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'.