僧隨念（Saṅghānussati）

來源：PTS Rhys Davids & Rhys Davids 1920–21，《清淨道論》pp. 218–221

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§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）。

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§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）。

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§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。

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§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。

Saṅghānussati — Recollection of the Sangha

Source: PTS Rhys Davids & Rhys Davids 1920–21, Visuddhimagga pp. 218–221

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§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.

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§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.

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§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.

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§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.