Visuddhimagga · Ch VIII · Kammaṭṭhāna-niddesa — Meditation Subjects

§239

Translator's footnotes

巴 · Pāḷi source

Upasamānussati (Recollection of Peace)

[p.293]

  1. Upasamānussati

Ānāpānasatiyā anantaram uddiṭṭham pana upasamānussatim bhāvetukāmena rahogatena patisallīnena: *yāvatā,*¹ bhikkhave, dhammā sankhatā vā asankhatā vā virāgo tesam dhammānam aggam akkhāyati, yadidam mada-nimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo² taṇhākkhayo virāgo nirodho nibbānan ti evam sabbadukkhūpasamasankhātassa nibbānassa guṇā anussaritabbā.

Tattha yāvatā ti yattakā. Dhammā ti sabhāvā. Sankhatā vā asankhatā vā ti sangamma-samāgammapaccayehi katā vā akatā vā. Virāgo tesam dhammānam aggam akkhāyatī ti tesam sankhatāsankhatadhammānam virāgo aggam akkhāyati seṭṭho, uttamo ti vuccati.

Tattha virāgo ti na rāgābhāvamattam eva, atha kho yadidam mada-nimmadano . . . pe . . . nibbānan ti yo so mada-nimmadano ti ādīni nāmāni asankhatadhammo labhati, so virāgo ti paccetabbo. So hi yasmā tam āgamma sabbe pi mānamada-purisamadādayo madā nimmadā amadā honti vinassanti, tasmā mada-nimmadano ti vuccati. Yasmā ca tam āgamma sabbā pi kāmapipāsā vinayam abbhattham yāti, tasmā pipāsavinayo ti vuccati. Yasmā pana tam āgamma pañcakāmaguṇālayā samugghātam gacchanti, tasmā ālayasamugghāto ti vuccati. Yasmā ca tam āgamma tebhūmakam vaṭṭam upacchijjati, tasmā vaṭṭupacchedo ti vuccati. Yasmā pana tam āgamma sabbaso taṇhākkhayam gacchati, virajjati, nirujjhati ca, tasmā taṇhākkhayo virāgo nirodho ti vuccati. Yasmā pan' esa catasso yoniyo, pañcagatiyo, sattaviññāṇaṭṭhitiyo, nava ca sattāvāse aparāparabhāvāya vinanato, ābandhanato, samsibbanato vānan ti laddhavohārāya taṇhāya nikkhanto, nissato, visamyutto, tasmā nibbā-

¹ A. ii, 34. ² So all editions. P.T.S. ed. vaṭṭūpacchedo.

[p.294]

nan ti vuccatī ti. Evam eva tesam mada-nimmadanatādīnam guṇānam vasena nibbānasankhāto upasamo anussaritabbo.

Ye vā pan' aññe pi Bhagavatā: asankhatañ ca vo, bhikkhave, desessāmi . . . saccañ ca pārañ ca sududdasañ ca ajarañ ca dhuvañ ca nippapañcañ ca amatañ ca sivañ ca khemañ ca abohutañ ca anītikañ ca avyāpajjañ ca visuddhiñ ca dīpañ ca tānañ ca lenañ ca vo bhikkhave desessāmī ti¹ ādisu suttesu upasamaguṇā vuttā, tesam pi vasena anussaritabbo yeva.

Tass' evam mada-nimmadanatādiguṇavasena upasamam anussarato neva tasmim samaye rāgapariyuṭṭhitam cittam hoti, na dosa- . . . na moha-pariyuṭṭhitam cittam hoti. Ujugatam ev' assa tasmim samaye cittam hoti upasamam ārabbhā ti² Buddhānussati-ādisu vuttanayen' eva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Upasamaguṇānam pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanam appatvā upacārappattajjhānam eva hoti. Tad-etam upasamaguṇānussaraṇavasena upasamānussaticc' eva sankhyam gacchati.

Cha anussatiyo viya ca ayam pi ariyasāvakass' eva ijjhati; evam sante pi upasamagarukena puthujjanenā pi manasikātabbā; sutavasenā pi hi upasame cittam pasīdati. Imañ ca pana upasamānussatim anuyutto bhikkhu sukham supati, sukham paṭibujjhati, santindriyo hoti, santamānaso hirottappasamannāgato pāsādiko, paṇītādhimuttiko, sabrahmacārīnam garu ca bhāvanīyo ca; uttarim appaṭivijjhanto pana sugatiparāyano hoti.

Tasmā have appamatto bhāvayetha vicakkhaṇo evam anekānisamsam ariye upasame satin ti.

Idam upasamānussatiyam vitthārakathāmukham.

Iti sādhujanapāmojjatthāya kate Visuddhi Magge samādhibhāvanādhikāre Anussati-kammaṭṭhānaniddeso nāma aṭṭhamo paricchedo.

¹ S. iv, 362, 369 ff. ² A. v, 329 ff. Upasama is substituted for the six orthodox Anussati's. Cf. above 197.

漢 · Chinese translation

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）。

英 · English translation

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 Anussatis" — 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).