Visuddhimagga VII-1

7. Chaanussatiniddeso

[PTS 197] 第七 说六随念品

CHAPTER VII : SIX RECOLLECTIONS

1. Buddhānussatikathā

123. Asubhānantaraṃ uddiṭṭhāsu pana dasasu anussatīsu punappunaṃ uppajjanato satiyeva anussati, pavattitabbaṭṭhānamhiyeva vā pavattattā saddhāpabbajitassa kulaputtassa anurūpā satītipi anussati,

在不净业处之后，再举十随念。数数起念，故为「随念」；又于应该发生的地方而发生，故正信而出家的善男子的随适而念为「随念」。

Ñ(VII,1): [197] Now ten recollections were listed next after the kinds of foulness (Ch. III, §105). As to these:

Mindfulness (sati) itself is recollection (anussati) because it arises again and again; or alternatively, the mindfulness (sati) that is proper (anurūpa) for a clansman gone forth out of faith, since it occurs only in those instances where it should occur, is 'recollection' (anussati).

buddhaṃ ārabbha uppannā anussati buddhānussati, buddhaguṇārammaṇāya satiyā etamadhivacanaṃ.

（十随念的语义）（一）所起的随念与佛有关的为「佛随念」。以佛德为所缘是念的同义语。

Ñ: The recollection arisen inspired by the Enlightened One is the recollection of the Buddha. This is a term for mindfulness with the Enlightened One's special qualities as its object.

Sayādaw U Sīlānanda: The words 'recollection of the Buddha' means recollection of the qualities or attributes of the Buddha.

Dhammaṃ ārabbha uppannā anussati dhammānussati, svākkhātatādidhammaguṇārammaṇāya satiyā etamadhivacanaṃ.

（二）所起的随念与法有关的为「法随念」。以善说等法的德为所缘是念的同义语。

Ñ: The recollection arisen inspired by the Law is the recollection of the Dhamma. This is a term for mindfulness with the special qualities of the Law's being well proclaimed, etc., as its object.

Sayādaw U Sīlānanda: The words 'recollection of the Dhamma' means recollection of the qualities of the Dhamma. Ten kinds of Dhamma: 4 Magga, 4 Phala, 1 Nibbāna, 1 the teaching.

Saṅghaṃ ārabbha uppannā anussati saṅghānussati, suppaṭipannatādisaṅghaguṇārammaṇāya satiyā etamadhivacanaṃ.

（三）所起的随念与僧有关的为「僧随念」。以善行道等僧德为所缘是念的同义语。

Ñ: The recollection arisen inspired by the Community is the recollection of the Saṅgha. This is a term for mindfulness with the Community's special qualities of being entered on the good way, etc., as its object.

Sayādaw U Sīlānanda: The words 'recollection of the Saṅgha' means recollection of the qualities of the Saṅgha.

Sīlaṃ ārabbha uppannā anussati sīlānussati, akhaṇḍatādisīlaguṇārammaṇāya satiyā etamadhivacanaṃ.

（四）所起的随念与戒有关的为「戒随念」。以我不毁等的戒德为所缘是念的同义语。

Ñ: The recollection arisen inspired by virtue is the recollection of virtue. This is a term for mindfulness with the special qualities of virtue's untornness, etc., as its object.

Cāgaṃ ārabbha uppannā anussati cāgānussati, muttacāgatādicāgaguṇārammaṇāya satiyā etamadhivacanaṃ.

（五）所起的随念与舍有关的为「舍随念」。以施舍等的舍德为所缘是念的同义语。

Ñ: The recollection arisen inspired by generosity is the recollection of generosity. This is a term for mindfulness with generosity's special qualities of free generosity, etc., as its object.

Sayādaw U Sīlānanda: The words 'free generosity' means giving without any expectation of result.

Devatā ārabbha uppannā anussati devatānussati, devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etamadhivacanaṃ.

（六）所起的随念与天有关的为「天随念」。以天为例证的自己的信等的德为所缘是念的同义语。

Ñ: The recollection arisen inspired by deities is the recollection of deities. This is a term for mindfulness with the special qualities of one's own faith, etc., as its object with deities standing as witnesses.

Maraṇaṃ ārabbha uppannā anussati maraṇānussati, jīvitindriyupacchedārammaṇāya satiyā etamadhivacanaṃ.

（七）所起的随念与死有关的为「死随念」。以断绝命根为所缘是念的同义语。

Ñ: The recollection arisen inspired by death is the recollection of death. This is a term for mindfulness with the termination of the life faculty as its object.

Kesādibhedaṃ rūpakāyaṃ gatā, kāye vā gatāti kāyagatā, kāyagatā ca sā sati cāti kāyagatasatīti vattabbe rassaṃ akatvā kāyagatāsatīti vuttā, kesādikāyakoṭṭhāsanimittārammaṇāya satiyā etamadhivacanaṃ.

（八）念到发等色身的，或者念到身上的为「身至」。「身至」加「念」依文法应读短音的「身至念」，但这里不读短音而说长音的「身至念」。以发等身部的相为所缘是念的同义语。

Ñ: [Mindfulness occupied with the body (kāya-gatā sati — lit. body-gone mindfulness):] it is gone (gata) to the material body (kāya) that is analysed into head hairs, etc., or it is gone into the body, thus it is 'body-gone' (kāya-gatā). It is body-gone (kāya-gatā) and it is mindfulness (sati), thus it is 'body-gone-mindfulness' (kāyagatasati — single compound); but instead of shortening [the vowel] thus in the usual way, 'body-gone mindfulness' (kāyagatā sati — compound adj. + noun) is said. This is a term for mindfulness that has as its object the sign of the bodily parts consisting of head hairs and the rest.

Notes in Chinese translation: 身至（Kāyasata）念（sati）短音的身至念为：Kāyagatasati，长音的身至念为：Kāyagatāsati。

Sayādaw U Sīlānanda: [gone into => on].

Ānāpāne ārabbha uppannā sati ānāpānassati, assāsapassāsanimittārammaṇāya satiyā etamadhivacanaṃ.

（九）所起的念与安般（出入息）有关的为「安般念」。以入息出息相为所缘是念的同义语。

Ñ: The mindfulness arisen inspired by breathing (ānāpāna) is mindfulness of breathing. This is a term for mindfulness that has as its object the sign of in-breaths and out-breaths.

Upasamaṃ ārabbha uppannā anussati upasamānussati, sabbadukkhūpasamārammaṇāya satiyā etamadhivacanaṃ.

（十）所起的随念与寂止有关的为「寂止随念」。以一切苦的止息为所缘是念的同义语。

Ñ: The recollection arisen inspired by peace is the recollection of peace. This is a term for mindfulness that has as its object the stilling of all suffering.

Notes in Chinese translation: 佛随念（Buddhānussati）、法随念（Dhammānussati）、僧随念（Saṅghānussati）、戒随念（Sīlānussati）、舍随念（Cāgānussati）、天随念（Devatānussati）、死随念（Maraṇānussati）、身至念（Kāyagatāsati）、安般念（Ānāpānasati）、寂止随念（Upasamānussati）。《解脱道论》为：念佛、念法、念僧、念戒、念施、念天、念死、念身、念安般、念寂寂。

Sayādaw U Sīlānanda: Dwelling on the attributes of Nibbāna. Not taking Nibbāna as object.