佛隨念(Buddhānussati)

原典:PTS Rhys Davids & Rhys Davids 1920–21,《清淨道論》pp. 197–213

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§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。

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§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。

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§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。

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§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。」

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§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。

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§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。

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§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。

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§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。

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§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。」

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§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。

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§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。

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§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。

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Buddhānussati — Recollection of the Buddha

Source: PTS Rhys Davids & Rhys Davids 1920–21, Visuddhimagga pp. 197–213

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§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.

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§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.

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§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.

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§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."

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§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.

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§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.

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§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.

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§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.

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§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."

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§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.

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§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.

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§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").

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§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.

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