注解 Notes

Notes

注解

1. These are eight precepts: to abstain from (1) killing, (2) stealing, (3) sexual misconduct, (4) false speech, (5) malicious speech, (6) harsh speech, (7) idle chatter, and (8) to live by right livelihood. They are sometimes undertaken by more earnest practitioners in place of the usual Five Precepts. [Back]

2. The eight inopportune occasions (akkhaṇa): At the time a Buddha-sāsana exists one has been reborn (1) in hell, (2) as an animal, (3) in the realm of ghosts, (4) among the formless gods, (5) in a remote country where the Dhamma is not known, (6) as one who holds wrong views, or (7) as one mentally deficient; or (8) one is reborn with all the right conditions but at a time when the Buddha-sāsana does not exist. See Dīgha Nikāya III 264–65, 287. [Back]

3. According to the Majjhima Nikāya Commentary, King Pukkusāti actually left his palace and became ordained as a novice monk. His meeting with the Buddha is related at Majjhima Nikāya No. 140. He died in an accident before he could take higher ordination. [Back]

4. For some reason, Ledi Sayādaw (or his translator) follows the ancient Vinaya Commentary (no longer extant) which explains assāsa and its verb assasati as meaning 「breathing out,」 and passāsa and its verb passasati as meaning 「breathing in.」 The Sutta Commentaries explain the words in the opposite way, which seems much more cogent (see Visuddhimagga, VIII 164). Those accustomed to the usual translation, and the practice which counts a full breath as beginning with the in-breath and ending with the out-breath, should simply transpose the two phases as given here. [Back]

5. At Vism VIII 189, eight stages are mentioned. Of those not elaborated by Ledi Sayādaw, 「touching」 is simply the touch spot at the nostrils or upper lip where the breath is to be noted; 「observing」 is insight meditation; 「turning away,」 the supramundane path (of stream-entry, etc.); 「purification,」 the fruit. The eighth, not explicitly mentioned here, is 「looking back at these」 (tesaṃ paṭipassanā), explained as reviewing knowledge (paccavekkhaṇā). [Back]

6. These are explained in detail at Vism XVIII–XXII. [Back]

7. 「Purity of view」 is defined as the correct seeing of mental and corporeal phenomena (nāma-rūpa), which one accomplishes by discerning these phenomena by way of their characteristic, function, manifestation, and proximate cause. See Vism XVIII 2–4. [Back]

8. These eight are called the 「inseparable corporeal phenomena」 (avinibbhoga-rūpa) because they occur together in every material body. [Back]

9. See Vism XIX 1–2. [Back]

10. 活命第八戒：遠離 (1) 殺生，(2) 偷盜，(3) 邪淫，(4) 妄語，(5) 兩舌，(6) 惡口，(7) 綺語，並要 (8) 正命而活。有時，更多虔誠的修行者是遵守活命第八戒，而不只是五戒。

11. 八難 (akkhaṇa): 佛法存在時，眾生再生于 (1) 地獄， (2) 畜生，(3) 餓鬼道， (4) 長壽天，(5) 生于邊國無知之夷狄中，(6) 雖生于中國，然有邪見、顛倒見，(7) 雖生于中國，然為無慧、癡呆、啞羊而不能知善說、惡說之義。或者 (8) 此人生于中國，有慧、無癡呆、無啞羊，能知善說、惡說之義，但如來不出現于世。參看長部III 264–65, 287.

12. 依據中部的義注，郡主Pukkusāti 其實是離開他的宮殿出家為沙馬內拉。中部第140經提到他和佛陀的相遇。他死于一次意外，在死前證入了聖果。

13. 因為某些原因，雷迪尊者(或他的譯者)依據古律注(已不存在)，把assāsa 和它的動詞assasati 解釋為「出息」，把passāsa和它的動詞passasati 解釋為「入息」。經注對它們的解釋剛好相反，這看似更合適(參看 Visuddhimagga, VIII 164)。習慣于通常的翻譯，以及在修習中把一個完整呼吸中的入息作為開始出息作為結束的人，簡單地把這里的兩個詞對調即可。

14. 在Vism VIII 189提到八個階段。雷迪尊者所沒有詳細闡述的階段有，「觸」，是覺知呼吸的觸點，即鼻尖或上唇處；「觀察」，是內觀； 「還滅」 ，是(入流者等的)出世間道；「遍淨」，是果。第八階段，此頁沒有明顯提到，是「反觀這些」(tesaṃ paṭipassanā)，解釋為省察智(paccavekkhaṇā)。

15. 詳細解釋請參看 Vism XVIII–XXII.

16. 「見清淨」定義為，通過辨別名色的特相、作用、現起、和近因，來如實地觀見名色(nāma-rūpa)。看 Vism XVIII 2–4.

17. 這八大元素稱為「不離色」 (avinibbhoga-rūpa)，因為它們在每個色聚中都同時存在。

18. 參看 Vism XIX 1–2.