Visuddhimagga VII-20

Evaṃ ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

(法住智)「如是这无明是因,行是因的生起,把握这两者的因与生起的缘的慧是「法住智」。

Ñ(VII,20): So, 'Understanding of discernment of conditions thus, "Ignorance is a cause, formations are causally arisen, and both these states are causally arisen", is knowledge of the causal relationship of states.



Atītampi addhānaṃ anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇanti eteneva nayena sabbapadāni vitthāretabbāni.

过去世和未来世亦以无明为因,行为因的生起,把握这两者的因与生起的慧是「法住智」。其它各句亦当以同样的方法解说。

Ñ: Understanding of discernment of conditions thus, "In the past and in the future ignorance is a cause, formations are causally arisen, and both these states are causally arisen", is knowledge of the causal relationship of states' (Ps.i,50), and all the clauses should be given in detail in this way.



Visuddhimagga VII-19

Aparo arūpabhave sampattiṃ anubhavissāmīti tatheva ākāsānañcāyatanādisamāpattiyo bhāveti, bhāvanāpāripūriyā tattha tattha nibbattati.

另有一人想:「我要享受无色界的福」,于是修习空无边处等无色定,修习圆满,便得生于彼等诸处。

Ñ(VII,19): Yet another thinks, 'I shall enjoy the delights of immaterial becoming', and with the same condition he develops the attainments beginning with the base consisting of boundless space. Owing to the fulfilment of the development he is reborn in one of these states.



Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇanti.

这里他的生的因的业为业有,由业而生的四蕴为生有。四蕴的生为生,四蕴的成熟为老,四蕴的破坏为死。

Ñ: The kamma that is the cause of his rebirth there is kamma-process becoming, the aggregates generated by the kamma are rebirth-process becoming, the generating of the aggregates is birth, their maturing is ageing, their dissolution is death (see M.ii,263).



Esa nayo sesupādānamūlikāsupi yojanāsu.

其余诸根本取(见取,戒禁取,我语取)亦以同样的解说。

Ñ: The remaining kinds of clinging are construable in the same way.



Visuddhimagga VII-18

Aparo pana brahmalokasampattiṃ anubhavissāmīti kāmupādānapaccayāeva mettaṃ bhāveti, karuṇaṃ, muditaṃ, upekkhaṃ bhāveti, bhāvanāpāripūriyā brahmaloke nibbattati.

又有一人想:「我要享受梵天的福」,以此欲取为缘,修习慈、悲、喜、舍;修习圆满,便生梵天 [PTS 200]

Ñ(VII,18): Another thinks, 'I shall enjoy the delights of the Brahmā-world', and with sense-desire clinging as condition he develops lovingkindness, compassion, gladness, and equanimity. [200] Owing to the fulfilment of the meditative development he is reborn in the Brahmā-world.



Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

这里他的生的因的业为业有,其它的同前。

Ñ: The kamma that is the cause of his rebirth there is kamma-process becoming, and the rest is as before.



Visuddhimagga VII-17

Aparo saggasampattiṃ anubhavissāmīti tatheva sucaritaṃ carati, sucaritapāripūriyā sagge upapajjati.

又有一人想:「我要享受天福」,同样的(以身语意)行诸善行、善行满足,便得生(六欲)天。

Ñ(VII,17): Another thinks, 'I shall enjoy the delights of heaven', and in the parallel manner he conducts himself well. Owing to the fulfilment of his good conduct he reappears in a [sensual-sphere] heaven.



Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

这里他的生的因的业为业有,以下同前所说。

Ñ: The kamma that is the cause of his reappearance there is kamma-process becoming, and the rest as before.



Visuddhimagga VII-16

Tattha tattha sā sā taṇhā tassa tassa upādānassa, upādānādayo bhavādīnaṃ.

各种爱为各种取的缘,而取等为有等的缘。

Ñ: The craving in the several kinds of becoming is a condition for the clinging there.

Ñ(VII,16): Clinging, etc., are the respective conditions for becoming and the rest.



Kathaṃ?

何以故?

Ñ: In what way?



Idhekacco kāme paribhuñjissāmīti kāmupādānapaccayā kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, duccaritapāripūriyā apāye upapajjati.

兹有二人想:「我要享受诸欲」,以此欲取为缘,身行恶行,口行恶行,意行恶行,恶行满足,便生恶趣。

Ñ: Here someone thinks, 'I shall enjoy sense desires', and with sense-desire clinging as condition he misconducts himself in body, speech, and mind. Owing to the fulfilment of his misconduct he reappears in a state of loss (deprivation).



Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇaṃ.

这里他的生的因的业为业有,由业而生的五蕴为生有。五蕴的生为生,蕴的成熟为老,蕴的破坏为死。

Ñ: The kamma that is the cause of his reappearance there is kamma-process becoming, the aggregates generated by the kamma are rebirth-process becoming, the generating of the aggregates is birth, their maturing is ageing, their dissolution is death.



Visuddhimagga VII-15

Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti, rūpabhave tisso tattheva tiṇṇaṃ, arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti.

欲界的六受为欲界的六爱身的缘,色界的三受为三爱身的缘,无色界的一受为无色界一爱身的缘,

Ñ(VII,15): The six kinds of feeling in sensual becoming are conditions for the six groups of craving in sensual becoming. Three in the fine-material becoming are for three there too. One kind of feeling in the immaterial becoming is a condition for one group of craving in the immaterial becoming.



Visuddhimagga VII-14

Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti, rūpabhave tayo phassā tattheva tissannaṃ, arūpabhave eko tattheva ekissā vedanāya paccayo hoti.

欲界的六触为欲界的六受的缘,色界的三触为那里的三受的缘,无色界的一触为一受的缘。

Ñ(VII,14): The six kinds of contact in sensual becoming are conditions for six kinds of feeling in sensual becoming. Three kinds of contact in fine-material becoming are conditions for three kinds of feeling there too. One kind of contact in immaterial becoming is a condition for one kind of feeling there too.



Visuddhimagga VII-13

Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti, rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ paccayā honti, arūpabhave ekaṃ āyatanaṃ arūpabhave ekassa phassassa paccayo hoti.

欲界的六入为欲界六种触的缘,色界的三入为色界的(眼耳意)三触的缘,无色界的一意入为无色界的一意触的缘,

Ñ(VII,13): The sixfold base in sensual becoming is a condition for six kinds of contact in sensual becoming. Three bases in fine-material becoming are conditions for three kinds of contact in fine-material becoming. The mind base alone in immaterial becoming is a condition for one kind of contact in immaterial becoming.



Visuddhimagga VII-12

Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti, rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti, arūpabhave nāmaṃ arūpabhave ekassa āyatanassa paccayo hoti.

欲界的名色为欲界六入的缘,色界的名色为色界的(眼耳意)三入的缘,无色界的名为无色界的(意)一入的缘。

Ñ(VII,12): Mentality-materiality in sensual becoming is a condition for the sixfold base in sensual becoming. Mentality-materiality in fine-material becoming is a condition for three bases in fine-material becoming. Mentality in immaterial becoming is a condition for one base in immaterial becoming.



Visuddhimagga VII-11

Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti, tathā rūpabhave.

欲界的结生识为欲界名色的缘。色界亦然。

Ñ(VII,11): Rebirth-linking consciousness in sensual becoming is a condition for mentality-materiality in sensual becoming. Similarly in fine-material becoming.



Arūpabhave nāmasseva paccayo hoti.

(无色界的结生识)但为无色界的名的缘。

Ñ: In immaterial becoming it is a condition for mentality only.



Visuddhimagga VII-10

Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti, esa nayo itaresu.

欲界的诸行为欲界结生识的缘,余者(色界无色界的诸行)亦同样的(为色无色界结生识的缘)。

Ñ(VII,10): Formations in sensual becoming are a condition for rebirth-linking consciousness in sensual becoming. And similarly with the rest.



Visuddhimagga VII-9

Sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca, tattha dukkhādīsu aññāṇaṃ avijjā.

其余十法是以无明为根本,以老死为周边故为辐。

(说十二支)对于苦等四谛的无智为无明,

Ñ: The remaining ten states [of the dependent origination] are its spokes because ignorance is their root and ageing-and-death their termination.

Ñ(VII,9): Herein, ignorance is unknowing about suffering and the rest.



Kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti, rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti, arūpabhave avijjā arūpabhave saṅkhārānaṃ paccayo hoti.

欲界的无明 [PTS 199] 为欲界诸行的缘,色界的无明为色界诸行的缘,无色界的无明为无色界诸行的缘。

Ñ: And ignorance in sensual becoming [199] is a condition for formations in sensual becoming. Ignorance in fine-material becoming is a condition for formations in fine-material becoming. Ignorance in immaterial becoming is a condition for formations in immaterial becoming.



Visuddhimagga VII-8

128. Atha vā saṃsāracakkanti anamataggaṃ saṃsāravaṭṭaṃ vuccati.

或者轮回的轮是说无始以来的轮回流转,

Ñ(VII,8): Or alternatively, it is the beginningless round of rebirths that is called the 'wheel of the round of rebirths'.



Tassa ca avijjā nābhi, mūlattā.

因为无明是根本故为毂,

Ñ: Ignorance is its hub because it is its root.



Jarāmaraṇaṃ nemi, pariyosānattā.

老死是最后故为辋,

Ñ: Ageing-and-death is its rim because it terminates it.



Visuddhimagga VII-7

127. Yañcetaṃ avijjābhavataṇhāmayanābhi puññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattāpi arahaṃ.

3)以无明与有爱作成的毂,由福行等所成的辐,老与死的辋,贯以诸漏集成的轴,连接于三有的车的这个无始以来辗转轮回的车轮,世尊于菩提树下,以精进的两足,站在戒的地上,以信的手,执业尽智的斧,破一切辐,所以说「破辐故」为阿罗汉。

Ñ(VII,7): (iii) Now this wheel of the round of rebirths with its hub made of ignorance and of craving for becoming, with its spokes consisting of formations of merit and the rest, with its rim of ageing and death, which is joined to the chariot of the triple becoming by piercing it with the axle made of the origin of cankers (see M.i,55), has been revolving throughout time that has no beginning. All this wheel's spokes (ara) were destroyed (hata) by him at the Place of Enlightenment, as he stood firm with the feet of energy on the ground of virtue, wielding with the hand of faith the axe of knowledge that destroys kamma — because the spokes are thus destroyed he is accomplished (arahanta) also.

Sayādaw U Sīlānanda: The words 'triple becoming' means 1. Kāmabhava, 2. Rūpabhava, 3. Arūpabhava.


The words 'knowledge that destroys kamma' means the knowledge that accompanying the 4th Magga consciousness.



Visuddhimagga VII-6

126. Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ.

2)以道而破诸烦恼之贼,所以说「破贼故」为阿罗汉。

Ñ(VII,6): (ii) And these enemies (ari), these defilements, are destroyed (hata) by the path — because the enemies are thus destroyed he is accomplished (arahanta) also.



Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;

Paññāsatthena nāthena, tasmāpi arahaṃ matoti.

我主以般若之剑,

斩杀了

那称为贪等的烦恼之贼,

所以叫他为阿罗汉。

Ñ: The enemies (ari) that were deployed,

Greed and the rest, have been destroyed (hata)

By his, the Helper's, wisdom's sword,

So he is 'accomplished' (arahanta), all accord.



Visuddhimagga VII-5

Ārakā hi so sabbakilesehi suvidūravidūre ṭhito maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ.

1)他已经远离一切烦恼,即是说对烦恼已经站得很远了,已由于道而完全断了一切烦恼和习气,所以说「远离故」为阿罗汉。

Ñ(VII,5): (i) He stands utterly remote and far away from all defilements because he has expunged all trace of defilement by means of the path — because of such remoteness (āraka) he is accomplished (arahanta).



So tato ārakā nāma, yassa yenāsamaṅgitā;

Asamaṅgī ca dosehi, nātho tenārahaṃ matoti.

不具烦恼,

说他为远离,

无诸过恶,

称我主 [「主」(Nātha)即佛。] 为阿罗汉。

Ñ: A man remote (āraka) indeed we call

From something he has not at all;

The Saviour too that has no stain

May well the name 'accomplished' (arahanta) gain.



Visuddhimagga VII-4

Iminā ca iminā ca kāraṇenāti vuttaṃ hoti.

次说世尊有这样那样种种名称的原由:

[Accomplished]

Ñ(VII,4): Herein, what he recollects firstly is that the Blessed One is accomplished (arahanta) for the following reasons:



125. Tattha ārakattā arīnaṃ arānañca hatattā paccayādīnaṃ arahattā pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti anussarati.

(一)(阿罗汉)(1)远离故,(2)破贼故,(3)破辐故,(4)应受资具等故,(5)无秘密之恶故,先依此等理由而随念于世尊阿罗汉。

Ñ: (i) because of remoteness (āraka), and (ii) because of his enemies (ari) and (iii) the spokes (ara) having been destroyed (hata), and (iv) because of his worthiness (araha) of requisites, etc., and (v) because of absence of secret (rahābhāva) evil-doing.



Visuddhimagga VII-3

Tatrāyaṃ anussaraṇanayo – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti anussarati.

其随念的方法是:「那世尊亦即是阿罗汉,亦即是等正觉者……亦即是世尊」这样的随念。

Ñ(VII,3): Here is the way he recollects: 'That Blessed One is such since he is accomplished, he is such since he is fully enlightened,... he is such since he is blessed' — he is so for these several reasons, is what is meant.



Visuddhimagga VII-2

124. Iti imāsu dasasu anussatīsu buddhānussatiṃ tāva bhāvetukāmena aveccappasādasamannāgatena yoginā patirūpasenāsane rahogatena paṭisallīnena ‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’’ti (a. ni. 6.10) evaṃ buddhassa bhagavato guṇā anussaritabbā.

[PTS 198](一)佛随念

于此十随念中,先说为欲修习佛随念而证信具足的瑜伽行者,当于适当的住所独居静处禅思「彼世尊亦即是阿罗汉,等正觉者,明行具足者,善逝,世间解,无上士,调御丈夫,天人师,佛,世尊」,应该如是随念于佛世尊的功德。

[(1) RECOLLECTION OF THE ENLIGHTENED ONE]

Ñ(VII,2): [198] Now a meditator with absolute confidence who wants to develop firstly the recollection of the Enlightened One among these ten should go into solitary retreat in a favourable abode and recollect the special qualities of the Enlightened One, the Blessed One, as follows: 'That Blessed One is such since he is accomplished, fully enlightened, endowed with [clear] vision and [virtuous] conduct, sublime, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, enlightened and blessed' (M.i,37; A.iii,285).



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.



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Acknowledgment: Thanks to Buddhist Publication Society (BPS) and Venerable Nyanatusita for allowing me to use the English translation of the Visuddhimagga (The Path Of Purification) by Bhadantācariya Buddhaghosa, translated from the Pāḷi by Bhikkhu Ñāṇamoli, as part of a combined Chinese English translation.

Sādhu ! Sādhu ! Sādhu !