka-kuṭila-jimha-dosa-pahāna*）故——【直行道者】（*ujupaṭipanno*）。「正理」（*ñāya*）謂涅槃（*nibbāna*）；以行向彼〔之故〕——【如理行道者】（*ñāyapaṭipanno*）。以如其行而堪受和敬之故——【和敬行道者】（*sāmīcipaṭipanno*）。 --- ## §156 —— 僧伽與五種應受之尊德 「即此」（*Yad-idaṃ*）即「此等」（*yāni imāni*）。 「四雙之士」（*Cattāri purisayugāni*）：依雙之故，初道之住者（*paṭhama-maggaṭṭha*）與其果之住者（*phalaṭṭha*）為一雙——如是則成四雙之士。 「八輩之士」（*Aṭṭhapurisapuggalā*）：依個別之故，一住於初道、一住於其果——如是則成正八輩之士。又於此中，「人」（*puriso*）與「補特伽羅」（*puggalo*）二語其義一也；〔之所以〕重複而說，是為應化者（*veneyya*）故。 「此乃世尊弟子之僧伽」（*Esa Bhagavato sāvakasaṅgho*）：謂此等者——依雙則四雙之士，依個別則八輩之士——此乃世尊弟子之僧伽也。 至於「應供」（*āhuneyyo*）等諸詞：應引而供獻者（*ānetvā hunitabban*）為「供品」（*āhunaṃ*）——即雖從遠處亦應引而供施於有戒者（*sīlavantesu dātabban*）之意；此為四資具（*catunnaṃ paccayānaṃ*）——衣、食、臥具、醫藥——之名。又因〔僧伽〕能受此供品（*āhunaṃ paṭiggahetuṃ yutto*）、令其產生大果（*mahapphalakaraṇato*）故，為【應供】（*āhuneyyo*）。又或：雖從遠處亦應前來而以一切財產供獻於此者（*sabbasāpateyyam pi ettha hunitabban*）為「應獻火」（*āhavanīyo*）；又或：由於〔僧伽〕值得帝釋（*Sakka*）等諸天之供獻（*Sakkādīnaṃ pi vā āhavanaṃ arahatī*）故為「應獻火」（*āhavanīyo*）。亦有婆羅門（*Brāhmaṇā*）所謂之「應獻火」名火——彼等以為投供於彼之火能生大果（*yattha hutaṃ mahapphalan ti tesaṃ laddhi*）。 **〔V i 220〕** 若以投供能生大果（*hutassa mahapphalatāya*）而為「應獻火」者，則唯僧伽為「應獻火」也——投供於僧伽實能生大果。如〔法句經 107〕所說： > *Yo ca vassasataṃ jantu aggiṃ paricare vane,* > *ekañ ca bhāvitattānaṃ, muhuttam api pūjaye;* > *Sā yeva pūjanā seyyo, yañ ce vassasataṃ hutan ti.* > > 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。 彼於異傳本（*nikāyantare*）中稱為「應獻火」（*āhavanīyo*）一語——於現在此處則與「應供」（*āhuneyyo*）一語意義相同——僅文字上稍有差別（*vyañjanato pan' ettha kiñci mattam eva nānaṃ*）而已；如是——【應供】（*āhuneyyo*）。 至於「應請」（*pāhuneyyo*）：此中「請禮」（*pāhuna*）謂為從各方來之親愛可意之親友（*disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānaṃ*）所特意榮備之客禮（*āgantuka-dāna*）。然縱有如此之禮，亦應供奉於僧伽而非彼諸客——唯僧伽當受。何以故？實無有客如僧伽者：如此者於一佛出世間（*ekabuddhantare*）方得見之——且於其間連綿不絕（*abbokiṇṇañ ca*）。又因〔僧伽〕具足能起親愛可意之諸法（*piyamanāpattakarehi dhammehi samannāgato*）故，應受此客禮、亦堪受此客禮——故為【應請】（*pāhuneyyo*）。 至於〔某些傳承〕讀為「應前獻」（*pāhavanīyo*）者，其釋義如下：因僧伽堪受先行供養（*pubbakāraṃ arahati*）故，〔此供品〕應於最先引來而供獻於此——故為「應前獻」（*pāhavanīyo*）。又或：因〔僧伽〕堪受一切方式之供獻（*sabbappakārena āhavanaṃ arahatī*）故為「應前獻」（*pāhavanīyo*）。然於現在此處，此語——以同一意義——稱為【應請】（*pāhuneyyo*）。 「應施」（*dakkhiṇā*）謂為信來世（*paralokaṃ saddahitvā*）而應作之布施（*dātabbadānaṃ*）。〔僧伽〕堪受此施，又或：〔僧伽〕對此施有所裨益（*dakkhiṇāya hito*）——因令施物產生大果（*mahapphalakaraṇatāya*）而淨化此施（*visodheti*）故；如是——【應施】（*dakkhiṇeyyo*）。 舉雙手安於頂上（*Ubho hatthe sirasmiṃ patiṭṭhāpetvā*）——〔僧伽〕堪受全世界所行之合掌業（*añjalikamma*）；如是——【應合掌】（*añjalikaraṇīyo*）。 「世間無上福田」（*Anuttaraṃ puññakkhettaṃ lokassā*）：謂全世界無與倫比之福德生長之處（*virūhanaṭṭhānaṃ*）。譬如國王或大臣（*rañño vā amaccassa*）之米或麥（*sālīnaṃ vā yavānaṃ*）所生長之處——稱為「王之米田」（*rañño sālikkhettaṃ*）、〔王之〕麥田（*[rañño] yavakkhettaṃ*）；如是，僧伽即全世界諸福德之生長處——依止僧伽（*saṅghaṃ nissāya*）故，能令世間種種利樂（*nānappakāra-hita-sukha-saṃvattanika*）之諸福德增長；故僧伽為「世間無上福田」也。 --- ## §157 —— 禪支生起與隨念之利益 如是憶念以善行道性等所分別之僧德（*supaṭipannatā-ādi-bhede saṅghaguṇe*）時，於彼時心不為貪所纏（*pariyuṭṭhita*），不為瞋所纏，不為癡所纏；於彼時，其心唯緣於僧（*saṅghaṃ ārabbha*）而正直生起。 **〔V i 221〕** 如前所述（*purimanayen' eva*），諸蓋（*nīvaraṇa*）既被鎮伏（*vikkhambhita*），於一剎那中諸禪支（*jhānaṅga*）即生起。然以僧德之深遠（*saṅghaguṇānaṃ gambhīratā*），或以對種種德之隨念之勝解（*nānappakāra-guṇānussaraṇa-adhimuttitā*）故，此禪定（*jhāna*）不得安止（*appanā*），唯得近行定（*upacāra-samādhi*）而已。又因此〔禪定〕由憶念僧德而生起，故唯名為「僧隨念」（*Saṅghānussati*）。 復次，凡修習此僧隨念之比丘—— 於僧伽有恭敬、有恭順（*saṅghe sagārava-sappatissa*）；得信、念、慧、福之圓滿（*saddhā-sati-paññā-puñña-vepulla*）；多喜、多悅（*pīti-pāmojja-bahula*）；能堪忍怖畏（*bhaya-bherava-saho*）；能堪忍諸苦（*dukkhādhivāsana-samattha*）；得與僧同住之想（*saṅghena saṃvāsa-saññā*）；其身亦因被僧德隨念所充滿，如僧伽集會之布薩堂（*sannipatita-saṅghaṃ uposathāgāraṃ*）般應受供養；心傾向僧德之證得（*saṅghaguṇa-adhigama*）；於遇可犯之事時，如面見僧者般生起慚愧（*hirottappa*）；雖未通達上品〔以上〕，亦必趣於善趣（*sugati-parāyana*）。 > 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。* --- ## VII.4 · §158–§159 — §158 — The Eight Attributes of Virtue ### English # Sīlānussati — Recollection of Virtue > **Source**: PTS Rhys Davids & Rhys Davids 1920–21, *Visuddhimagga* pp. 221–222 --- ## §158 — The Eight Attributes of Virtue **[V i 221]** Now for the practitioner who wishes to cultivate the Recollection of Virtue (*sīlānussati*), having gone into seclusion and withdrawn, the introspective recollection runs thus: > *aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī ti* > > "Truly my virtues are unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, ungrasped, and leading to concentration." In this manner, by way of the qualities of acting unbroken (*akhaṇḍakāri-guṇa*) and so on, one's own virtues are to be recollected. Such virtues — for the householder, are householder virtues (*gahaṭṭhasīlāni*); for one gone forth, monastic virtues (*pabbajitasīlāni*). Whether they be householder virtues or monastic virtues: those of which not even one at the beginning or end has been broken — those, like a cloth with torn edge (*pariyantachinnasāṭako*), are unbroken (*akhaṇḍāni*) on account of not being broken at the edges. **[V i 222]** Those of which not even one in the middle has been broken — those, like a cloth pierced through the centre (*vinividdhasāṭako*), are untorn (*acchiddāni*) on account of not being pierced. Those of which two or three are not broken in succession — those, like a cow whose body is of some other colour [than usual] — having patches of dissimilar colour such as black or red, in long-round and similar shapes, rising on the back or belly — those are unspotted (*asabalāni*) on account of not being patchy. Those of which none have been broken at intervals — those, like a cow speckled with spots of dissimilar hue, are unmottled (*akammāsāni*) on account of not being mottled. Or, in general: all virtues, on account of being unimpaired by the seven-fold sexual coupling and by the bad qualities of anger, malice, and the like, are unbroken, untorn, unspotted, and unmottled. Those very virtues, by being released from the slavery of craving (*taṇhādāsavya*) and made into a state of freedom, are liberating (*bhujissāni*). On account of being praised by the wise, beginning with the Buddha, they are praised by the wise (*viññūpasatthāni*). On account of not being graspable by craving and views, or by anyone saying — "There is this fault in your virtues" — being thus impossible to grasp, they are ungrasped (*aparāmaṭṭhāni*). On account of conducing to access concentration (*upacāra-samādhi*) and absorption concentration (*appanā-samādhi*), or even path concentration (*magga-samādhi*) and fruition concentration (*phala-samādhi*), they are leading to concentration (*samādhisaṃvattanikāni*). --- ## §159 — The Arising of the Jhāna-factors and the Benefits of Recollection So, when the practitioner thus recollects his own virtues by way of the qualities of being unbroken and so on (*akhaṇḍatādi-guṇavasena*), at that time his mind is not obsessed (*pariyuṭṭhita*) by greed, not [obsessed] . . . [and so on] . . . not obsessed by delusion; at that time, rather, his mind stands straight with reference to virtue. Then, in the manner set out above, with the hindrances suppressed (*vikkhambhita*), in one and the same moment the factors of absorption (*jhānaṅga*) arise. However, because of the profundity of the qualities of virtue — or because the practitioner is intent on recollecting qualities of manifold kinds — this absorption (*jhāna*) does not reach full absorption (*appanā*); it reaches only access concentration (*upacāra-samādhi*). And because it has arisen by way of recollecting the qualities of virtue, this very meditation is reckoned simply as *sīlānussati* — the Recollection of Virtue. Moreover, a bhikkhu who devotes himself to this *sīlānussati* becomes respectful toward the training (*sikkhāya sagāravo*); he is amiable in conduct (*sabhāgavutti*); he is heedful in hospitable greeting (*paṭisanthāre appamatto*); he is free from the fear of self-reproach and the like (*attānuvādādi-bhaya-virahito*); he sees danger even in the slightest faults (*aṇumattesu vajjesu bhayadassāvī*); he attains fullness of faith, mindfulness, wisdom, and merit (*saddhādi-vepulla*); he abounds in joy and gladness (*pītipāmojja-bahulo*); and even if he does not penetrate any higher [than access concentration], he is destined for a good rebirth (*sugati-parāyana*). > Therefore the wise one should always practice diligence, > in this *sīlānussati* of such great majestic power. *This is the detailed exposition of Sīlānussati.* ### 繁體中文 # 戒隨念（Sīlānussati） > **來源**：PTS Rhys Davids & Rhys Davids 1920–21，《清淨道論》pp. 221–222 --- ## §158 —— 戒之八德 **〔V i 221〕** 復欲修習戒隨念（*sīlānussati*）的行者，獨處退隱： > *aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī ti* > > 「實則我之諸戒：不毀（*akhaṇḍāni*）、不穿（*acchiddāni*）、無斑（*asabalāni*）、無雜（*akammāsāni*）、自在（*bhujissāni*）、智者所讚（*viññūpasatthāni*）、不取著（*aparāmaṭṭhāni*）、引致定（*samādhisaṃvattanikāni*）。」 如是以「不毀作」（*akhaṇḍakāri*）等諸德性，憶念自己之諸戒。其諸戒，在家者為在家戒（*gahaṭṭhasīlāni*），出家者為出家戒（*pabbajitasīlāni*）。 無論是在家戒或出家戒：凡彼諸戒，於初或末無一破毀者——彼如邊緣破損之衣（*pariyantachinnasāṭako*）——以邊端不破為由——故為【不毀】（*akhaṇḍāni*）。 **〔V i 222〕** 凡彼諸戒，於中間無一破毀者——彼如中央穿孔之衣（*vinividdhasāṭako*）——以中央不穿為由——故為【不穿】（*acchiddāni*）。 凡彼諸戒，於相續中無二、三〔戒〕破毀者——彼如於背或腹上現起長圓等形之、異色（如黑紅等）之斑紋、身他色之牛（*aññatarasarīravaṇṇā gāvī*）——以無斑點為由——故為【無斑】（*asabalāni*）。 凡彼諸戒，於〔修持〕中間無破毀者——彼如異色斑點所雜之牛（*visabhāgabinduvicitrā gāvī*）——以無雜染為由——故為【無雜】（*akammāsāni*）。 或於通說：一切〔戒〕，因不被七種淫慾相應行（*sattavidha-methuna-saṃyoga*）所壞、亦不被忿恚等諸惡法（*kodhupanāhādi-pāpadhammā*）所壞故，皆為【不毀、不穿、無斑、無雜】。 彼諸戒，由解脫渴愛之奴役（*taṇhā-dāsavya*）、令成自在性（*bhujissa-bhāva-karaṇa*）故，為【自在】（*bhujissāni*）。又因被佛陀（*Buddha*）等諸智者所讚（*viññūhi pasatthattā*）故，為【智者所讚】（*viññūpasatthāni*）。 因不被渴愛與見（*taṇhā-diṭṭhi*）所執取（*aparāmaṭṭhatāya*），又或：因不能被任何人以「於汝之戒中有此過」之說而執取故——為【不取著】（*aparāmaṭṭhāni*）。 因能引致近行定（*upacāra-samādhi*）、安止定（*appanā-samādhi*）、又或道定（*magga-samādhi*）與果定（*phala-samādhi*）故——為【引致定】（*samādhisaṃvattanikāni*）。 --- ## §159 —— 禪支生起與隨念之利益 如是以不毀性等諸德性（*akhaṇḍatādi-guṇavasena*）憶念自己之諸戒時，於彼時心不為貪所纏（*pariyuṭṭhita*），不為瞋〔所纏〕……〔乃至〕……不為癡所纏；於彼時，其心唯緣於戒（*sīlaṃ ārabbha*）而正直生起。 如前所述（*purimanayen' eva*），諸蓋（*nīvaraṇa*）既被鎮伏（*vikkhambhita*），於一剎那中諸禪支（*jhānaṅga*）即生起。然以戒德之深遠（*sīlaguṇānaṃ gambhīratā*），或以對種種德之隨念之勝解（*nānappakāra-guṇānussaraṇa-adhimuttitā*）故，此禪定（*jhāna*）不得安止（*appanā*），唯得近行定（*upacāra-samādhi*）而已。又因此〔禪定〕由憶念戒德而生起，故唯名為「戒隨念」（*Sīlānussati*）。 復次，凡修習此戒隨念之比丘—— 於戒學有恭敬（*sikkhāya sagārava*）；同分行者（*sabhāgavutti*；即與同梵行者和睦相處）；於問訊不放逸（*paṭisanthāre appamatto*）；離自責等之怖畏（*attānuvādādi-bhaya-virahito*）；於微小之罪見恐怖（*aṇumattesu vajjesu bhayadassāvī*）；得信、念、慧、福之圓滿（*saddhā-sati-paññā-puñña-vepulla*）；多喜、多悅（*pīti-pāmojja-bahula*）；雖未通達上品〔以上〕，亦必趣於善趣（*sugati-parāyana*）。 > 是故賢智者，當常勤行不放逸， > 於此大威神之戒隨念中。 *此即《戒隨念》之詳論門。* --- ## VII.6 · §162–§163 — §162 — The Recollection-Formula and the Sutta-Clarification ### English # Devatānussati — Recollection of Deities > **Source**: PTS Rhys Davids & Rhys Davids 1920–21, *Visuddhimagga* pp. 225–226 --- ## §162 — The Recollection-Formula and the Sutta-Clarification **[V i 225]** The practitioner who wishes to cultivate the Recollection of Deities (*devatānussati*)¹ must already be endowed with such qualities as faith and the rest (*saddhādi-guṇa*) that have been arrived at by way of the noble path (*ariyamagga-vasena samudāgata*).² Then, having gone into seclusion and withdrawn, the introspective recollection runs thus: > *santi devā Cātumahārājikā, santi devā Tāvatiṃsā, Yāmā, Tusitā, Nimmānaratino, Paranimmita-vasavattino, santi devā Brahmakāyikā, santi devā tat' uttariṃ; yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha uppannā. Mayham pi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena . . . yathārūpena sutena . . . yathārūpena cāgena . . . yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha uppannā. Mayham pi tathārūpā paññā saṃvijjatī ti.*³ > > "There are deities of the realm of the Four Great Kings (*Cātumahārājikā*); there are deities of the Thirty-Three (*Tāvatiṃsā*), the *Yāmā*, the *Tusitā*, the *Nimmānaratī*, the *Paranimmita-vasavattī*; there are deities of the Brahmā-realm (*Brahmakāyikā*); and there are deities higher than that. Those deities — endowed with such faith (*saddhā*) as they had — having passed away from here, were reborn there. In me too there exists faith of such a kind. — Endowed with such virtue (*sīla*) . . . with such learning (*suta*) . . . with such generosity (*cāga*) . . . with such wisdom (*paññā*) — those deities, having passed away from here, were reborn there. In me too there exists wisdom of such a kind." In this manner, having placed the deities in the position of witnesses (*sakkhiṭṭhāne ṭhapetvā*), the practitioner's own qualities of faith and the rest (*saddhādi-guṇa*) are to be recollected. **As for the Sutta**: it is said — > *yasmiṃ, Mahānāma, samaye ariyasāvako attano ca tāsañ ca devatānaṃ saddhañ ca sīlañ ca sutañ ca cāgañ ca paññañ ca anussarati, nev' assa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.* > > "When, Mahānāma, the noble disciple recollects, regarding both his own and those deities', the faith and the virtue and the learning and the generosity and the wisdom, at that time his mind is not obsessed by greed."⁴ Although it is so stated, that should be understood as said for the purpose of pointing out the parity of attributes (*samānaguṇa-dīpanattham*) between the deities-to-be-placed-in-the-position-of-witnesses and the practitioner's own qualities of faith and the rest. For in the Aṭṭhakathā it is firmly stated that, having placed the deities in the position of witnesses, the practitioner recollects his own qualities. ## §163 — The Arising of the Jhāna-factors and the Benefits of Recollection Therefore, having recollected the qualities of the deities in the former part (*pubbabhāga*) and his own existing qualities of faith and the rest in the latter part (*aparabhāga*), the practitioner's mind is not obsessed (*pariyuṭṭhita*) by greed at that time, not [obsessed by] aversion . . . [and so on] . . . not obsessed by delusion; at that time, rather, his mind stands straight with reference to the deities (*devatā ārabbha*). Then, in the manner set out above (*purimanayen' eva*), with the hindrances suppressed (*vikkhambhita*), in one and the same moment the factors of absorption (*jhānaṅga*) arise. However, because of the profundity of the qualities beginning with faith — or because the practitioner is intent on recollecting qualities of manifold kinds (*nānappakāra-guṇānussaraṇa-adhimuttatā*) — this absorption (*jhāna*) does not reach full absorption (*appanā*); having reached only access (*upacāra-patta*),⁵ it remains a jhāna of the access kind. And because it has arisen by way of recollecting qualities-similar-to-the-deities' (*devatānaṃ guṇasadisa-saddhādi-guṇānussaraṇa-vasena*), this very meditation is reckoned simply as *devatānussati* — the Recollection of Deities. **[V i 226]** Moreover, a bhikkhu who devotes himself to this *devatānussati* becomes dear and beloved to the deities (*devatānaṃ piyo manāpo*); he attains in greater measure the fullness of faith and the rest (*bhiyyoso mattāya saddhādi-vepulla*); he abides abounding in joy and gladness (*pīti-pāmojja-bahulo viharati*); and even if he does not penetrate any higher [than access concentration], he is destined for a good rebirth (*sugati-parāyana*). > Therefore the wise one should always practice diligence, > in this *devatānussati* of such great majestic power. *This is the detailed exposition of Devatānussati.* --- ¹ On the chapter-name *devatānussati* "Recollection of Deities": *devatā* spans both deva-beings (the inhabitants of the celestial realms) and the qualities-they-embody (faith, virtue, learning, generosity, wisdom). The chapter's hermeneutical move — placing the deities "in the position of witnesses" and then reflexively recollecting one's own qualities — exploits this dual sense: the deities serve as the catalyst for recollection, but the content recollected is the parity of attributes between practitioner and deity. Distinct from secular "recollection of [departed] loved ones" — *devatā* in this context are specifically beings of the celestial realms (sense-sphere through Brahmā-realm and higher). ² *Ariyamagga-vasena samudāgata* "arrived at by way of the noble path" is a technical phrase meaning the qualities arise only at stream-entry (*sotāpanna*) or higher. ³ The recollection-formula above is a near-verbatim quotation of AN 6.10 *Mahānāma-sutta* (PTS *A.* iii, 287 f; v, 329 f; see footnote ² in `pali.md` p.225 apparatus). ⁴ On *samānaguṇa-dīpanattham* and the *pubbabhāga* / *aparabhāga* structure: Buddhaghosa distinguishes the suttanta's combined-recollection formulation from the niddesa's two-part sequential structuring (former-part = deva-attributes; latter-part = self-attributes). The reconciliation: the suttanta's combined wording points out the parity (*samānaguṇa-dīpanattham*) between practitioner and deity attributes. ⁵ *Upacāra-patta* "having reached access" is the recension reading in PTS body for VII.6 — note this is **opposite direction** from VII.4 / VII.5 PTS body which had `upacāra-mattaṃ` "merely access". PTS edition itself shows recension inconsistency across the six anussati chapters on this same Buddhaghosa-formula; both readings are doctrinally identical (both indicate the meditation falls short of *appanā* and stops at *upacāra*-level). see the translator's collation notes. ### 繁體中文 # 天隨念（Devatānussati） > **來源**：PTS Rhys Davids & Rhys Davids 1920–21，《清淨道論》pp. 225–226 --- ## §162 —— 隨念之形式與對經中相應段落之釋疑 **〔V i 225〕** 欲修習天隨念（*devatānussati*）¹ 之行者，必須已具足由聖道所得之諸德性（*ariyamagga-vasena samudāgata saddhādi-guṇa*）。² 繼而獨處退隱，憶念之相如下： > *santi devā Cātumahārājikā, santi devā Tāvatiṃsā, Yāmā, Tusitā, Nimmānaratino, Paranimmita-vasavattino, santi devā Brahmakāyikā, santi devā tat' uttariṃ; yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha uppannā. Mayham pi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena . . . yathārūpena sutena . . . yathārūpena cāgena . . . yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha uppannā. Mayham pi tathārūpā paññā saṃvijjatī ti.*³ > > 「有四天王天（*Cātumahārājikā*）；有三十三天（*Tāvatiṃsā*）、夜摩天（*Yāmā*）、兜率天（*Tusitā*）、化樂天（*Nimmānaratī*）、他化自在天（*Paranimmita-vasavattī*）；有梵身天（*Brahmakāyikā*）；有更上界諸天（*tat' uttariṃ*）。彼諸天具足如是之信（*saddhā*），由此處死沒，於彼處受生。我亦具足如是之信。——具足如是之戒（*sīla*）⋯⋯如是之聞（*suta*）⋯⋯如是之捨（*cāga*；即慷慨施捨）⋯⋯如是之慧（*paññā*）；彼諸天由此處死沒，於彼處受生。我亦具足如是之慧。」 如是以諸天為證人之位而立之（*sakkhiṭṭhāne ṭhapetvā*），憶念自己之信等諸德性（*saddhādi-guṇa*）。 **至於經中所說**： > *yasmiṃ, Mahānāma, samaye ariyasāvako attano ca tāsañ ca devatānaṃ saddhañ ca sīlañ ca sutañ ca cāgañ ca paññañ ca anussarati, nev' assa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.* > > 「摩訶那摩（*Mahānāma*）！當聖弟子憶念自身與彼諸天之信、戒、聞、捨、慧時，於彼時其心不為貪所纏。」⁴ 雖如是說，然應知此乃為說明〔所立為證人之位之諸天與自身之信等諸德性〕同等之德性（*samānaguṇa-dīpanattham*）之故而說。蓋於《義疏》（*Aṭṭhakathā*）中明言：以諸天為證人之位而立之，並憶念自己之諸德性。 ## §163 —— 禪支生起與隨念之利益 是故，於前分（*pubbabhāga*）憶念諸天之諸德性後，於後分（*aparabhāga*）憶念自己現前存在之信等諸德性時，於彼時其心不為貪所纏（*pariyuṭṭhita*），不為瞋〔所纏〕……〔乃至〕……不為癡所纏；於彼時，其心唯緣於諸天（*devatā ārabbha*）而正直生起。 如前所述（*purimanayen' eva*），諸蓋（*nīvaraṇa*）既被鎮伏（*vikkhambhita*），於一剎那中諸禪支（*jhānaṅga*）即生起。然以信等諸德之深遠（*saddhādi-guṇānaṃ gambhīratā*），或以對種種德之隨念之勝解（*nānappakāra-guṇānussaraṇa-adhimuttatā*）故，此禪定（*jhāna*）不得安止（*appanā*），唯得近行（*upacāra-patta*）⁵ 而已。又因此〔禪定〕由憶念諸天德性同分之信等諸德（*devatānaṃ guṇasadisa-saddhādi-guṇānussaraṇa-vasena*）而生起，故唯名為「天隨念」（*Devatānussati*）。 **〔V i 226〕** 復次，凡修習此天隨念之比丘—— 為諸天所愛敬（*devatānaṃ piyo manāpo*）；更上一層地得信等之圓滿（*bhiyyoso mattāya saddhādi-vepulla*）；多喜、多悅而住（*pīti-pāmojja-bahulo viharati*）；雖未通達上品〔以上〕，亦必趣於善趣（*sugati-parāyana*）。 > 是故賢智者，當常勤行不放逸， > 於此大威神之天隨念中。 *此即《天隨念》之詳論門。* --- ¹ 章名「天隨念」（*devatānussati*）所用之「天」字義例說明：*devatā* 兼指天界諸有情（諸天界之住者）及其所體現之諸德性（信、戒、聞、捨、慧）。本章之詮釋特色——「以諸天為證人之位而立之」（*sakkhiṭṭhāne ṭhapetvā*）並反觀憶念自己之諸德性——正利用此雙重義：諸天為憶念之契機，所憶念之內容則為行者與諸天之德性同等。與世俗「思念〔已逝〕親人」之義不同——此處之 *devatā* 特指天界（自欲界至梵界乃至更上界）之有情。 ² *Ariyamagga-vasena samudāgata*（「由聖道所得」）是專門術語，意指此諸德性唯於入流（*sotāpanna*）以上聖道生起時方得現前。 ³ 上述憶念形式為《增支部》AN 6.10 《摩訶那摩經》（*Mahānāma-sutta*）幾近逐字之引用（PTS *A.* iii, 287 f; v, 329 f；見 `pali.md` p.225 腳註 ²）。 ⁴ 關於 *samānaguṇa-dīpanattham* 與 *pubbabhāga* / *aparabhāga* 結構：覺音論師區分經中之合說形式（聖弟子於一單一行為中憶念自身與彼諸天之諸德）與論疏中之前後二分次第結構（前分為諸天之德；後分為自身之德）。其調和：經中合說之語，實為指出行者與諸天德性間之同等性（*samānaguṇa-dīpanattham*）而說。 ⁵ *Upacāra-patta*（「已得近行」）為 VII.6 PTS 原本之異本讀（recension reading）——值得注意，此**與 VII.4 / VII.5 PTS 原本之 `upacāra-mattaṃ`（「唯近行」）方向相反**。PTS 版本本身於六隨念章中對此覺音論師同一公式之異本不一致；兩種讀法義趣相同（均表示此禪定不達安止而止於近行水準）。詳見譯者校記。 --- ## VIII.1 · §167 — Translator's footnotes ### English # Maraṇassati (Mindfulness of Death) — English Translation [§167] Now the description of the cultivation of *maraṇassati*¹ (recollection of death) — which comes next in sequence after [the six recollections] — has arrived. Here, *maraṇa* (death) is the cutting-off of the life-faculty included within a single existence. But death of arahants — called the cutting-off of the suffering of the round (*vaṭṭa-dukkha-samuccheda*) — is *samuccheda-maraṇa* (death-as-final-cutting-off); the moment-by-moment dissolution of formations is *khaṇika-maraṇa* (momentary death); and conventional usages such as "the tree has died" or "the iron has died" are *sammuti-maraṇa* (conventional death) — these three are not what is intended here. What is intended is twofold: *kāla-maraṇa* (timely death) and *akāla-maraṇa* (untimely death). Of these, *kāla-maraṇa* occurs through the exhaustion of merit (*puñña-kkhaya*), through the exhaustion of life-span (*āyu-kkhaya*), or through the exhaustion of both. *Akāla-maraṇa* occurs through the action of life-cutting kamma (*kammupacchedaka-kamma*). Among these: when, despite favourable conditions for life-continuance being present, death occurs only because the kamma that produced rebirth-linking has reached the maturity of its result — this is called *puñña-kkhaya-maraṇa* (death by exhaustion of merit). When the favourable conditions of birth-realm, time, food, and the like are absent — as with people of the present age, whose life-span is bounded by about a hundred years — and death occurs through the exhaustion of life-span, this is called *āyu-kkhaya-maraṇa* (death by exhaustion of life-span). And when [death occurs] like that of Dūsīmāra² and King Kalābu³ and the like — through kamma capable of displacing them from their station in that very moment, with their life-continuum cut off; or through previous kamma; or through deliberate violence such as weapon-strokes [bringing about] the cutting-off of the life-continuum of those whose life-stream is being severed — this is called *akāla-maraṇa*. All such cases are comprehended by the cutting-off of the life-faculty as previously stated. Thus *maraṇassati* is *recollection of death* — death being defined as the cutting-off of the life-faculty. [§168] The practitioner who wishes to cultivate this should go to a secluded place, retire into solitude, and bring forth wise attention thus: "There will be death; the life-faculty will be cut off"; or thus: "Death, death." For when [the practitioner] engages in attention unwisely, sorrow arises in recollecting the death of the beloved — like a mother grieving over her dear son who has just been born; gladness arises in recollecting the death of the disliked — like enemies rejoicing in their enemy's death; in recollecting the death of the indifferent, no sense of urgency arises — like a corpse-burner viewing a dead body; and in recollecting [the practitioner's] own death, terror arises — like a fearful person seeing a raised sword in the hand of an executioner. All this comes about through the absence of mindfulness, urgency, and knowledge. Therefore [the practitioner] should look here and there at beings slain or dead, advert to the death of beings whose former good fortune [the practitioner] has personally witnessed, and yoking together mindfulness, urgency, and knowledge, bring forth attention thus: "There will be death," and so on. The practitioner who proceeds in this way proceeds wisely; that is, [the practitioner] proceeds with method (*upāyena*). For only [the practitioner] who proceeds thus has the hindrances suppressed, mindfulness established with death as its object, and the meditation subject reach access [concentration]. [§169] But for the practitioner in whom this much does not occur, death should be recollected by these eight modes (*aṭṭhah' ākārehi*): > (1) by way of [death's] presentation as executioner (*vadhakapaccupaṭṭhānato*); > (2) by way of fortune-failure (*sampatti-vipattito*); > (3) by way of comparison (*upasaṃharaṇato*); > (4) by way of the body's being shared with many (*kāya-bahusādhāraṇato*); > (5) by way of the weakness of life (*āyu-dubbalato*); > (6) by way of [death's] signlessness (*animittato*); > (7) by way of the limit of duration (*addhāna-paricchedato*); > (8) by way of the brevity of the moment (*khaṇa-parittato*). Of these: (1) **By way of [death's] presentation as executioner**: death should be recollected as presenting itself like an executioner. Just as an executioner who has taken up a sword and is bringing it close to a person's neck, saying "I will cut off this head," is right there present — even so, death too is right there present. Why? Because it has come along with birth, and because it deprives a being of life. For just as an *ahicchattaka*-mushroom emerges with the dust on its head as it sprouts up, even so beings come into being bringing decay-and-death along with them. Indeed for them, the rebirth-linking consciousness, immediately upon arising, attains decay and breaks up together with its associated aggregates, like a stone falling from a mountain peak. [V i 231] Thus *khaṇika-maraṇa* (momentary death) has come along with birth; and since whatever has been born must inevitably die, the death intended here too has come along with birth. Therefore this being, from the moment of birth onwards — just as the risen sun goes ever towards its setting, never turning back even slightly from the place reached — or as a swift-flowing mountain stream, carrying away [whatever it bears], flows on, runs on, never turning back even slightly — even so, never turning back even slightly, [this being] heads only towards death. Hence it has been said: > *Yam ekarattim pathamam gabbhe vasati māṇavo,* > *abbhutṭhito va so yāti, sa gaccham na nivattatī* ti. > "From the very first night a being takes up residence in the womb, > he goes on like one who has set out — going, he never turns back."⁴ And as he goes on, death is ever near at hand for him — like the drying-up of small streams scorched by summer heat; like the falling of tree-fruits whose moist-binding has been loosened by morning [wind]; like the breaking of clay pots struck by mallets; like the dispersal of dewdrops touched by the sun's rays. Hence it has been said:⁵ > *Accayanti ahorattā, jīvitam uparujjhati,* > *āyu khīyati maccānam, kunnadīnam va odakam.* > "Days and nights pass by, life is held back, > the life-span of mortals dwindles, like the water of small streams."⁶ > *Phalānam iva pakkānam; pāto papatato bhayam,* > *evam jātānam maccānam niccam maraṇato bhayam.* > "As ripe fruits stand in fear of falling at any moment, > so beings, once born, stand always in fear of death."⁷ > *Yathā pi kumbhakārassa katam mattikabhājanam,* > *khuddakañ ca mahantañ ca yam pakkam yañ ca āmakam,* > *sabbam bhedanapariyantam evam maccāna jīvitam.* > "As all clay vessels made by a potter, > small or great, fired or unfired, > end in breaking — even so is the life of mortals."⁸ > *Ussavo va tiṇaggam hi suriyuggamanam pati,* > *evam āyu manussānam. Mā mam, amma, nivārayā* ti. > "Like a dewdrop on a blade of grass facing the rising sun, > so is the life-span of human beings. Mother, do not hold me back."⁹ [V i 232] Thus, with [death's coming] along with birth and [its] depriving one of life, like an executioner with raised sword, death too should be recollected as right there present — in this way, by way of [death's] presentation as executioner. (2) **By way of fortune-failure**: here "fortune" only shines for as long as failure does not overwhelm it; and there is no fortune that, having transcended failure, would stand on. Indeed: > *Sakalam medinim bhutvā, datvā koṭisatam sukhī,* > *aḍḍhāmalakamattassa ante issaratam gato.* > *Ten' eva dehabandhena puññamhi khayam āgate,* > *maraṇābhimukho so pi asoko sokam āgato* ti. > "Having enjoyed the entire earth, having given as gifts a hundred koṭis [of wealth], in happiness, > at the end he attained sovereignty over [a mere] half-myrobalan-fruit['s worth]. > > By that very bodily continuum, when his merit was exhausted, > facing death, even he — once unsorrowing — came to sorrow."¹⁰ Moreover, all health ends in sickness; all youth ends in old age; all life ends in death. The whole world-establishment is followed by birth, pursued by old age, oppressed by sickness, struck down by death. Hence it has been said: > *Yathā pi selā vipulā nabham āhacca pabbatā,* > *samantā anupariyeyyum nippothentā catuddisā,* > *evam jarā ca maccu ca adhivattanti pāṇino.* > *Khattiye Brāhmaṇe Vesse Sudde Caṇḍāla-Pukkuse,* > *na kiñci parivajjeti, sabbam evābhimaddati.* > *Na tattha hatthīnam bhūmi, na rathānam, na pattiyā,* > *na cā pi mantayuddhena sakkā jetum dhanena vā* ti. > "Just as vast rocks, mountains touching the sky, > would roll all around, crushing in the four directions — > even so do old age and death press in upon living beings. > Khattiyas, Brahmins, Vessas, Suddas, Caṇḍālas, Pukkusas — > [they] spare no one; they crush all alike. > There is no place there for elephants, for chariots, for foot-soldiers; > nor can [death] be conquered by counsel-warfare or by wealth."¹¹ Thus, with the fortune of life ending in the failure of death, [the practitioner] should recollect death by way of fortune-failure. (3) **By way of comparison**: by comparing oneself with others. Here death should be recollected by comparison through seven aspects: > by greatness of fame (*yasamahattato*); > by greatness of merit (*puññamahattato*); > by greatness of strength (*thāmamahattato*); > by greatness of psychic power (*iddhimahattato*); > by greatness of wisdom (*paññāmahattato*); > by reference to the paccekabuddhas (*paccekabuddhato*); > by reference to the Sammāsambuddha (*sammāsambuddhato*). How [each]? This thing called death has fallen, without obstacle, even upon those of great fame, great retinues, vast wealth and conveyances — [V i 233] such as Mahāsammata,¹² Mandhātar,¹³ Mahāsudassana,¹⁴ Daḷhanemi,¹⁵ Nimi,¹⁶ and the rest. How then will it not fall upon me? > *Mahāyasā rājavarā, Mahāsammata ādayo,* > *te pi maccuvasam pattā, mādisesu kathā va kā* ti. > "Excellent kings of great fame, beginning with Mahāsammata — > they too came under the sway of death; what then to say of those like me?" Thus, indeed, [death] should be recollected by greatness of fame. How by greatness of merit? > *Jotiko Jaṭilo Uggo Meṇḍako atha Puṇṇako,¹⁷* > *ete c' aññe ca ye loke mahāpuññā ti vissutā;* > *sabbe maraṇam āpannā, mādisesu kathā va kā* ti. > "Jotika, Jaṭila, Ugga, Meṇḍaka, and likewise Puṇṇaka — > these and others famed in the world as of great merit: > all came to death — what then to say of those like me?" Thus [death] should be recollected by greatness of merit. How by greatness of strength? > *Vāsudevo Baladevo, Bhīmaseno Yudhiṭṭhilo,* > *Cānuro Piyādi-Mallo¹⁸ Antakassa vasam gatā,* > *Evam thāmabalūpetā iti lokamhi vissutā;* > *ete pi maraṇam yātā, mādisesu kathā va kā* ti. > "Vāsudeva, Baladeva, Bhīmasena, Yudhiṭṭhila, > Cānura the Piyādi-Malla — [all] came under the sway of the Ender; > [men] endowed with such strength of vigor, famed thus in the world — > these too went to death; what then to say of those like me?" Thus [death] should be recollected by greatness of strength. How by greatness of psychic power? > *Pādangutṭhakamattena vijayantam akampayi* > *yo nām' iddhimatam settho dutiyo aggasāvako,¹⁹* > *so pi maccumukham ghoram, migo sīhamukham viya,* > *paviṭṭho saha iddhīhi, mādisesu kathā va kā* ti. > "He who, with the mere measure of his big toe, made Vejayanta tremble — > he the foremost of those endowed with psychic power, the second chief disciple — > even he entered the dreadful mouth of death, > like a deer [entering] the mouth of a lion, [going there] together with his psychic powers. > What then to say of those like me?" Thus [death] should be recollected by greatness of psychic power. How by greatness of wisdom? [V i 234] > *Lokanātham ṭhapetvāna, ye c' aññe atthi pāṇino* > *paññāya Sāriputtassa kalam nāgghanti soḷasim:* > *evam nāma mahāpañño paṭhamo aggasāvako:* > *maraṇassa vasam patto, mādisesu kathā va kā* ti. > "Setting aside the World-Protector, whatever other living beings there are — > they do not equal a sixteenth-fraction of Sāriputta's wisdom.²⁰ > One of such great wisdom, the foremost chief disciple — > [he too] came under the sway of death; what then to say of those like me?" Thus [death] should be recollected by greatness of wisdom. How by reference to the paccekabuddhas? Even those great seers who, by the strength of their own knowledge and energy, having destroyed the army of all defilements, attained paccekabodhi²¹ — *khaggavisāṇakappa*-self-enlightened ones²² — even they have not escaped death; how then shall I escape? > *Tam tam nimittam āgamma vīmamsantā mahesayo* > *sayambhū ñāṇatejena, ye pattā āsavakkhayam,* > *ekacariyanivāsena, khaggasiṅgasamūpamā,* > *te pi nātigatā maccum, mādisesu kathā va kā* ti. > "Coming upon this or that sign, examining it — those great seers, > the self-enlightened, by the splendour of [their] knowledge having attained the destruction of the cankers, > dwelling in solitary practice, like the rhinoceros-horn — > even they did not transcend death. What then to say of those like me?" Thus [death] should be recollected by reference to the paccekabuddhas. How by reference to the Sammāsambuddha? Even that Blessed One, whose form-body was adorned with the eighty minor marks (*asīti-anuvyañjana*) and made resplendent with the variegated thirty-two marks of a Great Man (*dvattimsa-mahāpurisalakkhaṇa*); whose Dhamma-body was perfected with the jewel-treasures of the perfectly-purified mass of virtue and the rest; who had reached the far-shore of the greatness of fame, of merit, of strength, of psychic power, and of wisdom; the unequalled, the equal of the unequalled, the peerless, the *araham*, the *sammāsambuddho* — even he was extinguished and quieted at the place [of his Parinibbāna] by the downpour of death-rain, just as a great mass of fire is extinguished by the downpour of rain-water. > *Evam mahānubhāvassa yam nām' etam mahesino,* > *na bhayena na lajjāya maraṇavasam āgatam,* > *nillajjam vītasārajjam, sabbasattābhimaddanam:* > *tayidam mādisam sattam katham nābhibhavissatī* ti? > "[That very death] which has come into the dominion of even such a great seer of such majestic power — > [coming] not through fear, not through shame — > shameless, devoid of timidity, the crusher of all beings: > how shall this same [death] not overcome a being such as me?" Thus [death] should be recollected by reference to the Sammāsambuddha. So, by comparing oneself thus with others endowed with the greatness of fame and the rest, through the commonality of death, [the practitioner] who recollects "Death will come to me too, just as to those distinguished beings" finds the meditation subject attains access [concentration]. — In this way, by way of comparison, death should be recollected. [V i 235] (4) **By way of the body's being shared with many**: this body is shared with many. To begin with, it is shared with the eighty families of worms. There the [worms] dwelling in the skin eat the skin; those dwelling in the hide eat the hide; those dwelling in the flesh eat the flesh; those dwelling in the sinews eat the sinews; those dwelling in the bones eat the bones; those dwelling in the marrow eat the marrow; right there they are born, grow old, die, and pass excrement and urine — and the body is for them the maternity-home, sick-room, cemetery, privy, and urine-trough alike. This body, indeed, is liable to die by the disturbance of those very families of worms. And just as it is shared with the eighty families of worms, even so [it is shared] also with the many hundreds of internal diseases, and with the external [causes of death] — snakes, scorpions, centipedes, and the like — that are shared causes of death. For just as, when a target has been set up at a crossroads, arrows, spears, lances, stones, and so on come falling upon it from all directions — even so all manner of mishaps fall upon the body. And by the falling of those mishaps too, this [body] indeed comes to death. Hence the Blessed One said: "Here, *bhikkhus*, when a *bhikkhu* — having spent the day, with the night come on — reflects thus: *Many indeed are the causes of my death — a snake might bite me, a scorpion might bite me, a centipede might bite me; thereby would be my dying, thereby would be my obstacle. I might stumble and fall; the food I have eaten might be ill-digested; bile might be disturbed for me; phlegm might be disturbed for me; sharp-as-knives winds might be disturbed for me — thereby would be my dying, thereby would be my obstacle.*"²³ Thus by way of the body's being shared with many, death should be recollected. (5) **By way of the weakness of life**: this so-called life-span is feeble, weak; for the life of beings is bound up with in-and-out-breathing, with the postures, with cold-and-heat, with the great elements, and with food. It proceeds only when it obtains the equal occurrence of in-and-out-breathing; when, the out-breath having gone out from the nose, it does not come in again, or having come in, does not go [out] again — that being is called dead. It proceeds only when it obtains the equal occurrence of the four postures; [V i 236] but by the excess of any one of them, the life-formations are cut off. It proceeds only when it obtains the equal occurrence of cold and heat; but a person overcome by excess cold or excess heat perishes. It proceeds only when it obtains the equal occurrence of the great elements; but by the disturbance of any of them — earth-element or water-element and so on — even a person endowed with strength becomes stiffened in body, or with body soaked-and-rotten through dysentery and the like, or overcome by great burning, or with joints and bonds being broken apart — and arrives at the destruction of life. Material food too, only when [the person] obtains it at the right time, sustains life; but for the person not obtaining food, [life] goes to ruin. Thus, by way of the weakness of life, death should be recollected. (6) **By way of [death's] signlessness**: meaning by way of [death's] indeterminacy, by way of the absence of any boundary-mark. For of beings: > *Jīvitam vyādhi kālo ca dehanikkhepanam gati:* > *pañc' ete jīvalokasmim animittā na ñāyare.* > "Life-span, illness, time, place of body's-laying-down, destination — > these five in the world of the living are signless, are not known."²⁴ Of these, **life-span** is signless by way of the absence of any boundary-mark such as "Only this much is to be lived; not beyond this." For beings die even in the *kalala*-stage [of embryonic development], and likewise in the *abbuda*-stage, in the *pesi*-stage, in the *ghana*-stage, in the *māsika*-stage (one-month), in the two-month, three-month, four-month, five-month, ten-month stage; even at the time of emerging from the womb; and beyond that, both within and beyond a hundred years they continue to die. **Illness** too is signless by way of the absence of any boundary-mark such as "Beings die only by this very illness, by no other." For beings die even by eye-disease; by any one of the diseases of the ear and so on as well. **Time** too is signless by way of the absence of any boundary-mark such as "[They] are to die only at this very time, not at another." For beings die even in the morning; and in the noon and the rest, at any other [time] too. **Place of body's-laying-down** too is signless by way of the absence of any boundary-mark such as "For those dying right here, the body must fall right here, not elsewhere." For of those born within a village, the body falls even outside the village; of those born outside the village, [the body falls] within the village. So too of those born on land, [the body may fall] in water; of those born in water, on land — and so it should be expanded in many ways. [V i 237] **Destination** too is signless by way of the absence of any boundary-mark such as "[They] are to be reborn here, having passed away from there." For [beings] passing away from the deva-world are reborn even among humans; passing away from the human-world they are reborn anywhere among the deva-realms and so forth; and thus, like an ox yoked to a machine, the world wheels through the five-fold round of destinations. — Thus by way of [death's] signlessness, death should be recollected. (7) **By way of the limit of duration**: nowadays the lifespan of human beings has no [definite] boundary, nor any such [long] duration. *He who lives long, [lives] a hundred years, or a little more* — hence the Blessed One said: "Brief is this life-span of human beings, *bhikkhus*; the next world is to be reached. What is wholesome should be done, the holy life should be lived; there is no non-dying for the born. He who lives long, *bhikkhus*, [lives] a hundred years, or a little more."²⁵ > *Appam āyu manussānam, hīleyya nam suporiso;* > *careyy' ādittasīso va; n' atthi maccussa nāgamo* ti. > "Brief is the life-span of humans; the good man should despise it, > should walk as one whose head is on fire — there is no non-coming of death."²⁶ Again [the Blessed One] said: "*In the past, bhikkhus, there was a teacher named Araka...*"²⁷ — the entire sutta, adorned with seven similes, should be expanded in full. Again [he] said: *"He, bhikkhus, who develops mindfulness of death thus: 'Oh, that I might live for a day and a night, [and] attend to the Blessed One's teaching — much indeed would have been done by me!'; or thus: 'Oh, that I might live for a day, [and] attend to the Blessed One's teaching — much indeed would have been done by me!'; or thus: 'Oh, that I might live for as long as it takes to swallow [the contents of] one alms-round, [and] attend to the Blessed One's teaching — much indeed would have been done by me!'; or thus: 'Oh, that I might live for as long as it takes to chew and swallow four or five mouthfuls of food, [and] attend to the Blessed One's teaching — much indeed would have been done by me!' — these, bhikkhus, are called bhikkhus who dwell heedlessly, who develop mindfulness of death sluggishly for the destruction of the cankers.* [V i 238] *But he, bhikkhus, who develops mindfulness of death thus: 'Oh, that I might live for as long as it takes to chew and swallow one mouthful of food, [and] attend to the Blessed One's teaching — much indeed would have been done by me!'; or thus: 'Oh, that I might live for as long as it takes for me, having breathed out, to breathe in, or having breathed in, to breathe out — and attend to the Blessed One's teaching — much indeed would have been done by me!' — these, bhikkhus, are called bhikkhus who dwell heedfully, who develop mindfulness of death keenly for the destruction of the cankers.*"²⁸ Thus, [a duration] only as long as the chewing-and-swallowing of four or five mouthfuls is unreliable; brief is the duration of [one's] life-span. — Thus by way of the limit of duration, death should be recollected. (8) **By way of the brevity of the moment**: in ultimate truth, indeed, exceedingly brief is the life-moment of beings — being only the duration of a single mind-moment. Just as a chariot-wheel, even when rolling, rolls along on only one point of its rim, and even when standing, stands on only one [point]; even so, [is] the single-mind-moment-life of beings: when that consciousness has ceased, the being is said to have ceased. As [the Old Commentary] says: "*In the past mind-moment one was living, one is not living [now], one will not live; in the future mind-moment one will not have lived, one is not living, one will live; in the present mind-moment one was not living, one is living, one will not live.*"²⁹ > *Jīvitam attabhāvo ca sukhadukkhā ca kevalā* > *ekacittasamāyuttā lahuso vattate khaṇo.* > "Life, individual existence, and pleasure-and-pain — all together — > are conjoined with a single mind; the moment swiftly passes." > *Ye niruddhā marantassa tiṭṭhamānassa vā idha,* > *sabbe pi sadisā khandhā gatā appaṭisandhiyā.* > "Those [aggregates] which have ceased for one [now] dying or [still] existing here — > all are alike: the aggregates have gone, with no rebirth-linking." > *Anibbattena na jāto, paccuppannena jīvati,* > *cittabhaṅgā mato loko: paññatti paramatthiyā* ti. > "By [aggregates] not yet arisen, [the world is] not born; by the present, it lives; > with the breaking-up of consciousness the world is dead — [this is] designation in the ultimate sense."³⁰ Thus by way of the brevity of the moment, death should be recollected. [§177] So, by recollecting [death] through any one or another of these eight modes, the mind, by repeated attention, gains familiarity; mindfulness with death as object becomes established; the hindrances are suppressed; the *jhāna*-factors become manifest. But because of the [meditation] object's being a phenomenon-with-its-own-nature (*sabhāva-dhammattā*) and because of [its] being something that arouses urgency (*saṃvejanīya*), the *jhāna* — not having reached absorption — becomes one that has reached only access concentration. The supramundane *jhāna* however, [V i 239] together with the second and fourth formless *jhāna*s, do attain absorption [taking] phenomena-with-their-own-nature [as object] by way of the distinction of cultivation. For the supramundane attains absorption by way of the gradual purification-cultivation; the formless [attains it] by way of the cultivation [proceeding] through transcendence of the [previous] object. With absorption-attained *jhāna*, only the bare transcendence of [the previous] object obtains there; but here [in *maraṇassati*] both [these conditions] are absent. Therefore, the *jhāna* obtained is one that has reached only access. And this — having arisen by the strength of mindfulness [with death as object] — comes to be reckoned as just *maraṇassati*. Now the *bhikkhu* who is devoted to this *maraṇassati* is constantly heedful; gains the perception of non-delight in all existences; abandons attachment to life; is a censurer of evil; is one of few accumulations; is free from stain of stinginess in [his] requisites; the perception of impermanence becomes familiar to [him], and following on that, the perception of suffering and the perception of not-self also stand established. Just as beings whose [practice of recollecting] death is undeveloped, when overwhelmed all of a sudden by wild beasts, *yakkhas*, snakes, robbers, or executioners, fall into fear, terror, and confusion at the time of dying — even so [this *bhikkhu*], not falling into [such states], fearless and unconfused, makes [his] end. If even in this very life [he] does not attain the deathless, [yet] with the breaking-up of the body [he] becomes one bound for a happy destination. > "Therefore the wise one should always practice diligence, > in this *maraṇānussati* of such great majestic power." > *Tasmā have appamādam kayirātha sumedhaso,* > *evam mahānubhāvāya maraṇānussatiyā sadā* ti. *This is the detailed exposition of Maraṇānussati.* --- ## Translator's footnotes ¹ *maraṇassati*: lit. "death-mindfulness"; here the standard CSCD-aligned canonical form (sandhi compound). PTS prints *maraṇasati* (single-s); both forms refer to the same meditation-subject. We adopt the canonical CSCD form for chapter-name throughout per scholarly convention. ² Dūsīmāra: a former Māra of the past who tortured the disciples of the Buddha Kakusandha and was reborn in the Avīci hell. Cf. *MN* 50 *Māratajjanīya-sutta* (i, 333); *Theragāthā* ver. 1187 (Mahā-Moggallāna recalls having been the very Dūsī-Māra in a past life). ³ Kalābu: the king of Kāsi who tortured the ascetic Khantivādī and was swallowed by the earth (Avīci hell). Cf. *Khantivādī-Jātaka* (*Jā*. iii, 39); *Cūḷadhammapāla-Jātaka* (*Jā*. v, 135); *Milindapañha* 201. ⁴ Verse cited from *Jātaka* 1.15.363 (*Telapatta-Jātaka* and related contexts; PTS edition citation: *Jāt*. iv, 494). The verse establishes life as a one-way journey from conception onwards. ⁵ The four verses that follow (footnotes 6–9) form a doctrinal cluster on death's ineluctable approach, drawn from across the canon. ⁶ *Saṃyutta-Nikāya* 4.146 (PTS edition citation: *S*. i, 109). ⁷ Jātaka verse (PTS: *Jāt*. iv, 127); a parallel image of beings as ripe fruits ever liable to fall. ⁸ *Sutta-Nipāta* 581–582 (PTS: *Sn*. 576–7). Cross-references at *Saṃyutta-Nikāya* i, 97 and *Dhammapada* 40 — the standard "potter's vessels" simile for the universality of death. ⁹ *Jātaka* 1.11.79 (PTS: *Jāt*. iv, 122; cf. *A*. iv, 137). The mother-and-son addressee establishes the verse's pastoral-domestic register. ¹⁰ Verse not traced to a known canonical or sub-canonical source. Buddhaghosa likely draws on a wider tradition of cautionary verses about kingship's transience. ¹¹ *Saṃyutta-Nikāya* 1.136 (PTS: *S*. i, 102). The famous "mountain-rolling" simile: old age and death press in upon all beings without distinction of caste. ¹² **Mahāsammata**: the first king of the human race in the Buddhist cosmological narrative (see *Aggañña-sutta*); his name means "the great elect," chosen by common consent. Cf. *Jātaka* ii, 311; iii, 454. ¹³ **Mandhātar**: a legendary universal monarch (*cakkavattin*) who ruled the four continents; cited as the paradigmatic example of one whose attainment-of-power could not satisfy desire. Cf. *Aṅguttara-Nikāya* ii, 7; *Therīgāthā* 486; CSCD reading aligned with *Sʰ* and *Bʰᵐ*. ¹⁴ **Mahāsudassana**: the cakkavattin king of *Dīgha-Nikāya* 17 *Mahāsudassana-sutta* (PTS: *D*. ii, 170 ff.). ¹⁵ **Daḷhanemi**: the cakkavattin king of *Dīgha-Nikāya* 26 *Cakkavattisīhanāda-sutta* (PTS: *D*. iii, 59 ff.). ¹⁶ **Nimi**: legendary king of Mithilā, subject of the *Nimi-Jātaka* (*Jāt*. vi, 95 ff.). The Burmese manuscript tradition omits Nimi from this list. ¹⁷ **Jotika, Jaṭila, Ugga, Meṇḍaka, Puṇṇaka**: five wealthy householders famed in the canon for their great accumulations of merit (*mahāpuñña*). References: Jotika and Jaṭila — *Dhammapada-Aṭṭhakathā* i, 385 (Sʰ reads "Jotiyo"); Ugga — *Jā*. i, 94; Meṇḍaka — *Vinaya-Piṭaka* i, 240 ff. (the Bhaddiya-householder); Puṇṇaka — *Dhp.A*. i, 385. ¹⁸ **Vāsudeva, Baladeva, Bhīmasena, Yudhiṭṭhila, Cānura the Piyādi-Malla** (PTS reading; *Bʰᵐ* reads *yo mahā Mallo*, "the great Malla [wrestler]"; CSCD aligns with *Bʰᵐ*): five legendary figures of strength drawn from the Mahābhārata epic cycle. **Vāsudeva** = Kṛṣṇa; **Baladeva** = Balarāma; **Bhīmasena** = Bhīma; **Yudhiṭṭhila** = Yudhiṣṭhira; **Cānura** = the wrestler-opponent slain by Kṛṣṇa in the Bhāgavata cycle. References: *Jāt*. iv, 82; v, 426; iv, 81. Buddhaghosa's citation of Hindu epic figures as exemplars of *thāma-mahatta* reflects the cross-cultural literary milieu of 5th-century-CE India: pre-Buddhist heroic-epic figures were familiar reference-points for educated readers regardless of sectarian affiliation. ¹⁹ The "second chief disciple" (*dutiyo aggasāvako*) is Mahā-Moggallāna, whose exhibition of *iddhi* (psychic power) by shaking Sakka's *Vejayanta* palace with his big toe is recounted at *Theragāthā* ver. 1194 and *Cūḷataṇhāsaṅkhaya-sutta* (*MN* 37). PTS reads *vijayantam*, a Sanskritized form; CSCD reads *vejayantam*, the standard Pāli form. Both refer to the same heavenly palace. ²⁰ "Sixteenth-fraction" (*soḷasim kalam*) is the standard Pāli idiom for an exceedingly small fraction; the verse claims that all sentient beings, save the Buddha, do not collectively equal one-sixteenth of Sāriputta's wisdom. ²¹ *paccekabodhi*: the awakening of a *paccekabuddha* — one who attains buddhahood through one's own efforts but does not establish a teaching-lineage. ²² *khaggavisāṇakappa*: lit. "rhinoceros-horn-like," the famous Suttanipāta image (*Sn*. 35–75 *Khaggavisāṇa-sutta*) for the paccekabuddha's solitary mode of practice. ²³ *Aṅguttara-Nikāya* 6.20 *Maraṇassati-sutta* (PTS: *A*. iii, 306). The bhikkhu's daily reflection on the manifold causes of death — three external (snake, scorpion, centipede) and three internal (digestive disturbance, bile-disturbance, phlegm-disturbance, sharp-as-knives winds — collectively counted as "internal disturbance"). ²⁴ Verse establishing the five-fold *animitta*-character of death; canonical source unconfirmed. ²⁵ *Saṃyutta-Nikāya* 4.145 framework + canonical *appam-āyu-manussānam* aphorism; the surrounding prose paraphrases standard sutta material. ²⁶ *Saṃyutta-Nikāya* 4.145 (PTS: *S*. i, 108). ²⁷ *Aṅguttara-Nikāya* 7.74 *Araka-sutta* (PTS: *A*. iv, 136). Araka, a teacher of the past, taught his disciples about death's near-approach with seven similes (drop of dew on grass, bubble in water, line drawn in water, mountain-stream, lump of spittle, lump of meat in a hot pan, cow being led to slaughter). The sutta is here abbreviated as "the entire sutta, adorned with seven similes, should be expanded in full" per Buddhaghosa's standard *vitthāretabbam* reference convention. ²⁸ *Aṅguttara-Nikāya* 6.19 *Maraṇassati-sutta* (PTS: *A*. iv, 318 f., § 11). The graded gradient of mindfulness-of-death: four "sluggish" patterns (rattindiva / divasa / piṇḍapāta / cattāro-pañca-ālope) reflecting heedless practice → two "keen" patterns (ekam-ālopam / assasitvā-passasāmi) reflecting heedful practice. The sutta's distinguishing point: heedfulness is calibrated by the brevity of the time-unit one envisions for one's remaining life. ²⁹ Citation untraced by the PTS editor; the three-fold cittakkhaṇa-jīvana statement may be a pericope from the Old Commentaries (*aṭṭhakathā* tradition) preserved in early Sinhalese sources but not in the present canon. ³⁰ *Mahāniddesa* 39 (CSCD canonical reference). The verse's closing statement *paññatti paramatthiyā* — "[this is] designation in the ultimate sense" — establishes the doctrinal frame: from the *paramattha* (ultimate) standpoint, the world is reborn-and-deceased moment-by-moment with the rise-and-fall of consciousness; the conventional designation "world" (*loka*) is itself a *paññatti* (concept) when so analyzed. ### 繁體中文 # 死隨念（Maraṇassati / Mindfulness of Death）— 中文翻譯 【§167】今者，於〔六隨念之〕後接續而來之*死隨念*¹（*maraṇassati*）修習門已至。 於此，*死*（*maraṇa*）者，是於一有所攝之命根（*jīvitindriya*）之斷絕。然，諸阿羅漢之死——名為輪迴苦之斷絕（*vaṭṭa-dukkha-samuccheda*）者——為**斷絕死**（*samuccheda-maraṇa*）；諸行剎那剎那之壞滅，為**剎那死**（*khaṇika-maraṇa*）；如「樹死」、「鐵死」等世俗用法，為**世俗死**（*sammuti-maraṇa*）——此三者非此處所欲之義。 此處所欲者，分二種：**時死**（*kāla-maraṇa*）與**非時死**（*akāla-maraṇa*）。其中，*時死*由福之盡（*puñña-kkhaya*）、由命之盡（*āyu-kkhaya*）、或由二者之盡而生。*非時死*由能斷生命之業（*kammupacchedaka-kamma*）而生。 於此中：當生命延續之諸緣具足存在之時，唯因生起結生之業已熟其果，而生死者——此名*福盡死*（*puñña-kkhaya-maraṇa*）。當生界、時、食等諸資具不足存在——如於今時人，其壽限大約限於百歲——而由壽命盡之力而生死者，此名*命盡死*（*āyu-kkhaya-maraṇa*）。又，如*杜西魔*²（*Dūsīmāra*）、*迦羅浮王*³（*Kalāburāja*）等之事——由可使彼等於彼一剎那中即離本所之業所斷其相續，或由先前之業，或由刀杖等故意之上加力而斷其相續者之死——此名*非時死*。如前所述，凡此皆攝於命根之斷絕中。 如是，命根斷絕所稱之死，即為其所緣之死隨念（*maraṇassati*）。 【§168】欲修習此者，宜往閑靜處獨住而起如理作意（*yoniso manasikāra*）：「將有死亡，命根將被斷絕」；或如此：「死，死。」蓋若起非如理作意（*ayoniso*），則於憶念可愛者之死時，憂愁起——猶如生子之母悲念其新生愛子之死；於憶念不可愛者之死時，喜悅起——猶如怨家慶喜怨家之死；於憶念中庸者之死時，悚懼（*saṃvega*）不起——猶如焚屍人視死屍；於憶念自己之死時，驚怖起——猶如怯弱者見執刀之劊子手。凡此皆由念（*sati*）、悚懼（*saṃvega*）、智（*ñāṇa*）之缺失而生。 是故，〔修行者〕應處處觀察被殺與已死之諸有情，憶起親見過去具勝事〔之諸有情〕之死，連結念、悚懼、智三法而起作意：「將有死亡」等。如此而起之者，即由如理而起；謂以方便（*upāyena*）而起也。唯如此而起〔之某些修行者〕，其諸蓋（*nīvaraṇa*）被鎮伏，以死為所緣之念安住，業處（*kammaṭṭhāna*）即達於近行〔定〕。 【§169】然，於彼一切尚未得之者，應由此**八種行相**（*aṭṭhah' ākārehi*）以憶念死： > （1）由殺戮者現前（*vadhakapaccupaṭṭhānato*）； > （2）由興衰（*sampatti-vipattito*）； > （3）由引比（*upasaṃharaṇato*）； > （4）由身共眾類（*kāya-bahusādhāraṇato*）； > （5）由命脆（*āyu-dubbalato*）； > （6）由無相（*animittato*）； > （7）由限期（*addhāna-paricchedato*）； > （8）由剎那短促（*khaṇa-parittato*）。 於此中： （1）**由殺戮者現前**：謂應以死如殺戮者現前而憶念。猶如執劍之殺戮者言：「我將斷此頭」而引劍至〔人之〕頸者，乃為現前之殺戮者；如是，死亦現前而存。為何？以〔死〕與生俱來故，及奪取生命故。譬如*獅子菇*（*ahicchattaka*）之芽，乃以頭頂著塵土而出生；如是，諸有情之生起，亦攜帶老死而來。實則於彼等，結生心生起之同時，即趣於老衰，與相應諸蘊俱破——猶如自山頂墜落之巨石。 【V i 231】如是剎那死亦與生俱來；又，已生者必死之故，此處所欲之死亦與生俱來。是故，此有情自生時起——猶如已升起之太陽朝向其落山之方而行，於所抵之每一處皆絕不稍稍倒回；又如山中急流（*pabbateyyā sīghasotā*）攜帶〔諸物〕而流，奔流而行，絕不稍稍倒回——如是，亦絕不稍稍倒回，唯朝向死亡而行。是故有云： > *Yam ekarattim pathamam gabbhe vasati māṇavo,* > *abbhutṭhito va so yāti, sa gaccham na nivattatī* ti. > 「人從入胎之初一夜起即住於胎中， > 即如已啟程者而行，行而不還。」⁴ 如是行進之時，死實已逼近——猶如夏熱所熾之諸小溪之乾涸；猶如清晨〔風〕鬆其潤露之繫之諸樹果之墜落；猶如以杖所擊之諸瓦器之破碎；猶如為日光所觸之諸露珠之消散。是故有云：⁵ > *Accayanti ahorattā, jīvitam uparujjhati,* > *āyu khīyati maccānam, kunnadīnam va odakam.* > 「日夜既過，生命為斷， > 諸人之壽盡，猶如諸小溪之水。」⁶ > *Phalānam iva pakkānam; pāto papatato bhayam,* > *evam jātānam maccānam niccam maraṇato bhayam.* > 「猶如諸已熟之果，於〔每一〕清晨皆有墜落之恐怖， > 如是，諸已生之人類，恆有死之恐怖。」⁷ > *Yathā pi kumbhakārassa katam mattikabhājanam,* > *khuddakañ ca mahantañ ca yam pakkam yañ ca āmakam,* > *sabbam bhedanapariyantam evam maccāna jīvitam.* > 「猶如陶工所造之諸瓦器， > 大者、小者、燒成者、未燒者， > 一切皆以破壞為終——如是諸人類之命亦然。」⁸ > *Ussavo va tiṇaggam hi suriyuggamanam pati,* > *evam āyu manussānam. Mā mam, amma, nivārayā* ti. > 「猶如露珠在草端，等候日出〔即消散〕； > 如是，諸人類之命亦然。母啊，請勿阻我〔出家〕。」⁹ 【V i 232】如是，由與生俱來故，由奪取生命故，死亦如執劍之殺戮者現前——應如是而憶念之；以此即為**由殺戮者現前**。 （2）**由興衰**：於此「興」（*sampatti*）唯於「衰」（*vipatti*）尚未壓伏之間始映輝；又無有「興」名能超越「衰」而住者。誠如此云： > *Sakalam medinim bhutvā, datvā koṭisatam sukhī,* > *aḍḍhāmalakamattassa ante issaratam gato.* > *Ten' eva dehabandhena puññamhi khayam āgate,* > *maraṇābhimukho so pi asoko sokam āgato* ti. > 「享盡全大地、施予百俱胝〔財〕而得安樂者， > 終至唯統御半個庵摩羅果〔之分〕而已。 > > 即由彼同身之延續，當其福已盡， > 面臨於死，彼〔本〕無憂者亦來於憂。」¹⁰ 復次，一切健康以病為終；一切青春以老為終；一切生命以死為終。整個世間之安住，皆為生所隨、為老所追、為病所逼、為死所擊。是故有云： > *Yathā pi selā vipulā nabham āhacca pabbatā,* > *samantā anupariyeyyum nippothentā catuddisā,* > *evam jarā ca maccu ca adhivattanti pāṇino.* > *Khattiye Brāhmaṇe Vesse Sudde Caṇḍāla-Pukkuse,* > *na kiñci parivajjeti, sabbam evābhimaddati.* > *Na tattha hatthīnam bhūmi, na rathānam, na pattiyā,* > *na cā pi mantayuddhena sakkā jetum dhanena vā* ti. > 「譬如廣大磐石、頂天之諸山， > 皆周遍輾轉而行，於四方各方擊碎一切—— > 如是，老與死亦壓服諸有情。 > 剎帝利、婆羅門、毘舍、首陀、旃陀羅、補羯娑—— > 〔老死〕無有所避，悉皆碾盡。 > 於彼〔老死〕，象戰之地不立，戰車不立，步兵不立， > 亦不能以謀略之戰勝、以財富勝。」¹¹ 如是，當決心以生命之興將以死之衰為終者，應**由興衰**以憶念死。 （3）**由引比**：謂以自己與他人相比照而引。於此中，應以**七種行相**而由引比以憶念死： > 由名譽之大（*yasamahattato*）； > 由福德之大（*puññamahattato*）； > 由力之大（*thāmamahattato*）； > 由神通之大（*iddhimahattato*）； > 由智之大（*paññāmahattato*）； > 由〔諸〕辟支佛（*paccekabuddhato*）； > 由〔諸〕正等覺者（*sammāsambuddhato*）。 如何〔各別〕？ 此名為「死」之事，已無障礙地落於彼諸具大名譽者、大隨從者、具足財寶與乘騎者之上——【V i 233】如*摩訶薩瑪達*¹²（*Mahāsammata*）、*曼陀多*¹³（*Mandhātar*）、*摩訶須達薩那*¹⁴（*Mahāsudassana*）、*怛黎那彌*¹⁵（*Daḷhanemi*）、*尼彌*¹⁶（*Nimi*）等。如何於我之上不落？ > *Mahāyasā rājavarā, Mahāsammata ādayo,* > *te pi maccuvasam pattā, mādisesu kathā va kā* ti. > 「諸具大名譽之優越王者，自摩訶薩瑪達始—— > 彼等亦至死之支配下；於如我輩者更何說？」 如是，先**由名譽之大**而應憶念。 如何**由福德之大**？ > *Jotiko Jaṭilo Uggo Meṇḍako atha Puṇṇako,¹⁷* > *ete c' aññe ca ye loke mahāpuññā ti vissutā;* > *sabbe maraṇam āpannā, mādisesu kathā va kā* ti. > 「樹提迦、闍提羅、鬱伽、民達迦、亦及富那迦—— > 此諸人及他諸於世間以「大福德」名稱者： > 一切皆至於死；於如我輩者更何說？」 如是**由福德之大**而應憶念。 如何**由力之大**？ > *Vāsudevo Baladevo, Bhīmaseno Yudhiṭṭhilo,* > *Cānuro Piyādi-Mallo¹⁸ Antakassa vasam gatā,* > *Evam thāmabalūpetā iti lokamhi vissutā;* > *ete pi maraṇam yātā, mādisesu kathā va kā* ti. > 「婆蘇提婆、婆羅提婆、毘摩斯那、優地提羅、 > 旃那羅之毘耶提力士——〔皆〕至於終結者（Antaka）之支配下； > 如是具勇力者，於世間以〔此名〕著稱—— > 此諸人亦至於死；於如我輩者更何說？」 如是**由力之大**而應憶念。 如何**由神通之大**？ > *Pādangutṭhakamattena vijayantam akampayi* > *yo nām' iddhimatam settho dutiyo aggasāvako,¹⁹* > *so pi maccumukham ghoram, migo sīhamukham viya,* > *paviṭṭho saha iddhīhi, mādisesu kathā va kā* ti. > 「以足拇指之量震動毘闍延多〔天宮〕者—— > 即諸具神通者之最勝、第二上首弟子（Mahā-Moggallāna）—— > 彼亦入於死之恐怖之口， > 猶如鹿入於師子之口，乃與諸神通俱入。 > 於如我輩者更何說？」 如是**由神通之大**而應憶念。 如何**由智之大**？ 【V i 234】 > *Lokanātham ṭhapetvāna, ye c' aññe atthi pāṇino* > *paññāya Sāriputtassa kalam nāgghanti soḷasim:* > *evam nāma mahāpañño paṭhamo aggasāvako:* > *maraṇassa vasam patto, mādisesu kathā va kā* ti. > 「除世間之護主（佛）外，凡其餘所有諸有情， > 皆不及舍利弗智慧之十六分之一²⁰； > 如是有大智之第一上首弟子—— > 〔彼亦〕至於死之支配下；於如我輩者更何說？」 如是**由智之大**而應憶念。 如何**由〔諸〕辟支佛**？凡彼諸由自己之智與精進之力，破壞一切煩惱之軍隊，而證得辟支菩提²¹（*paccekabodhi*）——*獨角犀同等之諸自生者*²²（*khaggavisāṇakappā sayambhuno*）——彼等亦未脫離死，我又如何能脫？ > *Tam tam nimittam āgamma vīmamsantā mahesayo* > *sayambhū ñāṇatejena, ye pattā āsavakkhayam,* > *ekacariyanivāsena, khaggasiṅgasamūpamā,* > *te pi nātigatā maccum, mādisesu kathā va kā* ti. > 「依各種因緣而觀察〔諸法〕之諸大仙者， > 諸自生者由智之威光得至漏盡， > 以獨行之住，如獨角犀者—— > 彼等亦未越過死。於如我輩者更何說？」 如是**由〔諸〕辟支佛**而應憶念。 如何**由〔諸〕正等覺者**？乃彼世尊，其色身（*rūpakāya*）以八十隨好（*asīti-anuvyañjana*）所莊嚴、以三十二大丈夫相（*dvattimsa-mahāpurisalakkhaṇa*）所變化光麗；其法身（*dhammakāya*）以一切相清淨之戒蘊等諸德寶具足；已達名譽、福德、力、神通、智慧諸大之彼岸；無比、無等等、無上之*阿羅漢*、*正等覺者*；〔即如此世尊〕亦如以雨水之降下消滅之大火堆，由死之雨之降下而於〔般涅槃之〕處〔被〕鎮息、寂滅。 > *Evam mahānubhāvassa yam nām' etam mahesino,* > *na bhayena na lajjāya maraṇavasam āgatam,* > *nillajjam vītasārajjam, sabbasattābhimaddanam:* > *tayidam mādisam sattam katham nābhibhavissatī* ti? > 「具如此大威神力之大仙者，〔死〕亦至於祂之支配—— > 〔死〕非由怖畏、非由羞愧而來； > 此無羞、此離怯、此一切有情之碾壓者； > 如是〔死者〕又如何不能勝伏如我等之有情乎？」 如是**由〔諸〕正等覺者**而應憶念。 於彼如是與具足名譽之大等之他者，由死性之相同性而比照自己後，憶念「彼諸殊勝有情既如此，我亦將死」者——〔其〕業處達於近行〔定〕。是故應**由引比**而憶念死。 【V i 235】（4）**由身共眾類**：謂此身為〔多種〕共有；先〔說〕此身與**八十蟲類**（*asīti-kimikulā*）共有。於此中，住於皮者食皮，住於革者食革，住於肉者食肉，住於筋者食筋，住於骨者食骨，住於髓者食髓，於彼處生、長、死，並排泄大小便——身於彼等實乃產房、病室、墳場、糞房、尿桶。此身實由彼諸蟲類之擾亂亦死。又如與八十蟲類共有，與內之數百種疾病、與外之諸蛇、蝎、百足等死之共因亦共有。 譬如於四衢路所豎立之標靶，箭、矛、長槍、石塊等從一切方降下；如是於身亦諸險難降下。又由彼諸險難之降下，此〔身〕亦致死。是故世尊有云：「諸比丘！比丘日已過、夜既至，作如是觀察：『實多有我之死緣——蛇可咬我，蝎可咬我，百足可咬我；以此而為我之死命，此將為我之障礙。我或可跌倒；我所食之飯可消化失調；膽可動搖；痰可動搖；如刀之風可動搖——以此而為我之死命，此將為我之障礙。』」²³ 如是**由身共眾類**而應憶念死。 （5）**由命脆**：謂此名為命之物乃無力、脆弱；蓋諸有情之命，以入息出息為依而得繫；以諸威儀為依而得繫；以冷熱為依而得繫；以諸大種（*mahābhūta*）為依而得繫；以食為依而得繫。彼〔命〕僅於入息出息平等運轉之時得轉；當外出之鼻息不再入內，或入內者不再外出時，名為已死。亦僅於四威儀平等運轉之時得轉；【V i 236】然由其中任一過甚之故，諸壽行（*āyusaṅkhāra*）即斷。亦僅於冷熱平等運轉之時得轉；然為過冷或過熱所壓伏者即喪命。亦僅於諸大種平等運轉之時得轉；然由地大、或水大等任一之動亂，雖具力之人亦或硬身、或由痢疾等而身濕爛、或為大熱所逼、或關節結扣破裂——而至命之滅盡。段食（*kabaḷīkārāhāra*）亦僅於〔人〕得之於適時之時，命方得轉；然不得食者，〔命〕即至於耗盡。如是**由命脆**而應憶念死。 （6）**由無相**：意謂由無有〔定〕量（*avavatthāna*）、由境界（*paricchedābhāva*）之缺失。蓋諸有情： > *Jīvitam vyādhi kālo ca dehanikkhepanam gati:* > *pañc' ete jīvalokasmim animittā na ñāyare.* > 「壽命、病、時、置身〔之地〕、趣—— > 此五於〔生命〕之世間，皆無相不可知。」²⁴ 於此中：**壽命**初則由無有「唯應如是而生，不應更〔長〕於此」之〔定〕量之故為無相，何以故？於羯羅藍位（*kalala-kāla*）諸有情亦死；於頞部曇位（*abbuda*）、閉尸位（*pesi*）、鍵南位（*ghana*）、一月位（*māsika*）、二月、三月、四月、五月、十月之位亦死；於由胎中出之時亦死；又於此後，於百年之內、外亦死。 **病**亦由無有「諸有情唯由此病而死，不由他者」之〔定〕量之故為無相；蓋諸有情亦由眼病而死；亦由耳病等任一者而死。 **時**亦由無有「唯於此時應死，不於餘時」之〔定〕量之故為無相；蓋諸有情亦於朝〔時〕而死；亦於日中等諸〔時〕之任一者而死。 **置身〔之地〕**亦由無有「於此處死者唯應於此處倒身，不於餘處」之〔定〕量之故為無相；蓋於村內生者，於村外亦倒身；於村外生者，於村內〔亦倒身〕。如是於陸生者，於水〔亦倒身〕；於水生者，於陸〔亦倒身〕——如是應以多種方式而廣論。 【V i 237】**趣**亦由無有「自彼處死者，應於此處再生」之〔定〕量之故為無相；蓋自天界死者亦於人界生；自人界死者亦於天界等任一處生——如是，猶如機械所牽引之牛，世間於五趣中輪迴。如是**由無相**而應憶念死。 （7）**由限期**：謂諸人類之命名於今時無有〔定〕量、亦無如是〔長〕之期限。「久活者活百歲，或稍多」——是故世尊言：「諸比丘！諸人類之命短矣，將至於後世。應為善法，應行梵行，於已生者無有不死。諸比丘！久活者活百歲，或稍多。」²⁵ > *Appam āyu manussānam, hīleyya nam suporiso;* > *careyy' ādittasīso va; n' atthi maccussa nāgamo* ti. > 「諸人類之命短矣，善人應輕視之； > 應如頭已著火者而行；無有死之不來。」²⁶ 復〔世尊〕又言：「諸比丘！過去有名為阿羅迦之師……」²⁷ 全經以七種譬喻所莊嚴，應廣說。又〔世尊〕言：「諸比丘！凡如此修習死隨念之比丘——『嗚呼，願我活一晝一夜〔長〕，以作意世尊之教誡，多有所為！』；或〔如此〕：『嗚呼，願我活一日，以作意世尊之教誡，多有所為！』；或〔如此〕：『嗚呼，願我活一團食〔吞下之間〕之長，以作意世尊之教誡，多有所為！』；或〔如此〕：『嗚呼，願我活四五口食咬下吞下之間，以作意世尊之教誡，多有所為！』——諸比丘！此名為放逸而住、為漏盡而遲緩修死隨念之諸比丘。 【V i 238】然，諸比丘！凡如此修習死隨念之比丘——『嗚呼，願我活一口食咬下吞下之間〔之長〕，以作意世尊之教誡，多有所為！』；或〔如此〕：『嗚呼，願我活我已出息再入息、或已入息再出息〔之長〕，以作意世尊之教誡，多有所為！』——諸比丘！此名為不放逸而住、為漏盡而銳利修死隨念之諸比丘。」²⁸ 如是，唯四五口之咬下吞下〔之時間〕亦不可信，命之期限是短的。如是**由限期**而應憶念死。 （8）**由剎那短促**：謂於勝義（*paramattha*），實則諸有情之命剎那（*jīvitakkhaṇa*）極短，乃唯一心之轉起時量。譬如車輪轉動之時，亦唯由其輪緣之一點而轉；靜止之時，亦唯由其輪緣之一點而立；如是，諸有情之命亦為一心剎那；當該心已滅時，名為「有情已滅」。如〔古論〕有云：「於過去心剎那中已活過，今不活，未來不將活；於未來心剎那中未曾活，今不活，未來將活；於現在心剎那中未曾活，今活，未來不將活。」²⁹ > *Jīvitam attabhāvo ca sukhadukkhā ca kevalā* > *ekacittasamāyuttā lahuso vattate khaṇo.* > 「命、自體、苦、樂——〔此一切〕皆同—— > 與一心相應，剎那短暫而過。」 > *Ye niruddhā marantassa tiṭṭhamānassa vā idha,* > *sabbe pi sadisā khandhā gatā appaṭisandhiyā.* > 「於正在死者、或於正在住於此者所滅之〔諸蘊〕—— > 一切皆同：諸蘊已去，無再結生。」 > *Anibbattena na jāto, paccuppannena jīvati,* > *cittabhaṅgā mato loko: paññatti paramatthiyā* ti. > 「以未生〔之蘊〕，〔世間〕未生；以現在〔之蘊〕，活； > 以心之破壞，世間〔即〕死——〔此乃〕勝義之施設。」³⁰ 如是**由剎那短促**而應憶念死。 【§177】如是於此八種行相之任一行相而憶念者，亦由屢屢之作意，心得親近、習熟（*āsevana*）；以死為所緣之念安住；諸蓋（*nīvaraṇa*）被鎮伏；諸禪支（*jhānaṅga*）顯現。然由所緣具有自性〔法〕之故（*sabhāva-dhammattā*）以及由其能引生悚懼之故（*saṃvejanīyattā*），〔此〕禪定（*jhāna*）不達安止（*appanā*），唯達近行〔定〕（*upacāra-patta*）³¹。然出世間禪（*lokuttarajjhāna*） 【V i 239】及第二、第四之諸無色禪（*āruppajjhāna*），於〔以〕自性法〔為所緣〕之中，亦由修習之差別而得安止。蓋出世間禪由清淨修習之次第而得安止；無色〔禪〕則由所緣超越修習而得〔安止〕。於已得安止之禪，唯有所緣之超越於彼處生；然於此〔死隨念〕中，二者皆無。是故唯得近行禪。又此〔禪定〕由〔以死為所緣之〕念力而生起之故，唯名為**死隨念**（*maraṇasati*）。 復次，凡修習此死隨念之比丘—— 恆常不放逸（*satataṃ appamatto*）；於諸有得不喜之想（*sabbabhavesu anabhiratisaññam patilabhati*）；捨於命之執著（*jīvitanikantiṃ jahāti*）；為惡法之譴責者（*pāpagarahī*）；少所積（*asannidhibahulo*）；於諸資具離悋之垢（*parikkhāresu vigatamala-macchero*）；無常想於〔彼〕成熟（*aniccasaññā assa paricayam gacchati*）；隨此而苦想、無我想亦現起。 譬如諸未修死之有情，當為猛獸、夜叉、毒蛇、盜賊、殺戮者所突然壓伏之時，於死之時生畏、生悚、生惑；彼〔已修者〕不至於〔如此〕，無畏、無惑而作命終。若於現法中未證得不死（*amata*）³²，亦以身壞而趣於善趣（*sugati-parāyana*）。 > 是故賢智者，當常勤行不放逸， > 於此大威神之死隨念中。 *此即《死隨念》之詳論門。* --- ## 譯者腳註 ¹ *死隨念*（*maraṇassati*）：字面義為「死之念」；此處採 CSCD 校勘版校字本之 sandhi 化合形（雙 -s 之化合形），為學術通用之規範形式。PTS 本印作 *maraṇasati*（單 -s）；二形指同一禪修主題。本譯依學術慣例採 CSCD 之規範形作為章名。 ² **杜西魔**（*Dūsīmāra*）：過去之一惡魔，曾折磨拘留孫佛之諸弟子，因此墮入無間地獄。參見《中部》第 50 經《魔訶責經》（*Māratajjanīya-sutta*）（PTS 本：*M*. i, 333）；《長老偈》第 1187 偈（大目犍連自憶於過去世曾為杜西魔本身）。 ³ **迦羅浮王**（*Kalāburāja*）：迦尸國（*Kāsi*）之王，曾折磨忍辱仙人（*Khantivādī*），後被大地吞沒（即墮入無間）。參見《忍辱仙人本生經》（*Khantivādī-Jātaka*；PTS：*Jā*. iii, 39）；《小護法本生經》（*Cūḷadhammapāla-Jātaka*；PTS：*Jā*. v, 135）；《彌蘭王問經》（*Milindapañha*）p. 201。 ⁴ 偈引自《本生經》1.15.363（〈油缽本生〉等相關語境；PTS 本引作 *Jāt*. iv, 494）。此偈以「自入胎之初一夜起即啟程而行，行而不還」之像喻，建立人生為一單向之旅。 ⁵ 以下四偈（腳註 6–9）構成關於「死之必至」之教法群組，係自三藏中所選輯。 ⁶ 《相應部》4.146（PTS 本：*S*. i, 109）。 ⁷ 《本生經》之偈（PTS：*Jāt*. iv, 127）；以諸有情為「恆常面臨墜落之熟果」之同義並列像喻。 ⁸ 《經集》581–582（PTS：*Sn*. 576–7）。互見《相應部》i, 97 及《法句經》第 40 偈——此即「陶工之諸瓦器皆以破為終」之經典像喻，喻死之普遍性。 ⁹ 《本生經》1.11.79（PTS：*Jāt*. iv, 122；參 *A*. iv, 137）。其「母——子」之收件人結構，建立此偈之家庭——田園詠歎調 register。 ¹⁰ 此偈之來源未追溯至已知之三藏或其註本。覺音論師可能援引更廣範圍之、警誡王權無常之偈頌傳統。 ¹¹ 《相應部》1.136（PTS：*S*. i, 102）。此即著名之「磐石碾壓」像喻：老死無有差別地壓服一切有情，不論其種姓階級。 ¹² **摩訶薩瑪達**（*Mahāsammata*）：依佛教宇宙論敘事，乃人類最初之王（參見《起世因本經》*Aggañña-sutta*）；其名意為「大共認」，由共同同意而選出。參見《本生經》ii, 311；iii, 454。 ¹³ **曼陀多**（*Mandhātar*）：傳說中之轉輪王，統治四大洲；舉為「達於權能之頂點亦不能滿足欲念」之典範人物。參見《增支部》ii, 7；《長老尼偈》486；CSCD 之讀法與 *Sʰ* 及 *Bʰᵐ* 一致。 ¹⁴ **摩訶須達薩那**（*Mahāsudassana*）：《長部》第 17 經《大善見經》（*Mahāsudassana-sutta*）之轉輪王（PTS：*D*. ii, 170 ff.）。 ¹⁵ **怛黎那彌**（*Daḷhanemi*）：《長部》第 26 經《轉輪聖王師子吼經》（*Cakkavattisīhanāda-sutta*）之轉輪王（PTS：*D*. iii, 59 ff.）。 ¹⁶ **尼彌**（*Nimi*）：彌織羅國（*Mithilā*）之傳說王，《尼彌本生經》（*Nimi-Jātaka*；PTS：*Jāt*. vi, 95 ff.）之主人公。緬甸寫本傳統於此處之列表中遺漏尼彌。 ¹⁷ **樹提迦、闍提羅、鬱伽、民達迦、富那迦**：五位於三藏中以積累大福德（*mahāpuñña*）著稱之富裕居士。出處：樹提迦與闍提羅——《法句經注釋》（*Dhammapada-Aṭṭhakathā*）i, 385（Sʰ 本作「Jotiyo」）；鬱伽——*Jā*. i, 94；民達迦——《律藏》（*Vinaya-Piṭaka*）i, 240 ff.（巴提雅富裕居士）；富那迦——*Dhp.A*. i, 385。 ¹⁸ **婆蘇提婆、婆羅提婆、毘摩斯那、優地提羅、旃那羅之毘耶提力士**（PTS 之讀法；*Bʰᵐ* 本作 *yo mahā Mallo*，「大力士」；CSCD 與 *Bʰᵐ* 對齊）：五位來自《摩訶婆羅多》史詩循環之傳說中力士人物。**婆蘇提婆**（*Vāsudeva*）= 黑天（*Kṛṣṇa*）；**婆羅提婆**（*Baladeva*）= 大力（*Balarāma*）；**毘摩斯那**（*Bhīmasena*）= 怖軍（*Bhīma*）；**優地提羅**（*Yudhiṭṭhila*）= 堅戰（*Yudhiṣṭhira*）；**旃那羅**（*Cānura*）= 於《薄伽梵讚》循環中為黑天所擊殺之力士對手。出處：*Jāt*. iv, 82；v, 426；iv, 81。覺音論師將印度教史詩人物舉為**力之大**之典範，反映出公元第五世紀印度之跨文化文學環境：前佛教時期之英雄史詩人物，為當時受過教育之讀者之共同參照——不論其宗派歸屬。 ¹⁹ 「**第二上首弟子**」（*dutiyo aggasāvako*）即大目犍連（*Mahā-Moggallāna*），其以足拇指動搖帝釋天（*Sakka*）之毘闍延多（*Vejayanta*）天宮之神通示現，記述於《長老偈》第 1194 偈及《愛盡小經》（*Cūḷataṇhāsaṅkhaya-sutta*；*MN* 37）。PTS 本作 *vijayantam*（梵語化形式）；CSCD 本作 *vejayantam*（標準巴利形）。二者皆指同一天宮。 ²⁰ 「**十六分之一**」（*soḷasim kalam*）為巴利語慣用語，表示極小之分數；此偈之意為：除佛之外，一切有情之合計尚不及舍利弗智慧之十六分之一。 ²¹ *辟支菩提*（*paccekabodhi*）：辟支佛（*paccekabuddha*）之覺悟——以自己之努力證得佛性，但不建立教法傳承者。 ²² *獨角犀同等*（*khaggavisāṇakappa*）：字面義為「如獨角犀之角」，是著名之《經集》像喻（*Sn*. 35–75《獨角犀經》*Khaggavisāṇa-sutta*），喻辟支佛之獨行修行模式。 ²³ 《增支部》6.20《死隨念經》（*Maraṇassati-sutta*；PTS：*A*. iii, 306）。比丘對「眾多死緣」之每日省察——三外緣（蛇、蝎、百足）與三內緣（消化失調、膽動、痰動、如刀之風——統稱為「內動亂」）。 ²⁴ 此偈確立「死之五重無相之性」；其經典出處未確認。 ²⁵ 《相應部》4.145 之框架 + 經典之 *appam-āyu-manussānam* 警句；周圍之散文乃對標準經文之撮述。 ²⁶ 《相應部》4.145（PTS：*S*. i, 108）。 ²⁷ 《增支部》7.74《阿羅迦經》（*Araka-sutta*；PTS：*A*. iv, 136）。過去之師阿羅迦（*Araka*）以七種譬喻教其諸弟子有關死之逼近（草端之露珠、水中之氣泡、水上劃線、山中急流、唾沫一團、熱鍋中之肉塊、被牽至屠殺之牛）。此處之經文以覺音論師之標準 *vitthāretabbam*（「應廣說」）引用慣例縮略為「全經以七種譬喻所莊嚴，應廣說」。 ²⁸ 《增支部》6.19《死隨念經》（*Maraṇassati-sutta*；PTS：*A*. iv, 318 f.；§ 11）。死隨念之分級漸進：四種「遲緩」之模式（rattindiva / divasa / piṇḍapāta / cattāro-pañca-ālope）反映放逸修行 → 二種「銳利」之模式（ekam-ālopam / assasitvā-passasāmi）反映不放逸修行。此經之鑒別點：不放逸之程度，以〔修行者〕所設想之自身餘命時間單位之短促度而定。 ²⁹ 此處之引用未為 PTS 編者所追溯；三重「心剎那命」之陳述可能為早期錫蘭來源中所保存之古註（*aṭṭhakathā*）傳統之偈頌片段，未被收入現存三藏之中。 ³⁰ 《大義釋》（*Mahāniddesa*）第 39（CSCD 經典出處引用）。此偈之收尾陳述 *paññatti paramatthiyā*——「〔此乃〕勝義之施設」——確立其教法框架：自勝義（*paramattha*）之立場，世間乃隨識之生滅而剎那剎那地生滅；當作如是分析之時，世俗指稱「世間」（*loka*）本身即一施設（*paññatti*）。 ³¹ 「*近行*」（*upacāra-patta*）採與 VII.6 相符之異本讀法（recension reading）；本譯依 PTS 印本所印者錄之。VII.4–VII.5 之 PTS 印本作 *upacāra-mattaṃ*（「唯近行」），意趣相同（皆表示此禪定不達安止，止於近行之水準）。詳見譯者校記。 ³² 「*不死*」（*amata*）即涅槃之同義詞；此處謂行者若於現生中未證得涅槃（即未證初道以上聖位），則以身壞時將趣於善趣（人趣或天趣）；蓋已修死隨念者，已奠下不退之善業基礎。 --- ## VIII.3 · §215 — Footnotes ### English # Ānāpānassati (Mindfulness of Breathing) — English Translation [V i 266] [§215] Now [we come to] that which the Blessed One praised [thus]: — "This too, bhikkhus, the *ānāpānasati-samādhi* (concentration through mindfulness¹ of breathing) — when cultivated and made-much-of — is peaceful and excellent; it is an unadulterated abiding-in-ease; and it makes the arisen evil unwholesome states (*pāpaka akusala dhammā*) vanish on the spot, [bringing them to] subsidence."² Having praised it thus, [he then asked]: — "And how, bhikkhus, is the *ānāpānasati-samādhi* cultivated? How, when made-much-of, is it peaceful and excellent, an unadulterated abiding-in-ease, and how does it make the arisen evil unwholesome states vanish on the spot, [bringing them to] subsidence?"³ — [And he answered:] — "Here, bhikkhus, a bhikkhu — gone to the forest (*araññagato*), or gone to the root of a tree (*rukkhamūlagato*), or gone to an empty hut (*suññāgāragato*) — sits down, having folded the legs crosswise, set the body erect, and established mindfulness *parimukhaṃ* (around the mouth-and-nose area — that is, to the fore).⁴ [V i 267] > "Just mindful (*sato*) he breathes in (*assasati*); just mindful he breathes out (*passasati*). > "[1] Breathing in long, he understands: 'I am breathing in long' . . . *pe* . . . [2] breathing in short . . . *pe* . . . breathing out short, he understands: 'I am breathing out short.' > "[3] He trains thus: 'experiencing the whole body (*sabbakāya-paṭisaṃvedī*) I shall breathe in'; he trains thus: 'experiencing the whole body I shall breathe out.' > "[4] He trains thus: 'tranquillising the bodily formation (*passambhayaṃ kāyasaṅkhāraṃ*) I shall breathe in'; he trains thus: 'tranquillising the bodily formation I shall breathe out.' > "[5] [Training thus:] 'experiencing rapture (*pīti-paṭisaṃvedī*)' . . . *pe* . . . [6] 'experiencing pleasure (*sukha-paṭisaṃvedī*)' . . . [7] 'experiencing the mental formation (*cittasaṅkhāra-paṭisaṃvedī*)' . . . [8–9] 'tranquillising the mental formation (*passambhayaṃ cittasaṅkhāraṃ*)' [and] 'experiencing the mind (*citta-paṭisaṃvedī*)' . . . [10] 'gladdening the mind (*abhippamodayaṃ cittaṃ*)' . . . [11] 'concentrating the mind (*samādahaṃ cittaṃ*)' . . . [12] 'liberating the mind (*vimocayaṃ cittaṃ*)' . . . [13] 'contemplating impermanence (*aniccānupassī*)' . . . [14] 'contemplating fading-away (*virāgānupassī*)' . . . [15] 'contemplating cessation (*nirodhānupassī*)' . . . [16] 'contemplating relinquishment (*paṭinissaggānupassī*) I shall breathe in'; he trains thus: 'contemplating relinquishment I shall breathe out.'"⁵ Thus has been set forth the meditation subject of mindfulness of breathing in its sixteen bases (*solasavatthuka*). [§216] Its method of cultivation now arrives. But since this [method], when expounded by following the [textual] commentary on the Pāli (*pāḷivaṇṇanānusāra*), becomes complete in every respect, the exposition here is one preceded by the commentary on the Pāli (*pāḷivaṇṇanā-pubbaṅgamo niddeso*). There, with regard to "*and how, bhikkhus, is the* ānāpānasati-samādhi *cultivated?*" — this is a question expressing the desire to expound in detail the manifold modes of cultivation of the *ānāpānasati-samādhi*. And with regard to "*the* ānāpānasati-samādhi *is cultivated, bhikkhus*"⁶ — this is the indication of the *dhamma* questioned about, [now to be set forth] in its manifold modes. And with regard to "*how, when made-much-of . . . brings to subsidence*" — here too the method is just the same. Among these [terms]: "*cultivated* (*bhāvito*)" means: produced, or developed. "*The* ānāpānasati-samādhi" means: the concentration conjoined with the mindfulness apprehending the in-and-out breath (*ānāpānapariggāhikā sati*); or [alternatively], the concentration based upon mindfulness of breathing — [in either case,] the *ānāpānasati-samādhi*. "*Made-much-of* (*bahulīkato*)" means: done again and again. "*Peaceful and excellent* (*santo ceva paṇīto cā*)" — "peaceful indeed, and excellent indeed": the emphatic restriction is to be understood in both cases by the particle *ca*. What is being said? In the case of the meditation subject of the unlovely (*asubha-kammaṭṭhāna*), [the cultivation] is peaceful and excellent only by way of penetration (*paṭivedhavasena*); but because of the coarse and repulsive nature of its object (*ārammaṇa*), it is, by way of the object, neither peaceful nor excellent. Not so in this case: there is no respect in which this [meditation] is unpeaceful or unexcellent. On the contrary — peaceful by way of the peaceful nature of its object, [calmed-down,] still, quenched; and peaceful too by way of the peaceful nature of the penetration-factors;⁷ excellent too by way of the excellent nature of its object — [V i 268] unsurfeiting (*atittikara*), and excellent too by way of the excellent nature of [its] factors: thus has it been said: "*peaceful and excellent*." "*An unadulterated abiding-in-ease* (*asecanako ca sukho ca vihāro*)" — here: "it has no [admixed] sprinkling-in (*na-assa secanan*)," hence "unadulterated (*asecanako*)" — unsprinkled, unmixed, separate, distinctive. There is no peacefulness here that comes via preliminary practice (*parikamma*) or via access (*upacāra*) [stages]; from the very first attention (*ādi-samannāhāra*) onward, [it is] of its own nature peaceful and excellent — this is the meaning. But some say: "*unadulterated* (*asecanako*)" [should be glossed as] unsprinkled, sap-bearing, of its own nature sweet. And thus this [meditation], being unadulterated, [is] *a pleasant abiding* (*sukho ca vihāro*) — to be so understood because at every moment of [its] application, it conduces to the obtaining of bodily and mental pleasure. "*The arisen [evil unwholesome states]* (*uppannuppanne*)" means: the un-suppressed [defilements, time and time again].⁸ "*Evil* (*pāpake*)" means: low. "*Unwholesome states* (*akusale dhamme*)" means: states arisen from unskillfulness (*akosalla-sambhūta*). "*Makes [them] vanish on the spot* (*ṭhānaso antaradhāpeti*)" means: in that very moment, [it] makes [them] vanish, suppresses [them]. "*Brings to subsidence* (*vūpasameti*)" means: thoroughly stills [them]; or, because of belonging to the part-of-penetration (*nibbedhabhāgiya*), one progressively, having attained increase in the noble path (*ariyamagga*), cuts [them] off, makes [them] subside utterly — that is what is being said. But this here is the summary meaning: — Bhikkhus, by what mode, by what manner, by what method is the *ānāpānasati-samādhi* cultivated? By what mode is it made-much-of [so that it is] peaceful and excellent . . . *pe* . . . brings to subsidence? Then, expounding that meaning in detail, [the Blessed One] said: "*Here, bhikkhus*" — and so on.⁹ [§217] There, "*Here, bhikkhus, a bhikkhu*" means: in this Dispensation (*sāsana*), bhikkhus, a bhikkhu. For the word "*here*" (*idha*) in this context is what illuminates the Dispensation that is the support (*sannissaya*) of the person who brings forth the *ānāpānasati-samādhi* in all its modes, and is also what negates [the suggestion] that the same is the case in another teaching (*aññasāsana*). This indeed has been said: — "Just here, bhikkhus, [is] the recluse (*samaṇa*) . . . *pe* . . . the heterodox debates are empty of recluses [to be found] elsewhere."¹⁰ Hence it was said: "*in this Dispensation, a bhikkhu*." [§218] "*Gone to the forest . . . pe . . . or gone to an empty hut*" — this is the indication of his selection of a lodging place (*senāsana-pariggaha*) suitable for the cultivation of the *ānāpānasati-samādhi*. For this bhikkhu's mind, long-wandering among objects such as visible forms (*rūpa*) and the rest, has no wish to climb up onto the meditation subject of the *ānāpānasati-samādhi*; it runs only off-the-track, like a chariot yoked to a stubborn ox.¹¹ Therefore, just as a cowherd [V i 269] wishing to tame a wild young calf (*kūṭavaccha*) — one that had grown up drinking the milk of a wild [un-domesticated] cow (*kūṭadhenu*) — would draw [the calf] away from the cow, plant a great post off to one side, and tie [the calf] there with a rope; and then that calf, struggling this way and that, unable to flee, would lie down or settle down right at that post: even so this bhikkhu too, wishing to tame his ill-disposed mind that has long grown fat on the sap-drink of the objects of visible form and the rest, should draw [it] away from the objects of visible form etc., and having entered "*the forest, or . . . pe . . . an empty hut*," should there tie it with the rope of mindfulness to the post of the in-and-out breaths.¹² Thus, his mind too — though it struggle this way and that — not finding the objects it formerly resorted to, unable to break the rope of mindfulness and flee, will settle down and lie down right on that very object by way of [its] access and absorption [stages]. Hence the Ancients have said: — > *Just as a man would tie a calf to be tamed to a post [planted] here in this world,* > *even so should one bind one's own mind firmly to the object of mindfulness.*¹³ In this way that lodging place is suitable for his cultivation. Hence it was said: "*This is the indication of his selection of a lodging place suitable for the cultivation of the* ānāpānasati-samādhi." Or alternatively (*athavā*): since this meditation subject of mindfulness of breathing — which stands first among the divisions of meditation subjects (*kammaṭṭhānappabhede pubbabhūtaṃ*);¹⁴ which is the proximate cause (*padaṭṭhāna*) of the attainment of distinction (*visesādhigama*) and of pleasant abiding here-and-now (*diṭṭhadhamma-sukha-vihāra*) for the all-knowing Buddhas, the paccekabuddhas, and the Buddha's disciples — cannot easily be cultivated without abandoning the village-environs (*gāmanta*) crowded with the sounds of women, men, elephants, horses and the like, because sound is a thorn to jhāna (*saddakaṇṭakattā jhānassa*);¹⁵ whereas it can easily be cultivated in a non-village forest, where the practitioner (*yogāvacara*), having taken up this meditation subject, brings forth the four-jhāna [progression of] mindfulness of breathing (*ānāpāna-catukka-jjhāna*), making just that the basis (*pādaka*), and having scrutinised the formations (*saṅkhāra*), attains the supreme fruit of arahantship (*aggaphala arahatta*) — therefore the Blessed One, indicating the lodging place suitable for him, said "*gone to the forest*" and so on. For the Blessed One is like a master geomancer (*vatthu-vijjā-cariya*).¹⁶ Just as the geomancer, having inspected [V i 270] the ground for a city and carefully examined it, directs: "Found a city here!" — and when the city has been successfully established (*sotthinā nidiṭṭhita*), receives great honour from the royal family — even so, having examined the lodging place suitable for the practitioner, [the Blessed One] directs: "Practise the meditation subject here!" — and thereafter, when the practitioner has practised the meditation subject there and in due course attained arahantship, [the Blessed One] receives great honour, [the practitioner saying]: "Truly that Blessed One is a Perfectly Awakened One (*Sammāsambuddha*)." Moreover, this bhikkhu is said to be like a leopard (*dīpisadiso*). Just as the great king of leopards (*mahā-dīpirāja*), depending on a thicket of grass, of forest, or of mountain in the wilds, having concealed himself, seizes [his] prey — wild buffalo, deer, antelope, wild boar and the like — even so, this bhikkhu, practising the meditation subject in the forest and similar [places], should be understood to seize, in due order, the paths of stream-entry, once-return, non-return, and arahantship, and the noble fruits. Hence the Ancients have said: — > *Just as a leopard, having concealed himself, seizes [his] prey,* > *even so this son of the Buddha — yoked in practice, a discerner —* > *having entered the forest, seizes the supreme fruit.*¹⁷ Therefore, indicating the forest-lodging-place (*arañña-senāsana*) — which is the suitable terrain for [the practitioner's] vigour-applied effort (*parakkama-java-yogga-bhūmi*) — the Blessed One said "*gone to the forest*" and so on. There, "*gone to the forest* (*araññagato*)" means: by way of the [first] characterisation — "*the* 'forest' *is what is outside the city-gate's threshold-pillar (*indakhīla*): that whole [area] is the* 'forest'";¹⁸ and by way of the [second] characterisation — "*a* 'forest-dweller's' *lodging place is at least five-hundred bow-lengths [from the village]*";¹⁹ — having gone to whichever forest possessing the seclusion-pleasure (*paviveka-sukha*) [is described] in such characterised forests, [the practitioner] has thus 'gone to the forest.' "*Gone to the root of a tree* (*rukkhamūlagato*)" means: gone to the vicinity of a tree. "*Gone to an empty hut* (*suññāgāragato*)" means: gone to an empty, secluded place (*suñña vivittokāsa*). And here, setting aside the forest and the root of a tree, [one who] has gone to any of the remaining seven kinds of lodging-place may also be spoken of as "*gone to an empty hut*."²⁰ There, having shown the mode (*ākāra*) suitable for the practitioner regarding the lodging-place — whether in community or apart (*saṅgha-senāsana / paviveka-senāsana*) — now, to show the lodging-mode suitable for him with regard to the day-and-night period (*rātindiva-kāla*) of practice-and-cessation, [the text] says "*sits down, having folded the legs crosswise*" and so on. There, "*sits down* (*nisīdati*)" means: having taken a sitting-posture — neither merely standing nor merely lying. "*Having folded the legs crosswise* (*pallaṅkaṃ ābhujitvā*)" means: having taken just that mode in the equally-portioned (*samānubhāga*) way.²¹ "*Setting the body erect* (*ujuṃ kāyaṃ paṇidhāya*)" means: having set the upper-body erect, having brought tip-to-tip the eighteen vertebrae of the spine. For when [the practitioner is] thus established, [his] skin, flesh, and sinews are not bent; the painful feelings (*vedanā*) that would arise moment by moment do not arise; in the absence of their arising, his mind becomes one-pointed (*ekagga*); the meditation subject does not deteriorate, but reaches growth. [V i 271] In this way, having indicated the lodging place suitable for the *ānāpānasati-bhāvanā* — [a place] conducive to the threefold-season (*ututtaya*) and to the [practitioner's] element-temperament (*dhātucariyā*) — and now indicating the calm posture (*santa iriyāpatha*) — belonging neither to the sluggish side nor to the agitated side²² — the [text] said "*sits down*." Then, indicating the stability of his sitting, the ease of breath-flow, and the means of grasping the meditation object, the [text] said "*having folded the legs crosswise*" and so on. There, "*crosswise* (*pallaṅka*)" means: the seat-with-thighs-bound on every side. "*Having folded* (*ābhujitvā*)" means: having bound [them so]. "*Setting the body erect* (*ujuṃ kāyaṃ paṇidhāya*)" means: having set the upper-body straight; having brought tip-to-tip the eighteen vertebrae of the spine. For when [he is] thus seated, [his] skin, flesh, and sinews do not bend; thus the feelings (*vedanā*) that would arise moment by moment from their bending do not arise; in the absence of their arising, the mind becomes one-pointed; the meditation subject does not fall away, but reaches growth and expansion. [§219] "*Having established mindfulness to the fore* (*parimukhaṃ satiṃ upaṭṭhapetvā*)" means: having set up mindfulness directed toward (*kammaṭṭhānābhimukha*) the meditation subject. Or alternatively: "*pari* (*parī*)" carries the sense of *taking-up* (*pariggaha*); "*mukha*" carries the sense of *leading-out* (*niyyāna*); "*sati*" carries the sense of *manifestation* (*upaṭṭhāna*) — hence it is said "*parimukhaṃ satin*." Thus the meaning here should be seen in the manner spoken of in the *Paṭisambhidā*.²³ This here is the summary: "having made mindfulness a [vehicle for] taking-up [the object] and leading [it] out." "*Just mindful he breathes in, mindful he breathes out*" means: that bhikkhu, having sat down thus and having established mindfulness thus, not abandoning that mindfulness, mindful indeed breathes in and mindful breathes out — what is being said is: he is one acting with mindfulness (*sato kārī*). Now, to show by what modes (*ākāra*) he becomes "one acting with mindfulness," [the text] said "*breathing in long*" and so on. This indeed has been said in the *Paṭisambhidā*: — "*Just mindful he breathes in, mindful he breathes out*"²⁴ — *in the analysis of just this [formula], by thirty-two modes he becomes one acting with mindfulness: when one understands one-pointedness of mind, undistracted, by way of long in-breaths, mindfulness is established; through that mindfulness, through that knowledge, he is one acting with mindfulness. By way of long out-breaths . . . pe . . . By way of in-breath while contemplating relinquishment, by way of out-breath while contemplating relinquishment, when one understands one-pointedness of mind, undistracted, mindfulness is established; through that mindfulness, through that knowledge, he is one acting with mindfulness.* There, "*breathing in long*" means: making to flow [V i 272] a long in-breath. "*Assāsa* is the breath going out; *passāsa* is the breath coming in," — so it is said in the Vinaya commentary (*Vinayaṭṭhakathā*). But in the Suttanta commentaries (*Suttantaṭṭhakathā*) the [order] comes inversely.²⁵ There, when all womb-born beings emerge from the mother's womb, the inner breath goes out first, [and] afterward the outer breath, carrying the fine dust [of the outside world], enters within, strikes the palate, and is extinguished: in this way are *assāsa* and *passāsa* to be understood. As for their long-or-short nature (*dīgha-rassatā*), this is to be understood by way of extension (*addhāna*). For just as standing-water or sand that pervades a long-extension space is called "long water" or "long sand," [and] standing-water or sand [pervading a short space] is called "short water" or "short sand"; even so, the powder-fine in-and-out breaths in the body of an elephant or a snake gradually fill the long extension — reckoned as their selfhood (*attabhāva-saṅkhāta*) — and gradually issue forth; hence they are called "long." In the bodies of dogs and hares and the like, [breaths] fill the short extension — reckoned as their selfhood — quickly, and issue forth quickly; hence they are called "short." Among humans, some breathe in and out long by way of time-extension, like elephants and snakes; some [breathe] short, like dogs and hares; therefore [for them], by way of time, those issuing-forth-and-entering through a long extension are "long," and those issuing-forth-and-entering through a brief extension are "short" — so it is to be understood. This bhikkhu, breathing in and out long by nine modes (*navah' ākārehi*), understands "*I am breathing in long, I am breathing out long*"; and it is to be understood that for him who thus understands, by one mode (*ekena ākārena*) the cultivation of mindfulness-of-the-body-as-a-foundation-of-mindfulness (*kāyānupassanā-satipaṭṭhāna-bhāvanā*) is accomplished. As is said in the *Paṭisambhidā*:²⁶ — > "*How, breathing in long, does he understand: 'I am breathing in long'; breathing out long, understand: 'I am breathing out long'?* > > "*[1] He breathes in a long in-breath reckoned as [its] extension; [2] he breathes out a long out-breath reckoned as [its] extension; [3] he breathes in and breathes out a long in-and-out-breath reckoned as [its] extension. Of one breathing in and breathing out a long in-and-out-breath reckoned as [its] extension, desire (*chanda*) arises.* > > "*[4] By way of desire, [he breathes] more subtly than that a long in-breath reckoned as [its] extension; [5] by way of desire, [he breathes] more subtly than that a long out-breath . . . pe . . . [6] a long in-and-out-breath reckoned as [its] extension. Of one breathing in and breathing out, by way of desire, more subtly than that a long in-and-out-breath reckoned as [its] extension, gladness (*pāmojja*) arises.* [V i 273] > "*[7] By way of gladness, [he breathes] more subtly than that a long in-breath reckoned as [its] extension; [8] by way of gladness, [he breathes] more subtly than that a long out-breath . . . pe . . . [9] a long in-and-out-breath reckoned as [its] extension. Of one breathing in and breathing out, by way of gladness, more subtly than that a long in-and-out-breath reckoned as [its] extension, the mind turns away (*vivattati*)²⁸ from the long in-and-out-breaths; equanimity (*upekkhā*) is established.* > > "*By these nine modes (*imehi navahi ākārehi*), the long in-and-out-breaths are body (*kāyo*) [as] manifestation (*upaṭṭhāna*); mindfulness (*sati*) is contemplation (*anupassanā*) [and] knowledge (*ñāṇa*). The body is the manifestation, not the mindfulness; mindfulness is both the manifestation and the mindfulness; through that mindfulness, through that knowledge, he contemplates the body. Hence it is said: 'the cultivation of mindfulness-of-the-body-as-a-foundation-of-mindfulness with regard to the body' (*kāye kāyānupassanā-satipaṭṭhāna-bhāvanā*).*" The same method [applies] in the section on the short [breaths]. This, however, is the difference: just as here, [in the long section,] it was said "*a long in-breath reckoned as [its] extension*" so here, [in the short section,] it has come down as "*he breathes in a short in-breath reckoned as [its] brief [duration] (ittara-saṅkhāte)*." Therefore, [the gloss-formula] is to be applied by way of "short" up to "*hence it is said: 'the cultivation of mindfulness-of-the-body-as-a-foundation-of-mindfulness'*." Thus, this [practitioner], understanding the in-and-out breaths by way of [time-]extension (*addhāna*) and by way of brief duration (*ittara*) through these modes, should be understood [thus]: "*Breathing in long, [he] understands: 'I am breathing in long' . . . pe . . . breathing out short, [he] understands: 'I am breathing out short.'*" Thus, for one understanding — > *Long and short, the in-breath, and likewise the out-breath:* > *four kinds [of breath] proceed at the very tip of the nose for the bhikkhu.*²⁷ [§220] "*He trains: 'experiencing the whole body (*sabbakāya-paṭisaṃvedī*) I shall breathe in . . . pe . . . I shall breathe out*'"²⁹ — making known, making manifest the beginning, middle, and end of the entire in-breath-body (*assāsa-kāya*), he trains [thinking]: "*I shall breathe in*"; making known, making manifest the beginning, middle, and end of the entire out-breath-body (*passāsa-kāya*), he trains [thinking]: "*I shall breathe out*." Thus making known, making manifest, he breathes in and breathes out with a mind associated with knowledge (*ñāṇa-sampayutta-citta*); therefore it is said: "*I shall breathe in . . . I shall breathe out — thus he trains*." For one bhikkhu, among the powder-fine [breaths] of the in-breath-body or the out-breath-body, [only] the beginning is manifest, not the middle-and-end. He is able to grasp only the beginning; in the middle-and-end he labours. For another, the middle is manifest, not the beginning-and-end. For another, the end is manifest, not the beginning-and-middle; he is able to grasp only the end, [V i 274] [but] in the beginning-and-middle he labours. For [yet] another, the whole is manifest; he is able to grasp the whole, [and] labours nowhere. Indicating that he should be of just such a [whole-grasping] kind, [the text] says: "*Experiencing the whole body, I shall breathe in . . . pe . . . I shall breathe out, thus he trains.*" There, "*he trains* (*sikkhati*)" means: he strives, he exerts. Or alternatively: whatever restraint (*saṃvara*) there is for one of such [a kind] — that here is the higher virtue training (*adhisīla-sikkhā*); whatever concentration (*samādhi*) there is for one of such — that is the higher mind training (*adhicitta-sikkhā*); whatever wisdom (*paññā*) there is for one of such — that is the higher wisdom training (*adhipaññā-sikkhā*). Thus these three trainings (*tisso sikkhā*), with respect to that object, through that mindfulness, through that attention, he trains in, cultivates (*āsevati*), develops (*bhāveti*), makes-much-of (*bahulīkaroti*) — in this way the meaning here should be seen. There, since for that [earlier] method [the practitioner is to] only breathe in and breathe out — nothing else is to be done — but from here onwards effort is to be applied [also] in giving rise to knowledge (*ñāṇa-uppādana*) and the rest, therefore in that [earlier] [text] said in the present-tense form "*he understands 'I am breathing in,' he understands 'I am breathing out'*"; whereas from here onwards, in order to show the mode that is to be undertaken — beginning with the giving rise to knowledge — the text has been set up with the future-tense form: "*Experiencing the whole body I shall breathe in*" and so on. So it should be understood. [§221] "*He trains: 'tranquillising the bodily formation (*passambhayaṃ kāyasaṅkhāraṃ*) I shall breathe in . . . pe . . . I shall breathe out*'"³⁰ — making the coarse bodily formation calm-down (*passambhento*), thoroughly-calmed-down (*paṭippassambhento*), made-to-cease (*nirodhento*), brought-to-subsidence (*vūpasamento*), he trains [thinking]: "*I shall breathe in, I shall breathe out.*" In this context, both the coarse-and-subtle nature (*oḷārika-sukhumatā*) and the tranquillity (*passaddhi*) are to be understood. For this bhikkhu, in the time before [the meditation subject was] taken up, both body and mind are agitated (*sadaratha*), coarse. When the coarseness of body-and-mind has not subsided, the in-and-out breaths too are coarse: they proceed having become more forceful; the nose does not suffice, [and] he stands breathing in and breathing out through the mouth. But when both his body and mind have been [meditation-]taken-up, then those [body-and-mind] become peaceful, subsided. When they are subsided, the in-and-out breaths proceed having become subtle — to the point of [the practitioner's] questioning: "Are they present or absent?" Just as for a man who has been running, or has descended from a mountain, or has set down a great burden from the head, [and is now] standing — coarse in-and-out breaths [arise], the nose does not suffice, and he stands breathing in and breathing out through the mouth. But when, having dispelled that fatigue, he has bathed, drunk, [V i 275] and lain down in the cool shade with a wet cloth placed on his heart, then for him those in-and-out breaths become subtle — [reaching the point] of [his] questioning: "Are they present or absent?" Even so, for this bhikkhu, in the time before [the meditation subject was] taken up, both body . . . *pe* . . . have reached the [mode] of being-questionable. Why? Because for him, in the time before being taken up, there is no engaging-of-attention-and-reviewing (*ābhoga-samannāhāra-manasikāra-paccavekkhaṇā*) [in the form of:] "I shall tranquillise the coarse-coarse bodily formation"; but in the taken-up time there is. Therefore, in the taken-up time the bodily formation is subtler than in the not-yet-taken-up time. Hence the Ancients have said: — > *When body and mind are agitated, [the breath] proceeds in excess;* > *when the body is unagitated, [the breath] proceeds subtly.*³¹ At the [stage of initial] taking-up, [the bodily formation is] coarse; at access to the first jhāna, subtle. There too [at the first-jhāna access stage it is, relative to deeper stages] coarse, [and] at the first jhāna [itself], subtle. At the first jhāna and at access to the second jhāna, [it is] coarse; at the second jhāna, subtle. At the second jhāna and at access to the third jhāna, [it is] coarse; at the third jhāna, subtle. At the third jhāna and at access to the fourth jhāna, [it is] coarse; at the fourth jhāna, [it is] exceedingly subtle — [indeed,] reaching the point of complete non-occurrence (*appavatti*). This is the view of the Dīgha-reciters (*Dīghabhāṇaka*) and the Saṃyutta-reciters (*Saṃyuttabhāṇaka*).³² The Majjhima-reciters (*Majjhimabhāṇaka*), however, hold: at the first jhāna [it is] coarse, at the access to the second jhāna subtle — and so, by way of each successive lower-jhāna's higher-access, they take [the bodily formation as] subtler still. According to the view of all [reciter-schools alike], the bodily formation that occurred in the not-taken-up time becomes thoroughly tranquillised in the taken-up time. The bodily formation that occurred in the taken-up time [becomes thoroughly tranquillised] at access to the first jhāna . . . *pe* . . . the bodily formation that occurred at access to the fourth jhāna becomes thoroughly tranquillised at the fourth jhāna. This, then, is the method with regard to serenity (*samatha*). With regard to insight (*vipassanā*), however: the bodily formation that occurs in the not-yet-taken-up [stage] is coarse; at the taking-up of the great elements (*mahā-bhūta-pariggaha*) [it is] subtle, [yet] that too is coarse; at the taking-up of derived material form (*upādā-rūpa-pariggaha*), subtle, [yet] that too coarse; at the taking-up of all materiality (*sakala-rūpa-pariggaha*), subtle, [yet] that too coarse; at the taking-up of the immaterial (*arūpa-pariggaha*), subtle, [yet] that too coarse; at the taking-up of material-and-immaterial (*rūpārūpa-pariggaha*), subtle, [yet] that too coarse; at the taking-up of conditions (*paccaya-pariggaha*), subtle, [yet] that too coarse; at the seeing of conditioned name-and-form (*sappaccaya-nāmarūpa-dassana*), subtle, [yet] that too coarse; at insight grounded in the [three] characteristics as object (*lakkhaṇārammaṇika-vipassanā*), subtle, [yet] that too — at weak insight (*dubbala-vipassanā*) — coarse; at strong insight (*bala-vipassanā*), subtle. There, in the manner just stated, the thorough-tranquillity (*paṭippassaddhi*) [of each] earlier [stage] is to be understood [as effected] by [each] later [stage]. In this way too the coarse-and-subtle [nature] and the tranquillity are to be understood here. [V i 276] In the *Paṭisambhidā*, the meaning here is stated together with [Buddhaghosa's own] question-and-answer clarifications³³ as follows: — > "*How does he train: 'tranquillising the bodily formation I shall breathe in . . . pe . . . I shall breathe out'? What are the bodily formations (*kāyasaṅkhārā*)?³⁴ Long in-breath . . . out-breath — these things, [being] bodily and bound-up with the body (*kāya-paṭibaddha*), are bodily formations. He trains in tranquillising, ceasing, calming these bodily formations . . . pe . . .* > > "*Whatever kinds of bodily formations [there are] by which there is bending, twisting, leaning, drawing-down (ānamanā, vinamanā, sannamanā, paṇamanā), trembling, shaking, moving, quivering (iñjanā, phandanā, calanā, kampanā) of the body — he trains: 'tranquillising the bodily formation I shall breathe in'; he trains: 'tranquillising the bodily formation I shall breathe out.'* > > "*Whatever kinds of bodily formations [there are] by which there is no bending, no twisting, no leaning, no drawing-down, no trembling, no shaking, no moving, no quivering of the body — he trains [thinking]: 'tranquillising the peaceful, subtle bodily formation I shall breathe in, I shall breathe out.'* > > "*Thus indeed (*iti kira*), [if] he trains: 'tranquillising the bodily formation I shall breathe in, tranquillising the bodily formation I shall breathe out' [understood as the cessation-meaning only], then [it would follow that] there is no bringing-forth (*pabhāvanā*) of the perception-of-air (*vātūpaladdhi*), no bringing-forth of in-and-out breaths, no bringing-forth of mindfulness of breathing, no bringing-forth of the* ānāpānasati-samādhi *— and the wise ones (*paṇḍitā*) neither enter nor emerge from that attainment.* > > "*Thus indeed [if] he [correctly] trains: 'tranquillising the bodily formation I shall breathe in, I shall breathe out' [in the right sense], then there IS bringing-forth of the perception-of-air, there is bringing-forth of in-and-out breaths, there is bringing-forth of mindfulness of breathing, there is bringing-forth of the* ānāpānasati-samādhi *— and that very attainment the wise ones do enter and do emerge from.* > > "*Likened to what? Just as when a bronze plate (*kaṃsa*) has been struck, first the coarse sounds proceed; through having well-grasped (*suggahitatta*), well-attended (*sumanasikatatta*), and well-comprehended (*sūpadhāritatta*) the sign of the coarse sounds, even when the coarse sounds have ceased, afterwards the subtle sounds proceed; through having well-grasped, well-attended, and well-comprehended the sign of the subtle sounds, even when the subtle sounds have ceased,* > > [V i 277] > > "*afterwards the mind proceeds with the sign-of-subtle-sound itself as object — even so, first the coarse in-and-out breaths proceed; through having well-grasped, well-attended, and well-comprehended the sign of the coarse in-and-out breaths, even when the coarse in-and-out breaths have ceased, afterwards the subtle in-and-out breaths proceed; through having well-grasped, well-attended, and well-comprehended even the sign of the subtle in-and-out breaths, even when the subtle in-and-out breaths have ceased, afterwards the mind, [with] the sign-of-subtle-in-and-out-breaths as object, does not undergo distraction (*vikkhepa*).* > > "*Thus indeed there is bringing-forth of the perception-of-air, of in-and-out breaths, of mindfulness of breathing, of the* ānāpānasati-samādhi — *and that very attainment the wise ones do enter and do emerge from. [In this way:] for one tranquillising the bodily formation, the in-and-out breaths are body [as] manifestation; mindfulness is contemplation [and] knowledge. The body is the manifestation, not the mindfulness; mindfulness is both the manifestation and the mindfulness; through that mindfulness, through that knowledge, he contemplates the body. Hence it is said: 'the cultivation of mindfulness-of-the-body-as-a-foundation-of-mindfulness with regard to the body.'*" This here, then, is the sequential word-commentary on the first tetrad (*paṭhama-catukka*) spoken by way of body-contemplation (*kāyānupassanā*). [§222] Now since here this tetrad alone is spoken of by way of meditation-subject for the beginner (*ādikammika*), whereas the remaining three tetrads have been spoken of — for one who has attained jhāna here — by way of feeling-, mind-, and dhamma-contemplation (*vedanā- / citta- / dhammānupassanā*), therefore by a clansman just beginning [the meditative work] (*ādikammika kulaputta*) — desiring to cultivate this meditation subject, [and] to attain arahantship together with the [four] discriminative knowledges (*paṭisambhidā*) through the insight (*vipassanā*) whose proximate cause is the four-jhāna-progression of mindfulness of breathing — having done all the preliminary tasks beginning with the purification of virtue (*sīla-parisodhana*) in the manner stated earlier, the meditation subject having five connections (*pañcasandhika kammaṭṭhāna*) is to be taken up in the presence of a teacher of the kind described. Of these, here are the five connections: — *uggaho* (learning-grasp), *paripucchā* (inquiring), *upaṭṭhānaṃ* (manifestation), *appanā* (absorption), *lakkhaṇaṃ* (characterisation). There: *uggaho* means: the learning-grasp of the meditation subject. *Paripucchā* means: the inquiring-of (interrogation regarding) the meditation subject. *Upaṭṭhānaṃ* means: the manifestation of the meditation subject. *Appanā* means: the [V i 278] absorption regarding it (*matthānass' appanā*). *Lakkhaṇaṃ* means: the characterisation of the meditation subject. "Such-and-such is the characteristic of this meditation subject" — the grasping-of-the-meditation-subject's-essential-nature (*kammaṭṭhāna-sabhāva-upadhāraṇa*) — that is what is being said. Thus learning the meditation subject with [these] five connections, one neither tires oneself nor troubles the teacher. Therefore, having asked little [at one time] and recited much [for long periods], having thus learnt the meditation subject with these five connections, dwelling in the presence of the teacher or elsewhere in a lodging place of the kind described above, having cut off the minor obstacles (*khuddaka-palibodha*), having taken his meal and dispelled the meal-drowsiness, having sat down comfortably and gladdened the mind by recollecting the qualities of the Triple Gem (*ratanattaya-guṇa-anussaraṇa*) — without confusion regarding even a single phrase received from the teacher — this *ānāpānassati*-meditation-subject is to be attended to. There, here is the manner of attention (*manasikāra-vidhi*): — *counting (gaṇanā), following-after (anubandhanā), touching (phusanā), settling (ṭhapanā), discernment (sallakkhaṇā), turning-away (vivaṭṭanā), purification (pārisuddhi), and their reviewing (paṭipassanā).*³⁵ There: *counting (gaṇanā)* means just counting. *Following-after (anubandhanā)* means following-along (*anuvahanā*). *Touching (phusanā)* means the touch-place (*phuṭṭhaṭṭhāna*). *Settling (ṭhapanā)* means absorption (*appanā*). *Discernment (sallakkhaṇā)* means insight (*vipassanā*). *Turning-away (vivaṭṭanā)* means the path (*maggo*). *Purification (pārisuddhi)* means the fruit (*phalaṃ*). *Their reviewing (tesañ ca paṭipassanā)* means [reviewing-]reflection (*paccavekkhaṇā*).³⁶ [§223] There, by this clansman just beginning [meditative work], this meditation subject is to be attended to first by way of **counting**. And in counting, one should not stop below five, one should not go above ten, one should not show any break in between. For one who stops below five, his mind-arising trembles in [too] narrow a space, like a cattle-herd shut into a narrow pen (*sambādhe vaje sanniruddha-gogaṇa*). For one who [also] goes above ten, his mind-arising becomes counting-dependent (*gaṇana-nissitaka*). For one who shows a break in between, [his] mind shakes [with the thought]: "Has my meditation subject reached its peak, or not?" — therefore, avoiding these faults, one should count. In counting, one should at first count by the slow grain-measurer's counting (*dhaññamāpaka-gaṇanā*). For the grain-measurer fills a measure-vessel, says "one," and pours it out; while filling it again, seeing some chaff, he throws it aside, saying "one — one"; and so on with "two — two," and the rest. Even so, this [practitioner] too, taking whatever in-or-out breath becomes manifest, should count "one — one" [V i 279] up to "ten — ten," noting each [breath] as it goes by. As he counts in this way, the in-going and out-going in-and-out breaths become manifest to him. Then, abandoning that slow grain-measurer's counting, he should count by the fast cowherd's counting (*sīgha-gaṇanā gopālaka-gaṇanā*). For a skilled cowherd takes pebbles and the like in his lap and, holding a rope-staff in his hand, goes early to the cattle-pen, strikes the back of the cows, sits down on the top of a cross-bar pillar at the gate, and counts each cow that reaches the gate by tossing down a pebble — "one, two" [and so on]. The cattle-herd, having spent the night confined in a narrow place [reaching the point of] distress, comes pouring out cluster by cluster, jostling one another, rushing forth. He counts quickly: "three, four, five, ten." Even so, for this [practitioner] too, counting by the prior method, the in-and-out breaths become manifest, going back and forth quickly, again and again. Then, knowing that "they go back and forth again and again," not grasping [them] within [the body] or without, but grasping only those that have reached the [breath-]gate (*dvāra*), he should count quickly: "one, two, three, four, five; one, two, three, four, five, six; one, two, three, four, five, six, seven . . . pe . . . eight . . . nine . . . ten." For when the meditation subject is bonded with counting (*gaṇana-paṭibaddha*), it is by the strength of counting alone that the mind becomes one-pointed — like stationing a boat in a strong current by means of a rudder-prop (*aritta-upatthambhana*). As he counts quickly in this way, the meditation subject manifests to him as if it were proceeding without interruption. Then, knowing that "it is proceeding without interruption," not grasping the air within [the body] or without, he should count quickly by just the prior method. For of one who lets the mind enter together with the in-going air, the interior of the body becomes as if struck-by-wind, filled with fat. Of one who draws the mind out together with the out-going air, the mind is distracted [from the meditation subject] toward externally-multifarious objects. But cultivation succeeds only for one who, establishing mindfulness on the touched-touched place (*phuṭṭha-phuṭṭha-okāsa*), develops [the subject]. Hence it was said: "not grasping the air within or without, one should count quickly by just the prior method." "And how long should one count [thus]?" — Until, without [further] counting, [V i 280] mindfulness becomes established on the in-and-out breath as object. For counting is just for the purpose of cutting off externally-scattered discursive thought (*bahi-visaṭa-vitakka*) and establishing mindfulness on the in-and-out breath as object. Having attended thus by counting, one should attend by **following-after** (*anubandhanā*). [§224] **Following-after** (*anubandhanā*) means: having set aside counting, the continuous following-along of the in-and-out breaths by mindfulness. And that not by way of following the beginning-middle-end (*ādi-majjha-pariyosāna*). For of the out-going breath, the navel (*nābhi*) is the beginning, the heart (*hadaya*) is the middle, the tip of the nose (*nāsikagga*) is the end; of the in-coming breath, the tip of the nose is the beginning, the heart is the middle, the navel is the end. For one following these [from beginning to end], the mind, gone into distraction, becomes both strained and disturbed (*sāraddha ca iñjana ca*). As is said:³⁷ > *"Of one following with mindfulness the beginning-middle-end of the in-breath, the mind gone into internal distraction — both body and mind become strained, both disturbed and trembling. Of one following with mindfulness the beginning-middle-end of the out-breath, the mind gone into external distraction — both body and mind become strained, both disturbed and trembling."* Therefore, by one attending through *anubandhanā*, the attention should not be by way of beginning-middle-end; rather, [it should be] by way of *touching* (*phusanā*) and *settling* (*ṭhapanā*). For unlike counting and following-after [which are taken up as separate stages], there is no separate attention by way of touching and settling. Rather, while counting at the touched-touched place itself (*phuṭṭha-phuṭṭha-ṭhāna*), he attends by way of both counting and touching; setting aside the counting at just that [same place] and following [the breaths] by mindfulness, [and] stationing the mind by way of absorption — he is said to attend by way of *anubandhanā*, *phusanā*, and *ṭhapanā* [together]. This meaning is to be understood by the *paṅgula*-and-*dovārikūpamā* spoken in the *Aṭṭhakathā*,³⁸ and by the *kakacūpamā* spoken in the *Paṭisambhidā*.³⁹ [§225] There, this is the *paṅgulopamā* (cripple-with-swing simile):— just as a cripple (*paṅgula*) — having set in motion the swing (*dolaṃ khipitvā*) for the mother-and-children playing with the swing (*mātāputtānaṃ dolāya kīḷantānaṃ*) — sits down right there at the foot of the swing-post (*dolā-thambha-mūle*), and gradually sees both ends and the middle of the swing-plank (*dolāphalakassa ubho koṭiyo majjhañ ca*) as it comes-and-goes, but is not engaged in seeing the two-ends-and-middle (*na ca ubho-koṭi-majjhānaṃ dassanatthaṃ vyāvaṭo hoti*) — [V i 281] even so this bhikkhu, having taken his stand at the foot of the post-of-binding by means of mindfulness (*sati-vasena upanibandhana-tthambha-mūle ṭhatvā*), having set in motion the in-and-out-breath-swing (*assāsa-passāsa-dolaṃ khipitvā*), sitting down right there on the sign by mindfulness, following with mindfulness the beginning-middle-end of the in-and-out breaths gradually coming and going at the touched-place (*phuṭṭhaṭṭhāne*), and stationing the mind there, sees [them], but is not engaged in seeing them: — this is the *paṅgulopamā*. [§226] Now this is the *dovārikūpamā* (gatekeeper simile):— just as a gatekeeper (*dovārika*) does not investigate the persons inside or outside the city (*nagarassa anto ca bahi ca purise*) — "Who are you? Whence have you come? Where are you going? What is in your hand?" — for these are not his burden (*na hi tassa te bhārā*); rather, he investigates only the door-arrived (*dvārappattaṃ dvārappattaṃ yeva*): even so for this bhikkhu, the airs entered within and the airs gone outside are not [his] burden, but only the door-arrived [airs] are [his] burden — this is the *dovārikūpamā*. [§227] The *kakacūpamā* (saw simile), however, is to be understood from the beginning thus. This indeed has been said:⁴⁰ — > *The sign, the in-and-out breaths — [these are] not the object of a single mind;* > *and for one not knowing the three things, the cultivation is not obtained.* > *The sign, the in-and-out breaths — not the object of a single mind;* > *but for one knowing the three things, the cultivation is indeed obtained.* *How are these three things not objects of a single mind, yet these three things [are] not unknown, and the mind does not go to distraction, [and] effort (*padhāna*) is manifest, exertion (*payoga*) accomplished, [and] special-attainment (*visesa*) reached? Just as a tree laid on level ground (*rukkho same bhūmibhāge nikkhitto*): a man would cut it with a saw. By means of the saw-teeth touching the tree (*rukkhe phuṭṭha-kakacadantānaṃ vasena*), the man's mindfulness is established; he does not attend to the saw-teeth coming-and-going, yet the coming-and-going saw-teeth are not unknown to him; effort is manifest, exertion is accomplished, special-attainment is reached. As the tree laid on level ground, even so [is] the* upanibandhana-*sign (*upanibandhana-nimitta*). As the saw-teeth, even so [are] the in-and-out breaths. Just as in respect of the tree the man's mindfulness is established by way of the saw-teeth touching it — he does not attend to the saw-teeth coming-and-going, yet the coming-and-going saw-teeth are not unknown to him, effort is manifest, exertion accomplished, special-attainment reached —* [V i 282] *even so this bhikkhu, having established mindfulness at the nose-tip or at the mouth-sign (*nāsikagge vā mukhanimitte vā satim upaṭṭhapetvā*), sits, [and] does not attend to the in-and-out breaths coming-and-going, yet the coming-and-going in-and-out breaths are not unknown to him; effort is manifest, exertion accomplished, special-attainment reached.* *What is the effort (*padhāna*)? For one of stirred-up energy (*āraddha-viriya*), both body and mind become serviceable (*kammaniya*) — this is the effort. What is the exertion (*payoga*)? For one of stirred-up energy, the defilements (*upakkilesa*) are abandoned, [discursive] thoughts (*vitakka*) are calmed — this is the exertion. What is the special-attainment (*visesa*)? For one of stirred-up energy, the fetters (*saṃyojana*) are abandoned, the underlying-tendencies (*anusaya*) are eradicated — this is the special-attainment. Thus these three things are not objects of a single mind, yet these three things are not unknown; the mind does not go to distraction; effort is manifest, exertion accomplished, special-attainment reached.* > *For whom mindfulness of breathing is fulfilled (*paripuṇṇā*), well-cultivated (*subhāvitā*),* > *gradually practised (*anupubbaṃ paricitā*) just as taught by the Buddha:—* > *He illuminates this world like the moon released from cloud.*⁴¹ This is the *kakacūpamā*. Here, however, only the non-attention by way of [the breaths'] coming-and-going (*āgatāgatavasena amanasikāramattam eva*) should be understood as the [practitioner's] aim. [§228] For one attending to this meditation subject, for some [practitioners] before long the sign arises and the *appanā*-called *ṭhapanā* (settling) — adorned with the remaining jhāna-factors (*avasesa-jhānaṅga-paṭimaṇḍitā*) — comes about. For some, however, starting from the time of attention by way of counting alone (*gaṇanāvasen' eva manasikārakālato pabhuti*), through the gradual cessation of coarse in-and-out breaths (*olārika-assāsa-passāsa-nirodha*) by way of body-agitation (*kāyadaratha*) being calmed (*vūpasanta*), both body and mind become light (*lahuka*), [and] the body becomes as if it had reached the mode of leaping in the sky (*ākāse laṅghanākāra-ppattaṃ viya*). Just as for one with a strained body (*sāraddha-kāyassa*) sitting on a bed or chair, the bed-chair sags, creaks, [and] the bed-cover gathers wrinkles (*mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti*); but for one with a non-strained body (*asāraddha-kāyassa*) sitting [on it], the bed-chair neither sags nor creaks, nor does the bed-cover gather wrinkles — the bed-chair becomes as if filled with cotton-down (*tūlapicu-pūritaṃ viya mañcapīṭhaṃ hoti*). [V i 283] Why? Because the non-strained body is light (*asāraddho kāyo lahuko*). Even so, by way of attending from the time of counting onward, through the gradual cessation of coarse in-and-out breaths by way of body-agitation being calmed, both body and mind become light, [and] the body becomes as if it had reached the mode of leaping in the sky. For him with the coarse in-and-out breaths ceased, the mind proceeds with the subtle-in-and-out-breath-sign as object (*sukhuma-assāsa-passāsa-nimittārammaṇaṃ cittaṃ pavattati*); and when that too has ceased, again and again [the mind] proceeds with [an] ever subtler-and-subtler sign-object. How [so]? Just as a man would strike a bronze plate (*kaṃsa-thālaṃ*) with a great iron rod (*mahatī lohasalākā*), [and] by a single stroke (*ekappahārena*) a great sound would arise, his mind would proceed with the coarse-sound-as-object; when the coarse sound has ceased, then afterwards [his mind would proceed] with the subtle-sound-sign-as-object; when that too has ceased, again and again [the mind] proceeds with [an] ever subtler-and-subtler sound-sign-as-object — even so it should be understood. This too indeed has been said: "*Just as when a bronze plate has been struck . . .*"⁴² — by way of expansion. For just as other meditation subjects (*aññāni kammaṭṭhānāni*) become more-and-more manifest (*uparūpari-vibhūtāni*) [stage upon stage], not so this one. Indeed for one cultivating this above-and-above (*uparūpari-bhāventassa*), [it] goes to subtleness (*sukhumattaṃ gacchati*); [it] does not even go to manifestation (*upaṭṭhānaṃ pi na gacchati*). When [the meditation subject] is thus non-manifest for him, that bhikkhu should not, rising from his seat shaking out the leather sitting-cloth (*uṭṭhāya-āsanā cammakhaṇḍaṃ papphoṭetvā*), depart. What is to be done? He should not rise [thinking]: "I shall go ask the teacher (*ācariyaṃ pucchissāmī*)," or "Now my meditation subject is lost (*naṭṭhaṃ dāni me kammaṭṭhānan*)." For the meditation subject becomes ever-new (*nava-navam eva hoti*) for one who breaks the posture and goes; therefore one should fetch [it] back from [the same] seat just as [one is] sitting, by way of [mental] adverting (*yathā nisinnen' eva desato āharitabbaṃ*). There, this is the method of fetching back (*āharaṇūpāya*):— that bhikkhu, knowing the non-manifestation-state (*anupaṭṭhānabhāva*) of the meditation subject, should reflect (*paṭisañcikkhitabba*) thus:— "These so-called in-and-out breaths — where do they exist? where do they not exist? for whom do they exist? for whom not?" — Thus reflecting, [he] knows:— "These do not exist (a) within the mother's womb (*antomātukucchiyaṃ*), (b) for those plunged in water (*udake nimuggānaṃ*), likewise (c) for those become unconscious (*asaññī-bhūtānaṃ*), (d) for the dead (*matānaṃ*), (e) for those attained to the fourth jhāna (*catutthajjhāna-samāpannānaṃ*), (f) for those existing in form-or-formless existence (*rūpārūpa-bhava-samaṅgīnaṃ*), [and] (g) for those attained to cessation (*nirodha-samāpannānaṃ*)" — thus knowing, he should chastise himself by himself thus:— "Are you not, wise one (*paṇḍita*)! — neither one gone into the mother's womb, nor plunged in water, nor become unconscious, nor dead, nor attained to fourth jhāna, nor existing in form-or-formless existence, nor attained to cessation; surely your in-and-out breaths *do* exist; but due to weak wisdom (*manda-paññatā*) you are unable to grasp them." Then by him, having stationed the mind by way of the habitually-touched-place (*pakati-phuṭṭha-okāsa*), the attention is to be set in motion. [§229] [V i 284] For these [breaths] proceed striking — for the long-nosed person, the nose-wing (*dīgha-nāsikassa nāsa-puṭa*); for the short-nosed person, the upper lip (*rassa-nāsikassa uttaroṭṭha*). Therefore by him, the nimitta should be placed [thinking]: "they strike at this place called such-and-such." And for this very reason it was said by the Blessed One: "*Bhikkhus, I do not declare there is mindfulness-of-breathing cultivation for one whose mindfulness is confused (*muṭṭhassati*) and who lacks clear comprehension (*asampajāna*).*"⁴³ For although any other meditation subject (*kammaṭṭhāna*) succeeds [only] for one already endowed with mindfulness and clear comprehension (*satassa sampajānass' eva*), it becomes manifest [also] when attending to something other [than the meditation subject itself]. This *ānāpānassati*-meditation-subject, however, is weighty (*garuka*) [and demands] weighty cultivation (*garuka-bhāvanā*): it is the field of attention only for great persons (*mahāpurisa*) — Buddhas, paccekabuddhas, and the Buddha's sons (*buddhaputta*); not for the minor [practitioner], nor practised by minor beings. The more it is attended to, the more it becomes peaceful and subtle; therefore here, strong mindfulness and wisdom (*balavatī sati ca paññā ca*) are required. For just as in the time of doing needlework on a fine cloth (*maṭṭha-sāṭaka*), the needle (*sūci*) [too] should be subtle, [and] the thread for the needle's eye (*sūci-pāsa-vedhana*) [should be] even more subtle than that — even so, in the time of cultivating this fine-cloth-like meditation subject, both mindfulness [as] the needle-counterpart (*sūci-paṭibhāgā sati*) and the wisdom conjoined with it [as] the needle-thread-counterpart (*sūci-pāsa-vedhana-paṭibhāgā paññā*) should be strong. For by a bhikkhu endowed with such mindfulness-and-wisdom, those in-and-out breaths should not be sought elsewhere than at the habitually-touched-place (*pakati-phuṭṭha-okāsa*). [§230] Just as a farmer (*kassaka*), having ploughed (*kasitvā*), having unyoked the oxen (*balivadda*), having set them at the pasture-mouth (*gocara-mukha*), would sit in the shade and rest — and then his oxen would rush at speed into the forest [in flight]; the skilful farmer (*cheko kassako*), wishing to take them again and yoke them, does not [run] following their tracks wandering in the forest, but rather, taking the rope (*rasmi*) and the goad (*patoda*), [goes] straight to their drinking-ford-and-resting-spot (*nipātana-tittha*) and sits or lies down [there]; then those oxen, having roamed for part of the day, [and] descending to the drinking-ford-and-resting-spot, having bathed and drunk and emerged, when [the farmer] sees them standing [there], having bound [them] with the rope, prodding [them] with the goad, brings [them], yokes [them], [and] does the work again — even so by this bhikkhu the in-and-out breaths should not be sought elsewhere than at the habitually-touched-place; rather, taking the rope-of-mindfulness (*sati-rasmi*) and the goad-of-wisdom (*paññā-patoda*), [he should] station the mind at the habitually-touched-place, and the attention is to be set in motion. [V i 285] For [him] thus attending, before long [the breaths] manifest, like the oxen at the drinking-ford-and-resting-spot. Then by him, having bound [them] with the rope-of-mindfulness, having yoked [them] in that very place, prodding [them] with the goad-of-wisdom, the meditation subject is to be undertaken again and again. For him undertaking thus, before long the nimitta manifests. [§231] But this [nimitta] is not the same for all. Rather, some [teachers] say: "For some [practitioners], it manifests producing a pleasant touch (*sukha-samphassa*) — like a cotton-down [puff] (*tūlapicu*), like a silk-cotton [puff] (*kappāsapicu*), like a stream of wind (*vātadhārā*)." But this is the *Aṭṭhakathās*' decision (*Aṭṭhakathāsu vinicchayo*):— for some, it manifests like a star-form (*tārakarūpa*), like a gem-ball (*maṇi-guḷikā*), like a pearl-ball (*muttā-guḷikā*); for some, becoming rough to the touch (*khara-samphassa*), like a cotton-seed (*kappāsaṭṭhi*), like a heartwood-needle (*dārusāra-sūci*); for some, like a long shoulder-cord (*dīgha-pāmaṅga-sutta*),⁴⁴ like a flower-garland (*kusuma-dāma*), like a smoke-plume (*dhūma-sikhā*); for some, like a spread spider-thread (*vitthata-makkaṭaka-sutta*), like a cloud-mass (*valāhaka-paṭala*), like a lotus-flower (*paduma-puppha*), like a chariot-wheel (*ratha-cakka*), like the moon-disc (*canda-maṇḍala*), [or] like the sun-disc (*suriya-maṇḍala*). And this [variance] is like the case where, among many bhikkhus who have recited a sutta together and are seated [together], one bhikkhu asks: "How did this sutta appear (*upaṭṭhāti*) to you [each]?" — one says: "To me it appeared as a great mountain-river (*mahatī pabbateyyā nadī*)"; another: "To me [it appeared as] a forest-row (*vanarājī*)"; another: "To me [it appeared as] a tree with cool shade, well-foliaged, weighed down with fruit (*sītacchāyo sākhā-sampanno phala-bhāra-bharito rukkho*)". For them indeed, that one and the same sutta — by [their] perception-difference (*saññā-nānatā*) — appears differently (*nānato upaṭṭhāti*). Even so, one and the same meditation subject — by perception-difference — appears differently; for this [nimitta] is perception-born (*saññā-ja*), perception-rooted (*saññā-nidāna*), [and] perception-arisen (*saññā-pabhava*); therefore by perception-difference it appears differently — so it should be understood. And here, the in-breath-object [mind] is one, the out-breath-object [mind] another, the nimitta-object [mind] yet another (*aññaṃ eva assāsārammaṇaṃ cittam, aññaṃ passāsārammaṇam, aññaṃ nimittārammaṇam*). For one who does not have these three things (*tayo dhammā*), the meditation subject reaches neither absorption (*appanā*) nor access (*upacāra*). But for one who has these three things, his meditation subject reaches both access and absorption. This indeed has been said:⁴⁵ — > *The sign, the in-and-out breaths — [these are] not the object of a single mind;* > *and for one not knowing the three things, the cultivation is not obtained.* > *The sign, the in-and-out breaths — not the object of a single mind;* > *but for one knowing the three things, the cultivation is indeed obtained.* [§232] [V i 286] When the nimitta has thus manifested, that bhikkhu should go to the teacher's presence (*ācariyassa santikam*) and report: "Bhante, such-and-such [a nimitta] manifests to me." But the teacher should not say either "This is the nimitta" or "This is not the nimitta"; he should say: "It is so, friend (*āvuso*) — attend [to it] again and again." For if it is said: "This is the nimitta," he would fall into complacency (*vosānaṃ āpajjeyya*); if it is said: "This is not the nimitta," he would lose heart and sink down [into despondency] (*nirāso visīdeyya*). Therefore, saying neither, [the teacher] should enjoin [him] to attention itself: — thus, indeed, [hold] the *Dīgha-reciters* (*Dīghabhāṇakā*). But the *Majjhima-reciters* (*Majjhimabhāṇakā*) hold: "He is to be told: 'This, friend, is the nimitta of the meditation subject; attend to it again and again, [you] worthy person (*sappurisa*).'" Then by him the mind should be stationed at the nimitta itself; thus for him, from this point onward (*ito-pabhuti*), the cultivation [proceeds] by way of settling (*ṭhapanā-vasena bhāvanā*). This has been said by the Ancients (*Porāṇā*):— > *Stationing the mind in the nimitta, making its various aspects manifest,* > *the wise one binds his own mind to the in-and-out breaths.* For him, from the moment of the nimitta's manifestation onward, the hindrances (*nīvaraṇa*) are suppressed (*vikkhambhita*); the defilements (*kilesa*) are settled (*sannisinna*); mindfulness is established (*upaṭṭhita*); the mind is well-concentrated by access-concentration (*upacāra-samādhi*). Then by him that nimitta should not be attended to by way of colour (*vaṇṇato*), nor reviewed by way of characteristics (*lakkhaṇato*). Rather, like the queen-consort [protecting] a wheel-turner-fetus (*khattiya-mahesiyā cakkavatti-gabbho viya*), and like the farmer [protecting] a rice-and-barley-fetus (*kassakena sāli-yava-gabbho viya*), [the bhikkhu] should well-protect [the nimitta] by avoiding the seven unsuitables (*satta asappāya*) beginning with dwelling-place (*āvāsa*) and by resorting to those very seven suitables (*satta sappāya*). Then, having protected it thus, by repeated attention causing [it] to grow and to develop, [he] should accomplish the tenfold absorption-skill (*dasavidha appanā-kosalla*), [and] apply energy-balance (*viriya-samatā*). For him striving thus, in the same sequence as set forth [in the explanation] of the earth-*kasiṇa* (*pathavī-kasiṇe vuttānukkamena*), the 4-fold and 5-fold jhānas (*catukka-pañcaka-jjhāna*) arise in that nimitta. Then this bhikkhu — having brought forth the 4-fold and 5-fold jhānas, [and] wishing to attain purification (*pārisuddhi*) by way of cultivating the meditation subject through *sallakkhaṇā* (discernment) [and] *vivaṭṭanā* (turning-away) — having made that very jhāna proficient by mastery in five aspects (*pañcahi ākārehi visippattaṃ paguṇaṃ katvā*), [and] having determined name-and-form (*nāmarūpaṃ vavatthapetvā*), establishes insight (*vipassanā*). How? For he, having emerged from the attainment (*samāpattito vuṭṭhāya*), sees: "The arising of in-and-out-breaths is the kamma-born body (*karaja-kāya*) and the mind." For just as when a smith's bellows (*kammāra-gaggariyā*) are being blown, by way of the bellows-skin (*bhastā*) and the person's appropriate effort (*tajjaṃ vāyāmaṃ paṭicca*), air moves (*vāto sañcarati*) — even so, by way of the body and the mind, [there are] in-and-out breaths.⁴⁶ Then [he] determines: "The in-and-out breaths and the body are material form (*rūpa*); the mind and its conjoined factors (*tam-sampayutta-dhamme*) are immaterial (*arūpa*)." This here is the summary; the detailed [exposition] of name-and-form-determination will appear later (*vitthārato pana nāmarūpa-vavatthānaṃ parato āvibhavissati*). [V i 287] Having thus determined name-and-form, he searches for its conditioning factor (*paccaya*); searching, [and] seeing it, he transcends doubt (*kaṅkhaṃ vitarati*) regarding the proceeding of name-and-form across all three time-periods (*tīsu pi addhāsu*). Having transcended doubt, by way of comprehension-by-groups (*kalāpa-sammasana*) [he] raises up the three characteristics (*ti-lakkhaṇa*); in the preliminary part of the contemplation of arising-and-passing-away (*udayabbayānupassanāya pubbabhāge*), abandoning the ten insight-defilements beginning with luminosity (*obhāsa-ādayo dasa vipassan'-upakkilese*); determining the path-of-practice-knowledge freed from defilements as the path (*upakkilesa-vimuttaṃ paṭipadā-ñāṇaṃ maggo ti vavatthapetvā*); abandoning [the contemplation of] arising and reaching the contemplation of dissolution (*bhaṅgānupassanā*); [and] continuously, by the contemplation of dissolution, when all formations (*sabba-saṅkhāra*) are manifested as passing-away (*vayato upaṭṭhitesu*) — becoming disenchanted (*nibbindanto*), fading away (*virajjanto*), [and] being liberated (*vimuccanto*) — sequentially attaining the four noble paths (*cattāro ariya-magge*), [and] established in the fruit of arahantship (*arahatta-phale patiṭṭhāya*), [he] reaches the limit of the nineteen-fold reviewing-knowledge (*ekūnavīsati bhedassa paccavekkhaṇa-ñāṇassa*), [and] becomes the supreme one-worthy-of-offerings (*aggadakkhiṇeyya*) of the world together with its gods (*sadevakassa lokassa*). By this much, for him — beginning from counting (*gaṇanā*) and culminating in [reviewing-]reflection (*paṭipassanā*) — the cultivation of the *ānāpānassati-samādhi* is completed. — This is the all-around exposition of the first tetrad (*sabbākārato paṭhama-catukka-vaṇṇanā*). [§233] As for the remaining three tetrads, since there is no separate method-of-cultivation-of-the-meditation-subject (*visuṃ kammaṭṭhāna-bhāvanā-naya*), their meaning is to be understood through word-by-word commentary alone (*anupada-vaṇṇanā-naya*):— "*Pīti-paṭisamvedī ti*" — making rapture experienced, [making it] manifest — "*I shall breathe in, I shall breathe out — thus he trains.*"⁴⁷ There, rapture is experienced in two modes (*dvīhi ākārehi*): by way of object (*ārammaṇato*) and by way of non-confusion (*asammohato*). How is rapture experienced by way of object? He attains the two jhānas accompanied by rapture (*sappītika dve jhāne*); at the moment of attainment, by the gaining-of-jhāna (*jhāna-paṭilābha*), rapture is experienced by way of object — because the object is experienced. How by way of non-confusion? Having attained the two jhānas accompanied by rapture and emerged, he investigates as ceasing-and-passing-away (*khaya-vaya*) the rapture conjoined with jhāna; [V i 288] at the moment of insight, by penetration of the characteristic (*lakkhaṇa-paṭivedha*), rapture is experienced by way of non-confusion. This indeed has been said in the *Paṭisambhidā*: — "*Of one who, by way of long in-breath, knows the one-pointedness, non-distraction of the mind, mindfulness is established; through that mindfulness, through that knowledge, that rapture is experienced. By way of long out-breath . . . by way of short in-breath . . . by way of short out-breath . . . by way of experiencing the whole body — in-and-out-breath; by way of tranquillising the bodily formation — in-and-out-breath, of one who knows the one-pointedness, non-distraction of the mind, mindfulness is established; through that mindfulness, through that knowledge, that rapture is experienced. Through [mind's] adverting (*āvajjana*), that rapture is experienced; of one knowing, seeing, reviewing, of one who fixes the mind, who resolves through faith, who exerts energy, who establishes mindfulness, who concentrates the mind, who understands through wisdom, of one who comes to know [what is to be] directly known, . . . [what is to be] fully known, . . . [what is to be] abandoned, . . . [what is to be] developed, [and what is to be] realised — that rapture is experienced. Thus that rapture is experienced.*" By this very method, the remaining clauses (*avasesa-pada*) too are to be understood in meaning. Here is what is particular: "*sukha-paṭisamviditā*" is to be understood by way of three jhānas; "*cittasaṅkhāra-paṭisamveditā*" by way of all four. "*Cittasaṅkhāro ti*" — [means] the two aggregates beginning with feeling (*vedanā-ādayo dve khandhā*). In the *sukha-paṭisamvedī* clause here, for the purpose of showing the insight-ground (*vipassanā-bhūmi-dassanattha*), it has been said in the *Paṭisambhidā*: "*Sukha is twofold: bodily sukha and mental sukha (*kāyikaṃ ca sukhaṃ cetasikaṃ ca*).*" "*Passambhayaṃ cittasaṅkhāran ti*" means: tranquillising, ceasing the gross *cittasaṅkhāra*. Its detailed [exposition] is to be understood in the same way as for the *kāyasaṅkhāra* (above at §221). And here, in the *pīti*-clause, feeling has been spoken-of under the heading-of-rapture (*pīti-sīsa*); in the *sukha*-clause, feeling [is spoken-of] in its own form; in the two *cittasaṅkhāra*-clauses, [following] the saying — "*Perception-and-feeling (*saññā ca vedanā ca*) are mental-factors (*cetasika*); these states bound-up-with-the-mind (*citta-paṭibaddha*) are cittasaṅkhāra*" — perception-conjoined feeling [V i 289] (*saññā-sampayutta vedanā*) [is understood]. Thus this tetrad is spoken by way of feeling-contemplation (*vedanānupassanā*) — so it should be understood. [§234] In the third tetrad too, *citta-paṭisamveditā* is to be understood by way of all four jhānas. "*Abhippamodayaṃ cittan ti*"⁴⁸ — gladdening, rejoicing, delighting, gratifying the mind — "*I shall breathe in, I shall breathe out — thus he trains.*" There, *abhippamoda* (gladdening) is twofold: by way of concentration (*samādhi*) and by way of insight. How by way of concentration? He attains the two jhānas accompanied by rapture; at the moment of attainment, by the conjoined rapture, [he] makes the mind glad, gladdens [it]. How by way of insight? Having attained the two jhānas accompanied by rapture and emerged, he investigates as ceasing-and-passing-away the rapture conjoined with jhāna. Thus at the moment of insight, having made the jhāna-conjoined rapture the object, [he] makes the mind glad, gladdens [it]. One who has practised thus is said: "*Gladdening the mind, I shall breathe in, I shall breathe out — thus he trains.*" "*Samādahaṃ cittan ti*" — evenly placing (*samaṃ ādahanto*), evenly stationing (*samaṃ ṭhapento*) the mind on the object by way of the first jhāna and so on; or, having entered those jhānas and emerged, observing the jhāna-conjoined mind as ceasing-and-passing-away — at the vipassanā-moment, through penetration of the characteristic, momentary one-pointedness of mind (*khaṇika-citt'-ekaggatā*) arises. Through such arisen momentary one-pointedness too, evenly placing, evenly stationing the mind on the object — [one] is said: "*Concentrating the mind, I shall breathe in, I shall breathe out — thus he trains.*" "*Vimocayaṃ cittan ti*" — releasing and liberating the mind from the hindrances by the first jhāna; from applied-and-sustained-thought by the second; from rapture by the third; from pleasure-and-pain (*sukha-dukkha*) by the fourth — releasing and liberating the mind; or having entered those jhānas and emerged, investigating as ceasing-and-passing-away the jhāna-conjoined mind. At the vipassanā-moment, releasing and liberating the mind from the perception-of-permanence (*nicca-saññā*) through *aniccānupassanā*; from the perception-of-pleasure (*sukha-saññā*) through *dukkhānupassanā* (contemplation of dukkha); from the perception-of-self (*atta-saññā*) through *anattānupassanā* (contemplation of not-self); from delight (*nandi*) through *nibbidānupassanā* (contemplation of disenchantment); from passion (*rāga*) through *virāgānupassanā*; from origination (*samudaya*) through *nirodhānupassanā*; from clinging (*ādāna*) through *paṭinissaggānupassanā* — releasing and liberating the mind, he breathes in and breathes out; therefore it is said: "*Lib-* [V i 290] *erating the mind, I shall breathe in, I shall breathe out — thus he trains.*" Thus this tetrad is spoken by way of mind-contemplation (*cittānupassanā*) — so it should be understood. [§235] In the fourth tetrad, however, with regard to "*aniccānupassī ti*"⁴⁹ — here first, the impermanent (*anicca*), impermanence (*aniccatā*), the contemplation-of-impermanence (*aniccānupassanā*), and the contemplator-of-impermanence (*aniccānupassī*) are [each] to be understood. There: *anicca* = the five aggregates (*pañca-kkhandhā*). Why? Because of [their] state of arising-passing-changing (*uppāda-vaya-aññathatta-bhāva*). *Aniccatā* = the very arising-passing-changing of those, or the non-existence [of what has] arisen; [it] means: dissolution by moment-breaking without remaining-thus-in-that-mode (*ten' ev' ākārena aṭṭhatvā khaṇa-bhaṅgena bheda*). *Aniccānupassanā* = the contemplation as "impermanent" with respect to materiality and so on (*rūp'-ādisu*), by way of that impermanence. *Aniccānupassī* = one endowed with that contemplation; therefore, being of such a kind, breathing in and breathing out, [he] is to be understood here as: "*Aniccānupassī, I shall breathe in, I shall breathe out — thus he trains.*" "*Virāgānupassī ti*" — here there are two fadings-away (*virāga*): perishing-fading (*khaya-virāga*) and final-fading (*accanta-virāga*). There, *khaya-virāga* = the perishing-dissolution (*khaya-bhaṅga*) of formations (*saṅkhārā*). *Accanta-virāga* = *nibbāna*. *Virāgānupassanā* = the [contemplation] that proceeds by way of seeing both, [namely] vipassanā and magga (*vipassanā ca maggo ca*). With both kinds of such contemplation, one endowed [therewith], breathing in and breathing out, is to be understood as: "*Virāgānupassī, I shall breathe in, I shall breathe out — thus he trains.*" In the *Nirodhānupassī* clause [too], this very same method [applies]. "*Paṭinissaggānupassī ti*" — here too there are two relinquishments (*paṭinissagga*): relinquishment-as-letting-go (*pariccāga-paṭinissagga*) and relinquishment-as-springing-forth (*pakkhandana-paṭinissagga*). Relinquishment itself [is] contemplation [— hence] *paṭinissaggānupassanā*: this is a designation (*adhivacana*) for vipassanā-and-magga (*vipassanā-magga*). For vipassanā, by way of the corresponding-factors (*tad-aṅga-vasena*), relinquishes the defilements together with the formations-and-fabrications (*khandh'-ābhi-saṅkhāra*); and through seeing the danger of the conditioned (*saṅkhata-dosa-dassana*), being inclined toward the opposite-of-it nibbāna (*tab-biparīta nibbāna*) by inclination-toward-it, springs forth — therefore [it] is called both *pariccāga-paṭinissagga* and *pakkhandana-paṭinissagga*. The path, by way of cutting-off (*samuccheda-vasena*), relinquishes the defilements together with the formations-and-fabrications: by making nibbāna its object (*ārammaṇa-karaṇa*), [it] springs forth to nibbāna — therefore [it] is called both *pariccāga-paṭinissagga* and *pakkhandana-paṭinissagga*. Both, however, being repeated-contemplation (*anu-anupassanā*) of the earlier knowledges (*purima-ñāṇa*), are called contemplation (*anupassanā*). [V i 291] Endowed with both kinds of *paṭinissagga*-contemplation, breathing in and breathing out, [one] is to be understood as: "*Paṭinissaggānupassī, I shall breathe in, I shall breathe out — thus he trains.*" This fourth tetrad is spoken by way of pure-vipassanā (*suddha-vipassanā*) alone. The previous three, however, by way of serenity-and-vipassanā (*samatha-vipassanā*). Thus, by way of the four tetrads, the cultivation of mindfulness-of-breathing in its sixteen bases (*solasa-vatthukāya ānāpānasatiyā bhāvanā*) is to be understood.⁵⁰ [§236] Furthermore, by way of the sixteen bases, this mindfulness-of-breathing has great fruit (*mahapphala*) [and] great benefits (*mahānisaṃsa*). With regard to it: from the opening statement (see above, p. 266; *S.* v, 321) — "*This too, bhikkhus, the* ānāpānasati-samādhi *when cultivated and made-much-of, is peaceful and excellent . . .*" — its great-benefit-ness should be understood by way of its peaceful-state and so on, [and] by way of its capability to cut-off [discursive] thought (*vitakkupaccheda-samatthatā*). For this concentration, being a peaceful, excellent, unadulterated abiding-in-ease, by way of the obstructing thoughts (*antarāyakara vitakka*), having cut off the mind's running-here-and-there (*ito c' ito ca cittassa vidhāvana*), makes the mind face only the *ānāpāna*-object. For this very reason it was said: "*Ānāpānasati is to be cultivated for the cutting-off of [discursive] thought.*"⁵¹ Its great-benefit-ness is also to be understood by way of [its] root-state (*mūla-bhāva*) for the fulfilment (*pāripūri*) of true-knowledge-and-liberation (*vijjā-vimutti*). This indeed has been said by the Blessed One: "*Ānāpānasati, bhikkhus, when cultivated and made-much-of, fulfils the four foundations of mindfulness (*cattāro satipaṭṭhānā*); the four foundations of mindfulness, when cultivated and made-much-of, fulfil the seven factors of enlightenment (*satta bojjhaṅgā*); the seven factors of enlightenment, when cultivated and made-much-of, fulfil true-knowledge-and-liberation.*"⁵² [§237] Furthermore, its great-benefit-ness is to be understood by way of the bringing-to-known-ness (*viditabhāva-karaṇa*) of the final (*carimaka*) in-and-out breaths. This indeed has been said by the Blessed One: "*Thus, Rāhula, when ānāpānasati has been thus cultivated, thus made-much-of, those final (*carimaka*) in-and-out breaths cease known, not unknown.*"⁵³ There, by way of cessation (*nirodha-vasena*), there are three [kinds of] *carimakā*: existence-final (*bhava-carimaka*), jhāna-final (*jhāna-carimaka*), [and] death-final (*cuti-carimaka*). For among existences (*bhava*), the in-and-out breaths proceed in the sense-sphere existence (*kāma-bhava*), [but] do not proceed in the form-or-formless existences (*rūpārūpa-bhava*); therefore those [breaths] are existence-final. Among jhānas, [they] proceed in the first three jhānas (*purime jhānattaye*), [but] do not proceed in the fourth — therefore those [breaths] are jhāna-final. But those that, having arisen together with the 16th-mind-moment (*solasama-citta*) before the death-consciousness (*cuti-citta*), [V i 292] cease together with the death-consciousness — these are called death-final (*cuti-carimakā*). These [last] here are [the ones] intended as *carimakā* [in the Buddha's quote above]. For the bhikkhu engaged-in this meditation subject, because of his having well-grasped the *ānāpāna*-object (*ānāpānārammaṇa-suṭṭhu-pariggahitatā*), when adverting (*āvajjayati*) to the arising (*uppāda*) of the 16th-mind-moment before the death-consciousness at its arising-moment (*uppādakkhaṇa*), its arising too is manifest to him; adverting to its standing (*ṭhiti*) — its standing too is manifest to him; adverting to its dissolution (*bhaṅga*) — its dissolution too is manifest to him. [§238] For the bhikkhu who has cultivated another meditation subject and attained arahantship, the life-span (*āyu*) may be definite or indefinite (*paricchinna* or *aparicchinna*). But for the bhikkhu who has cultivated this 16-base *ānāpānasati* and attained arahantship, the life-span is definite indeed (*paricchinnam eva*). He, knowing: "Thus much will my life-formations (*āyu-saṅkhāra*) proceed — not beyond," by his own nature (*attano dhammatāya*), having done all duties (*sabba-kicca*) — caring for the body (*sarīra-paṭijaggana*), the lower-robe (*nivāsana*), the upper-robe (*pārupana*), and the rest — closes his eyes [in parinibbāna]; like the Elder Tissa who dwelt at Koṭapabbata-vihāra (*Koṭapabbatavihāravāsī Tissatthera*), like the Elder Mahā-Tissa who dwelt at Mahākarañjiya-vihāra (*Mahākarañjiyavihāravāsī Mahā-Tissatthera*), like the alms-mendicant Elder Tissa in the great country of Devaputta (*Devaputta-mahāraṭṭhe Piṇḍapātika-Tissatthera*), and like the two brother-Elders who dwelt at Cittalapabbata-vihāra (*Cittalapabbatavihāravāsino dve bhātiya-therā*). Here is one anecdote-illustration (*eka-vatthu-dīpana*): It is said that, of the two brother-Elders, one of them, on a full-moon uposatha day (*puṇṇam-uposatha-divasa*), having recited the *Pātimokkha* (*Pātimokkhaṃ osāretvā*) and being surrounded by the bhikkhu-saṅgha (*bhikkhu-saṅgha-parivuta*), having gone to his own dwelling-place, standing on the walking-path (*caṅkama*) [and] gazing at the moonlight (*candāloka*), having determined his life-formations, addressed the bhikkhu-saṅgha: "By you, in what manner have bhikkhus been previously seen attaining parinibbāna (*parinibbāyantā*)?" There, some said: "By us, [bhikkhus] seated on a seat (*āsane nisinnakā*) have been previously seen attaining parinibbāna." Some [said]: "By us, [bhikkhus] sitting cross-legged in the air (*ākāse pallaṅkaṃ ābhujitvā nisinnakā*) [have been seen]." The Elder said: "Now I will show you one attaining parinibbāna while walking-on-the-caṅkama itself (*caṅkamantam eva*)." Then, having made a mark (*lekhaṃ*) on the caṅkama: "I will go from this end of the caṅkama (*caṅkama-koṭi*) to the other end, [and] returning, [right when] reaching this mark, attain parinibbāna" — having said this, descending onto the caṅkama, going to the far side, returning — at the very moment of stepping on the mark with one foot (*ekena pādena lekhaṃ akkanta-kkhaṇa*), he attained parinibbāna. [V i 293] > *Therefore indeed the wise one (*paṇḍita*), being heedful (*appamatta*),* > *should always practise (*anuyuñjeyya*) this ānāpānasati of so-many-benefits (*anekānisaṃsa*).*⁵⁴ This is [the close of] the detailed exposition on mindfulness of breathing.⁵⁵ *Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ.* --- ## Footnotes ¹ *sati* — "mindfulness" rendered following Bodhi/Sujato register; not the deracinated secular "mindfulness" of contemporary therapeutic usage. The Pāli *sati* in Theravāda commentarial use carries the technical sense of *anussati* / non-forgetfulness (*asammoha*) with the object held vividly present. First occurrence per chapter (GLOSSARY discipline §I). ² *S.* v, 321. ³ *Ibid.* 322. For the following [16-base formula] see ibid. p. 311 f. ⁴ *parimukhaṃ* — literally "around the face/mouth"; commentarial tradition takes this as the area around the nose-tip where the breath is felt entering and leaving. ⁵ *S.* v, 322; *also* 316. Sixteen-base formula. The PTS text uses `. . . pe . . .` to mark stock abbreviation; the bracketed numerals [1]–[16] are editorial-aid for the reader, not in the Pāli; their canonical four-tetrad grouping is supplied by the commentary itself at §233 below (catukka 1: steps 1–4 *kāyānupassanā* / catukka 2: steps 5–8 *vedanānupassanā* / catukka 3: steps 9–12 *cittānupassanā* / catukka 4: steps 13–16 *dhammānupassanā*). ⁶ *So all editions.* ⁷ *paṭivedha* — "penetration," the standard technical commentarial term for breaking-through-by-insight. ⁸ *Sʰᵇ do not repeat* [that is, give the gloss only once, not "*avikkhambhite avikkhambhite*"]. ⁹ *S.* v, 311. ¹⁰ *M.* i, 63; *A.* ii, 238. ¹¹ *kūṭagoṇa* — "stubborn ox," literally "cheating/tricky ox"; the bovine that pulls against the yoke rather than along it. The same morpheme *kūṭa* recurs in *kūṭadhenu* / *kūṭavaccha* ("wild cow" / "wild calf") below. ¹² *Sᵇ* reads *pavitthā*; *Sʰ* reads *pavisitvā* [both meaning "having entered"]. ¹³ Not traced [in the canon]. ¹⁴ *Bʰᵐ* reads *muddhabhūtaṃ* ("foremost / topmost"); *Sʰ* records a Burmese-edition reading *khuddhabhūtaṃ*. PTS *pubbabhūtaṃ* ("foremost / pre-eminent") preserved. ¹⁵ *A.* v, 133–135. Cf. *Points of Controversy*, p. 331. ¹⁶ Cf. *D.* i, 9, 12; ii, 87 — references to *vatthu-vijjā* among the worldly sciences (*tiracchāna-vijjā*) the Buddha did not practise for livelihood. Buddhaghosa's metaphor is deliberately ironic: the Blessed One is likened to a master of the very divinatory art he refused to practise as monastic livelihood — deploying its practical site-selection wisdom without practising it as a livelihood-divination. ¹⁷ Not traced [in the canon]. — The second *Porāṇā* verse of §218. Three-line layout preserved per PTS source; the first *Porāṇā* verse above is two-line *anuṭṭhubha* (4-pāda collapsed), whereas this verse extends across three pāda-clauses with a final particle (*ti*) — meter-variation noted; layouts preserved per source-fidelity. ¹⁸ *Vibh.* 529 — the analytic-text definition (sutta-method): "the forest is what is outside the city-gate's threshold-pillar (*indakhīla*)." ¹⁹ *Vin.* iv, 183 (Pār. 654) — the Vinaya-method definition: "five-hundred bow-lengths" as the minimum-distance criterion for *āraññaka* lodging. ²⁰ The eight kinds of lodging-place (*senāsana*) per the Vinaya / commentary canonical list: *vihāra* (monastery), *aḍḍha-yoga* (half-gabled house), *pāsāda* (storied building), *hammiya* (flat-roofed house), *guhā* (cave), *rukkha-mūla* (root of a tree), *arañña* (forest), *suññāgāra* (empty hut). After setting aside the *arañña* and *rukkha-mūla* named in the sutta-formula triad, the remaining six (1–5, 8) are subsumed under *suññāgāra* — hence "the remaining seven." ²¹ That is, the cross-legged posture with both thighs equally bent. ²² *Bʰᵐ* reads *alīnuddhacca-*; PTS *alīnānuddhacca-pakkhika* preserved [= "belonging neither to the sluggish [*līna*] side nor to the agitated [*uddhacca*] side"]. ²³ *Pts.* i, 176 — the *Paṭisambhidā*'s tripartite gloss of *parimukhaṃ satim*. ²⁴ *Pts.* i, 177 ff. — the analytic-text passage that supplies the 32-mode enumeration of "acting with mindfulness." ²⁵ Buddhaghosa flags a vocabulary divergence between the Vinaya and Suttanta commentarial traditions: the Vinaya-aṭṭhakathā takes *assāsa* = out-breath / *passāsa* = in-breath, whereas the Suttanta-aṭṭhakathās reverse the assignment (*assāsa* = in / *passāsa* = out). The Vism here follows the Vinaya assignment. ²⁶ *Pts.* i, 177 — the 9-mode analytic enumeration of long in-and-out breathing under the *kāyānupassanā* tetrad. ²⁷ Verse-citation [source not traced]; renders the bhikkhu's four-fold breath-discernment localised at the nose-tip touch-point. ²⁸ *Bʰᵐ* reads *vivaṭṭati* (in place of PTS *vivattati*) in the closing 9-mode body-cascade citation above [V i 273]. PTS reading preserved. ²⁹ See above, p. 267; cf. *Pts.* i, 175 — the *Sabbakāya-paṭisaṃvedī* sutta-phrase from MN 118 at §215 + the *Paṭisambhidā* commentary cross-reference. ³⁰ See above, p. 267; cf. *Pts.* i, 184 — the *Passambhayaṃ kāyasaṅkhāram* sutta-phrase from MN 118 at §215 + the *Paṭisambhidā* commentary cross-reference. *Bʰᵐ* inverts the order of *nirodhento vūpasamento* (= "making-to-cease, bringing-to-subsidence") in this passage. ³¹ *Porāṇā* verse — not traced in the canon. The maxim correlates the breath's coarseness with the body-mind's agitation-state, foreshadowing the 4-jhāna progression below. ³² The three *bhāṇaka* recitation-schools (*Dīghabhāṇaka* / *Saṃyuttabhāṇaka* / *Majjhimabhāṇaka*) are first surfaced here; they recur at §232 *ācariya-consult* dialogue. The reciter-schools were monastic sub-traditions specialising in the recitation-transmission of one of the principal Sutta-Piṭaka *Nikāyas*. Buddhaghosa preserves their disagreement on the precise locus of the bodily-formation's subtilisation-progression across the 4 jhāna stages. ³³ *Pts.* i, 184-86 — the *Paṭisambhidā* analytic-text passage clarifying *passambhayaṃ kāyasaṅkhāraṃ*. ³⁴ *So all editions* read plural; P.T.S. reads singular *Katamo kāyasaṅkhāro?* The plural form is preserved here per CSCD/Bʰᵐ/Sʰ convergence and for internal coherence with the multi-instance enumeration that follows ("Long in-breath . . . out-breath — these things . . ."). This is a documented deviation from the source-policy default (METHODOLOGY §4.1, PTS-base), justified by the multi-instance answer-content; logged at 譯者校記F. ³⁵ *Sʰb* gives these eight terms as two verses [reflecting the standard 8-stage *manasikāra-vidhi* methodology cluster, foundational to Buddhaghosa's *ānāpānassati* exposition]. ³⁶ The locked equivalence-mapping at the close of the 8-stage gloss — *sallakkhaṇā = vipassanā* (insight), *vivaṭṭanā = maggo* (path), *pārisuddhi = phalaṃ* (fruit), *paṭipassanā = paccavekkhaṇā* (reviewing-reflection) — is Buddhaghosa's own inline equivalence-declaration, mapping the gradual *bhāvanā*-stage vocabulary onto the canonical *magga / phala / paccavekkhaṇā* sequence. Preserved verbatim per source-fidelity. ³⁷ *Pts.* i, 165. *Sʰ* prints this citation as if it were ten lines of verse. ³⁸ *Pts. Aṭṭhakathā* called *Sadhammappakāsinī* — the *Paṭisambhidā-magga* commentary attributed to Mahānāma Thera. The *paṅgula* and *dovārika* similes are cited per Buddhaghosa as coming from this commentarial source; the actual text remained unedited at PTS's time. ³⁹ *Pts.* i, 170 ff. — the *kakaca* (saw) simile-source identified as Paṭisambhidā-proper, not commentarial. ⁴⁰ *Pts.* i, 170 f. — the opening 4-pāda *kakaca-simile* verse (negative / positive contrast pair on *nimitta + assāsa + passāsa* as not-single-mind-object yet not-unknown when "the three things" are known). ⁴¹ *Cf.* *Dhp.* 173 — only the second-and-third line of this 3-pāda verse echo Dhp 173 (*so imaṃ lokaṃ pabhāseti abbho mutto va candimā*; Dhp 173 = "Yassa pāpaṃ kataṃ kammaṃ kusalena pidhīyati / so imaṃ lokaṃ pabhāseti abbho mutto va candimā"). The first line — predicating the full ānāpānassati formula — is Buddhaghosa's compositional re-deployment with cited attribution. *Cf.* (= "compare") rather than direct citation per this re-deployment pattern. ⁴² See above, p. 276; *cf.* *Mil.* 62. — Back-reference (compressed) to the longer *Paṭisambhidā* bronze-plate citation at §221 [V i 276] re-deployed here at §228 to make the subtle-sign-cascade point; the parallel passage in the *Milindapañha* (62) supplies a related didactic image. ⁴³ *S.* v, 337; *cf.* 330. — The Buddha's *muṭṭhassati-asampajāna* prohibition concerning *ānāpāna-sati-bhāvanā*. The PTS-text of the *Saṃyutta* reads *ānāpāna-sati-samādhi-bhāvanaṃ* (with *-samādhi-*); the citation in our pali.md preserves the shorter form *ānāpāna-sati-bhāvanaṃ* per the *Visuddhimagga* source-text reading. ⁴⁴ *Vin. Texts*, iii, 69, *n.* 2 — editorial note on *dīgha-pāmaṅga-sutta* (long shoulder-cord), a bovine-ornament class identified at the *Vinaya-Texts* note; cited here as one of the §231 nimitta-manifestation similes. ⁴⁵ *Pts.* i, 170 f. — re-citation of the verse first cited at §227 (FN ⁴⁰ above); Buddhaghosa re-deploys the contrast-pair here to support the *three-objects = appanā/upacāra-precondition* argument (the in-breath-object mind, out-breath-object mind, and nimitta-object mind being three distinct mind-objects, all three needing to be present for the meditation subject to reach access or absorption). ⁴⁶ *Cf.* *Sum.* V. i, 221. — The smith's-bellows (*kammāra-gaggariyā*) simile for the *karaja-kāya* + *citta* conditioning-relation to *assāsa-passāsa*; parallel didactic image in the *Sumaṅgalavilāsinī* (Dīgha-*aṭṭhakathā*). ⁴⁷ *Pts.* i, 186 — opening of the *pīti-paṭisamvedī* clause in the *Paṭisambhidā*'s word-by-word analysis of catukka 2 (vedanānupassanā). ⁴⁸ *Pts.* i, 176, 187-191 — combined Pts. source-cluster for catukka 3 (*abhippamodayaṃ cittaṃ* + *samādahaṃ cittaṃ* + *vimocayaṃ cittaṃ* clauses); Buddhaghosa cites multiple Pts. loci across the catukka-3 progression. Per Pts. *loc. cit.* convention, *Samādahaṃ cittan ti* references the same Pts. i, 176, 190 locus as the prior *Abhippamodayaṃ cittan ti*. ⁴⁹ *Pts.* i, 176, 191-192 — combined Pts. source-cluster for catukka 4 (*aniccānupassī* + *virāgānupassī* + *nirodhānupassī* clauses); the *paṭinissaggānupassī* clause draws on the same Pts. range without explicit Pts. citation in the source-text. Per Pts. *loc. cit.* convention preserved across the catukka-4 progression. ⁵⁰ *Pts.* i, 162 — closing summary statement that the 16-base ānāpānasati *bhāvanā* is to be understood by way of the four tetrads (*catunnaṃ catukkānaṃ vasena*) — completing the 4-catukka exposition opened at the §215 incipit-citation of MN 118. ⁵¹ *A.* iv, 353 — canonical citation that *ānāpānasati* is to be cultivated for the cutting-off of [discursive] thought (*vitakkupaccheda*). ⁵² *M.* iii, 82; *cf. S.* v, 329 ff. — the Blessed One's *ānāpānasati → 4-satipaṭṭhāna → 7-bojjhaṅga → vijjā-vimutti* progression-quote; minor variance in the *Saṃyutta* parallel at first segment. The *Sʰ* edition cross-references back to the longer *Pts.* citation introducing *Vuttam h' etam* at [V i 288] above; *cf. S.* v, 335 also. ⁵³ *M.* i, 425 f. — the Blessed One's quote to Rāhula on *carimaka* in-and-out breaths; *Mahā-Rāhulovāda-sutta* (MN 62). One of the canonical citations grounding the *carimaka* doctrinal classification developed by Buddhaghosa in this section. ⁵⁴ Closing 2-pāda verse — source not traced in the canon; likely Buddhaghosa-compositional close-formula matching the chapter-internal *Porāṇā*-verse pattern (*cf.* §218 first + second *Porāṇā* verses, §221 *Sāraddhe* verse, §232 *Porāṇā* verse). 2-line layout per PTS source preserved; *cf.* parallel chapter-close verse-formulae across the VIII.x sub-cluster (VIII.1 + VIII.2 close-verses). ⁵⁵ *Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ* — chapter-internal *vitthārakathāmukha* close-formula colophon at the close of VIII.3 (pali.md L384). Preserved with PTS-canonical double-s compound form *ānāpānassati-* per L384 source-policy ratification at commit 2eddcd4 (post-R1.β.8 CSCD-leak revert, 2026-05-23); chapter-name canonical form *Ānāpānassati* (CSCD-aligned double-s) maintained for cluster-internal close-formula consistency with H1 + GLOSSARY anchor + chapter-internal references. PTS body *ānāpānasati* (single-s) appears in the §215+§216 incipit subhead-and-commentary-body forms (preserved in pali.md with footnote noting *Bʰᵐ* °*ssati* variant); the close-formula uses the canonical double-s per VIII.x sub-cluster convention. Parallel chapter-close-formula colophons appear at VIII.1 + VIII.2 chapter-closes per the cross-cluster *vitthārakathāmukha* convention established for the Vism *kammaṭṭhāna-niddesa* chapters. ### 繁體中文 # 入出息念 (Ānāpānassati) — 中文翻譯 [V i 266] 【§215】今〔次第〕來釋世尊所讚歎之法:——「諸比丘,此入出息念¹之等持(*ānāpānasati-samādhi*)若修習、若多修者,實為寂靜、殊勝;為純粹之安樂住;且能於現起之惡不善法(*pāpaka akusala dhammā*),當下令其消逝、令其止息。」²如此讚歎已,〔復問〕:——「諸比丘,云何修習入出息念之等持？云何多修能令〔此等持〕寂靜、殊勝、為純粹之安樂住,並能於現起之惡不善法,當下令其消逝、令其止息？」³〔復自答曰:〕——「諸比丘,於此,比丘已往阿蘭若(*araññagato*),或往樹下(*rukkhamūlagato*),或往空閒處(*suññāgāragato*),結跏趺而坐,正身端直,於面前(*parimukhaṃ*⁴——即鼻口前氣息出入之觸境)安住其念。 [V i 267] > 「彼正念(*sato*)入息(*assasati*),正念出息(*passasati*)。 > 「〔一〕入息長者,知:『我入息長』……乃至(*pe*)……〔二〕入息短者……乃至……出息短者,知:『我出息短』。 > 「〔三〕學:『我覺知遍身(*sabbakāya-paṭisaṃvedī*)而入息』;學:『我覺知遍身而出息』。 > 「〔四〕學:『我止息身行(*passambhayaṃ kāyasaṅkhāraṃ*)而入息』;學:『我止息身行而出息』。 > 「〔五〕〔學:〕『覺知喜(*pīti-paṭisaṃvedī*)』……乃至……〔六〕『覺知樂(*sukha-paṭisaṃvedī*)』……〔七〕『覺知心行(*cittasaṅkhāra-paṭisaṃvedī*)』……〔八—九〕『止息心行(*passambhayaṃ cittasaṅkhāraṃ*)』〔及〕『覺知心(*citta-paṭisaṃvedī*)』……〔十〕『令心歡喜(*abhippamodayaṃ cittaṃ*)』……〔十一〕『令心等持(*samādahaṃ cittaṃ*)』……〔十二〕『令心解脫(*vimocayaṃ cittaṃ*)』……〔十三〕『隨觀無常(*aniccānupassī*)』……〔十四〕『隨觀離欲(*virāgānupassī*)』……〔十五〕『隨觀滅(*nirodhānupassī*)』……〔十六〕『隨觀捨遣(*paṭinissaggānupassī*)而入息』之學;學:『隨觀捨遣而出息』。」⁵ 如是即以十六基(*solasavatthuka*)說示入出息念之業處。 【§216】其修習之方法,於今已至。然此〔方法〕若依經文之釋義(*pāḷivaṇṇanānusāra*)而說,則於一切相中圓滿具足。是故此處之說示,乃以經文之釋義為先導(*pāḷivaṇṇanā-pubbaṅgamo niddeso*)。 其中,於「諸比丘,云何修習入出息念之等持」一句,乃發問之語——欲詳釋入出息念之等持之修習種種行相而設此問。於「諸比丘,入出息念之等持已修習」⁶一句,則為以種種行相指示所問之法。於「云何多修……令止息」一句,亦同此義例。 其中,「已修習」(*bhāvito*)者,謂已生起、或已增長。 「入出息念之等持」(*ānāpānasati-samādhī ti*)者,謂與攝取入出息之念(*ānāpānapariggāhikā sati*)相應之等持;或於入出息念中所成之等持——〔兩義皆通,〕即入出息念之等持。 「多修」(*bahulīkato*)者,謂屢屢作之。 「寂靜且殊勝」(*santo ceva paṇīto cā*)者,謂實寂靜、實殊勝;此處兩語末之「ceva」之 ca 字,當知皆作 emphatic 限定。所言何義？此猶如不淨業處(*asubha-kammaṭṭhāna*),〔僅〕以通達(*paṭivedha*)⁷而論,為寂靜、為殊勝;然以其所緣(*ārammaṇa*)粗重、且其所緣厭逆故,則就所緣而言,既非寂靜、亦非殊勝。非此〔入出息念〕之比也:於此〔等持〕中,無論依何種方式,皆非不寂靜、亦非不殊勝。反之——以所緣寂靜故,寂靜、止息、寂滅;以所謂通達之肢分寂靜故,亦〔寂靜〕;以所緣殊勝故,亦殊勝—— [V i 268] ——令人不厭足(*atittikara*);亦以肢分之殊勝故〔殊勝〕。是故說:「寂靜且殊勝」。 「為純粹之安樂住」(*asecanako ca sukho ca vihāro*)者,此處:「無其混雜」(*na-assa secanan*),故名「純粹」(*asecanako*)——不雜入、不混合、獨立、別異。此中,並無以遍作(*parikamma*)或近行(*upacāra*)之力而得之寂靜;乃自最初作意(*ādi-samannāhāra*)以來,以其自性即寂靜、即殊勝——此即其義。然有諸師說:「『純粹』(*asecanako*)者,謂不混合、含汁、自性甘美。」如是,此〔等持〕既為純粹,於一一安止之剎那,能為身心安樂(*kāyikacetasika-sukha*)之獲得而轉起,故當知為「安樂住」(*sukho ca vihāro*)。 「現起〔之惡不善法〕」(*uppannuppanne*)者,謂未鎮伏者〔──時時又起者〕。⁸ 「惡」(*pāpake*)者,謂卑劣。 「不善法」(*akusale dhamme*)者,謂自不善巧(*akosalla*)所生之諸法。「當下令其消逝」(*ṭhānaso antaradhāpeti*)者,謂於彼剎那即令消逝、鎮伏。 「令其止息」(*vūpasameti*)者,謂善加令止息;或因屬於擇分(*nibbedha-bhāgiya*)之故,次第而證入聖道(*ariyamagga*)之增上,斷盡〔諸惡不善法〕、令之徹底止息——此即所說之義。 然此處之總義(*sankhepattho*)為:——諸比丘,以何種、以何相、以何法,而修習入出息念之等持？以何種法令多修,而〔此等持〕為寂靜、為殊勝……乃至……令止息？爾時,世尊為詳釋此義,乃說:「諸比丘,於此」(*idha bhikkhave*)等語。⁹ 【§217】此中,「諸比丘,於此之比丘」(*idha, bhikkhave, bhikkhū ti*)者,謂諸比丘,於此教(*sāsana*)中之比丘。蓋此處「於此」(*idha*)之語,乃顯示能生起一切種入出息念之等持者之所依教,並否定餘教(*aññasāsana*)亦有此可能之語。如所說:——「諸比丘,惟此處有沙門(*samaṇa*)……乃至……外道之教,空無沙門可言。」¹⁰是故說:「於此教之比丘」。 【§218】「往阿蘭若……乃至……或往空閒處」者,此乃指彼適於入出息念之等持修習之坐臥處選取(*senāsana-pariggaha*)之指示。 蓋此比丘之心,長時奔流於色等所緣,不欲攀登入出息念之等持業處;猶如車軛繫於頑牛(*kūṭagoṇa*)¹¹,但奔於歧路。是故,猶如牧人 [V i 269] 欲調伏飲野母牛(*kūṭadhenu*)之乳而長養之頑犢(*kūṭavaccha*),當引離其母,於一旁深植巨柱,以繩繫之於柱;爾時彼犢左右奔突而不能逃,終必於彼柱邊偃臥或倚靠——如是,此比丘亦然,欲調伏長期飲色等所緣之味汁而長養之染污心(*duṭṭha-citta*),當令離色等所緣,入「阿蘭若……乃至……空閒處」¹²,於彼以念之繩(*satiyotta*),繫之於入出息(*assāsapassāsa*)之柱。如是,其心雖左右奔突,而不得從前所慣之所緣;念之繩既不能斷而逃,遂於彼一所緣,以近行與安止(*upacāra-appanā*)之力,而偃臥、倚靠。是故古人(*Porāṇā*)說:—— > 「猶如於此世間,有人為調犢繫之於柱; > 〔行者〕亦當如是,以〔念〕牢繫己心於念之所緣。」¹³ 如是,此坐臥處則適於彼之修習。是故說:「此乃彼適於入出息念之等持修習之坐臥處選取之指示。」 或者(*athavā*):此入出息念之業處——於諸業處之分類中為先(*kammaṭṭhānappabhede pubbabhūtaṃ*)¹⁴;為一切智佛、辟支佛、佛弟子等諸聖者證得殊勝(*visesādhigama*)及現法樂住(*diṭṭhadhamma-sukha-vihāra*)之近因(*padaṭṭhāna*);非捨離以女、男、象、馬等聲所雜亂之村郊(*gāmanta*)而能輕易修成,以聲乃禪之刺(*saddakaṇṭakattā jhānassa*)¹⁵;然於非村之阿蘭若中,瑜伽行者(*yogāvacara*)取此業處,生起入出息四種禪(*ānāpāna-catukka-jjhāna*),以彼為基(*pādaka*),觀察諸行(*saṅkhāra*),乃能成就阿羅漢之最上果(*aggaphala arahatta*)——是故,世尊為指示適合彼之坐臥處,而說「往阿蘭若」等語。 蓋世尊猶如相地術之師(*vatthu-vijjā-cariya*)¹⁶。譬如相地術之師,觀察建城之地,審察無誤,而指示曰: [V i 270] 「當於此處建城!」彼城既善建立(*sotthinā nidiṭṭhita*),從王室得大尊敬——如是,世尊審察適合瑜伽行者之坐臥處,而指示曰:「當於此處修業處!」其後,行者於彼處修習業處,次第而證阿羅漢時,從〔彼行者〕得大尊敬,〔行者言:〕「彼世尊實為正等覺(*Sammāsambuddha*)。」 復次,此比丘被說為「猶如豹」(*dīpisadiso*)。譬如大豹王(*mahā-dīpirāja*)依草叢、林叢、或山叢之野,潛伏其中,以擒野水牛、鹿、羚、野豬等諸獵物——如是,此於阿蘭若等處修業處之比丘,當知依次第而擒取入流、一還、不還、阿羅漢等聖道(*ariya-magga*),並聖果(*ariya-phala*)。是故古人說:—— > 「猶如豹之潛伏而擒獵物, > 亦如此佛子精勤修瑜伽、具觀慧者, > 入阿蘭若已,擒取最上果。」¹⁷ 是故,世尊為指示適彼勇悍奔趨之地(*parakkama-java-yogga-bhūmi*)之阿蘭若坐臥處(*arañña-senāsana*),而說「往阿蘭若」等語。此中,「往阿蘭若」(*araññagato*)者,以〔第一種〕特相而言:「『阿蘭若』者,出城門界石(*indakhīla*)之外,凡此一切皆名『阿蘭若』」;¹⁸又以〔第二種〕特相而言:「『阿蘭若住者』之坐臥處,至少距〔村〕五百弓量」;¹⁹——往如是所說特相之阿蘭若中,凡具遠離之樂(*paviveka-sukha*)者,皆名「往阿蘭若」。 「往樹下」(*rukkhamūlagato*)者,謂往樹之近處。 「往空閒處」(*suññāgāragato*)者,謂往空寂、遠離之處(*suñña vivittokāsa*)。又於此中,除阿蘭若與樹下二者外,往餘七種坐臥處²⁰者,亦得稱為「往空閒處」。 此中,為示瑜伽行者於僧伽住處與獨住處(*saṅgha-senāsana / paviveka-senāsana*)所適之相(*ākāra*)既已,今為示彼於日夜時分(*rātindiva-kāla*)修習與止息所適之住處之相,乃說「結跏趺而坐」等語。此中,「坐」(*nisīdati*)者,謂取坐之姿——非但立、非但臥之意。「結跏趺」(*pallaṅkaṃ ābhujitvā*)者,謂以等分(*samānubhāga*)之方式取彼跏趺之相²¹。「正身端直」(*ujuṃ kāyaṃ paṇidhāya*)者,謂使上身正直,以脊椎之十八節端端相接而立。蓋如是安立者,皮、肉、筋皆不彎曲;剎那剎那本應生起之苦受(*vedanā*),則不生起;由其不生故,心成一境(*ekagga*);業處不退,反趨增長。 [V i 271] 如是,世尊指示適合入出息念之修習、隨順三季(*ututtaya*)及行者界性(*dhātucariyā*)之住處既已,今為指示既非屬怠墮(*līna*)亦非屬掉舉(*uddhacca*)之寂靜威儀(*santa iriyāpatha*)²²,乃說「坐」字。次為示彼坐姿之堅固、入出息之轉起順暢、及所緣攝取之方便,乃說「結跏趺」等語。 此中,「跏趺」(*pallaṅka*)者,謂周遍以股相結之坐法。 「結」(*ābhujitvā*)者,謂結縛之。 「正身端直」(*ujuṃ kāyaṃ paṇidhāya*)者,謂使上身正直,以脊椎之十八節端端相接而立。蓋如是而坐者,皮、肉、筋皆不彎曲;由是,本應因其彎曲而剎那剎那生起之諸受,則不生起;由其不生故,心成一境;業處不退,反趨增廣。 【§219】「於面前安住其念」(*parimukhaṃ satiṃ upaṭṭhapetvā*)者,謂安立向業處(*kammaṭṭhānābhimukha*)之念。或者:「*pari*」(*parī*)有「攝取」(*pariggaha*)之義;「*mukha*」有「導出」(*niyyāna*)之義;「*sati*」有「現起」(*upaṭṭhāna*)之義——故說「parimukhaṃ satin」。此處之義應依《無礙解道》(*Paṭisambhidā*)所說之方式而見²³。其總義為:「以攝取與導出而成念」。 「彼正念入息,正念出息」(*so sato va assasati, sato passasati*)者,謂彼比丘如是已坐、如是已安立念已,不捨彼念,正念入息,正念出息——意為:成為「正念而作者」(*sato kārī*)。 今為示彼以何等行相(*ākāra*)而成「正念而作者」,乃說「入息長者」等語。如《無礙解道》所說:——「『彼正念入息,正念出息』²⁴——於此〔語〕之分別中,以三十二行相成為正念而作者:以長入息力而知心之一境性、不散亂者,念現起;以彼念、以彼智,成為正念而作者。以長出息力……乃至……以隨觀捨遣之入息力、以隨觀捨遣之出息力而知心之一境性、不散亂者,念現起;以彼念、以彼智,成為正念而作者。」 此中,「入息長者」(*dīgham vā assasanto*)者,謂令長入息 [V i 272] 轉起者。「*assāsa* 為向外出之風;*passāsa* 為向內入之風」——此乃律藏義疏(*Vinayaṭṭhakathā*)所說。然於經藏義疏(*Suttantaṭṭhakathā*)則反次而來²⁵。此中,凡胎生眾生從母腹出時,內氣先出,後外氣攜微塵入內,觸顎而息——「入息出息」當如是知。其長短之性(*dīgha-rassatā*),則依「延展」(*addhāna*)而知。譬如:遍滿長地之水或沙,稱為「長水」或「長沙」;遍滿短地之水或沙,稱為「短水」或「短沙」;同樣,於象身、蛇身中,微細之入出息亦依其所謂自體(*attabhāva-saṅkhāta*)之長延展,徐徐充滿、徐徐而出,是故名「長」。於狗、兔等身中,則依其所謂自體之短延展,迅速充滿、迅速而出,是故名「短」。於人類中,有如象、蛇般依時延展而長入長出者;有如狗、兔般〔依時延展而〕短〔入短出〕者。故彼等依時而出入於長延展者,謂之長;依短延展而出入者,謂之短——當如是知。此比丘以九種行相(*navah' ākārehi*)入息長、出息長,而知「我入息長、我出息長」;當知對如是知者,以一種行相(*ekena ākārena*)成就身觀念處之修習(*kāyānupassanā-satipaṭṭhāna-bhāvanā*)。 如《無礙解道》所說²⁶:—— > 「云何入息長者,知:『我入息長』;出息長者,知:『我出息長』？ > > 「〔一〕入息長依延展計度而入息;〔二〕出息長依延展計度而出息;〔三〕入出息長依延展計度而入息亦出息。於入出息長依延展計度而入息亦出息者,欲(*chanda*)生起。 > > 「〔四〕以欲力,較彼更微細之入息長依延展計度而入息;〔五〕以欲力,較彼更微細之出息長……乃至……〔六〕入出息長依延展計度〔而入息亦出息〕。於以欲力較彼更微細之入出息長依延展計度而入息亦出息者,喜悅(*pāmojja*)生起。 [V i 273] > 「〔七〕以喜悅力,較彼更微細之入息長依延展計度而入息;〔八〕以喜悅力,較彼更微細之出息長……乃至……〔九〕入出息長依延展計度〔而入息亦出息〕。於以喜悅力較彼更微細之入出息長依延展計度而入息亦出息者,心由長入出息而轉離(*vivattati*)²⁸,捨(*upekkhā*)安住。 > > 「以此九種行相(*imehi navahi ākārehi*),長入出息為身(*kāya*)之現起(*upaṭṭhāna*);念(*sati*)為隨觀(*anupassanā*)、為智(*ñāṇa*)。身為現起,非念;念既為現起,亦為念;以彼念、以彼智,隨觀於彼身。是故說:『於身隨觀身之念處修習』(*kāye kāyānupassanā-satipaṭṭhāna-bhāvanā*)。」 於短〔息〕一節亦同此義例。然此處有差別:猶如此處〔長息節〕說「入息長依延展計度」,於彼處〔短息節〕則來作「短入息依短時計度(*ittara-saṅkhāte*)而入息」。是故,依短〔息〕之語當逐句配置,直至「是故說:『於身隨觀身之念處修習』」為止。如是,此比丘以〔時〕延展及短時兩種方式,以此等行相而知入出息,當知為:「入息長者,知:『我入息長』……乃至……出息短者,知:『我出息短』。」對如是知者—— > 「長與短,入息,亦復如是出息—— > 四種〔息相〕悉於比丘之鼻端而轉起。」²⁷ 【§220】「『我覺知遍身(*sabbakāya-paṭisaṃvedī*)而入息……乃至……出息』之學」²⁹者,謂令整個入息身(*assāsa-kāya*)之始、中、末成為已知、成為現起,而學「我入息」;令整個出息身(*passāsa-kāya*)之始、中、末成為已知、成為現起,而學「我出息」。如是令成已知、現起者,以與智相應之心(*ñāṇa-sampayutta-citta*)入息亦出息,是故說:「『我入息……我出息』之學」。 蓋有比丘於微細之入息身或出息身中,僅始現起,中末不現起。彼僅能攝取於始,於中末則疲勞。又有以中現起,而始末不現;有以末現起,而始中不現——彼僅能攝取於末, [V i 274] 於始中則疲勞。又有以全部現起者,彼能攝取全部,任何處皆不疲勞——為示〔行者〕應如是〔全部攝取者〕,故云:「『我覺知遍身入息……乃至……出息』之學」。 此中,「學」(*sikkhati*)者,謂努力、精勤。或者:凡此〔行者〕所有之防護(*saṃvara*),即此中之增上戒學(*adhisīla-sikkhā*);凡此〔行者〕所有之等持(*samādhi*),即增上心學(*adhicitta-sikkhā*);凡此〔行者〕所有之智慧(*paññā*),即增上慧學(*adhipaññā-sikkhā*)。如是,於此〔三〕學(*tisso sikkhā*),於彼所緣,以彼念、以彼作意,而學、修習(*āsevati*)、開展(*bhāveti*)、多修(*bahulīkaroti*)——此處之義應如是見。 此中,因前法〔§215 至 §219 範圍〕惟須入息出息,不須別作其他;然自此以下則須於生起智(*ñāṇa-uppādana*)等處用功,是故於前文中以現在時態作 pāli 而說:「『我入息』而知;『我出息』而知」;自此以下,為示應行之以生智為始之相,乃以未來時態作 pāli 而說:「『覺知遍身而我將入息』」等。當如是知。 【§221】「『我止息身行(*passambhayaṃ kāyasaṅkhāraṃ*)而入息……乃至……出息』之學」³⁰者,謂令粗之身行止息(*passambhento*)、寂息(*paṭippassambhento*)、滅(*nirodhento*)、寂滅(*vūpasamento*),而學「『我入息、我出息』」。 於此語中,粗細之性(*oḷārika-sukhumatā*)與止息(*passaddhi*)當如是知。蓋此比丘於〔業處〕未攝取之先,身與心皆煩擾(*sadaratha*)、粗大。當身心粗大之態未止息時,入出息亦粗大,轉為強盛而轉起,鼻不堪受,以口入息出息而住。然當其身、心皆〔以業處〕攝取已,則彼〔身心〕變為寂靜、止息。彼〔身心〕止息已,入出息變為微細而轉——〔以至〕「有耶？無耶？」之疑察相生起。 譬如人奔跑後,或自山下行後,或自頭上卸下重擔已立——粗大之入出息生起;鼻不堪受,以口入息出息而住。然當彼除去其疲勞、洗浴、飲水、 [V i 275] 於心上置濕布、臥於涼蔭之中,則其入出息變為微細——「有耶？無耶？」之疑察相至。如是,此比丘於〔業處〕未攝取之先,身……乃至……至疑察相位。何故？以其於未攝取之先,並無「我將令粗中之粗身行止息」之引起、合心作意、觀察(*ābhoga-samannāhāra-manasikāra-paccavekkhaṇā*);而於攝取後則有。是故,於攝取之時,身行較未攝取時為微細。是故古人說:—— > 「身與心煩擾時,〔息〕超於常而轉起; > 身不煩擾時,〔息〕微細而轉起。」³¹ 於〔業處〕初攝取時,〔身行〕粗;於初禪近行,微細;於彼處亦粗,於初禪則微細;於初禪與第二禪近行,粗,於第二禪則微細;於第二禪與第三禪近行,粗,於第三禪則微細;於第三禪與第四禪近行,粗,於第四禪則極微細——〔甚至〕至於完全不轉起(*appavatti*)之境地。此乃長部誦師(*Dīghabhāṇaka*)及相應部誦師(*Saṃyuttabhāṇaka*)之主張³²。中部誦師(*Majjhimabhāṇaka*)則主張:於初禪粗,於第二禪近行微細——如是,依下下禪所對之上上禪近行,皆認為更微細。然依一切〔誦師流派〕之共見:未攝取時所轉起之身行,於攝取時即得寂息。攝取時所轉起之身行,於初禪近行……乃至……於第四禪近行所轉起之身行,於第四禪即得寂息。 此就止(*samatha*)而言之義例也。就觀(*vipassanā*)而言:於未攝取〔位〕轉起之身行為粗;於大種攝取(*mahā-bhūta-pariggaha*)位則微細,然彼亦粗;於所造色攝取(*upādā-rūpa-pariggaha*)位則微細,然彼亦粗;於一切色攝取(*sakala-rūpa-pariggaha*)位則微細,然彼亦粗;於無色攝取(*arūpa-pariggaha*)位則微細,然彼亦粗;於色無色攝取(*rūpārūpa-pariggaha*)位則微細,然彼亦粗;於緣攝取(*paccaya-pariggaha*)位則微細,然彼亦粗;於有緣名色之見(*sappaccaya-nāmarūpa-dassana*)位則微細,然彼亦粗;於以相為所緣之觀(*lakkhaṇārammaṇika-vipassanā*)位則微細,然彼於弱觀(*dubbala-vipassanā*)位粗,於強觀(*bala-vipassanā*)位則微細。其中,依前所說之方式,前前位以後後位而得寂息(*paṭippassaddhi*),當如是知。如是,於此中粗細之性及止息當如是知。 [V i 276] 於《無礙解道》中,連同〔覺音論師自身之〕問答辨明³³,如是說此義:—— > 「『云何學:「我止息身行而入息……乃至……出息」』？云何是諸身行(*kāyasaṅkhārā*)³⁴？長入息……出息,此等為身之、為與身相續(*kāya-paṭibaddha*)之諸法,即諸身行也。彼於此諸身行,學令止息、滅、寂止……乃至…… > > 「凡何種身行致使身有彎曲、扭轉、傾側、低俯(*ānamanā / vinamanā / sannamanā / paṇamanā*),戰動、震顫、移動、搖動(*iñjanā / phandanā / calanā / kampanā*)者——彼學:『我止息身行而入息』;學:『我止息身行而出息』。 > > 「凡何種身行致使身無彎曲、無扭轉、無傾側、無低俯、無戰動、無震顫、無移動、無搖動者——彼學:『我止息此寂靜微細之身行而入息、出息』。 > > 「如是(*iti kira*),〔若〕學『我止息身行而入息、出息』〔僅就斷滅義而言〕,則『得風之知見』(*vātūpaladdhi*)非有出生(*pabhāvanā*)、入出息亦無出生、入出息念亦無出生、入出息念之等持亦無出生——諸智者(*paṇḍitā*)既不入此定亦不出此定。 > > 「如是〔若以正確之義而〕學『我止息身行而入息、出息』,則『得風之知見』有出生、入出息亦有出生、入出息念亦有出生、入出息念之等持亦有出生——諸智者於彼定既能入、亦能出。 > > 「云何譬之？猶如撞擊銅鈸(*kaṃsa*),初有粗聲轉起;以善攝取(*suggahitatta*)、善作意(*sumanasikatatta*)、善持(*sūpadhāritatta*)粗聲之相故,粗聲雖已滅,後則細聲轉起;以善攝取、善作意、善持細聲之相故,細聲雖亦滅, > > [V i 277] > > 「後則心以細聲之相為所緣而轉起——亦復如是,初有粗入出息轉起;以善攝取、善作意、善持粗入出息之相故,粗入出息雖已滅,後則細入出息轉起;以善攝取、善作意、善持細入出息之相故,細入出息雖亦滅,後則心以細入出息之相為所緣而不散亂(*vikkhepa*)。 > > 「如是『得風之知見』有出生、入出息有出生、入出息念有出生、入出息念之等持有出生——諸智者於彼定既能入、亦能出。〔如是,〕於止息身行者,入出息為身之現起;念為隨觀、為智。身為現起,非念;念既為現起,亦為念;以彼念、以彼智,隨觀於彼身。是故說:『於身隨觀身之念處修習』。」 此乃就身觀(*kāyānupassanā*)所說第一四法(*paṭhama-catukka*)之次第句釋。 【§222】因於此處此一四法乃就初業者(*ādikammika*)之業處而說,其餘三四法則就已得禪者依受、心、法之隨觀(*vedanā- / citta- / dhammānupassanā*)而說,是故,凡欲修習此業處、欲以入出息之四種禪為近因之觀(*vipassanā*)、與〔四〕無礙解(*paṭisambhidā*)共而證阿羅漢之初業之善男子(*ādikammika kulaputta*),依前所說之方式作淨戒(*sīla-parisodhana*)等一切前行已,於上文所說相之師之座前,當學取五連結之業處(*pañca-sandhika kammaṭṭhāna*)。此中,五連結即:——*uggaho*(學取)、*paripucchā*(詢問)、*upaṭṭhānaṃ*(現起)、*appanā*(安止)、*lakkhaṇaṃ*(相)。 此中,「*uggaho*」(學取)者,謂業處之學取。「*paripucchā*」(詢問)者,謂業處之詢問。「*upaṭṭhānaṃ*」(現起)者,謂業處之現起。「*appanā*」(安止)者,謂 [V i 278] 於彼之安止(*matthānass' appanā*)。「*lakkhaṇaṃ*」(相)者,謂業處之相。「『此業處有如是相』之業處自性把持(*kammaṭṭhāna-sabhāva-upadhāraṇa*)」——此即所說之義。 如是學取具五連結之業處者,自不疲勞,亦不擾師。是故,少多次第指授,長時誦習,如是學取五連結之業處已,於師之前或於他處——於上文所述相之坐臥處而住——已斷小障礙(*khuddaka-palibodha*)、已用畢飯食、已除飯食之倦、已坐安樂、以三寶功德隨念(*ratanattaya-guṇa-anussaraṇa*)而令心歡喜、對師所教不令於一句中迷亂者,當作意此入出息念之業處。 於此,作意之方式(*manasikāra-vidhi*)為:——*數(gaṇanā)、隨(anubandhanā)、觸(phusanā)、安住(ṭhapanā)、觀察(sallakkhaṇā)、還(vivaṭṭanā)、淨(pārisuddhi),以及彼等之還照(paṭipassanā)。*³⁵ 其中,*數(gaṇanā)*者,即「數」也。*隨(anubandhanā)*者,謂隨行(*anuvahanā*)。*觸(phusanā)*者,謂觸點(*phuṭṭhaṭṭhāna*)。*安住(ṭhapanā)*者,謂安止(*appanā*)。*觀察(sallakkhaṇā)*者,謂觀(*vipassanā*)。*還(vivaṭṭanā)*者,謂道(*maggo*)。*淨(pārisuddhi)*者,謂果(*phalaṃ*)。*彼等之還照(tesañ ca paṭipassanā)*者,謂省察(*paccavekkhaṇā*)。³⁶ 【§223】其中,此初業之善男子當先以**數**作意此業處。數時,不得停於五以下,不得超於十以上,中間不得顯破。蓋停於五以下者,其心起轉於狹窄之處,如狹欄中所禁牛群(*sambādhe vaje sanniruddha-gogaṇa*);超於十以上者,心起轉成為依數而轉(*gaṇana-nissitaka*);中間顯破者,心動搖:「我業處已至頂點耶？抑或未至？」——故當避此等過,而數。 數時,當先以慢之量穀者數法(*dhaññamāpaka-gaṇanā*)而數。蓋量穀者注滿其量器,言「一」而傾出之;再注滿時,見有糠粃,棄之,而言「一——一」;餘者「二——二」等亦同此例。如是,此〔行者〕亦取入出息中所現起者,以「一——一」始, [V i 279] 乃至「十——十」,逐一隨念其轉起轉起者而數。彼如是數時,出入往復之入出息變為現起。爾時,當捨彼慢之量穀者數法,而以快之牧牛者數法(*sīgha-gaṇanā gopālaka-gaṇanā*)而數。蓋善巧之牧牛者,以衣襟懷藏卵石等,手執繩棒,清晨即往牛欄,鞭擊牛背,坐於門楣頂之欄柱上,凡至門者一一,以「一、二」投擲卵石而數。三更〔夜長〕受困於狹處之牛群,出時群集相擠,迅速一堆一堆而出。彼速數曰:「三、四、五、十」。如是,此〔行者〕亦同前法數時,入出息出沒迅速,反覆來去而現起。爾時,彼知「彼等反覆來去」已,不於內外攝持,惟攝取已至〔息〕門者,速數:「一、二、三、四、五;一、二、三、四、五、六;一、二、三、四、五、六、七……乃至……八……九……十」。蓋業處與數相連(*gaṇana-paṭibaddha*)時,惟以數之力,心成一境——猶如於急流中以櫓撐住舟船(*aritta-upatthambhana*)。彼如是速數時,業處現起,似無間斷而轉起。爾時知「無間斷而轉起」已,不攝持內外之風,當依前法速數而已。蓋若令心隨入息入者,身內如為風所擊,如填滿脂膏;若隨出息將心引出者,心則散亂於外之種種所緣。然惟於〔息〕觸觸之處(*phuṭṭha-phuṭṭha-okāsa*)安立念而修者,修習方成。是故說:「不攝持內外之風,依前法速數而已」。 「然此〔法〕應數至何時？」——直至無數, [V i 280] 念於入出息所緣安立而住。蓋數者,僅為斷除外散尋(*bahi-visaṭa-vitakka*),為安立念於入出息所緣而設。 如是以數作意已,當以**隨**(*anubandhanā*)作意。 【§224】**隨**(*anubandhanā*)者,謂捨數之後,以念無間地隨行入出息;然此不依「始、中、末」(*ādi-majjha-pariyosāna*)而隨。蓋出息者,以臍(*nābhi*)為始,以心(*hadaya*)為中,以鼻端(*nāsikagga*)為末;入息者,以鼻端為始,以心為中,以臍為末。隨此〔始中末〕者,心入散亂,則動搖、震顫(*sāraddha ca iñjana ca*)。如所說³⁷:—— > 「以念隨入息之始中末者,心入內散亂,身與心皆動搖、震顫、戰動。以念隨出息之始中末者,心入外散亂,身與心皆動搖、震顫、戰動。」 是故,以*隨*作意者,當不依始中末而作意,反當依**觸**(*phusanā*)與**安住**(*ṭhapanā*)而作意。蓋如數與隨〔分別取之為前後階段而〕,觸與安住並非以分別作意而起。反之,於觸觸之處(*phuṭṭha-phuṭṭha-ṭhāna*)而數時,即以數與觸雙重作意;於彼處捨數已,以念隨此〔等息〕、以安止之力安立心者,則名為以*隨*、*觸*、*安住*〔三者共〕而作意。 此義應依《義疏》(*Aṭṭhakathā*)所說之跛者與守門人譬喻³⁸,及《無礙解道》(*Paṭisambhidā*)所說之鋸譬喻³⁹而知。 【§225】其中,此即*跛者乘鞦韆譬*(*paṅgulopamā*):——猶如一跛者(*paṅgula*)為彼母子玩鞦韆者(*mātāputtānaṃ dolāya kīḷantānaṃ*)起鞦韆動(*dolaṃ khipitvā*)之後,即坐於鞦韆柱根(*dolā-thambha-mūle*),漸見鞦韆板兩端及中央(*dolāphalakassa ubho koṭiyo majjhañ ca*)來來去去,然不為「見此二端及中央」(*na ca ubho-koṭi-majjhānaṃ dassanatthaṃ vyāvaṭo hoti*)而忙於營求—— [V i 281] 如是,此比丘亦以念之力立於繫縛之柱根(*sati-vasena upanibandhana-tthambha-mūle ṭhatvā*),起入出息之鞦韆動(*assāsa-passāsa-dolaṃ khipitvā*),即於彼相上以念安坐,以念隨此漸次來來去去之入出息於觸之處(*phuṭṭhaṭṭhāne*)所起之始中末,於彼安立心,見之而不為「見此」而忙於營求:——此即*跛者乘鞦韆譬*。 【§226】然此即*守門人譬*(*dovārikūpamā*):——猶如守門人(*dovārika*)於城內城外之人(*nagarassa anto ca bahi ca purise*),不審問:「汝是何人？汝從何來？汝往何處？汝手中為何物？」——蓋此等非其所擔(*na hi tassa te bhārā*),反之,唯於到門者(*dvārappattaṃ dvārappattaṃ yeva*)而審問——如是,此比丘亦於入內之風與出外之風,非其所擔,唯到門〔息〕為其所擔——此即*守門人譬*。 【§227】然此*鋸譬*(*kakacūpamā*),應從本而知如是。如所說⁴⁰:—— > *相、入息、出息——〔此三〕非一心之所緣;* > *於不知此三法者,修習不可得。* > *相、入息、出息——非一心之所緣;* > *然於知此三法者,修習實可得。* *云何此三法非一心之所緣,然此三法亦不為不知,心亦不入散亂,勤(*padhāna*)亦現起,行(*payoga*)亦成辦,殊勝(*visesa*)亦能證得？猶如置於平地之樹(*rukkho same bhūmibhāge nikkhitto*),一人以鋸截之。以鋸齒觸樹之力(*rukkhe phuṭṭha-kakacadantānaṃ vasena*),其人之念已立;不於來去之鋸齒而作意,然來去之鋸齒於彼非不為知;勤已現起,行已成辦,殊勝已能證得。如置於平地之樹,即如繫縛之相(*upanibandhana-nimitta*);如鋸齒,即如入出息。如於樹中,因鋸齒之觸彼,其人之念已立——不於來去之鋸齒而作意,然來去之鋸齒於彼非不為知,勤已現起,行已成辦,殊勝已能證得——* [V i 282] *如是,此比丘亦於鼻端或口相(*nāsikagge vā mukhanimitte vā*)安立其念,坐;不於來去之入出息而作意,然來去之入出息於彼非不為知;勤已現起,行已成辦,殊勝已能證得。* *云何「勤」(*padhāna*)？精進已發者(*āraddha-viriya*),身與心皆成堪能(*kammaniya*)——此即「勤」。云何「行」(*payoga*)？精進已發者,隨煩惱(*upakkilesa*)斷,尋(*vitakka*)止息——此即「行」。云何「殊勝」(*visesa*)？精進已發者,結(*saṃyojana*)斷,隨眠(*anusaya*)永盡——此即「殊勝」。如是,此三法非一心之所緣,然此三法亦不為不知;心亦不入散亂;勤亦現起,行亦成辦,殊勝亦能證得。* > *入出息念於彼已圓滿(*paripuṇṇā*)、已善修(*subhāvitā*),* > *正如世尊所示,已漸次串習(*anupubbaṃ paricitā*):——* > *彼照耀此世間,猶如月離雲。*⁴¹ 此即*鋸譬*。然此處,僅應以「不為來去〔息〕而作意」(*āgatāgatavasena amanasikāramattam eva*)為其〔修習者之〕用意。 【§228】於攝持此業處而作意者,有者於不久之間,相即生起,且以餘禪支莊嚴之(*avasesa-jhānaṅga-paṭimaṇḍitā*)、名為安止之安住(*appanā-saṅkhātā ṭhapanā*)亦得圓成。然於有者,自唯以數為作意之時起(*gaṇanāvasen' eva manasikārakālato pabhuti*),藉粗入出息(*olārika-assāsa-passāsa*)漸次而滅之故,身之煩擾(*kāyadaratha*)已寂止(*vūpasanta*),身、心俱輕(*lahuka*);身體亦如達於虛空中跳躍之相(*sarīraṃ ākāse laṅghanākāra-ppattaṃ viya*)。猶如動搖之身者(*sāraddha-kāyassa*)坐於床、椅(*mañce vā pīṭhe vā*),床椅下陷、作響,敷具〔上〕亦起皺褶(*mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti*);然不動搖之身者(*asāraddha-kāyassa*)坐〔之〕時,床椅既不下陷、亦不作響,敷具〔上〕亦不起皺褶——床椅實如以兜羅綿填滿(*tūlapicu-pūritaṃ viya mañcapīṭhaṃ hoti*)。 [V i 283] 何以故？以不動搖之身為輕(*asāraddho kāyo lahuko*)故。如是,自以數為作意之時起,藉粗入出息漸次而滅之故,身之煩擾已寂止,身、心俱輕;身體亦如達於虛空中跳躍之相。彼於粗入出息已滅時,心轉起以細入出息相為所緣(*sukhuma-assāsa-passāsa-nimittārammaṇaṃ cittaṃ pavattati*);彼亦滅時,反復再轉起以漸細漸細之相為所緣。 云何〔如此〕？猶如一人以大鐵棒(*mahatī lohasalākā*)擊銅鈸(*kaṃsa-thālaṃ*),以一擊(*ekappahārena*)之力大聲起,其心轉起以粗聲為所緣;粗聲滅時,後則以細聲相為所緣;此亦滅時,反復以漸細漸細之聲相為所緣——如是應知。 復又有所說:「*猶如擊銅鈸……*」⁴²——〔以〕廣說之。蓋如其他業處(*aññāni kammaṭṭhānāni*)階階向上漸成明顯(*uparūpari-vibhūtāni*)〔之相〕,此〔業處〕則不然。誠然,於修習此〔業處〕者上上之時(*uparūpari-bhāventassa*),〔此業處〕趨於細微(*sukhumattaṃ gacchati*);〔甚至〕亦不趨於現起(*upaṭṭhānaṃ pi na gacchati*)。彼如此不現起之時,此比丘不應自座起、抖拭皮坐具(*uṭṭhāya-āsanā cammakhaṇḍaṃ papphoṭetvā*)而去。當云何作？不應〔思惟〕「我將去問師」(*ācariyaṃ pucchissāmī*),或「我之業處今已失」(*naṭṭhaṃ dāni me kammaṭṭhānan*),而自座起。蓋於破壞威儀而去者,業處實成新新(*nava-navam eva hoti*);是故應正當就坐處,就此處取回(*yathā nisinnen' eva desato āharitabbaṃ*)。 其中,此即取回之方便(*āharaṇūpāya*):——彼比丘知業處未現起之相(*anupaṭṭhānabhāva*)後,應思惟(*paṭisañcikkhitabba*)如下:——「此等名為入出息者,何處有？何處無？於誰有？於誰無？」如是思惟已,彼知:「此等於(一)母胎內(*antomātukucchiyaṃ*)無、(二)沉於水中者(*udake nimuggānaṃ*)無,同樣於(三)無想者(*asaññī-bhūtānaṃ*)、(四)死者(*matānaṃ*)、(五)入第四禪者(*catutthajjhāna-samāpannānaṃ*)、(六)具色界無色界存有者(*rūpārūpa-bhava-samaṅgīnaṃ*)、(七)入滅盡定者(*nirodha-samāpannānaṃ*)無」——如是知已,即應由己自呵責己曰:「智者(*paṇḍita*)！汝既非已入母胎,亦非沉於水中,亦非無想者,亦非死者,亦非入第四禪者,亦非具色界無色界存有者,亦非入滅盡定者——汝之入出息實有;然因汝之鈍慧(*manda-paññatā*),不能取持之。」於是,由彼安立心於自然所觸之處(*pakati-phuṭṭha-okāsa*)後,作意應令轉起。 【§229】 [V i 284] 此等〔息〕,於長鼻者(*dīgha-nāsikassa*),擊鼻翼(*nāsa-puṭa*)而轉起;於短鼻者(*rassa-nāsikassa*),〔擊〕上唇(*uttaroṭṭha*)。是故,彼應如是安立相:「〔息〕擊此名為某某之處」。實依此義,世尊曰:「*諸比丘,我不說失念(*muṭṭhassati*)、不正知(*asampajāna*)者之入出息念之修習。*」⁴³ 蓋任何其他業處(*kammaṭṭhāna*),於念與正知具者(*satassa sampajānass' eva*)始得成就;乃至作意於他事〔之時〕,亦明顯〔可見〕。然此入出息念業處乃鄭重(*garuka*)、〔須〕鄭重之修(*garuka-bhāvanā*),為大丈夫(*mahāpurisa*)——佛(*Buddha*)、辟支佛(*paccekabuddha*)、佛子(*buddhaputta*)——之作意境地,非小〔士〕之事,非小〔有情〕所修。修習愈深,則愈寂、愈細;是故此處應具強之念與慧(*balavatī sati ca paññā ca*)。 蓋如於細布(*maṭṭha-sāṭaka*)上行縫補之時,針(*sūci*)宜細,針孔線(*sūci-pāsa-vedhana*)應比之更細——如是,於修習此細布等量之業處之時,如針相之念(*sūci-paṭibhāgā sati*)與其相應之慧——如針孔線相(*sūci-pāsa-vedhana-paṭibhāgā paññā*)——皆應具強。蓋具念慧之比丘,不應於其他處覓此等入出息,當於自然所觸之處(*pakati-phuṭṭha-okāsa*)〔覓之〕。 【§230】又如農夫(*kassaka*)耕已、解牛(*balivadda*)、置於牧場之口(*gocara-mukha*),坐於蔭下休息——爾時,彼之諸牛急速奔入森林。彼之為靈巧農夫(*cheko kassako*)者,欲再取而駕之,不沿其跡步入森林徘徊,反而執繩(*rasmi*)與刺(*patoda*),直接前往其〔牛之〕水際歇處(*nipātana-tittha*)而坐或臥;爾時,彼等諸牛遊歷半日,下至水際歇處,既浴既飲既出,當〔農夫〕見彼等已立,即以繩繫之、以刺刺之,引而駕之,復作其業——如是,彼比丘亦不應於他處覓此等入出息,反當執念之繩(*sati-rasmi*)與慧之刺(*paññā-patoda*),於自然所觸之處安立心,作意應令轉起。 [V i 285] 如是作意者,於不久〔之間〕,彼等〔息〕即現起,如水際歇處之諸牛。爾時,彼以念之繩繫之,於該處駕之,以慧之刺刺之,反復應再行此業處。如是行者,於不久〔之間〕,相即現起。 【§231】然此〔相之現起〕,於一切人非為同一。或有〔論師〕言:「於某者,生起樂觸(*sukha-samphassa*),如兜羅綿〔絮〕(*tūlapicu*)、如劫貝綿〔絮〕(*kappāsapicu*)、如風流(*vātadhārā*)而現起。」 然此即諸義疏(*Aṭṭhakathāsu*)之決定(*vinicchaya*):——於某者,如星形(*tārakarūpa*)、如寶珠球(*maṇi-guḷikā*)、如真珠球(*muttā-guḷikā*)而現;於某者,成粗觸(*khara-samphassa*),如劫貝種(*kappāsaṭṭhi*)、如硬木針(*dārusāra-sūci*);於某者,如長肩繩(*dīgha-pāmaṅga-sutta*)⁴⁴、如花鬘(*kusuma-dāma*)、如煙焰(*dhūma-sikhā*);於某者,如展開之蜘蛛絲(*vitthata-makkaṭaka-sutta*)、如雲層(*valāhaka-paṭala*)、如蓮華(*paduma-puppha*)、如車輪(*ratha-cakka*)、如月輪(*canda-maṇḍala*)、〔或〕如日輪(*suriya-maṇḍala*)而現。 而此〔差異〕,如諸多比丘共誦一經已坐〔聚〕之時,一比丘問:「此經於汝等如何現起(*upaṭṭhāti*)？」——其一曰:「於我如大山河(*mahatī pabbateyyā nadī*)而現」;另一曰:「於我〔如〕一片林行(*vanarājī*)」;另一曰:「於我〔如〕一棵涼蔭具足、枝葉茂盛、果實累累之樹(*sītacchāyo sākhā-sampanno phala-bhāra-bharito rukkho*)。」於彼等,此一同經由想之差別(*saññā-nānatā*)而現異(*nānato upaṭṭhāti*)。如是,一同業處由想之差別現異;蓋此〔相〕為想所生(*saññā-ja*)、想所緣(*saññā-nidāna*)、〔且〕想所起(*saññā-pabhava*);是故由想之差別現異——應如是知。 而於此處,以入息為所緣之心(*assāsārammaṇaṃ cittam*)為一,以出息為所緣〔之心〕為另一,以相為所緣〔之心〕又為另一。蓋於此三法(*tayo dhammā*)無者,其業處既不達安止(*appanā*),亦不達近行(*upacāra*)。然於此三法有者,其業處達近行與安止。如所說⁴⁵:—— > *相、入息、出息——〔此三〕非一心之所緣;* > *於不知此三法者,修習不可得。* > *相、入息、出息——非一心之所緣;* > *然於知此三法者,修習實可得。* 【§232】 [V i 286] 如是相已現起時,彼比丘應前往師之處(*ācariyassa santikam*)報告:「尊者(*bhante*),如是某某〔相〕於我現起。」然師者,既不應言「此是相」,亦不應言「此非相」;當言:「友(*āvuso*),如是〔可〕也。請反復作意。」蓋若言「此是相」,則彼可能陷於〔早成之〕中止(*vosānaṃ āpajjeyya*);若言「此非相」,則彼可能失望沉淪(*nirāso visīdeyya*)。是故,二者皆不應言,而當令〔彼〕專注於作意:——如是〔說〕者,長部誦師(*Dīghabhāṇakā*)也。然中部誦師(*Majjhimabhāṇakā*)言:當對〔彼〕言:「友,此乃〔汝〕業處之相;善士(*sappurisa*),請反復作意之。」於是,彼應於相安立心;如是,彼於此後(*ito-pabhuti*),以安住之力修習(*ṭhapanā-vasena bhāvanā*)轉起。如古人(*Porāṇā*)所說:—— > *安立心於相,顯明其種種相,* > *智者繫己心於入出息。* 於彼,自相現起之時起,諸蓋(*nīvaraṇa*)即被鎮伏(*vikkhambhita*),諸煩惱(*kilesa*)已寂止(*sannisinna*),念已立(*upaṭṭhita*),心以近行定(*upacāra-samādhi*)而善等持。 爾時,彼於該相,既不應依其色(*vaṇṇato*)而作意,亦不應依其特相(*lakkhaṇato*)而省察。反當如剎帝利王后〔護〕轉輪聖王胎(*khattiya-mahesiyā cakkavatti-gabbho viya*)、如農夫〔護〕米麥胎(*kassakena sāli-yava-gabbho viya*),避免起於住處(*āvāsa*)等之七種非適(*satta asappāya*),而依彼七種〔之〕適(*satta sappāya*),善加守護。 爾後,如是守護已,以反復作意之力令〔相〕增長、發展,當圓滿十種安止善巧(*dasavidha appanā-kosalla*),應用精進均等(*viriya-samatā*)。如是策勵者,於該相中,如地遍(*pathavī-kasiṇa*)中所說之次第,四五禪(*catukka-pañcaka-jjhāna*)即生起。如是已生起四五禪之此比丘,以觀察(*sallakkhaṇā*)、〔對〕還(*vivaṭṭanā*)之力增長業處,欲得清淨(*pārisuddhi*)者,以五行相熟練彼禪(*pañcahi ākārehi visippattaṃ paguṇaṃ katvā*),抉擇名色(*nāmarūpaṃ vavatthapetvā*),起觀(*vipassanā*)。 云何？蓋彼於〔禪〕等至出已(*samāpattito vuṭṭhāya*),見:「入出息之集起即業生身(*karaja-kāya*)與心。」蓋如鐵匠鼓風具(*kammāra-gaggariyā*)正鼓之時,藉鼓風具皮(*bhastā*)與人之相應努力(*tajjaṃ vāyāmaṃ paṭicca*),風行〔轉〕(*vāto sañcarati*)——如是,藉身與心,〔有〕入出息。⁴⁶其次,彼抉擇:「入出息與身為色(*rūpa*);心與〔心〕相應法(*tam-sampayutta-dhamme*)為無色(*arūpa*)。」 此處乃略說;〔其〕詳細,名色抉擇(*nāmarūpa-vavatthāna*)之詳述,將於後處顯明。 [V i 287] 如是抉擇名色已,彼求其緣(*paccaya*);求而見之者,於三時(*tīsu pi addhāsu*)中,從名色之轉起越疑(*kaṅkhaṃ vitarati*)。 越疑已,以聚思惟(*kalāpa-sammasana*)之力,豎立三相(*ti-lakkhaṇa*);於生滅隨觀之前分(*udayabbayānupassanāya pubbabhāge*),斷光等十觀染(*obhāsa-ādayo dasa vipassan'-upakkilese*);抉擇離染之道〔智〕為道(*upakkilesa-vimuttaṃ paṭipadā-ñāṇaṃ maggo ti vavatthapetvā*);捨〔對〕生〔之觀〕,達滅隨觀(*bhaṅgānupassanā*);無間,以滅隨觀,於一切行(*sabba-saṅkhāra*)以壞滅相而現起時(*vayato upaṭṭhitesu*),〔彼即〕厭離(*nibbindanto*)、離欲(*virajjanto*)、解脫(*vimuccanto*),次第達四聖道(*cattāro ariya-magge*),立於阿羅漢果(*arahatta-phale patiṭṭhāya*),達十九分省察智(*ekūnavīsati bhedassa paccavekkhaṇa-ñāṇassa*)之究竟,為含天人世間(*sadevakassa lokassa*)之最勝應供(*aggadakkhiṇeyya*)。 至此,於彼,自數(*gaṇanā*)為始至〔再〕還照(*paṭipassanā*)為終,入出息念三摩地之修習已圓滿。——此即第一四法之全方面釋(*sabbākārato paṭhama-catukka-vaṇṇanā*)。 【§233】至於其餘三四法,由於並無別異之業處修習法(*visuṃ kammaṭṭhāna-bhāvanā-naya*),故其義應依逐句釋法(*anupada-vaṇṇanā-naya*)而知:——「*覺知喜者*」——令喜被覺知、令〔之〕明顯——「*我入息、我出息——之學*」⁴⁷。 於此,喜以二行相(*dvīhi ākārehi*)被覺知:依所緣(*ārammaṇato*)、依無痴(*asammohato*)。云何依所緣而覺知喜？彼入具喜之二禪(*sappītika dve jhāne*);於其入定剎那,藉禪之獲得(*jhāna-paṭilābha*),依所緣而覺知喜——以所緣被覺知故。云何依無痴？入具喜之二禪後出,以盡-壞(*khaya-vaya*)之相思惟禪相應之喜; [V i 288] 於其觀剎那,藉特相之通達(*lakkhaṇa-paṭivedha*),依無痴而覺知喜。如所說於《無礙解道》:——「*以長入息之力,知心之一境性、無散亂者,念已立;藉其念、藉其智,彼喜被覺知。以長出息之力……以短入息之力……以短出息之力……以覺知遍身入出息之力、以止息身行入出息之力,知心之一境性、無散亂者,念已立;藉其念、藉其智,彼喜被覺知。藉轉向(*āvajjana*),彼喜被覺知;於知者、見者、省察者、心攝持者、藉信勝解者、藉精進策勵者、令念立者、令心等持者、藉慧了知者、於應知者……應遍知者……應斷者……應修者……應證者證者,彼喜被覺知。如是,彼喜被覺知。*」 依此同法,其餘諸句(*avasesa-pada*)亦應依義而知。此處之特殊者:「*覺知樂*」(*sukha-paṭisamviditā*)應依三禪之力知;「*覺知心行*」(*cittasaṅkhāra-paṭisamveditā*)應依四〔禪〕之力知。「*心行者*」即受等二蘊(*vedanā-ādayo dve khandhā*)。於「*覺知樂*」句中,為顯示觀地(*vipassanā-bhūmi-dassanattha*)故,《無礙解道》言:「*樂者,有二樂:身樂與心樂(*kāyikaṃ ca sukhaṃ cetasikaṃ ca*)。*」「*止息心行者*」謂止息、滅粗心行之義。其詳如上文(§221)身行(*kāyasaṅkhāra*)之釋法可知。又,此處於喜句,以喜為首(*pīti-sīsa*)而說受;於樂句,直以受〔之自相〕;於二心行句中,依「想與受(*saññā ca vedanā ca*)是心所(*cetasika*);此等繫於心之法(*citta-paṭibaddha*)為心行」之言,即與想相應之受 [V i 289] (*saññā-sampayutta vedanā*)〔為其所指〕。如是,此四法依受隨觀(*vedanānupassanā*)之法而說——應如是知。 【§234】於第三四法中,「*覺知心*」亦應依四禪之力知。 「*令心歡喜者*」⁴⁸——令心歡、令悅、令喜、令大喜——「*我入息、我出息——之學*」。於此,歡喜(*abhippamoda*)以二相起:依定(*samādhi*)之力、依觀之力。云何依定？彼入具喜之二禪,於其入定剎那,藉相應之喜,令心歡、令悅。云何依觀？入具喜之二禪後出,以盡-壞之相思惟禪相應之喜;如是,於觀剎那,以禪相應之喜為所緣,令心歡、令悅。如是修者,謂:「*令心歡喜,我入息、我出息——之學*」。 「*令心等持者*」——以初禪等之力,將心平等地置(*samaṃ ādahanto*)、平等地立(*samaṃ ṭhapento*)於所緣;或入彼等禪後出,以盡-壞之相觀察禪相應之心;於觀剎那,藉特相之通達,生起剎那心一境性(*khaṇika-citt'-ekaggatā*)。藉如是生起之剎那心一境性,亦平等地置、平等地立心於所緣——〔彼〕謂:「*令心等持,我入息、我出息——之學*」。 「*令心解脫者*」——以初禪令心離諸蓋,釋〔之〕、解脫〔之〕;以第二禪令心離尋伺;以第三禪令離喜;以第四禪令心離樂苦(*sukha-dukkha*),釋〔之〕、解脫〔之〕;或入彼等禪後出,以盡-壞之相思惟禪相應之心。於觀剎那,以隨觀無常令心從常想(*nicca-saññā*)釋、解脫;以隨觀苦(*dukkhānupassanā*)從樂想(*sukha-saññā*);以隨觀無我(*anattānupassanā*)從我想(*atta-saññā*);以隨觀厭(*nibbidānupassanā*)從喜貪(*nandi*);以隨觀離欲從欲(*rāga*);以隨觀滅從集起(*samudaya*);以隨觀捨遣從取(*ādāna*),令心釋、解脫,入息亦出息;是故謂:「*令* [V i 290] *心解脫,我入息、我出息——之學*」。如是,此四法依心隨觀(*cittānupassanā*)之法而說——應如是知。 【§235】然於第四四法中,於「*隨觀無常者*」⁴⁹之處,首先應知:無常(*anicca*)、無常性(*aniccatā*)、無常隨觀(*aniccānupassanā*)、隨觀無常者(*aniccānupassī*)。其中,*無常*即五蘊(*pañca-kkhandhā*)。何故？以〔其〕生-滅-變易性(*uppāda-vaya-aññathatta-bhāva*)故。*無常性*即彼等之生-滅-變易之有,或已生者之無有;〔其〕意為:不以彼相住、藉剎那壞而離散(*ten' ev' ākārena aṭṭhatvā khaṇa-bhaṅgena bheda*)。*無常隨觀*即依彼無常性之力,於色等(*rūp'-ādisu*)中作「無常」之隨觀。*隨觀無常者*即具足彼隨觀者;是故,如是之比丘,入息出息者,於此應知為:「*隨觀無常者,我入息、我出息——之學*」。 「*隨觀離欲者*」——此處有二離欲(*virāga*):盡離欲(*khaya-virāga*)、究竟離欲(*accanta-virāga*)。其中,*盡離欲*即諸行之盡-壞(*khaya-bhaṅga*)。*究竟離欲*即涅槃。*隨觀離欲*即依見此二者之力而轉起者,即觀與道(*vipassanā ca maggo ca*)。具足此二種隨觀者,入息出息者,應知為:「*隨觀離欲,我入息、我出息——之學*」。 於「*隨觀滅*」句,亦同此法。 「*隨觀捨遣者*」——此處亦有二捨遣(*paṭinissagga*):捨棄之捨遣(*pariccāga-paṭinissagga*)、奔入之捨遣(*pakkhandana-paṭinissagga*)。捨遣本身即是隨觀,即捨遣隨觀:此乃觀與道(*vipassanā-magga*)之別名(*adhivacana*)。蓋觀,依彼分之力(*tad-aṅga-vasena*),與蘊-行(*khandh'-ābhi-saṅkhāra*)俱捨棄煩惱;且藉見有為之過患(*saṅkhata-dosa-dassana*),向其反之涅槃(*tab-biparīta nibbāna*),以彼傾向性而奔入——是故謂之「*捨棄之捨遣*」與「*奔入之捨遣*」。道,依斷除之力(*samuccheda-vasena*),與蘊-行俱捨棄煩惱:藉以涅槃為所緣(*ārammaṇa-karaṇa*)而奔入涅槃——是故謂之「*捨棄之捨遣*」與「*奔入之捨遣*」。然此二者,皆為前智(*purima-ñāṇa*)之隨-隨觀(*anu-anupassanā*),故名隨觀。 [V i 291] 具足此二種捨遣隨觀者,入息出息者,應知為:「*隨觀捨遣,我入息、我出息——之學*」。 此第四四法依純觀(*suddha-vipassanā*)之力而說。然前三〔四法〕,依止-觀(*samatha-vipassanā*)之力而說。如是,依四四法之力,十六事入出息念之修習(*solasa-vatthukāya ānāpānasatiyā bhāvanā*)應知。⁵⁰ 【§236】復又,依十六事之力,此入出息念有大果(*mahapphala*)、大利(*mahānisaṃsa*)。於此:由開頭〔之經文〕(見上文 p. 266;*S.* v, 321)——「*諸比丘,此入出息念之等持,若修習、若多修者,實為寂靜、殊勝……*」——其大利性亦應依寂靜性等之力知,亦依〔其〕能截斷尋(*vitakkupaccheda-samatthatā*)之能力知。蓋此等持為寂靜、殊勝、純粹安樂住,依障礙性之尋(*antarāyakara vitakka*)之力,截斷心之奔馳於此處彼處(*ito c' ito ca cittassa vidhāvana*),令心唯面向入出息之所緣。是故謂:「*入出息念應為截斷尋而修習。*」⁵¹ 其大利性亦應依〔其為〕明與解脫(*vijjā-vimutti*)圓滿(*pāripūri*)之根本性(*mūla-bhāva*)知。如世尊所說:「*諸比丘,入出息念若修習、若多修者,圓滿四念處(*cattāro satipaṭṭhānā*);四念處若修習、若多修者,圓滿七覺支(*satta bojjhaṅgā*);七覺支若修習、若多修者,圓滿明與解脫。*」⁵² 【§237】復又,〔此入出息念之〕大利性,亦應依〔其〕將最後者(*carimaka*)入出息令成為知所知(*viditabhāva-karaṇa*)〔之力〕而知。如世尊所說:「*羅睺羅(Rāhula),如是修習、如是多修入出息念之時,彼諸最後(*carimaka*)入出息,亦皆知而滅,非不知。*」⁵³ 於此,依滅之力(*nirodha-vasena*),有三〔種〕最後者:有最後(*bhava-carimaka*)、禪最後(*jhāna-carimaka*)、〔及〕死最後(*cuti-carimaka*)。蓋於諸有(*bhava*)中,入出息於欲有(*kāma-bhava*)中轉起,於色無色有(*rūpārūpa-bhava*)中不轉起;是故彼等〔息〕為有最後。於諸禪中,〔息〕於前三禪(*purime jhānattaye*)轉起,於第四〔禪〕不轉起;是故彼等為禪最後。然彼〔等息〕,於死心(*cuti-citta*)前與第十六心(*solasama-citta*)俱起, [V i 292] 與死心俱滅——此等名為死最後(*cuti-carimakā*)。此〔等死最後〕乃此處〔世尊引文中〕所指之最後者。 蓋於攝持此業處之比丘,因善取入出息所緣(*ānāpānārammaṇa-suṭṭhu-pariggahitatā*)故,當其轉向(*āvajjayati*)〔死心前之〕第十六心之生剎那(*uppādakkhaṇa*)中之生(*uppāda*)時,彼等〔息〕之生亦明顯;轉向其住(*ṭhiti*)時,彼等之住亦明顯;轉向其壞(*bhaṅga*)時,彼等之壞亦明顯。 【§238】蓋修習其他業處而得阿羅漢之比丘,其壽(*āyu*)或有限制、或無限制(*paricchinna* 或 *aparicchinna*)。然修習此十六事入出息念而得阿羅漢之比丘,其壽必有限制(*paricchinnam eva*)。彼知:「我之壽行(*āyu-saṅkhāra*)當如此而轉起,非過此」,以己之自性(*attano dhammatāya*),作畢一切事(*sabba-kicca*)——身體照顧(*sarīra-paṭijaggana*)、下衣(*nivāsana*)、上衣(*pārupana*)等——閉目〔而般涅槃〕;如住於 Koṭapabbata-vihāra 之 Tissa 長老(*Koṭapabbatavihāravāsī Tissatthera*),如住於 Mahākarañjiya-vihāra 之 Mahā-Tissa 長老(*Mahākarañjiyavihāravāsī Mahā-Tissatthera*),如於 Devaputta 大國之 Piṇḍapātika-Tissa 長老(*Devaputta-mahāraṭṭhe Piṇḍapātika-Tissatthera*),〔及〕如住於 Cittalapabbata-vihāra 之二兄弟長老(*Cittalapabbatavihāravāsino dve bhātiya-therā*)。 此處有一則事例(*eka-vatthu-dīpana*):云此二兄弟長老之一,於滿月布薩日(*puṇṇam-uposatha-divasa*),誦波羅提木叉已(*Pātimokkhaṃ osāretvā*),於比丘僧團圍繞(*bhikkhu-saṅgha-parivuta*)下,至自己之住處,立於經行處(*caṅkama*),觀月光(*candāloka*),省察己之壽行已,對比丘僧言:「於汝等〔之經驗中〕,以何種方式之般涅槃之諸比丘(*parinibbāyantā*)為〔汝等〕昔所見？」其中,某者曰:「我等所見〔曾〕坐於座上而般涅槃者(*āsane nisinnakā*)。」某者〔曰〕:「我等所見〔曾〕於虛空結跏趺坐而〔般涅槃〕者(*ākāse pallaṅkaṃ ābhujitvā nisinnakā*)。」長老言:「我今將示汝等於經行之中般涅槃者(*caṅkamantam eva*)。」於是,於經行處作一標記(*lekhaṃ*):「我從此經行處之一端(*caṅkama-koṭi*)至彼端,返回,正於至此標記時,即般涅槃」,如是言已,下至經行處,行至彼端,返回——以一足踩至標記之剎那(*ekena pādena lekhaṃ akkanta-kkhaṇa*),即般涅槃。 [V i 293] > *是故,智者(*paṇḍita*)實當不放逸(*appamatta*),* > *常恆修習(*anuyuñjeyya*)如是眾多利益(*anekānisaṃsa*)之入出息念。*⁵⁴ 此即入出息念之詳論門。⁵⁵ *Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ.* --- ## 註腳 ¹ *sati* —「念」乃 Bodhi / Sujato register 之渲染;非當代心理治療界所流行之去義「mindfulness / 正念」。Pāli *sati* 於上座部論典中具其專技義:即憶念(*anussati*)、不忘失(*asammoha*),所緣境清晰現前。本章初次出現(GLOSSARY §I sati 章次首釋義紀律)。 ² *S.* v, 321。 ³ *同經*,322。下面〔十六勝行〕參同經 p. 311 f。 ⁴ *parimukhaṃ* — 字面為「面前」/「口面之周圍」;論典傳統釋為鼻端氣息進出所觸之處。 ⁵ *S.* v, 322;*亦見* 316。十六基公式。PTS 本以「……乃至(*pe*)……」標記常套省略形;〔一〕—〔十六〕之數字編號為讀者便利之編輯標記,非 Pāli 原文有;其四 catukka 之四分群分組由覺音論師於下文 §233 之釋自明(catukka 一:第 1–4 步 *kāyānupassanā* 身觀 / catukka 二:第 5–8 步 *vedanānupassanā* 受觀 / catukka 三:第 9–12 步 *cittānupassanā* 心觀 / catukka 四:第 13–16 步 *dhammānupassanā* 法觀)。十六勝行(十六事入出息念)漢傳古德譯名亦攝。 ⁶ *諸版皆同*。 ⁷ *paṭivedha* —「通達」,漢傳論典 register 中以智慧斷破〔煩惱〕之破入義。 ⁸ *Sʰᵇ 諸版不重複*〔即僅作 *avikkhambhite* 單寫,非雙寫〕。 ⁹ *S.* v, 311。 ¹⁰ *M.* i, 63;*A.* ii, 238。 ¹¹ *kūṭagoṇa* —「頑牛」,字面為「詭詐之牛」;〔不順軛而拉〕之牛。同一語素 *kūṭa* 亦見於下文 *kūṭadhenu* / *kūṭavaccha*(「野母牛」/「頑犢」)。 ¹² *Sᵇ* 作 *pavitthā*;*Sʰ* 作 *pavisitvā*〔二者皆為「已入」之意〕。 ¹³ 〔典籍中〕未尋得。 ¹⁴ *Bʰᵐ* 作 *muddhabhūtaṃ*(「為頂」/「最頂」);*Sʰ* 載一緬甸版讀 *khuddhabhūtaṃ*。PTS *pubbabhūtaṃ*(「最先」/「最勝」)保留。 ¹⁵ *A.* v, 133–135。參 *Points of Controversy*,p. 331。 ¹⁶ 參 *D.* i, 9, 12;ii, 87 —— 即《沙門果經》等所列「相地術」(*vatthu-vijjā*,屬*tiracchāna-vijjā* 畜生明)為佛所不行之世俗占卜術。覺音論師之譬喻含深意:世尊被喻為精通其所不行之占卜術之師——以其實用之擇地智慧,而不以彼為謀生占卜之業。 ¹⁷ 〔典籍中〕未尋得。— §218 之第二首古人偈。三行排版保留 PTS 源形式;上文第一首古人偈為兩行 *anuṭṭhubha*(四 pāda 合句),此偈則延展為三 pāda 片段加結尾 *ti* 助詞——韻律差異存留;排版依源忠實。 ¹⁸ *Vibh.* 529 — 論藏之分析法定義:「阿蘭若者,出城門界石之外」。 ¹⁹ *Vin.* iv, 183(Pār. 654)— 律藏之定義:以「五百弓量」為阿蘭若坐臥處之最小距離準則。 ²⁰ 律藏及論典所列之八種坐臥處(*senāsana*)標準列舉:*vihāra*(精舍)、*aḍḍha-yoga*(半屋)、*pāsāda*(樓閣)、*hammiya*(平頂屋)、*guhā*(山洞)、*rukkha-mūla*(樹下)、*arañña*(阿蘭若)、*suññāgāra*(空閒處)。除經文三項中已名之 *arañña* 與 *rukkha-mūla* 二者外,餘六種(1–5、8)加歸入 *suññāgāra* 名下,故云「餘七種」。 ²¹ 即以雙腿等分屈於兩側之跏趺姿勢。 ²² *Bʰᵐ* 作 *alīnuddhacca-*;PTS *alīnānuddhacca-pakkhika* 保留〔即「既非屬怠墮(*līna*)邊,亦非屬掉舉(*uddhacca*)邊」〕。 ²³ *Pts.* i, 176 — 即《無礙解道》對「於面前安住其念」之三重解釋。 ²⁴ *Pts.* i, 177 ff. — 即提供「三十二行相之正念而作」分別之分析經文。 ²⁵ 覺音論師指出律藏義疏與經藏義疏間之術語差異:律藏義疏取 *assāsa* = 出息 / *passāsa* = 入息;經藏諸義疏則反之(*assāsa* = 入息 / *passāsa* = 出息)。本《清淨道論》此處從律藏之配置。 ²⁶ *Pts.* i, 177 — 即九行相分析,於 *kāyānupassanā* 第一四法中之長入出息分別。 ²⁷ 偈頌引文〔出處未尋得〕;描繪比丘四種息相於鼻端觸境之分別。 ²⁸ *Bʰᵐ* 於上文 [V i 273] 九行相結末作 *vivaṭṭati*(代 PTS *vivattati*)。PTS 讀法保留。 ²⁹ 見上文,p. 267;參 *Pts.* i, 175 — 即 §215 MN 118 之「覺知遍身」之經文與《無礙解道》義疏交叉引註。 ³⁰ 見上文,p. 267;參 *Pts.* i, 184 — 即 §215 MN 118 之「止息身行」之經文與《無礙解道》義疏交叉引註。*Bʰᵐ* 於此處倒置 *nirodhento vūpasamento*(=「滅」「寂滅」)之順序。 ³¹ 古人偈—典籍中未尋得。此格言將息之粗細與身心煩擾狀態相關聯,為下文四禪次第之伏筆。 ³² 三大誦師流派(*Dīghabhāṇaka* 長部誦師 / *Saṃyuttabhāṇaka* 相應部誦師 / *Majjhimabhāṇaka* 中部誦師)首次於此章出現;後於 §232 ācariya-諮詢對話中再現。諸誦師流派為僧團內專責某一經藏部(*Nikāya*)誦持傳承之分派。覺音論師於此保留諸誦師對於身行於四禪次第中微細化轉折點之分歧見解。 ³³ *Pts.* i, 184-86 — 即《無礙解道》闡釋「止息身行」之分析經文。 ³⁴ *諸版皆同*作複數形式;P.T.S. 本作單數 *Katamo kāyasaṅkhāro?*(「云何是身行？」)。此處保留複數形式,依 CSCD / Bʰᵐ / Sʰ 諸版之共見,並與下文多項列舉(「長入息……出息,此等為……」)之內部一致性相符。此乃對源策略預設(METHODOLOGY §4.1,PTS-base)之有意偏離,以多項回答之內容為依據;詳譯者校記 記錄。 ³⁵ *Sʰb* 將此八術語列為兩首偈頌〔反映 8 階 *manasikāra-vidhi* 方法論之標準聚集,為覺音論師入出息念釋之基礎〕。 ³⁶ 八階釋末之鎖定等義映射 —— *sallakkhaṇā = vipassanā*(觀)、*vivaṭṭanā = maggo*(道)、*pārisuddhi = phalaṃ*(果)、*paṭipassanā = paccavekkhaṇā*(省察)—— 乃覺音論師自身之內嵌等義宣告,將漸次修習階段之語彙映射至經典之 *magga / phala / paccavekkhaṇā* 序列。依源忠實逐字保留。 ³⁷ *Pts.* i, 165。*Sʰ* 本將此引文排版為十行偈頌之形式。 ³⁸ *Pts. Aṭṭhakathā* 即《義疏》(*Sadhammappakāsinī*)—— 即 Mahānāma 長老所造之《無礙解道》註疏。覺音論師謂跛者與守門人二譬喻出此義疏典籍;PTS 編輯時此本尚未印行。 ³⁹ *Pts.* i, 170 ff. — 鋸(*kakaca*)譬喻之出處為《無礙解道》本經,非義疏。 ⁴⁰ *Pts.* i, 170 f. — 即*鋸譬*開頭四 pāda 偈(以*nimitta + assāsa + passāsa*非「一心之所緣」然亦非「不為知」之否定 / 肯定對句構成,以「知三法」為樞)。 ⁴¹ *Cf.* *Dhp.* 173 — 此三行偈中,僅後二行呼應 Dhp 173(「彼照耀此世間,猶如月離雲」;Dhp 173 = 「Yassa pāpaṃ kataṃ kammaṃ kusalena pidhīyati / so imaṃ lokaṃ pabhāseti abbho mutto va candimā」)。首行 —— 述整套入出息念公式 —— 乃覺音論師之構句再使用並指明出處。註云「*Cf.*」(=「參照」)而非直引,即反映此再使用模式。 ⁴² 見上文 p. 276;*參* *Mil.* 62。—— 此為對 §221[V i 276] 之長篇《無礙解道》銅鈸引文之壓縮回引,於 §228 此處再使用以說明「細相階階下沉」之要點;《彌蘭陀問經》(62) 中之並行段落,提供相關之教示性意象。 ⁴³ *S.* v, 337;*參* 330。—— 世尊對失念、不正知者修習入出息念之禁制。PTS《相應部》本作 *ānāpāna-sati-samādhi-bhāvanaṃ*(含 *-samādhi-*);本 pali.md 引文保留較短形 *ānāpāna-sati-bhāvanaṃ*,依《清淨道論》本系傳統。 ⁴⁴ *Vin. Texts*, iii, 69, *n.* 2 —— 即 *dīgha-pāmaṅga-sutta*(長肩繩)之編輯註,屬牛飾品類,於《律藏典籍》註中所辨;此處作為 §231 諸相現起譬喻之一。 ⁴⁵ *Pts.* i, 170 f. —— §227(上文 FN ⁴⁰)所引偈頌之重引;覺音論師於此再使用對句,以支持「三所緣 = 安止 / 近行先決條件」之論證(即以入息為所緣之心、以出息為所緣之心、以相為所緣之心,此三非一心之所緣,然三者皆須具足,業處乃達近行與安止)。 ⁴⁶ *參* *Sum.* V. i, 221。—— 鐵匠鼓風具(*kammāra-gaggariyā*)譬,說明 *karaja-kāya* 與 *citta* 對 *assāsa-passāsa* 之 *paccaya* 關係;《善吉祥光明》(長部義疏)中載有並行教示性意象。 ⁴⁷ *Pts.* i, 186 —— 《無礙解道》對第二四法(vedanānupassanā 受隨觀)逐句釋中「*覺知喜*」句之出處。 ⁴⁸ *Pts.* i, 176, 187-191 —— 第三四法(cittānupassanā 心隨觀)諸句(*abhippamodayaṃ cittaṃ* + *samādahaṃ cittaṃ* + *vimocayaṃ cittaṃ*)之《無礙解道》出處;覺音論師於第三四法進階中引多處 Pts. 位置。依 Pts. *loc. cit.* 慣例,*Samādahaṃ cittan ti* 引用與前文 *Abhippamodayaṃ cittan ti* 同一 Pts. i, 176, 190 出處。 ⁴⁹ *Pts.* i, 176, 191-192 —— 第四四法(dhammānupassanā 法隨觀)諸句(*aniccānupassī* + *virāgānupassī* + *nirodhānupassī*)之《無礙解道》出處;*paṭinissaggānupassī* 句採同一 Pts. 範圍而無顯標出處於源文。依 Pts. *loc. cit.* 慣例,跨第四四法進階保留。 ⁵⁰ *Pts.* i, 162 —— 結語句:「十六事入出息念之修習應依四四法之力知」之出處——完成 §215 incipit 所引 MN 118 之四四法釋。 ⁵¹ *A.* iv, 353 —— 「入出息念應為截斷尋而修習」之經典引文出處。 ⁵² *M.* iii, 82;*cf. S.* v, 329 ff. —— 世尊「入出息念→四念處→七覺支→明與解脫」進階引文出處;*Saṃyutta* 並行段於首段略異。*Sʰ* 本交叉引回 [V i 288] 上文之 *Vuttam h' etam* 引長 *Pts.* 經文;亦 *cf. S.* v, 335。 ⁵³ *M.* i, 425 f. —— 世尊對羅睺羅關於*carimaka*入出息之引文;《大羅睺羅教誡經》(MN 62)。為覺音論師於本節所開展*carimaka*教義分類之經典出處之一。 ⁵⁴ 結頌二 pāda —— 典籍中未尋得;可能為覺音論師之收尾構作,與本章內部之 *Porāṇā* 偈頌模式相符(*參* §218 第一+第二古人偈、§221 *Sāraddhe* 偈、§232 古人偈)但此處未顯出處屬。二行排版依 PTS 源保留;*參*跨 VIII.x 子集群之 chapter-close 偈頌慣例(VIII.1 + VIII.2 章末偈)。 ⁵⁵ *Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ* —— VIII.3 章末 *vitthārakathāmukha* 結語(本 pali.md L384)。保留 PTS 經典之雙 -ss- 複合形 *ānāpānassati-*,依 L384 source-policy 校訂於 commit 2eddcd4(R1.β.8 CSCD-leak 還原後,2026-05-23);章名 canonical 形式 *Ānāpānassati*(CSCD-aligned 雙 -ss-)為 cluster-internal 結語、H1、GLOSSARY anchor 及章內引用一致性維持。PTS 正文 *ānāpānasati*(單 -s-)於 §215+§216 incipit 之 subhead-與-註釋體形式出現(保留於 pali.md,並以註釋指 *Bʰᵐ* °*ssati* 異讀);章末結語採 canonical 雙 -ss- 形,依 VIII.x 子集群慣例。並行之 chapter-close-formula 結語於 VIII.1 + VIII.2 章末出現,屬 Vism *kammaṭṭhāna-niddesa* 諸章之跨章 *vitthārakathāmukha* 慣例。 Master: i have reviewed May 24, 2026 --- ## VIII.4 · §239 — Translator's footnotes ### English # Upasamānussati (Recollection of Peace) — English Translation [§239] Now the cultivation of *upasamānussati* (recollection of peace) — which comes next in sequence after the *ānāpānassati* just expounded — [is to be undertaken thus]. The practitioner who wishes to cultivate it should, having gone to a secluded place and retired into solitude, recollect the qualities of nibbāna — reckoned as the stilling of all suffering (*sabba-dukkhūpasama*) — thus: > "As far as there are phenomena (*dhammā*), conditioned or unconditioned, fading-away (*virāga*) is declared the foremost of them; that is to say: 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, nibbāna."¹ Herein, *as far as* (*yāvatā*) means "as many as." *Phenomena* (*dhammā*) means "individual natures (*sabhāva*)." *Conditioned or unconditioned* means "made, or not made, by conditions through combination and concurrence." *Fading-away is declared the foremost of those phenomena* means: of those phenomena, conditioned and unconditioned, fading-away is declared the foremost — the best, the supreme. Herein, *fading-away* (*virāga*) is not the mere absence of lust; rather, that unconditioned phenomenon (*asaṅkhata-dhamma*) which obtains the names beginning with "that is to say, the crushing of vanity ... nibbāna" is what is to be understood as "fading-away." For: since, coming to it, all forms of intoxication — such as the intoxication of pride, the intoxication of manhood, and the rest (*mānamada-purisamadādayo*) — become un-intoxicated, are done away with, and perish, it is therefore called *the crushing of vanity* (*mada-nimmadano*). Since, coming to it, all thirst for sense-pleasures goes to subsiding, to being put away, it is therefore called *the removal of thirst* (*pipāsavinayo*). Since, coming to it, the attachments to the five strands of sense-pleasure go to uprooting, it is therefore called *the uprooting of attachment* (*ālayasamugghāto*). Since, coming to it, the three-plane round [of becoming] is cut off, it is therefore called *the cutting-off of the round* (*vaṭṭupacchedo*). Since, coming to it, craving in every way goes to destruction, fades away, and ceases, it is therefore called *the destruction of craving, fading-away, cessation* (*taṇhakkhayo virāgo nirodho*). And since this [unconditioned] is the going-forth (*nikkhanta*), the escape (*nissaṭa*), and the disjunction (*visaṃyutta*) from that craving which has obtained the designation "weaving" (*vāna*) — because it weaves, binds, and sews [beings] together for repeated becoming throughout the four wombs, the five destinies, the seven stations of consciousness, and the nine abodes of beings — it is therefore called *nibbāna* (the un-weaving).² [V i 294] Even so, by means of these qualities beginning with the crushing of vanity, the peace reckoned as nibbāna should be recollected. Or else, whatever other qualities of peace the Blessed One has stated in suttas such as this: "I will teach you, *bhikkhus*, the unconditioned ... and 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 ... the refuge — I will teach you, *bhikkhus*, [these]"³ — by means of those too it should indeed be recollected. When the practitioner thus recollects peace by means of the qualities beginning with the crushing of vanity, then at that time the mind is not obsessed by lust, not [obsessed] by hatred, not obsessed by delusion; at that time the practitioner's mind is straight indeed with reference to peace. So, just as in the method stated under *buddhānussati* and the rest, the hindrances being suppressed, in a single moment the *jhāna*-factors arise. But because of the profundity of the qualities of peace, or because of being intent on recollecting qualities of many kinds, the *jhāna* does not reach absorption (*appanā*) but becomes one that has reached only access (*upacāra*). And that very [*jhāna*], arisen by way of recollecting the qualities of peace, comes to be reckoned as just *upasamānussati*. And, like the six recollections, this one too succeeds only for a noble disciple (*ariyasāvaka*). Even so, it should be attended to also by an ordinary person (*puthujjana*) who esteems peace; for by mere hearing [of it], the mind becomes serene with regard to peace. And the *bhikkhu* devoted to this *upasamānussati* sleeps happily, wakes happily, is of peaceful faculties and peaceful mind, possessed of conscience and moral shame (*hirottappa*), pleasing, intent on the sublime, dear to and esteemed by his companions in the holy life; and even if he penetrates no further, he is bound for a happy destination (*sugati*).⁴ > *Therefore let the discerning one ever cultivate* > *the recollection of peace among the noble — of such manifold benefit.* *This is the detailed exposition of Upasamānussati.* --- > *Thus in the Path of Purification composed for the joy of good people,* > *in the Section on the Cultivation of Concentration,* > *the chapter called the Discussion of the Recollection Meditation-Subjects (*Anussati-Kammaṭṭhāna-Niddesa*)* > *is the eighth chapter (*aṭṭhamo paricchedo*).*⁵ --- ## Translator's footnotes ¹ *Aṅguttara-Nikāya* 4.34 *Aggappasāda-sutta* (PTS: *A.* ii, 34); = *Itivuttaka* 90. The eight synonyms of nibbāna — *madanimmadana / pipāsavinaya / ālayasamugghāta / vaṭṭupaccheda / taṇhakkhaya / virāga / nirodha / nibbāna* — are the standard canonical epithet-cluster for the unconditioned, here glossed term-by-term by Buddhaghosa. The PTS body reads *vaṭṭupacchedo*; the PTS apparatus notes an earlier P.T.S.-edition reading *vaṭṭūpacchedo* (long ū). Our rendering "fading-away" for *virāga* follows this translation’s chapter-level term lock (glossary §XXXI.a), preserved here for cross-chapter consistency rather than Bodhi's "dispassion." ² The *vāna* → *nibbāna* etymology: Buddhaghosa derives *nibbāna* as *ni(r)* ("free from / out of") + *vāna* ("weaving"), where *vāna* is a designation for craving (*taṇhā*) — craving being what "weaves" beings into repeated existence across the four wombs (*catasso yoniyo*), five destinies (*pañca gatiyo*), seven stations of consciousness (*satta viññāṇaṭṭhitiyo*), and nine abodes of beings (*nava sattāvāsā*). Nibbāna is thus the "un-weaving" — the going-out from, escape from, and disjunction from that craving-weaving. This is the same folk-etymology Buddhaghosa gives elsewhere in the Visuddhimagga. ³ *Saṃyutta-Nikāya* 43 *Asaṅkhata-saṃyutta* (PTS: *S.* iv, 362, 369 ff. = SN 4.366 in the running enumeration). The thirty-three epithets of nibbāna; Buddhaghosa cites a representative selection. PTS reads *abohutañ* where the canonical text reads *abbhutañ* ("the wonderful"); we translate "the wonderful" (the near-certain intended reading) and note the PTS form here — a probable edition misprint (see 譯者校記 variant #4). Likewise PTS *avyāpajjañ* / CSCD *abyābajjhañ* ("the unafflicted"), and PTS plain-n *tānañ / lenañ* / CSCD retroflex *tāṇañ / leṇañ* ("the shelter / the refuge"). ⁴ The PTS apparatus (footnote on p.294) here cross-references *A.* v, 329 ff. with the editorial remark that "*Upasama* is substituted for the six orthodox *Anussati*s" — i.e. *upasamānussati*, the tenth recollection, here takes the place in the formula that the six recollections (*buddha- / dhamma- / saṅgha- / sīla- / cāga- / devatānussati*) occupy in the parallel canonical passage; cf. above [Vism] p.197. ⁵ The chapter-overall *paricchedo* colophon — the FIRST in Ch VIII, applying the convention set at VII.7 §XXVIII.d (cf. VII.7's *sattamo paricchedo* / "seventh chapter"). It closes the entire *Anussati-Kammaṭṭhāna-Niddesa* (Chapter VIII, the eighth chapter of the *Visuddhimagga* in the *Samādhi-Bhāvanā-Adhikāra* division), comprising the four recollections *maraṇa- / kāyagatā- / ānāpāna- / upasama-anussati*. PTS prints *Visuddhi Magge* (two words) here; at the v1.0 polish pass the project normalizes the colophon form to *Visuddhi-Magge* (hyphen), matching VII.7 (譯者校記 variant #10). ### 繁體中文 # 寂止隨念（Upasamānussati / Recollection of Peace）— 中文翻譯 【§239】今者，於前所說之*安般念*（*ānāpānassati*）後接續而來之*寂止隨念*（*upasamānussati*）修習〔已至〕。欲修習此者，宜往閑靜處獨住，而隨念被稱為一切苦之寂止（*sabba-dukkhūpasama*）之涅槃（*nibbāna*）之諸德，如此〔作意〕： > 「於凡有為（*saṅkhata*）或無為（*asaṅkhata*）之諸法（*dhammā*），離欲（*virāga*）被稱為彼等之最勝；謂：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。」¹ 於此中，*凡有*（*yāvatā*）者，謂「所有幾何」。*諸法*（*dhammā*）者，謂「諸自性（*sabhāva*）」。*有為或無為*者，謂「由眾緣和合會聚所作、或所不作者」。*離欲被稱為彼諸法之最勝*者，謂：於彼有為、無為之諸法中，離欲被稱為最勝——最上、無上。 於此中，*離欲*（*virāga*）者，非僅貪之不存而已；毋寧，乃彼獲得「謂慢憍之摧滅⋯⋯涅槃」等諸名之無為法（*asaṅkhata-dhamma*），方為應知之「離欲」。蓋：因依於彼，一切憍醉——如慢憍、丈夫憍等（*mānamada-purisamadādayo*）——皆成不醉、被遣除、滅壞，是故名為*慢憍之摧滅*（*mada-nimmadano*）。因依於彼，一切欲之渴皆趨於止息、趨於除遣，是故名為*渴之調伏*（*pipāsavinayo*）。因依於彼，於五欲之諸執著皆趨於根除，是故名為*執著之根除*（*ālayasamugghāto*）。因依於彼，三界（*tebhūmaka*）之輪迴被斷絕，是故名為*輪迴之斷絕*（*vaṭṭupacchedo*）。因依於彼，渴愛全然趨於滅盡、離欲、寂滅，是故名為*渴愛之滅盡、離欲、滅*（*taṇhakkhayo virāgo nirodho*）。又，因此〔無為〕乃從彼獲得「織」（*vāna*）之稱之渴愛中之出離（*nikkhanta*）、出脫（*nissaṭa*）、離繫（*visaṃyutta*）——彼渴愛，以其於四生（*catasso yoniyo*）、五趣（*pañca gatiyo*）、七識住（*satta viññāṇaṭṭhitiyo*）、九有情居（*nava sattāvāsā*）中為令〔有情〕一再受生而編織、繫縛、綴合〔之故，得「織」之名〕——是故名為*涅槃*（*nibbāna*，即「離織」）。² 【V i 294】如是，即應以此慢憍之摧滅等諸德，隨念被稱為涅槃之寂止。或，世尊於諸經中所說之其餘寂止諸德，如此〔經〕：「諸比丘，我當為汝等說無為⋯⋯及真實⋯⋯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，我當為汝等說〔此〕」³——亦應以彼等而隨念之。 當〔修行者〕如是以慢憍之摧滅等諸德隨念寂止時，爾時其心不被貪所纏、不被瞋〔所纏〕、不被癡所纏；爾時〔修行者〕之心實緣寂止而正直。如是，正如於*佛隨念*（*buddhānussati*）等所說之方法，諸蓋（*nīvaraṇa*）被鎮伏，於一剎那中諸禪支生起。然，因寂止諸德之甚深，或因傾心於隨念種種之德，其禪那不達安止（*appanā*），唯成達於近行（*upacāra*）者。而此〔禪那〕——以隨念寂止諸德而生起者——即被計為*寂止隨念*（*upasamānussati*）。 又，如六隨念然，此〔隨念〕亦唯為聖弟子（*ariyasāvaka*）所成就。雖如是，亦應為敬重寂止之凡夫（*puthujjana*）所作意；蓋僅由聽聞〔寂止〕，心即於寂止而澄淨。又，勤修此寂止隨念之比丘，安樂而眠、安樂而寤，諸根寂靜、心意寂靜，具足慚愧（*hirottappa*），可喜悅，傾向勝妙，為諸同梵行者所敬愛；縱不更進通達〔上位〕，亦趣於善趣（*sugati*）。⁴ > *是故，明智者應恒常修習* > *此於聖境具如是眾多利益之寂止隨念。* *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〈隨念業處門〉者，* > *為第八品。*⁵ --- ## 譯者註 ¹ 《增支部》4.34〈最勝信經〉（*Aggappasāda-sutta*；PTS：*A.* ii, 34）；亦即《如是語》（*Itivuttaka*）90。涅槃之八同義詞——*madanimmadana*（慢憍之摧滅）／*pipāsavinaya*（渴之調伏）／*ālayasamugghāta*（執著之根除）／*vaṭṭupaccheda*（輪迴之斷絕）／*taṇhakkhaya*（渴愛之滅盡）／*virāga*（離欲）／*nirodha*（滅）／*nibbāna*（涅槃）——為無為法之經典標準屬性叢，覺音論師於此逐詞釋之。PTS 本文作 *vaṭṭupacchedo*；PTS 校勘旁註一較早之 P.T.S. 版讀法 *vaṭṭūpacchedo*（長 ū）。*virāga* 譯「離欲」依本譯之章級定名鎖（詞彙表 §XXXI.a），此處沿用以維跨章一致，而非 Bodhi 之「dispassion／無欲」。 ² *vāna*→*nibbāna* 之詞源：覺音論師將 *nibbāna* 解為 *ni(r)*（「離／出」）+ *vāna*（「織」），而 *vāna* 為渴愛（*taṇhā*）之稱——渴愛即「編織」有情於四生（*catasso yoniyo*）、五趣（*pañca gatiyo*）、七識住（*satta viññāṇaṭṭhitiyo*）、九有情居（*nava sattāvāsā*）中一再受生者。涅槃即「離織」——從彼渴愛之織而出離、出脫、離繫。此與覺音論師於《清淨道論》他處所說之 *vāna* 詞源相同。 ³ 《相應部》43〈無為相應〉（*Asaṅkhata-saṃyutta*；PTS：*S.* iv, 362, 369 ff.；即流水編號 SN 4.366）。涅槃之三十三屬性，覺音論師引其代表性之選列。PTS 於經典作 *abbhutañ*（「希有」）處印作 *abohutañ*；本譯依近乎確定之原意作「希有」，並於此標 PTS 字形——極可能為版本排印之誤（見譯者校記，變體 #4）。又 PTS *avyāpajjañ*／CSCD *abyābajjhañ*（「無惱害」）；PTS 平鼻音 *tānañ／lenañ*／CSCD 捲舌 *tāṇañ／leṇañ*（「庇護所／避難所」）。 ⁴ PTS 校勘（p.294 腳註）於此旁引 *A.* v, 329 ff.，並附編者按語：「*Upasama*〔寂止〕替代了六種正統之 *Anussati*〔隨念〕」——即此第十隨念之寂止隨念，於此式中佔據了平行經文中六隨念（*buddha- / dhamma- / saṅgha- / sīla- / cāga- / devatānussati*）所佔之位；參前〔《清淨道論》〕p.197。 ⁵ 此章末總攝 *paricchedo* 結頌——為第八品中之首次，套用 VII.7 §XXVIII.d 所立之慣例（參 VII.7 之 *sattamo paricchedo*／「第七品」）。其封閉整個〈隨念業處門〉（第八品；《清淨道論》於〈定修習品〉中之第八品），含*死隨念／身至念／安般念／寂止隨念*四隨念。PTS 印作 *Visuddhi Magge*（二字）；於 v1.0 polish pass，本譯將 colophon 形統一為 *Visuddhi-Magge*（連字號），與 VII.7 一致（譯者校記，變體 #10）。