Visuddhimagga VIII-13

Evaṃ ukkhittāsiko vadhako viya saha jātiyā āgataṃ panetaṃ maraṇaṃ gīvāya asiṃ cārayamāno so vadhako viya jīvitaṃ haratiyeva, na aharitvā nivattati.

如是与生俱来的死，犹如举剑的杀戮者，已经把剑放到他的颈上，[PTS 232] 必取其生命不会停止的。

Ñ(VIII,13): So this death, which comes along with birth, is like a murderer with poised sword. And like the murderer who applies the sword to the neck, it carries off life and never returns to bring it back. [232]

Tasmā saha jātiyā āgatato, jīvitaharaṇato ca ukkhittāsiko vadhako viya maraṇampi paccupaṭṭhitamevāti evaṃ vadhakapaccupaṭṭhānato maraṇaṃ anussaritabbaṃ.

是故与生俱来及取其生命故，如举剑的杀戮者，为死的追近，当这样以杀戮者的追近而念于死。

Ñ: That is why, since death appears like a murderer with poised sword owing to its coming along with birth and carrying off life, it should be recollected as 'having the appearance of a murderer'.

Visuddhimagga VIII-12

Evaṃ gacchato cassa gimhābhitattānaṃ kunnadīnaṃ khayo viya,

如是向死而行者，犹如小川被烈日蒸发而枯涸，

Ñ(VIII,12): And whilst he goes on thus death is as near to him as drying up is to rivulets in the summer heat,

pāto āporasānugatabandhanānaṃ dumapphalānaṃ patanaṃ viya,

如树上的果实，随夜间的水来湿蒂而早晨脱落，

Ñ: as falling is to the fruits of trees when the sap reaches their attachments in the morning,

muggarābhitāḷitānaṃ mattikabhājanānaṃ bhedo viya,

如锤打土器而毁坏，

Ñ: as breaking is to clay pots tapped by a mallet,

sūriyarasmisamphuṭṭhānaṃ ussāvabindūnaṃ viddhaṃsanaṃ viya ca maraṇameva āsannaṃ hoti.

如日照露珠而消散，近于死亦然。

Ñ: as vanishing is to dew-drops touched by the sun's rays.

Tenāha –

故说道：

Ñ: Hence it is said:

‘‘Accayanti ahorattā, jīvitamuparujjhati;

Āyu khīyati maccānaṃ, kunnadīnaṃva odakaṃ. (saṃ. ni. 1.146);

昼夜的过去，

生命的消灭，

人寿的减少，

如小川的流水。

Ñ: 'The nights and days go slipping by

As life keeps dwindling steadily

Till mortals' span, like water pools

In failing rills, is all used up' (S.i,109).

‘‘Phalānamiva pakkānaṃ, pāto papatato bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

如成熟的果实，

怕早晨的脱落，

生的人，

常有死的惧怕。

Ñ: 'As there is fear, when fruits are ripe,

That in the morning they will fall,

So mortals are in constant fear,

When they are born, that they will die.

‘‘Yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ;

Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ;

Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ’. (su. ni. 581-582);

人们的生命，

如陶师所造的土器，

不论大小烧未烧，

最后终至于毁灭。

Ñ: And as the fate of pots of clay

Once fashioned by the potter's hand,

Or small or big or baked or raw,

Condemns them to be broken up,

So mortals' life leads but to death' (Sn. 576-77).

‘‘Ussāvova tiṇaggamhi, sūriyuggamanaṃ pati;

Evamāyu manussānaṃ, mā maṃ amma nivārayā’’ti. (jā. 1.11.79);

犹如草尖的朝露，

太阳上升而消灭，

人们的寿命亦然。

母亲勿阻我（出家）！

Ñ: 'The dew-drop on the blade of grass

Vanishes when the sun comes up;

Such is a human span of life;

So, mother, do not hinder me' (Jā. Iv,122).

Visuddhimagga VIII-11

Tasmā esa satto jātakālato paṭṭhāya yathā nāma uṭṭhito sūriyo atthābhimukho gacchateva, gatagataṭṭhānato īsakampi na nivattati.

是故有情从生时以来，即如升起的太阳，必向西行，其所行之处，一点也不退转的；

Ñ(VIII,11): Therefore, just as the risen sun moves on towards its setting and never turns back even for a little while from wherever it has got to,

Yathā vā nadī pabbateyyā sīghasotā hārahārinī sandateva vattateva īsakampi na nivattati, evaṃ īsakampi anivattamāno maraṇābhimukhova yāti.

或如河川的急流，必持运一切（落下的草木之叶等）继续流下，一点也不退转的，如是趋向于死，一点也不退转。

Ñ: or just as a mountain torrent sweeps by with a rapid current, ever flowing and rushing on and never turning back even for a little while, so too this living being travels on towards death from the time when he is born, and he never turns back even for a little while.

Tena vuttaṃ –

故说道：

Ñ: Hence it is said:

‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;

Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363);

从开始的那一夜，

小儿进住了母胎，

如云起而行，

一去不复回。

Ñ: 'Right from the very day a man

Has been conceived inside a womb

He cannot but go on and on,

Nor going can he once turn back' (Jā.iv,494).

Visuddhimagga VIII-10

Yathā hi ahicchattakamakuḷaṃ matthakena paṃsuṃ gahetvāva uggacchati, evaṃ sattā jarāmaraṇaṃ gahetvāva nibbattanti.

譬如菌芽以头带尘而出，有情则取老死而生。

Ñ(VIII,10): As budding toadstools always come up lifting dust on their tops, so beings are born along with ageing and death.

Tathā hi nesaṃ paṭisandhicittaṃ uppādānantarameva jaraṃ patvā pabbatasikharato patitasilā viya bhijjati saddhiṃ sampayuttakhandhehi.

有情的结生心生起之后即至老衰，如从山顶落下的石头，[PTS 231] 与此相应蕴共同坏灭。

Ñ: For accordingly their rebirth-linking consciousness reaches ageing immediately next to its arising and then breaks up together with its associated aggregates, like a stone that falls from the summit of a rock. [231]

Evaṃ khaṇikamaraṇaṃ tāva saha jātiyā āgataṃ.

如是剎那死是与生俱来，

Ñ: So to begin with, momentary death comes along with birth.

Jātassa pana avassaṃ maraṇato idhādhippetamaraṇampi saha jātiyā āgataṃ.

生者必死，故这里的意义（断绝命根）的死也是与生俱来的。

Ñ: But death is inevitable for what is born; consequently the kind of death intended here also comes along with birth.

Visuddhimagga VIII-9

Tattha vadhakapaccupaṭṭhānatoti vadhakassa viya paccupaṭṭhānato.

（一）「以杀戮者追近」──犹如杀戮者追近。

Ñ(VIII,9): 1. Herein, as having the appearance of a murderer:

Yathā hi imassa sīsaṃ chindissāmīti asiṃ gahetvā gīvāya cārayamāno vadhako paccupaṭṭhitova hoti, evaṃ maraṇampi paccupaṭṭhitamevāti anussaritabbaṃ.

即譬如追近的杀戮者想道：「我要斩此人的头」，并举剑放到他的头颈的周围一样，念死的追近亦当如是。

Ñ: he should do his recollecting thus, 'Just as a murderer appears with a sword, thinking "I shall cut this man's head off, and applies it to his neck, so death appears'.

Kasmā?

何以故？

Ñ: Why?

Saha jātiyā āgatato, jīvitaharaṇato ca.

死乃与生俱来及取生命故。

Ñ: Because it comes with birth and it takes away life.

Visuddhimagga VIII-8

169. Yassa pana ettāvatā na hoti, tena vadhakapaccupaṭṭhānato, sampattivipattito, upasaṃharaṇato, kāyabahusādhāraṇato, āyudubbalato, animittato, addhānaparicchedato, khaṇaparittatoti imehi aṭṭhahākārehi maraṇaṃ anussaritabbaṃ.

（念死的修法之二）像上面的修习，如果依然不能现起业处之人，则另有八种修法：（一）以杀戮者追近，（二）以兴盛衰落，（三）以比较，（四）以身多共同者，（五）以寿命无力，（六）以无相故，（七）以生命时间的限制，（八）以剎那短促等八种行相而念于死。

[Eight Ways of Recollecting Death]

Ñ(VIII,8): But one who finds that it does not get so far should do his recollecting of death in eight ways, that is to say: (1) as having the appearance of a murderer, (2) as the ruin of success, (3) by comparison, (4) as to sharing the body with many, (5) as to the frailty of life, (6) as signless, (7) as to the limitedness of the extent, (8) as to the shortness of the moment.

Notes in Chinese translation : 《解脱道论》的八种：一如凶恶人逐，二以无因缘，三以本取，四以身多属，五以寿命无力故，六以无相故，七以久远分别，八以剎那故。

Visuddhimagga VIII-7

Evaṃ pavattayatoyeva hi ekaccassa nīvaraṇāni vikkhambhanti,

如是作意之时，有人即得镇伏诸盖，

Ñ(VIII,7): When some exercise it merely in this way, their hindrances get suppressed,

maraṇārammaṇā sati saṇṭhāti,

住于念死的所缘，

Ñ: their mindfulness becomes established with death as its object,

upacārappattameva kammaṭṭhānaṃ hoti.

生起得证近行定的业处。

Ñ: and the meditation subject reaches access.

Visuddhimagga VIII-6

Tadetaṃ sabbampi satisaṃvegañāṇavirahato hoti.

以上的一切都是不如理作意，因为不起忆念 感动及智的。

Ñ(VIII,6): In all that there is neither mindfulness nor sense of urgency nor knowledge.

Notes : The Pāḷi word 'Ayoniso' is above.

Tasmā tattha tattha hatamatasatte oloketvā diṭṭhapubbasampattīnaṃ sattānaṃ matānaṃ maraṇaṃ āvajjetvā satiñca saṃvegañca ñāṇañca yojetvā ‘‘maraṇaṃ bhavissatī’’tiādinā nayena manasikāro pavattetabbo.

所以在各处见了被杀或死的有情，思虑他们过去曾是知名之士的死而生忆念 感动及智之后，当起「死将来临」等的方法作意。

Ñ: So he should look here and there at beings that have been killed or have died, and advert to the death of beings already dead but formerly seen enjoying good things, doing so with mindfulness, with a sense of urgency and with knowledge, after which he can exercise his attention in the way beginning 'Death will take place'.

Evaṃ pavattento hi yoniso pavatteti, upāyena pavattetīti attho.

这样作意为起如理作意──即起方便作意之义。

Ñ: By so doing he exercises it wisely. He exercises it as a [right] means, is the meaning.

Visuddhimagga VIII-5

Ayoniso pavattayato hi iṭṭhajanamaraṇānussaraṇe soko uppajjati vijātamātuyā piyaputtamaraṇānussaraṇe viya.

如果念喜爱者的死，如生母念爱子之死则生悲；

Ñ(VIII,5): If he exercises his attention unwisely in recollecting the [possible] death of an agreeable person, sorrow arises, as in a mother on recollecting the death of her beloved child she bore;

Notes : Chinese translation '不如理' of 'Ayoniso' is below.

Aniṭṭhajanamaraṇānussaraṇe pāmojjaṃ uppajjati verīnaṃ verimaraṇānussaraṇe viya.

若念憎恶者的死，如怨敌念他的仇人之死则生欢喜；

Ñ: and gladness arises in recollecting the death of a disagreeable person, as in enemies on recollecting the death of their enemies;

Majjhattajanamaraṇānussaraṇe saṃvego na uppajjati matakaḷevaradassane chavaḍāhakassa viya.

若念全无关心者的死，如烧尸者见死骸则不起感动；

Ñ: and no sense of urgency arises on recollecting the death of neutral people, as happens in a corpse-burner on seeing a dead body;

Attano maraṇānussaraṇe santāso uppajjati ukkhittāsikaṃ vadhakaṃ disvā bhīrukajātikassa viya.

若念自己的死，如畏怯者见屠杀者之举剑则起战栗，

Ñ: and anxiety arises on recollecting one's own death, as happens in a timid person on seeing a murderer with a poised dagger.

Visuddhimagga VIII-4

168. Taṃ bhāvetukāmena rahogatena paṭisallīnena ‘‘maraṇaṃ bhavissati, jīvitindriyaṃ upacchijjissatī’’ti vā, ‘‘maraṇaṃ maraṇa’’nti vā yoniso manasikāro pavattetabbo.

（念死的修法之一）欲修念死的人，独居静处，当起「死将来临」，「命根将断」，或「死，死」的如理作意。

[Development]

Ñ(VIII,4): One who wants to develop this should go into solitary retreat and exercise attention wisely in this way: 'Death will take place; the life faculty will be interrupted', or 'Death, death'.

Visuddhimagga VIII-3

Tattha yaṃ vijjamānāyapi āyusantānajanakapaccayasampattiyā kevalaṃ paṭisandhijanakassa kammassa vipakkavipākattā maraṇaṃ hoti, idaṃ puññakkhayena maraṇaṃ nāma.

虽有令寿命存续的（食等之）缘存在，但因令其结生的业的成熟故死，称为「因福尽而死」。

Ñ(VIII,3): Herein, death through exhaustion of merit is a term for the kind of death that comes about owing to the result of [former] rebirth-producing kamma's having finished ripening although favourable conditions for prolonging the continuity of a life span may be still present.

Yaṃ gatikālāhārādisampattiyā abhāvena ajjatanakālapurisānaṃ viya vassasatamattaparimāṇassa āyuno khayavasena maraṇaṃ hoti, idaṃ āyukkhayena maraṇaṃ nāma.

如现时的（阎浮提洲）人，不具（诸天的）趣，（劫初人的）时，（北俱卢洲人的）食等，仅尽百岁的寿量便死，名为「由寿尽而死」。

Ñ: Death through exhaustion of a life span is a term for the kind of death that comes about owing to the exhaustion of the normal life span of men of today, which measures only a century owing to want of such excellence in destiny [as deities have] or in time [as there is at the beginning of an aeon] or in nutriment [as the Uttarakurūs and so on have].

Yaṃ pana dūsīmārakalāburājādīnaṃ viya taṅkhaṇaññeva ṭhānācāvanasamatthena kammunā upacchinnasantānānaṃ, purimakammavasena vā satthaharaṇādīhi upakkamehi upacchijjamānasantānānaṃ maraṇaṃ hoti, idaṃ akālamaraṇaṃ nāma.

如度使魔(dūsīmāra) 及迦蓝浮王(kalāburājā) 等，由于可令死没的业，即在那剎那地断绝其生命的延续，或者由于宿业关系，用刀剑等的方法断其生命延续而取死者，[PTS 230] 即名「非时死」。

Ñ: Untimely death is a term for the death of those whose continuity is interrupted by kamma capable of causing them to fall (cāvana) from their place at that very moment, as in the case of Dūsi-Māra (see M.i,337), Kalāburājā (see Jā.iii,39), etc., or for the death of those whose [life's] continuity is interrupted by assaults with weapons, etc., due to previous kamma. [230]

Taṃ sabbampi vuttappakārena jīvitindriyupacchedena saṅgahitaṃ.

如上述的一切（时、非时死）即为命根的断绝所摄。

Ñ: All these are included under the interruption of the life faculty of the kinds already stated.

Iti jīvitindriyupacchedasaṅkhātassa maraṇassa saraṇaṃ maraṇassati.

如是忆念称为命根断绝的死，为「念死」。

Ñ: So mindfulness of death is the remembering of death, in other words, of the interruption of the life faculty.

Visuddhimagga VIII-2

Yampi cetaṃ adhippetaṃ, taṃ kālamaraṇaṃ akālamaraṇanti duvidhaṃ hoti.

此处是指「时死」「非时死」两种。

Ñ(VIII,2): As intended here it is of two kinds, that is to say, timely death and untimely death.

Notes in Chinese translation : 「时死」(kāla-maraṇa)、「非时死」(akāla-maraṇa)，《解脱道论》：「时节死、不时节死」。

Tattha kālamaraṇaṃ puññakkhayena vā āyukkhayena vā ubhayakkhayena vā hoti.

「时死」──由于福尽，或寿尽，或两者俱尽所发生。

Ñ: Herein, timely death comes about with the exhaustion of merit or with the exhaustion of a life span or with both.

Akālamaraṇaṃ kammupacchedakakammavasena.

「非时死」──（生存）业为「断业」所毁。

Ñ: Untimely death comes about through kamma that interrupts [other, life-producing] kamma.

Visuddhimagga VIII-1

8. Anussatikammaṭṭhānaniddeso

[PTS 229] 第八 说随念业处品

CHAPTER VIII - OTHER RECOLLECTIONS AS MEDITATION SUBJECTS

Maraṇassatikathā

（七）念死

[(7) MINDFULNESS OF DEATH]

167. Idāni ito anantarāya maraṇassatiyā bhāvanāniddeso anuppatto.

在六随念之后，再说念死的修习。

Ñ(VIII,1): [229] Now comes the description of the development of mindfulness of death, which was listed next (Ch. III, §105).

Tattha maraṇanti ekabhavapariyāpannassa jīvitindriyassa upacchedo.

（念死的意义）「死」──是一个有情的命根的断绝。

[Definitions]

Ñ: Herein, death (maraṇa) is the interruption of the life faculty included within [the limits of] a single becoming (existence).

Yaṃ panetaṃ arahantānaṃ vaṭṭadukkhasamucchedasaṅkhātaṃ samucchedamaraṇaṃ,

诸阿罗汉断除轮回之苦，称为「正断死」。

Ñ: But death as termination (cutting off), in other words, the Arahant's termination of the suffering of the round, is not intended here,

saṅkhārānaṃ khaṇabhaṅgasaṅkhātaṃ khaṇikamaraṇaṃ,

诸行的剎那灭，称为「剎那死」。

Ñ: nor is momentary death, in other words, the momentary dissolution of formations,

rukkho mato lohaṃ matantiādīsu sammutimaraṇañca,

树的死，金属的死等，称为「通俗死」（大家通称死） 。

Ñ: nor the 'death' of conventional (metaphorical) usage in such expressions as 'dead tree', 'dead metal', and so on.

Notes in Chinese translation : 「正断死」(samuccheda-maraṇa)、「剎那死」(khaṇika-maraṇa)、「通俗死」(sammuti-maraṇa)，《解脱道论》：「断死、念念死、等死」。

na taṃ idha adhippetaṃ.

这些死不是这里的意思。

[Notes : English translation is above.]

Visuddhimagga VII-128

So kirāyasmā mārena nimmitaṃ buddharūpaṃ disvā ‘‘ayaṃ tāva sarāgadosamoho evaṃ sobhati, kathaṃ nu kho bhagavā na sobhati, so hi sabbaso vītarāgadosamoho’’ti buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti.

据说：有一天尊者看见了魔所化作的佛相，他想：「这个具足贪瞋痴的假相，尚有如此庄严，那离了一切贪瞋痴的世尊，怎不更庄严光辉呢？」于是以佛陀为所缘而获得了喜悦，增长了他的毗钵舍那观，得证阿罗汉果。

Ñ(VII,128): That venerable one, it seems, saw a figure of the Enlightened One created by Mara. He thought, 'How good this appears despite its having greed, hate and delusion! What can the Blessed One's goodness have been like? For he was quite without greed, hate and delusion!' He acquired happiness with the Blessed One as object, and by augmenting his insight he reached Arahantship.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Chaanussatiniddeso nāma

Sattamo paricchedo.

※为诸善人所喜悦而造的清净道论，在论定的修习中完成了第七品，定名为六随念的解释。

Ñ: The seventh chapter called "The Description of Six Recollections' in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga VII-127

166. Evaṃ santepi parisuddhasīlādiguṇasamannāgatena puthujjanenāpi manasi kātabbā.

但具有清净的戒等之德的凡夫亦应作意随念，

Ñ(VII,127): Still, though this is so, they can be brought to mind by an ordinary man too, if he possesses the special qualities of purified virtue, and the rest. [228]

Anussavavasenāpi hi buddhādīnaṃ guṇe anussarato cittaṃ pasīdatiyeva.

由于随念佛陀等的功德 [PTS 228]，则随念者的心欣净，

Ñ: For when he is recollecting the special qualities of the Buddha, etc., even only according to hearsay, his consciousness settles down,

Yassānubhāvena nīvaraṇāni vikkhambhetvā uḷārapāmojjo vipassanaṃ ārabhitvā arahattaṃyeva sacchikareyya kaṭaandhakāravāsī phussadevatthero viya.

以欣净的心力，即得镇伏诸盖，成大和悦，可修毗钵舍那（观），而证阿罗汉。例如住在迦多根达迦罗的颇率特梵长老。

Ñ: by virtue of which the hindrances are suppressed. In his supreme gladness he initiates insight, and he even attains to Arahantship, like the Elder Phussadeva who dwelt at Kaṭakandhakāra.

Visuddhimagga VII-126

Ekādasanipātepi

在（增支部的）第十一集中，因问：

Ñ(VII,126): And in the Book of Elevens, when a noble disciple has asked(evaṃ ariyasāvakasseva),

‘‘saddho kho, mahānāma, ārādhako hoti, no assaddho. Āraddhavīriyo, upaṭṭhitasati, samāhito, paññavā, mahānāma, ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi. Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi itipi so bhagavā’’ti (a. ni. 11.11) evaṃ ariyasāvakasseva ‘‘tesaṃ no, bhante, nānāvihārena viharataṃ kenassa vihārena viharitabba’’nti pucchato vihāradassanatthaṃ kathitā.

「尊师，我们住于各种不同的生活，当以何种的生活而住？」为了指示圣弟子的生活方式故这样说：「摩诃男，有信者是成功的，但非无信者，勤精进者是成功的……常忆念者……禅定者……有慧者，摩诃男，是成功的，但非无慧者。摩诃男，你应该住立于这五法中，更当修习六法。摩诃男，你应随念如来，世尊亦即是阿罗汉……佛、世尊」。

在此等诸经中虽然是为圣弟子说(evaṃ ariyasāvakasseva)，

Ñ: 'Venerable sir, in what way should we abide who abide in various ways?' (A.v,328), they are expounded to him in order to show the way of abiding in this way: 'One who has faith is successful, Mahānāma, not one who has no faith. One who is energetic ... One whose mindfulness is established ... One who is concentrated ... One who has understanding is successful, Mahānāma, not one who has no understanding. Having established yourself in these five things, Mahānāma, you should develop six things. Here, Mahānāma, you should recollect the Perfect One: That Blessed One is such since ...' (A.v,329-32).

Visuddhimagga VII-125

Uposathasuttepi

在《布萨经》中亦说：

Ñ(VII,125): Also in the Uposatha Sutta they are expounded in order to show the greatness of the fruit of the Uposatha, as a mind-purifying meditation subject for a noble disciple who is observing the Uposatha:

‘‘kathañca, visākhe, ariyūposatho hoti?

「毗舍佉，怎样行圣布萨？

Ñ: 'And what is the noble ones' Uposatha, Visākhā?

Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.

毗舍佉，当从事清净其随污染的心。

Ñ: It is the gradual cleansing of the mind still sullied by imperfections.

Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?

毗舍佉，怎样从事清洁其随染污的心呢？

Ñ: And what is the gradual cleansing of the mind still sullied by imperfections?

Idha, visākhe, ariyasāvako tathāgataṃ anussaratī’’ti (a. ni. 3.71)

毗舍佉，即随念于如来」，

Ñ: Here, Visākhā, a noble disciple recollects the Perfect One ...' (A.i,206-11).

evaṃ ariyasāvakasseva uposathaṃ upavasato cittavisodhanakammaṭṭhānavasena uposathassa mahapphalabhāvadassanatthaṃ kathitā.

这是仅对受持布萨的圣弟子，显示以清净心而随念业处，得成布萨的大果。

[Notes: English translation is above.]

Visuddhimagga VII-124

Āyasmatā mahākaccānena desite sambādhokāsasuttepi

又在摩诃迦旃延所说的《障碍机会经》中说：

Ñ(VII,124): And in the Sambādhokāsa Sutta taught by the venerable Mahā-Kaccāna they are expounded as the realization of the wide-open through the susceptibility of purification that exists in the ultimate sense only in a noble disciple thus:

‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya yadidaṃ cha anussatiṭṭhānāni.

「贤者，真希有！贤者，实未曾有！那知者、见者、阿罗汉、等正觉者的世尊，承认在障碍中（在家）的有情亦有清净（超越悲恼、消灭忧苦、得真理）及证涅盘的机会──即此六随念处。

Ñ: 'It is wonderful, friends, it is marvellous how the realization of the wide-open in the crowded [house life] has been discovered by the Blessed One who knows and sees, accomplished and fully enlightened, for the purification of beings, [for the surmounting of sorrow and lamentation, for the ending of pain and grief, for the attainment of the true way], for the realization of nibbāna, that is to say, the six stations of recollection.

Katamāni cha?

什么是六？

Ñ: What six?

Idhāvuso, ariyasāvako tathāgataṃ anussarati…pe… evamidhekacce sattā visuddhidhammā bhavantī’’ti (a. ni. 6.26)

贤者，兹有圣弟子随念于如来……如是或有有情而得清净」，

Ñ: Here, friends, a noble disciple recollects the Perfect One ... Some beings are susceptible of purification here in this way' (A.iii,314-15).

evaṃ ariyasāvakasseva paramatthavisuddhidhammatāya okāsādhigamavasena kathitā.

这是仅为圣弟子说证得第一义清净法性的机会。

[Notes: English translation is above.]

Visuddhimagga VII-123

Gedhasuttepi

在《贪求经》中亦说：

Ñ(VII,123): Also in the Gedha Sutta they are expounded in order that a noble disciple should purify his consciousness by means of the recollections and so attain further purification in the ultimate sense thus:

‘‘idha, bhikkhave, ariyasāvako tathāgataṃ anussarati,

「诸比丘，兹有圣弟子，随念如来：

Ñ: 'Here, bhikkhus, a noble disciple recollects the Perfect One in this way:

itipi so bhagavā…pe… ujugatamevassa tasmiṃ samaye cittaṃ hoti nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā.

世尊亦即是阿罗汉……那时心成正直，[PTS 227] 出离超脱于贪求。

Ñ: That Blessed One is such since he is accomplished.... His mind has rectitude on that occasion. He has renounced, [227] got free from, emerged from cupidity.

Gedhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānamadhivacanaṃ.

诸比丘，什么是贪求？与五种欲是同义语。

Ñ: Cupidity, bhikkhus, is a term for the five cords of sense desire.

Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhantī’’ti (a. ni. 6.25)

诸比丘，兹有情以此（由佛随念所得的近行禅）为所缘而得清净」，

Ñ: Some beings gain purity here by making this [recollection] their prop' (A.iii, 312).

evaṃ ariyasāvakassa anussativasena cittaṃ visodhetvā uttari paramatthavisuddhiadhigamatthāya kathitā.

这是为圣弟子说依于随念而心得清净，更证得第一义的清净。

[Notes: English translation is above.]

Visuddhimagga VII-122

Mahānāmasutte (a. ni. 6.10) ca sotāpannassa nissayavihāraṃ puṭṭhena bhagavatā sotāpannassa nissayavihāradassanatthameva etā vitthārato kathitā.

《摩诃男经》是因为请问须陀洹的依止住所的问题，而世尊为了指示须陀洹的依止住所而详说这六随念的。

Ñ(VII,122): And in the Mahānāma Sutta (A.iii,285f.) they are expounded in detail by the Blessed One in order to show to a stream-enterer an abiding to depend upon when he asked for one.

Visuddhimagga VII-121

165. Imā pana cha anussatiyo ariyasāvakānaññeva ijjhanti.

其次此等六随念是圣弟子的成就，

Ñ(VII,121): These six recollections succeed only in noble disciples.

Tesaṃ hi buddhadhammasaṅghaguṇā pākaṭā honti.

因为依于彼等而得明了佛法僧的德，

Ñ: For the special qualities of the Enlightened One, the Law, and the Community, are evident to them;

Te ca akhaṇḍatādiguṇehi sīlehi,

且他们具有不毁等德的戒，

Ñ: and they possess the virtue with the special qualities of untornness, etc.,

vigatamalamaccherena cāgena,

离诸垢悭的舍，

Ñ: the generosity that is free from stain by avarice,

mahānubhāvānaṃ devatānaṃ guṇasadisehi saddhādiguṇehi samannāgatā.

及与有大威力的诸天同等的信等之德。

Ñ: and the special qualities of faith, etc., similar to those of deities.

Visuddhimagga VII-120

Yañca devatānussatiyaṃ devatā ārabbhāti vuttaṃ, taṃ pubbabhāge devatā ārabbha pavattacittavasena devatāguṇasadise vā devatābhāvanipphādake guṇe ārabbha pavattacittavasena vuttanti veditabbaṃ.

在天随念中，说他的「心缘诸天」，即是说他先以心缘诸天，或者以心缘于得生诸天而与诸天同等的自己的德。

Ñ(VII,120): And when in the case of the recollection of deities inspired by deities is said, this should be understood as said either of the consciousness that occurs in the prior stage inspired by deities or of the consciousness [that occurs in the later stage] inspired by the special qualities that are similar to those of the deities and are productive of the deities' state (cf. §117).

Visuddhimagga VII-119

Pakiṇṇakakathā

杂论

[GENERAL]

164. Yaṃ pana etāsaṃ vitthāradesanāyaṃ ‘‘ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbhā’’tiādīni vatvā ‘‘ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’ti (a. ni. 6.10) vuttaṃ,

再详论此等（六随念），在「那时他的心是只缘如来而正直」等语，及「摩诃男，圣弟子的心正直而得义受，得法受，得法伴悦，悦者而得生喜」等语。

Ñ(VII,119): Now in setting forth the detail of these recollections, after the words 'His mind has rectitude on that occasion, being inspired by the Perfect One', it is added: 'When a noble disciple's mind has rectitude, Mahānāma, the meaning inspires him, the law inspires him, and the application of the law makes him glad. When he is glad, happiness is born in him' (A.iii,285-88).

tattha itipi so bhagavātiādīnaṃ atthaṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati atthavedanti vuttaṃ.

这里依「彼世尊亦即是阿罗汉」等义而生满足，是说关于「得义受」。

Ñ: Herein, the meaning inspires him should be understood as said of contentment inspired by the meaning beginning 'This Blessed One is such since he is ...' (§2).

Sayādaw U Sīlānanda: [ contentment is not a good translation for the Pāḷi word “tuṭṭhi”, here means pleasure or joy ].

Pāḷiṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati dhammavedaṃ.

依「圣典」而生满足，是说关于「得法受」。

Ñ: The law inspires him is said of contentment inspired by the text.

Sayādaw U Sīlānanda: [ contentment => joy ].

Ubhayavasena labhati dhammūpasaṃhitaṃ pāmojjanti vuttanti veditabbaṃ.

依于两者，当知是说「得法伴悦」。

Ñ: The application of the law makes him glad is said of both (cf. MA.i,173).

Sayādaw U Sīlānanda: [ It is better to translate as “He gets joy which is connected with the Dhamma / practice” ].

Visuddhimagga VII-118

Imañca pana devatānussatiṃ anuyutto bhikkhu devatānaṃ piyo hoti manāpo,

其次勤于天随念的比丘，为诸天所爱乐，

Ñ(VII,118): And when a bhikkhu is devoted to this recollection of deities, he becomes dearly loved by deities.

bhiyyoso mattāya saddhādivepullaṃ adhigacchati,

更加证得广大的信等，

Ñ: He obtains even greater fullness of faith.

pītipāmojjabahulo viharati.

成多喜悦而住。

Ñ: He has much happiness and gladness.

Uttari appaṭivijjhanto pana sugatiparāyano hoti.

虽不通达上位，但来世亦得善趣。

Ñ: And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, devatānussatiyā sadāti.

真实的善慧者，

应对于如是

有大威力的天随念，

常作不放逸之行。

Ñ: Now when a man is truly wise,

His constant task will surely be

This recollection of deities

Blessed with such mighty potency.

Idaṃ devatānussatiyaṃ vitthārakathāmukhaṃ.

这是详论天随念一门。

Ñ: This is the section dealing with the recollection of deities in the detailed explanation.

Visuddhimagga VII-117

163. Tasmā pubbabhāge devatānaṃ guṇe anussaritvā aparabhāge attano saṃvijjamāne saddhādiguṇe anussarato cassa neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.

（天随念的修法及功德）是故预先随念于诸天的德，然后随念他自己所有的信等之德，那时则无被贪所缠之心，

Ñ(VII,117): As long as in the prior stage he recollects the deities' special qualities of faith, etc., and in the later stage he recollects the special qualities of faith, etc., existing in himself, then: 'On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti,

无瞋及无痴所缠之心，

Ñ: or obsessed by hate, or obsessed by delusion,

ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.

那时他的心是只缘诸天而正直的。并以前（佛随念所说）的同样方法镇伏了五盖，及于同一剎那中生起了五禅支。

Ñ: his mind has rectitude on that occasion, being inspired by deities' (A.iii, 288). So when he has suppressed the hindrances in the way already stated (§66), the jhāna factors arise in a single conscious moment.

Saddhādiguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.

因为信等之德甚深，又因倾向于种种天德的随念，故不证安止定，只得近行之禅。

Ñ: But owing to the profundity of the special qualities of faith, etc., or owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption.

Tadetaṃ devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasena devatānussaticceva saṅkhaṃ gacchati.

此禅因为是随念于诸天之德及自己的信等之德，故称「天随念」。[PTS 226]

Ñ: And that access jhāna itself is known as 'recollection of deities' too because it arises with the deities special qualities as the means. [226]

Visuddhimagga VII-116

Sutte pana yasmiṃ mahānāma samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hotīti vuttaṃ.

亦如经中说：「摩诃男，圣弟子随念于自己及彼等诸天的信、戒、闻、舍及慧的时候。那时则无被贪所缠之心」。

Ñ(VII,116): In the sutta, however, it is said: 'On the occasion, Mahānāma, on which a noble disciple recollects the faith, the virtue, the learning, the generosity, and the understanding that are both his own and those deities', on that occasion his mind is not obsessed by greed ...' (A.iii, 287).

Kiñcāpi vuttaṃ, atha kho taṃ sakkhiṭṭhāne ṭhapetabbadevatānaṃ attano saddhādīhi samānaguṇadīpanatthaṃ vuttanti veditabbaṃ.

这样说，当知亦是以经文为例证而说明诸天与自己有同等的信等之德。

Ñ: Although this is said, it should nevertheless be understood as said for the purpose of showing that the special qualities of faith, etc., in oneself are those in the deities, making the deities stand as witnesses.

Aṭṭhakathāyañhi devatā sakkhiṭṭhāne ṭhapetvā attano guṇe anussaratīti daḷhaṃ katvā vuttaṃ.

在义疏中更坚决地说：「以诸天为例证而随念于自己的德」。

Ñ: For it is said definitely in the Commentary: 'He recollects his own special qualities, making the deities stand as witnesses'.

Visuddhimagga VII-115

6. Devatānussatikathā

（六）天随念

[(6) RECOLLECTION OF DEITIES]

162. Devatānussatiṃ bhāvetukāmena pana ariyamaggavasena samudāgatehi saddhādīhi guṇehi samannāgatena bhavitabbaṃ.

欲修天随念者，当具有依圣道而生的信等之德。

Ñ(VII,115): One who wants to develop the recollection of deities should possess the special qualities of faith, etc., evoked by means of the noble path,

Tato rahogatena paṭisallīnena

独居静处禅思：

Ñ: and he should go into solitary retreat and recollect his own special qualities of faith, etc., with deities standing as witnesses, as follows:

‘‘santi devā cātumahārājikā, santi devā tāvatiṃsā, yāmā, tusitā, nimmānaratino, paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari, yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena. Yathārūpena sutena. Yathārūpena cāgena. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī’’ti (a. ni. 6.10)

「有四大王天，有三十三天，焰摩天，兜率天，化乐天，他化自在天，梵众天，有以上的天；彼等诸天，因具备那样的信，故死后得生彼处。我也具有这样的信。彼等诸天因具备那样的戒……那样的闻……那样的舍……乃至具备那样的慧，故自人界死后得生彼处。我也具有这样的慧」。

Ñ: 'There are deities of the Realm of the Four Kings (devācātumahārājikā), there are deities of the Realm of the Thirty-three (devā tāvatiṃsā), there are the deities who are Gone to Divine Bliss (yāmā) … who are Contented (tusitā)... who Delight in Creating (nimmānarati)... who Wield Power Over Others' Creations (paranimmitavasavatti), there are deities of Brahmā's Retinue (brahmakāyikā), there are deities higher than that. And those deities were possessed of faith such that on dying here they were reborn there, and such faith is present in me too. And those deities were possessed of virtue ... of learning ... of generosity ... of understanding such that when they died here they were reborn there, and such understanding is present in me too' (A.iii,287).

evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇā anussaritabbā.

如是以诸天为例证，而随念于自己的信等之德。

[Notes: English translation is above.]

Visuddhimagga VII-114

Imañca pana cāgānussatiṃ anuyutto bhikkhu bhiyyoso mattāya cāgādhimutto hoti,

其次勤于舍随念的比丘，心甚倾向于舍，

Ñ(VII,114): And when a bhikkhu is devoted to this recollection of generosity, he becomes ever more intent on generosity,

alobhajjhāsayo,

无贪的意向，

Ñ: his preference is for non-greed,

mettāya anulomakārī,

随顺慈心，

Ñ: he acts in conformity with lovingkindness,

visārado,

自知如何行，

Ñ: he is fearlesss.

pītipāmojjabahulo,

得多喜悦。

Ñ: He has much happiness and gladness.

uttari appaṭivijjhanto pana sugatiparāyano hoti.

虽不通达上位，但来世亦得善趣。

Ñ: And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, cāgānussatiyā sadāti.

真实的善慧者，

应对于如是

有大威力的舍随念，

常作不放逸之行。

Ñ: Now when a man is truly wise,

His constant task will surely be

This recollection of his giving

Blessed with such mighty potency.

Idaṃ cāgānussatiyaṃ vitthārakathāmukhaṃ.

这是详论舍随念一门。[PTS 225]

Ñ: This is the section dealing with the recollection of generosity in the detailed explanation. [225]

Visuddhimagga VII-113

161. Tassevaṃ vigatamalamaccheratādiguṇavasena attano cāgaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.

（舍随念的修法及功德）如是以离垢悭等的德而随念于自己的舍，那时则无被贪所缠之心，

Ñ(VII,113): As long as he recollects his own generosity in its special qualities of freedom from stain by avarice, etc., in this way, then: 'On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.

无瞋及无痴所缠的心，

Ñ: or obsessed by hate, or obsessed by delusion;

Ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbhāti (a. ni. 5.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.

而他的心是只缘于舍而正直的。关于舍亦如前述的同样方法而镇伏了五盖，及于同一剎那中生起了五禅支。

Ñ: his mind has rectitude on that occasion, being inspired by generosity' (A.iii,287).So when he has suppressed the hindrances in the way already described (§66), the jhāna factors arise in a single conscious moment.

Cāgaguṇānaṃ pana gambhīratāya nānappakāracāgaguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.

因为舍德甚深，又因倾向于种种舍德的随念，故不证安止定，只得近行之禅。

Ñ: But owing to the profundity of the generosity's special qualities, or owing to his being occupied in recollecting the generosity's special qualities of many sorts, the jhāna is only access and does not reach absorption.

Tadetaṃ cāgaguṇānussaraṇavasena uppannattā cāgānussaticceva saṅkhaṃ gacchati.

此禅是依于随念舍德而生起的，故称「舍随念」。

Ñ: And that access jhāna itself is known as 'recollection of generosity' too because it arises with the generosity's special qualities as the means.

Visuddhimagga VII-112

Muttacāgoti vissaṭṭhacāgo.

「放舍者」是施舍者。

Ñ(VII,112): Freely generous: liberally generous.

Payatapāṇīti parisuddhahattho.

「净手者」是手的清净者。

Ñ: Open-handed: with hands that are purified.

Sakkaccaṃ sahatthā deyyadhammaṃ dātuṃ sadā dhotahatthoyevāti vuttaṃ hoti.

是指他常常洗手，以自己的手恭敬地给以所施之物而说。

Ñ: What is meant is: with hands that are always washed in order to give gifts carefully with one's own hands.

Vossaggaratoti vossajjanaṃ vossaggo, pariccāgoti attho.

「喜舍与者」即放弃，分散，遍舍之意。

Ñ: That I delight in relinquishing: the act of relinquishing (vossajjana) is relinquishing (vossagga); the meaning is, giving up.

Tasmiṃ vossagge satatābhiyogavasena ratoti vossaggarato.

他喜欢常常实行舍与，故说喜舍与者。

Ñ: To delight in relinquishing is to delight in constant devotion to that relinquishing.

Yācayogoti yaṃ yaṃ pare yācanti, tassa tassa dānato yācanayogoti attho.

「有求必应者」是他人有求之物，便给他，即应于求的意思。

Ñ: Expect to be asked (yācayoga): accustomed to being asked (yācana-yogga) because of giving whatever others ask for, is the meaning.

Yājayogotipi pāṭho.

亦可读作供应，

Ñ: Yājayoga is a reading,

Sayādaw U Sīlānanda: [ Yājayoga is a reading => Yājayoga is another reading].

Yajanasaṅkhātena yājena yuttoti attho.

即以供献相应之义。

Ñ: in which case the meaning is: devoted (yutta) to sacrifice (yāja), in other words, to sacrificing (yajana).

Dānasaṃvibhāgaratoti dāne ca saṃvibhāge ca rato.

「喜分施者」为喜施与分。

Ñ: And rejoice in sharing:

Notes in Chinese translation : 「放舍者」（muttacāga），《解脱道论》「常施与」。「净手者」（payatapāṇī），《解脱道论》「常乐行施」。「喜舍与者」（vossaggarata），《解脱道论》「常供给」。「有求必应者」（yācayoga），「喜分施者」（dānasaṃvibhāgarata），《解脱道论》「常分布」。

Ahañhi dānañca demi, attanā paribhuñjitabbatopi ca saṃvibhāgaṃ karomi, ettheva casmi ubhaye ratoti evaṃ anussaratīti attho.

即「我施与」及「我自己当食的也分给他」，二者都欢喜的。如是为随念之意。

Ñ: the meaning is, he recollects thus: 'I give gifts and I share out what is to be used by myself, and I rejoice in both'.

Visuddhimagga VII-111

Vigatamalamaccherenāti aññesampi rāgadosādimalānañceva maccherassa ca vigatattā vigatamalamaccherena.

「离垢悭」即其它的贪瞋等垢及悭的脱离为离垢悭。

Ñ(VII,111): Free from stain by avarice because of being free both from avarice and from the other stains, greed, hate, and the rest.

Notes in Chinese translation : 「离垢悭」（vigatamalamacchera），《解脱道论》「无悭」。

Cetasā viharāmīti yathāvuttappakāracitto hutvā vasāmīti attho.

「以心住」即成为上述的心而住的意思。[PTS 224]

Ñ: I abide with my heart: I abide with my consciousness of the kind already stated, is the meaning. [224]

Suttesu pana mahānāmasakkassa sotāpannassa sato nissayavihāraṃ pucchato nissayavihāravasena desitattā agāraṃ ajjhāvasāmīti vuttaṃ.

在经中亦提及证得须陀洹的释氏摩诃男（大名）曾经询问关于依止住的方法，在佛陀指示依止住的问题曾说：「我住家」（家主）。

Ñ: But in the sutta 'I live the home life with my heart free' (A.iii,287; v,331), etc., is said because it was taught there as a [mental] abiding to depend on [constantly] to Mahānāma the Sakyan, who was a stream-enterer asking about an abiding to depend on.

Tattha abhibhavitvā vasāmīti attho.

那里是说我征服（烦恼家）而住的意思。

Ñ: There the meaning is 'I live overcoming …'

Visuddhimagga VII-110

Tattha maccheramalapariyuṭṭhitāyāti maccheramalena abhibhūtāya.

此中「悭垢所缠」是为悭垢征服之意。

Ñ(VII,110): Herein, obsessed by the stain of avarice is overwhelmed by the stain of avarice.

Notes in Chinese translation : 「悭垢所缠」（maccheramala-pariyuṭṭhitāyā），《解脱道论》「悭垢所牵」。

Pajāyāti pajāyanavasena sattā vuccanti.

「世人中」即是说依（自业）而生的有情。

Ñ: Generation: beings, so called owing to the fact of their being generated.

Sayādaw U Sīlānanda: [Pajā = Sattā = beings].

Tasmā attano sampattīnaṃ parasādhāraṇabhāvamasahanalakkhaṇena cittassa pabhassarabhāvadūsakānaṃ kaṇhadhammānaṃ aññatarena maccheramalena abhibhūtesu sattesūti ayamettha attho.

所以即于不忍将自己所得的与他人共有为特相的，或能污秽自心的光辉的黑业之一的悭垢所战胜的有情之中的意思。

Ñ: So the meaning here is this: among beings who are overwhelmed by the stain of avarice, which is one of the dark states that corrupt the [natural] transparency of consciousness (see A.i,10) and which has the characteristic of inability to bear sharing one's own good fortune with others.

Visuddhimagga VII-109

Suladdhaṃ vata meti yaṃ mayā idaṃ sāsanaṃ manussattaṃ vā laddhaṃ, taṃ suladdhaṃ vata me.

「我实善得」是说我已得遇佛教又得人身，那实在是我的善得！

Ñ(VII,109): It is great gain for me: it is great gain for me that this Dispensation, or the human state, has been gained by me.

Notes in Chinese translation : 「我实善得」（suladdhaṃ vata me），《解脱道论》「善得利」。

Kasmā?

何以故？

Ñ: Why?

Yohaṃ maccheramalapariyuṭṭhitāya pajāya…pe… dānasaṃvibhāgaratoti.

因「我于悭垢所缠的世人中……是喜分施者」。

Ñ: Because of the fact that 'I abide with my mind free from stain by avarice ... and rejoice in giving and sharing'.

Visuddhimagga VII-108

Tattha lābhā vata meti mayhaṃ vata lābhā,

此中「我实有利」是说对我实在有利，

Ñ(VII,108): Herein, it is gain for me: it is my gain, advantage.

Notes in Chinese translation : 「我实有利」（lābhā vata me），《解脱道论》「我有利」。

ye ime ‘‘āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā’’ iti (a. ni. 5.37) ca, ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’ iti (a. ni. 5.34) ca, ‘‘dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ’’ iti (a. ni. 5.35) ca evamādīhi nayehi bhagavatā dāyakassa lābhā saṃvaṇṇitā, te mayhaṃ avassaṃ bhāginoti adhippāyo.

例如：「给他人的寿，则天人的寿而他有分」，又如：「爱施者为众人敬爱」；更如：「爱施者，得达善人（菩萨等）之法」，像此等表示，都是佛陀赞叹施者的利益，即是说我必得彼等利益之分的意思。

Ñ: The intention is: I surely partake of those kinds of gain for a giver that have been commended by the Blessed One as follows: 'A man who gives life [by giving food] shall have life either divine or human' (A.iii,42), and: 'A giver is loved and frequented by many' (A.iii,40), and: 'One who gives is ever loved, according to the wise man's law' (A.iii,41), and so on.

Sayādaw U Sīlānanda: [wise man's law = wise man's practice].

Visuddhimagga VII-107

5. Cāgānussatikathā

（五）舍随念

[(5) RECOLLECTION OF GENEROSITY]

160. Cāgānussatiṃ bhāvetukāmena pana pakatiyā cāgādhimuttena niccappavattadānasaṃvibhāgena bhavitabbaṃ.

欲修舍随念的人，当倾心于施舍的天性，及常常慷慨的颁与所施之物。

Ñ(VII,107): One who wants to develop the recollection of generosity should be naturally devoted to generosity and the constant practice of giving and sharing.

Atha vā pana bhāvanaṃ ārabhantena ito dāni pabhuti sati paṭiggāhake antamaso ekālopamattampi dānaṃ adatvā na bhuñjissāmīti samādānaṃ katvā taṃdivasaṃ guṇavisiṭṭhesu paṭiggāhakesu yathāsatti yathābalaṃ dānaṃ datvā tattha nimittaṃ gaṇhitvā rahogatena paṭisallīnena

或者初修的人，先如是发愿受持：「从此以后，若有受者，如果未曾给他最少一口的所施之物，我决不食」，于是从那天起，即于德胜的受者之中，依其能力给与所施之物，取彼施舍之相，独居静处禅思：

Ñ: Or alternatively, if he is one who is starting the development of it, he should make the resolution: 'From now on, when there is anyone present to receive, I shall not eat even a single mouthful without having given a gift'. And that very day he should give a gift by sharing according to his means and his ability with those who have distinguished qualities. When he has apprehended the sign in that, he should go into solitary retreat and recollect his own generosity in its special qualities of being free from the stain of avarice, etc., as follows:

‘‘lābhā vata me suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā viharāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’’ti evaṃ vigatamalamaccheratādiguṇavasena attano cāgo anussaritabbo.

「我实有利，我实善得，我于悭垢所缠的世人中，离垢悭心而住，是放舍者，净手者，喜舍与者，有求必应者，喜分施者」，如是以离垢悭等德而随念于自己的舍。

Ñ: 'It is gain for me, it is great gain for me, that in a generation obsessed by the stain of avarice I abide with my heart free from stain by avarice, and am freely generous and open-handed, that I delight in relinquishing, expect to be asked, and rejoice in giving and sharing' (A.iii,287).

[Notes: Last sentence English translation is above.]

Visuddhimagga VII-106

Imañca pana sīlānussatiṃ anuyutto bhikkhu sikkhāya sagāravo hoti sabhāgavutti,

其次勤于戒随念的比丘，尊敬顺从于戒学，与具戒者同样的生活，

Ñ(VII,106): And when a bhikkhu is devoted to this recollection of virtue, he has respect for the training. He lives in communion [with his fellows in the life of purity].

paṭisanthāre appamatto,

殷勤不放逸，

Ñ: He is sedulous in welcoming.

attānuvādādibhayavirahito,

无自责等的怖畏，

Ñ: He is devoid of the fear of self-reproach and so on.

aṇumattesu vajjesu bhayadassāvī,

少量之过亦无见畏，

Ñ: He sees fear in the slightest fault.

saddhādivepullaṃ adhigacchati,

得至于广大的信等，

Ñ: He attains fullness of faith, and so on.

pītipāmojjabahulo hoti.

成多喜悦，

Ñ: He has much happiness and gladness.

Uttari appaṭivijjhanto pana sugatiparāyano hoti.

虽不通达上位，但来世亦得善趣。

Ñ: And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, sīlānussatiyā sadāti.

真实的善慧者，

应对于如是

有大威力的戒随念，

常作不放逸之行。

Ñ: Now when a man is truly wise,

His constant task will surely be

This recollection of his virtue

Blessed with such mighty potency.

Idaṃ sīlānussatiyaṃ vitthārakathāmukhaṃ.

这是详论戒随念一门。[PTS 223]

Ñ: This is the section dealing with the recollection of virtue in the detailed explanation. [223]

Visuddhimagga VII-105

159. Evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussarato nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.

（戒随念的修法与功德）如是以不毁等的德而随念于自己的戒，那时则无被贪所缠之心，

Ñ(VII,105): As long as he recollects his own virtues in their special qualities of being untom, etc., in this way, then: 'On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.

无瞋及无痴所缠之心，

Ñ: or obsessed by hate, or obsessed by delusion,

Ujugatamevassa tasmiṃ samaye cittaṃ hoti,

而他的心是只缘于戒而正直的。

Ñ: his mind has rectitude on that occasion, being inspired by virtue' (A.iii, 286).

sīlaṃ ārabbhāti purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.

关于戒亦如前述的同样方法而镇伏了五盖，及于同一剎那中生起了五禅支。

Ñ: So when he has suppressed the hindrances in the way already described (§66), the jhāna factors arise in a single conscious moment.

Sīlaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.

因为戒德甚深，又因倾向于种种戒德的随念，故不证安止定，只得近行之禅。

Ñ: But owing to the profundity of the virtues' special qualities, or owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption.

Tadetaṃ sīlaguṇānussaraṇavasena uppannattā sīlānussaticceva saṅkhaṃ gacchati.

此禅是依于随念戒德而生起的，故称「戒随念」。

Ñ: And that access jhāna itself is known as 'recollection of virtue' too because it arises with the virtues' special qualities as the means.

Visuddhimagga VII-104

Tāniyeva taṇhādāsabyato mocetvā bhujissabhāvakaraṇena bhujissāni.

他们的戒，因脱离了爱等的支配而成自由的状态，故为「自在」。

Ñ(VII,104): Those same virtues are liberating since they liberate by freeing from the slavery of craving.

Buddhādīhi viññūhi pasatthattā viññuppasatthāni.

为佛陀等的智者所赞叹，故为「智者所赞」。

Ñ: They are praised by the wise because they are praised by such wise men as Enlightened Ones.

Notes in Chinese translation : 「自在」（bhujissa）、「智者所赞」（viññupasatthā），《解脱道论》「自在」「智慧所叹」。

Taṇhādiṭṭhīhi aparāmaṭṭhatāya kenaci vā ayaṃ te sīlesu dosoti evaṃ parāmaṭṭhuṃ asakkuṇeyyatāya aparāmaṭṭhāni.

不为爱与见等所触，或不可能为任何人所责难说：「这是你于诸戒中的过失」，所以说「无所触」。

Ñ: They are not adhered to (aparāmaṭṭha) since they are not adhered to (aparāmaṭṭhattā) with craving and [false] view, or because of the impossibility of misapprehending (parāmaṭṭhuṃ) that 'There is this flaw in your virtues'.

Upacārasamādhiṃ appanāsamādhiṃ vā, atha vā pana maggasamādhiṃ phalasamādhiñcāpi saṃvattentīti samādhisaṃvattanikāni.

能令近行定与安止定，或道定与果定生起，故名「令起于定」。

Ñ: They are conducive to concentration since they conduce to access concentration and absorption concentration, or to path concentration and fruition concentration.

Notes in Chinese translation : 「无所触」（aparāmaṭṭhā）、「令起于定」（samādhisaṃvattanikā），《解脱道论》「无所触」、「令起定」。

Visuddhimagga VII-103

Avisesena vā sabbānipi sattavidhena methunasaṃyogena kodhupanāhādīhi ca pāpadhammehi anupahatattā akhaṇḍāni acchiddāni asabalāni akammāsāni.

若以无差别而总说一切戒，则不为七种淫相应法与忿恨等的恶法所毁害，故名无毁、无穿、无点、无杂。

Ñ(VII,103): Or in general they are untorn, unrent, unblotched, unmottled when they are undamaged by the seven bonds of sexuality (Ch. I, §144) and by anger and enmity and the other evil things (see §59).

Notes in Chinese translation : 「七种淫相应」（sattavidha-methunasaṃyoga）见前戒的杂染。 「忿恨等」（kodhupanāhādī）见前戒的净化。

Visuddhimagga VII-102

Gahaṭṭhasīlāni vā hontu pabbajitasīlāni vā,

无论在家戒或出家戒，

Ñ(VII,102): Whether they are the virtues of laymen or of those gone forth,

yesaṃ ādimhi vā ante vā ekampi na bhinnaṃ,

在他们的戒的起初或末了，一条也不破，

Ñ: when no one of them is broken in the beginning or in the end,

tāni pariyante chinnasāṭako viya na khaṇḍānīti akhaṇḍāni.

犹如不破边的衣服，那样的戒，因无毁故名「无毁」。[PTS 222]

Ñ: not being torn like a cloth ragged at the ends, then they are untorn. [222]

Yesaṃ vemajjhe ekampi na bhinnaṃ,

如果他们的戒，在中央不破一条，

Ñ: When no one of them is broken in the middle,

tāni majjhe vinividdhasāṭako viya na chiddānīti acchiddāni.

犹如没有戳穿的衣服，那样的戒，因无穿故名「无穿」。

Ñ: not being rent like a cloth that is punctured in the middle, then they are unrent.

Yesaṃ paṭipāṭiyā dve vā tīṇi vā na bhinnāni,

他们的戒也无次第的破二或三条，

Ñ: When they are not broken twice or thrice in succession,

tāni piṭṭhiyā vā kucchiyā vā uṭṭhitena dīghavaṭṭādisaṇṭhānena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya na sabalānīti asabalāni.

犹如黑或赤等任何体色的好牛，不在她的背上或腹部发现长圆等形的异色，那样的戒，因无斑点，故名「无点」。

Ñ: not being blotched like a cow whose body is some such colour as black or red with a discrepant-coloured oblong or round patch appearing on her back or belly, then they are unblotched.

Yāni antarantarā na bhinnāni,

他们的戒，不在中间的这里那里破了几条，

Ñ: When they are not broken all over at intervals,

tāni visabhāgabinduvicitrā gāvī viya na kammāsānīti akammāsāni.

像涂以各种颜色的斑点的母牛，因无杂色故名「无杂」。

Ñ: not being mottled like a cow speckled with discrepant-coloured spots, then they are unmottled.

Visuddhimagga VII-101

4. Sīlānussatikathā

（四）戒随念

[(4) RECOLLECTION OF VIRTUE]

158. Sīlānussatiṃ bhāvetukāmena pana rahogatena paṭisallīnena

欲修戒随念的人，独居静处，当以如是不毁等之德而随念于自己的戒，

Ñ(VII,101): One who wants to develop the recollection of virtue should go into solitary retreat and recollect his own different kinds of virtue in their special qualities of being untorn, etc., as follows:

‘‘aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī’’ti (a. ni. 6.10)

即「哈哈！我的戒实无毁、无穿、无点、无杂、自在、智者所赞、无所触、令起于定」。

Ñ: Indeed, my various kinds of virtue are 'untorn, unrent, unblotched, unmottled, liberating, praised by the wise, not adhered to, and conducive to concentration' (A.iii,286).

Notes in Chinese translation : 「无毁」（akhaṇḍā）、「无穿」（acchiddā）、「无点」（asabalā）、「无杂 」」（akammāsā），《解脱道论》「无偏、无穿、无点、无杂」。

evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussaritabbāni.

[Notes: Chinese & English translations are above.]

Tāni ca gahaṭṭhena gahaṭṭhasīlāni,

在家人随念在家戒，

Ñ: And a layman should recollect them in the form of laymen's virtue

pabbajitena pabbajitasīlāni.

出家人随念出家戒，

Ñ: while one gone forth into homelessness should recollect them in the form of the virtue of those gone forth.

Visuddhimagga VII-100

Imañca pana saṅghānussatiṃ anuyutto bhikkhu saṅghe sagāravo hoti sappatisso.

其次勤于僧随念的比丘，尊敬及顺从于僧伽，

Ñ(VII,100): When a bhikkhu is devoted to this recollection of the Community, he is respectful and deferential towards the Community.

Saddhādivepullaṃ adhigacchati,

得至于广大的信等，

Ñ: He attains fullness of faith, and so on.

pītipāmojjabahulo hoti,

并成多喜悦，

Ñ: He has much happiness and bliss.

bhayabheravasaho,

征服怖畏恐惧，

Ñ: He conquers fear and dread.

dukkhādhivāsanasamattho,

而得安忍于苦痛，

Ñ: He is able to endure pain.

saṅghena saṃvāsasaññaṃ paṭilabhati.

又得与僧伽同住之想，

Ñ: He comes to feel as if he were living in the Community's presence.

Saṅghaguṇānussatiyā ajjhāvutthañcassa sarīraṃ sannipatitasaṅghamiva uposathāgāraṃ pūjārahaṃ hoti,

且因他的身中常存僧随念，所以他的身体亦如集合僧众的布萨堂一样的值得供养，

Ñ: And his body, when the recollection of the Saṅgha's special qualities dwells in it, becomes as worthy of veneration as an Uposatha house where the Community has met.

saṅghaguṇādhigamāya cittaṃ namati,

又因他的心向证于僧德，

Ñ: His mind tends towards the attainment of the Community's special qualities.

vītikkamitabbavatthusamāyoge cassa sammukhā saṅghaṃ passato viya hirottappaṃ paccupaṭṭhāti,

纵有关于犯罪的对象现前，而他亦如面见僧伽，生起惭愧。

Ñ: When he encounters an opportunity for transgression, he has awareness of conscience and shame as vividly as if he were face to face with the Community.

uttari appaṭivijjhanto pana sugatiparāyano hoti.

他虽然不通达上位，但来世亦得善趣。

Ñ: And if he penetrates no higher, he is at least headed for a happy destiny.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, saṅghānussatiyā sadāti.

真实的善慧者，

应对于如是

有大威力的僧随念，

常作不放逸之行。

Ñ: Now when a man is truly wise,

His constant task will surely be

This recollection of the Saṅgha

Blessed with such mighty potency.

Idaṃ saṅghānussatiyaṃ vitthārakathāmukhaṃ.

这是详论僧随念一门。

Ñ: This is the section dealing with the recollection of the Community in the detailed explanation.

Visuddhimagga VII-99

157. Evaṃ suppaṭipannatādibhede saṅghaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.

（僧随念的修法与功德）如是随念善行道等的僧德，[PTS 221] 那时则无被贪所缠之心，

Ñ(VII,99): As long as he recollects the special qualities of the Saṅgha in this way, classed as 'having entered on the good way', etc., [221] then: 'On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.

无瞋所缠及无被痴所缠之心；

Ñ: or obsessed by hate, or obsessed by delusion;

Ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.

而他的心是只缘僧伽而正直的。并如前（佛随念）所述的同样方法而镇伏了五盖，及于同一剎那中生起了五禅支。

Ñ: his mind has rectitude on that occasion, being inspired by the Saṅgha' (A.iii,286).

So when he has suppressed the hindrances in the way already described (§66), the jhāna factors arise in a single conscious moment.

Saṅghaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.

因为僧伽之德甚深，又因倾向于种种僧德的随念，故不证安止定，只得近行之禅。

Ñ: But owing to the profundity of the Community's special qualities, or else owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption.

Tadetaṃ saṅghaguṇānussaraṇavasena uppannattā saṅghānussaticceva saṅkhaṃ gacchati.

此禅是依于随念僧德而生起的，故称「僧随念」。

Ñ: And that access jhāna itself is known as 'recollection of the Saṅgha' too because it arises with the recollection of the Community's special qualities as the means.

Visuddhimagga VII-98

Anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññavirūhanaṭṭhānaṃ.

「世间无上的福田」，是一切世间无比的福的增长处。

Ñ(VII,98): As an incomparable field of merit for the world: as a place without equal in the world for growing merit;

Notes in Chiense translation : 「世间无上的福田」（anuttaraṃ puññakkhettaṃ lokassā），《解脱道论》「无上世间福田」。

Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ rañño sālikkhettaṃ rañño yavakkhettanti vuccati,

譬如国王或大臣的谷或麦的增长处，称为国王的谷田或国王的麦田；

Ñ: just as the place for growing the king's or a minister's rice or corn is the king's rice-field or the king's corn-field,

evaṃ saṅgho sabbalokassa puññānaṃ virūhanaṭṭhānaṃ.

如是僧伽为一切世间的诸福增长处，

Ñ: so the Community is the place for growing the whole world's merit.

Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni virūhanti.

因依僧伽，而一切世间的利益安乐等诸福增长，

Ñ: For the world's various kinds of merit leading to welfare and happiness grow with the Community as their support.

Tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassāti.

故僧伽是「世间无上的福田」。

Ñ: Therefore the Community is 'an incomparable field of merit for the world'.

Visuddhimagga VII-97

Dakkhiṇāti pana paralokaṃ saddahitvā dātabbadānaṃ vuccati.

「可施者」是指相信有他世而施于当施而说。

Ñ(VII,97): 'Offering' (dakkhiṇa) is what a gift is called that is to be given out of faith in the world to come.

Notes in Chinese translation : 「可施者」（dakkhiṇeyya），《解脱道论》「可施」。

Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito yasmā naṃ mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo.

值得施，或由施有利，即由清净之施令得大果，故为「可施者」。

Ñ: The Community is worthy of that offering, or it is helpful to that offering because it purifies it by making it of great fruit, thus it is fit for offerings (dakkhiṇeyya).

Ubho hatthe sirasmiṃ patiṭṭhapetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti añjalikaraṇīyo.

值得受彼一切世人流行以两手放在头上的合掌，为「可合掌者」。

Ñ: It is worthy of being accorded by the whole world the reverential salutation (añjali-kamma) consisting in placing both hands [palms together] above the head, thus it is fit for reverential salutation (añjalikaraṇīya).

Notes in Chinese translation : 「可合掌者」（añjaiikaraṇīya）《解脱道论》「可恭敬」。

Visuddhimagga VII-96

Pāhuneyyoti ettha pana pāhunaṃ vuccati disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānamatthāya sakkārena paṭiyattaṃ āgantukadānaṃ.

「可供奉者」，从四方八面而来的亲爱悦意的亲戚朋友，为了表示敬意而准备殷勤待客的所施之物为供奉物，

Ñ(VII,96): Fit for hospitality (pāhuneyya): 'hospitality' (pāhuna) is what a donation to visitors is called, prepared with all honours for the sake of dear and beloved relatives and friends who have come from all quarters.

Notes in Chinese translation : 「可供奉者」，《解脱道论》「可供养」。

Tampi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto.

那样为诸客人所设置之物是适合布施与僧伽的，而僧伽领受它也相宜。

Ñ: But even more than to such objects of hospitality, it is fitting that it should be given also to the Community;

Saṅghasadiso hi pāhunako natthi.

实无尊客如僧伽，

Ñ: for there is no object of hospitality so fit to receive hospitality as the Community

Tathā hesa ekabuddhantare ca dissati, abbokiṇṇañca piyamanāpattakarehi dhammehi samannāgatoti.

因为僧伽仅在一佛期间可见，而且纯一无杂，具备令人敬爱的（戒等）诸法故。

Ñ: since it is encountered after an interval between Buddhas and possesses wholly endearing and lovable qualities.

Notes in Chinese translation : 「一佛期间」（ekabuddhantara）是指一佛的教法住世的期间。

Evaṃ pāhunamassa dātuṃ yuttaṃ pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo.

所以说供奉物适合于布施给他们，及他们亦相宜去领受供奉之物为「可供奉者」。

Ñ: So it is 'fit for hospitality' since the hospitality is fit to be given to it and it is fit to receive it.

Yesaṃ pana pāhavanīyoti pāḷi, tesaṃ yasmā saṅgho pubbakāramarahati, tasmā sabbapaṭhamaṃ ānetvā ettha hunitabbanti pāhavanīyo.

在别部（说一切有部）的圣典亦用「可奉献者」（pāhavanīyo），那便是说僧伽值得先供，故以最先当拿来奉献僧伽为「可奉献者」，

Ñ: But those who take the text to be pāhavanīya ('fit to be given hospitality to') have it that the Community is worthy to be placed first and so what is to be given should first of all be brought here and given (sabba-Paṭhamaṃ Ā netvā ettha HUNItabbaṃ), and for that reason it is 'fit to be given hospitality to' (pāhavanīya)

Sabbappakārena vā āhavanamarahatīti pāhavanīyo.

或以最先值得奉献为「可奉献者」。

Ñ: or since it is worthy to be given to in all aspects (sabba-Pakārena Ā HAVANAṃ arahati), it is thus 'fit to be given hospitality to' (pāhavanīya).

Svāyamidha teneva atthena pāhuneyyoti vuccati.

所以那个字和上座部所说的「可供奉者」（pāhuneyya）是同义的。

Ñ: And here this is called pāhuneyya in the same sense.

Visuddhimagga VII-95

Atha vā dūratopi āgantvā sabbasāpateyyampi ettha hunitabbanti āhavanīyo.

或者值得将一切所有物从远方拿来此处供献为可供献的，

Ñ(VII,95): Or alternatively, all kinds of property, even when the bringer comes (āgantvā) from far away, can be given (hunitabba) here, thus the Community 'can be given to' (āhavanīya);

Sakkādīnampi vā āhavanaṃ arahatīti āhavanīyo.

或者亦说值得为帝释等所供养，故为可供献的，

Ñ: or it is fit to be given to by Sakka and others, thus it 'can be given to'.

Yo cāyaṃ brāhmaṇānaṃ āhavanīyo nāma aggi,

像诸婆罗门称火为可供献者，

Ñ: And the brahmans' fire is called 'to be given (sacrificed) to' (āhavanīya),

yattha hutaṃ mahapphalanti tesaṃ laddhi.

因为他们觉得如是供祭，可以得大果报。[PTS 220]

Ñ: for they believe that what is sacrificed to it brings great fruit. [220]

Sace hutassa mahapphalatāya āhavanīyo,

如果是因供献者（施者）获得大果为可供献者，

Ñ: But if something is to be sacrificed to for the sake of the great fruit brought by what is sacrificed to it,

saṅghova āhavanīyo.

则唯有僧伽为可供献者；

Ñ: then surely the Community should be sacrificed to;

Saṅghe hutañhi mahapphalaṃ hoti.

因为供献僧伽能成大果故。

Ñ: for what is sacrificed (given) to the Community has great fruit,

Yathāha –

即所谓：

Ñ: according as it is said:

‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;

若人一百年，

事火于林中，

Ñ: 'Were anyone to serve the fire

Out in the woods a hundred years,

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

不如须臾间，

供养修己者，

Ñ: And pay one moment's homage too

To men of self-development,

Sāyeva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);

彼如是供养，

胜祭祠百年。

Ñ: His homage would by far excel

His hundred years of sacrifice' (Dh. 107).

Tadetaṃ nikāyantare āhavanīyoti padaṃ idha āhuneyyoti iminā padena atthato ekaṃ.

这一句在其它部派（即说一切有部）用「可供献者」（āhavanīyo），此部（上座部）用「可供养者」（āhuneyyo），这两句的意义是一样的，

Ñ: And the word āhavanīya ('to be sacrificed to'), which is used in the schools, is the same in meaning as this word āhuneyya ('fit for gifts') used here.

Byañjanato panettha kiñcimattameva nānaṃ.

不过文句稍有一点不同而已。

Ñ: There is only the mere trifling difference of syllables.

Iti āhuneyyo.

这便是「可供养者」的意义。

Ñ: So it is 'fit for gifts'.

Visuddhimagga VII-94

āhuneyyotiādīsu ānetvā hunitabbanti āhunaṃ,

「可供养者」等，当取来供献的是供品，

Ñ(VII,94): As to fit for gifts, etc.: what should be brought (ānetvā) and given (hunitabba) is a gift (āhuna—lit. 'sacrifice');

Notes in Chinese translation : 「可供养」（āhuneyya），《解脱道论》「可请」。

dūratopi ānetvā sīlavantesu dātabbanti attho.

亦即当从远方拿来布施具戒者之物的意思，

Ñ: the meaning is, what is to be brought even from far away and donated to the virtuous.

Catunnaṃ paccayānametamadhivacanaṃ.

又与（饮食、衣服、卧具、医药）四资具是同义语。

Ñ: It is a term for the four requisites.

Taṃ āhunaṃ paṭiggahetuṃ yutto tassa mahapphalakaraṇatoti āhuneyyo.

因为（声闻众受此供品）能令施者得大果报，故以值得去接受那些供品为「可供养者」。

Ñ: The Community is fit to receive that gift (sacrifice) because it makes it bear great fruit, thus it is 'fit for gifts' (āhuneyya).

Visuddhimagga VII-93

156. Yadidanti yāni imāni.

「即」是即为此等之意。

Ñ(VII,93): The word yadidaṃ ('that is to say') = yāni imāni.

Cattāri purisayugānīti yugaḷavasena paṭhamamaggaṭṭho phalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugaḷāni honti.

「四双」，依双数来说，即证得初（须陀洹）道者及证得（须陀洹）果者为一双，像这样共有四双。

Ñ: The four pairs of men: taking them pairwise, the one who stands on the first path and the one who stands in the first fruition as one pair, in this way there are four pairs.

Aṭṭha purisapuggalāti purisapuggalavasena eko paṭhamamaggaṭṭho eko phalaṭṭhoti iminā nayena aṭṭheva purisapuggalā honti.

「八辈」是依单人来说，即证得初（须陀洹）道者为一，初果者为一，像这样共有八人。

Ñ: The eight persons: taking them by persons, the one who stands on the first path as one and the one who stands in the first fruition as one, in this way there are eight persons.

Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni.

在此句中说人（purisa）或补特伽罗（puggala，梵文pudgala）同是一义。

Ñ: And there in the compound purisa-puggala (persons) the words purisa and puggala have the same meaning,

Veneyyavasena panetaṃ vuttaṃ.

这里的人是指被教化者而说。

Ñ: but it is expressed in this way to suit differing susceptibility to teaching.

Esa bhagavato sāvakasaṅghoti yānimāni yugavasena cattāri purisayugāni, pāṭiekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho,

「世尊的声闻众」，即依此等双数的四双人，或依单独的八辈补特伽罗为世尊的声闻众。

Ñ: This community of the Blessed One's disciples: this community of the Blessed One's disciples taken by pairs as the four pairs of men (purisa) and individually as the eight persons (purisa-puggala).