解脫道論 定的總問、功德與資具
一部論開口就把一整品要說的事列成問，《解脫道論》十二品裡只有這一品。
十三個問號一氣排下：定是什麼、相是什麼、味是什麼、起是什麼、處是什麼、什麼人受、禪與解脫與定與正受怎麼分、幾個因、幾個障、幾種功德、幾樣資具、有幾種、怎麼起。
這是一份不加標號的目錄。論主不編號，也不說「以下十三事」——他只是把問排出來，然後一路答下去。
於是三處參差，都要讀的人自己編了號才看得見。
第一處，序倒了。問裡是因、障、功德；答裡是功德、障、因。前七問一個不亂，偏偏這三問整整倒轉，隨後又回到正序。照問讀是由因到果，照答讀是由果溯因——先說得定有什麼好，再說什麼擋住它，最後說什麼生起它。二序皆通，論主取了後者，不說為什麼。
第二處，數不齊。本段標出數目的地方五處。四功德列四，合；九個「故」列九，合；八障法列八，合。到了末尾，「謂有八法」的定因，怎麼數都不到八；「謂有七種戒」的定資，底下只有六目。三處合，二處不合，而不合的兩處都在收尾這三節裡。
值得自己停在這裡：兩處差的都恰好是一。「七種戒」若把「戒」字從詞裡拆出來單作一目，就恰好七——二讀之別，只在一個字屬上還是屬下。論主不說，本編也不代斷。
第三處，有一問始終沒答。「云何起定」是十三問的最後一問，本品自始至終沒有一處以它作標目來答。這四個字全論只出現這一次。本品末了收在「一切諸定皆入四定」——定的種類辨完了，起定的方法沒有說。
而「何以起定」四個字，全論也只出現一次，在下一品的開卷。二語各一見，一在本品之問，一在次品之問。論主不說二者相承。
段中另有兩件小事該記。一是同一部阿毘曇，前面稱「如阿毘曇說」，隔十行又稱「如毘曇說」，兩式並用。二是四種功德，每一種底下都繫一句佛語作證，第一種繫了兩句——而定的定義不引佛語，相味起處不引，誰受定不引，障法、定因、資具都不引。唯獨說到功德，句句要佛語作保。
問是論主自己給的目錄，答是他自己走的路。目錄與路不合的地方，就是這一品的關節。
Among the twelve chapters of the Path of Freedom, this is the only one that opens by setting out in questions everything an entire chapter will discuss.
Thirteen question marks follow in one breath: what concentration is; what its characteristic, function, arising, and basis are; who receives it; how jhāna, liberation, concentration, and attainment differ; how many causes, how many obstructions, how many benefits, and how many requisites there are; how many kinds there are; and how it arises.
This is a table of contents without numbers. The author does not number the items or say “the following thirteen matters”—he simply sets out the questions and then proceeds through the answers.
The reader must therefore number the questions before three misalignments become visible.
First, the sequence is reversed. The questions give causes, obstructions, and benefits; the answers give benefits, obstructions, and causes. The first seven questions remain perfectly ordered, but these three are reversed in full, after which the text returns to the original sequence. Read according to the questions, the movement is from cause to result; read according to the answers, it moves back from result to cause—first what is good about attaining concentration, then what obstructs it, and finally what gives rise to it. Both sequences work. The author chooses the latter without saying why.
Second, the numbers do not agree. Five places in the passage state a number. The four benefits list four: agreement. The nine “because” statements list nine: agreement. The eight obstructing dhammas list eight: agreement. At the end, the causes of concentration said to be “eight dhammas” do not reach eight however they are counted, while the requisites said to be “seven kinds of virtue” have only six items beneath them. Three agree and two do not; both disagreements occur in these final three sections.
The place to pause for oneself is here: both deficits are exactly one. If the word “virtue” is detached from “seven kinds of virtue” and treated as an item in its own right, there are exactly seven. The two readings differ only in whether a single word belongs above or below. The author does not say, and this edition does not impose a division.
Third, one question is never answered. “How is concentration caused to arise?” is the last of the thirteen questions, yet nowhere from beginning to end does this chapter answer under that heading. These words occur only once in the entire treatise. The chapter closes with “all concentrations enter into the four concentrations”—the kinds of concentration have been distinguished, but the method of arousing concentration has not been stated.
The words “What makes concentration arise?” likewise occur only once in the whole treatise, at the opening of the next chapter. Each expression occurs once: one in a question in this chapter, the other in a question in the next. The author does not say that they continue one another.
Two smaller matters within the passage should also be retained. First, the same Abhidhamma is introduced earlier as “as the Abhidhamma says” and ten lines later as “as Abhidhamma says”; both forms are used. Second, every one of the four benefits has a statement of the Buddha attached as evidence, with two statements attached to the first—whereas the definition of concentration cites no words of the Buddha, nor do characteristic, function, arising, and basis, who receives concentration, the obstructing dhammas, the causes of concentration, or the requisites. Only when the passage reaches the benefits does every item require the words of the Buddha as its warrant.
The questions are the table of contents the author himself provides; the answers are the road he himself walks. Where the contents and the road do not agree is where this chapter turns.
Shi Huijing · Waken · The Path of Freedom · The General Questions on Concentration, Its Benefits, and Its Requisites · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈分別定品〉「定的總問、功德與資具」· 大正藏 T32n1648〔起 T32 0406c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0406c〕
問：爾時淨戒坐禪人，已行頭陀受，成就勝善處，當何所作？答：令定起。
問：何定？何相？何味？何起？何處？何人受禪？解脫定、正受何差別？幾定因可見，以此起定？障定有幾法？幾定功德？定幾眾具？幾種定？云何起定？答：定者有清淨心，一向精進與寂靜功德等，正真住不亂，此謂定。復次煩惱猛風無傾心慮，如殿裏燈光焰不動。如阿毘曇說：若心正住無所攀緣亦不動亂，寂靜無著，正定、定根、定力，此謂為定。云何相何味？何起？何處？心住是相，伏怨是味，寂靜是起，於染不著心得解脫是名為處。何人受定？謂受心數等、方便定等，如手執稱，令心心數等，如鉢中油。念與精進等行為定，猶如四馬齊力牽車。思惟等為定，如彼箭師注心調直。以除怨故，如藥消毒。如毘曇說：斂攝是定義。從是定義，滿是定義。禪者四禪，謂初禪等。解脫者，謂八解脫，內有色想外觀色等。定者三定，謂有覺有觀等。正受者，謂九次第正受。云何為禪？思惟事故、思惟怨故、心喜樂故、離障解脫故、令平等故、方便發定故、得自在故、不以一義住正受故、樂起定故。解脫正受者，幾功德令定得起？見四功德，令定得起。云何為四？現見法樂樂住、以觀樂事、神通現證、有具足。何者現見法樂樂住？謂人得定，能生無漏，心起悅味，受出世樂，現見法樂樂住。是故世尊說：彼此身從靜生喜，使得清涼，令漸圓滿，具足成就等。如佛告比丘：我先作尼乾，七日七夜身不動搖，口不言說默然端住，一向受樂。是謂於聖法現見法樂樂住。以觀樂事者，謂坐禪人得心定，事無有蓋纏，調柔堪受持，觀見陰入界等，自性安樂。是故世尊教諸比丘應當修行，如是一切以心依如實知。神通現證者，已得定人依證五通，謂如意、天耳、他心、宿命、天眼。是故世尊說：已得心定，隨宜轉變，如是一切令得如意。有具足者，已得定人未到無學，終令不退。由定得報，得色無色有具足。如佛所說：少修初禪得梵天眷屬，如是種類一切生彼。如是一切此四功德，能生彼定，一一當起。障定有幾者，謂八法：欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂。一切惡法是障法。幾定因者，謂有八法。是因出離不嗔，明相不亂。一切善法令心歡喜，能生法智，是為定因。幾定資者，謂有七種戒：眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
承上一品的一問
問：這個時候，持戒清淨的坐禪人，已經行了頭陀的受持，成就了勝善之處，接下來該做什麼？
答：令定生起。
一連十三問
問：什麼是定？什麼是它的相？什麼是它的味？什麼是它的起？什麼是它的處？什麼人受禪？解脫、定、正受三者有什麼差別？有幾種定因可見，能由此起定？障定的有幾法？定有幾種功德？定要幾樣眾具？定有幾種？怎麼樣把定生起來？
什麼是定——說了三次
答：定，就是有清淨心，一向精進，與寂靜功德等，正真安住而不散亂——這叫作定。
再說一次：煩惱的猛風吹不倒他的心慮，像殿堂裡的燈，光焰不動。
還有像阿毘曇所說的：若心正住，沒有所攀緣，也不動亂，寂靜無著，是正定、是定根、是定力——這叫作定。
相、味、起、處
什麼是相？什麼是味？什麼是起？什麼是處？
心住是相，伏怨是味，寂靜是起，於染不著、心得解脫，這叫作處。
什麼人受定——五個比方
什麼人受定？就是受心數等、方便定等的人。
像手裡執著秤，令心與心數平等；像鉢中的油。
念與精進等行為定，好比四匹馬齊力牽車。
思惟等為定，像那位箭師注心而把箭調直。
因為能除怨的緣故，像藥消去毒。
像毘曇所說的：斂攝是定義，從是定義，滿是定義。
禪、解脫、定、正受各指什麼
禪，就是四禪，所謂初禪等等。
解脫，就是八解脫，內有色想外觀色等等。
定，就是三定，所謂有覺有觀等等。
正受，就是九次第正受。
為什麼叫作禪——九個「故」
什麼叫作禪？思惟事的緣故、思惟怨的緣故、心喜樂的緣故、離障解脫的緣故、令平等的緣故、方便發定的緣故、得自在的緣故、不以一義住正受的緣故、樂起定的緣故。
四種功德
解脫、正受這件事——有幾種功德能令定生起？見四種功德，能令定生起。
哪四種？現見法樂樂住、以觀樂事、神通現證、有具足。
什麼是現見法樂樂住？人得了定，能生無漏，心起悅味，領受出世之樂——這就是現見法樂樂住。所以世尊說：他這個身從靜生喜，使他得到清涼，令他漸漸圓滿，具足成就等等。又像佛告訴比丘：我先前作尼乾的時候，七日七夜身不動搖，口不言說，默然端住，一向受樂。這就叫作在聖法之中的現見法樂樂住。
什麼是以觀樂事？坐禪的人得了心定，事上沒有蓋纏，調柔而堪受持，觀見陰、入、界等，自性安樂。所以世尊教諸比丘應當修行，如是一切都以心依如實知。
什麼是神通現證？已經得定的人，依此而證五通，就是如意、天耳、他心、宿命、天眼。所以世尊說：已得心定，隨宜轉變，如是一切令得如意。
什麼是有具足？已經得定的人，還沒有到無學，終究令他不退。由定而得報，得到色、無色的有具足。像佛所說的：少修初禪，得梵天眷屬，如是種類一切生在那裡。
如是一切，這四種功德，能生那個定，一一當起。
障定的有幾法
障定的有幾？就是八法：欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂。
一切惡法都是障法。
定因有幾
幾樣是定因？就是有八法。是因出離、不嗔，明相、不亂。一切善法令心歡喜，能生法智——這就是定因。
定的資具
幾樣是定的資？就是有七種戒：眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂。
幾處該記的
十三問一氣列出，答文接著逐一承接。問中的次序是「幾定因可見」在前、「障定有幾法」次之、「幾定功德」再次；答文卻先答功德、再答障法、後答定因，恰恰倒了過來。這裡照錄。
問作「何人受禪」，答文的標目卻作「何人受定」。而其下逐一釋來的是禪、解脫、定、正受四名。照大正藏的句讀，「禪」字屬上一問；依答文所釋，則屬下一問。這裡照字面保留，不代為斷。
「幾定資者，謂有七種戒」——底下以頓號分開的只有六目。若讀作「七種：戒、眾具知足……」，則恰好七目。二讀之別，只在「戒」字屬上還是屬下。這裡照錄，不代為斷。
「幾定因者，謂有八法」——底下依大正藏的句讀分作四段，逐名分之則得七目，兩種數法都不到八。這裡照錄，不代為補。
本段標出數目的地方共五處：四功德列四、九故列九、八障列八，三處與所標相合；八因與七資二處，所列與所標不齊，而這兩處都在末尾三節。
同一部阿毘曇，本段先稱「如阿毘曇說」，隔了十行又稱「如毘曇說」，前後兩式不同。這裡照錄。
末一問「云何起定」，本品自始至終沒有以它作標目來答。這裡照錄。
A Question Continuing from the Preceding Chapter
Question: At this point, what should a person practising seated meditation—purified in virtue, having practised the undertaking of the ascetic practices, and having accomplished the most excellent wholesome place—do next?
Answer: Cause concentration to arise.
Thirteen Questions in Succession
Question: What is concentration? What is its characteristic? What is its function? What is its arising? What is its basis? Who receives jhāna? What is the difference among liberation, concentration, and attainment? How many causes of concentration can be seen, through which concentration arises? How many dhammas obstruct concentration? How many benefits does concentration have? How many requisites does concentration require? How many kinds of concentration are there? How is concentration caused to arise?
What Is Concentration?—Stated Three Times
Answer: Concentration is a purified mind, single-minded energy, and equality with the quality of tranquility, truly abiding without distraction—this is called concentration.
Again: the fierce wind of defilements does not overturn one’s thought, like a lamp in a hall whose flame remains unmoving.
And as the Abhidhamma says: when the mind abides rightly, without anything to grasp, it is neither moved nor disturbed; it is tranquil and unattached; it is right concentration, the faculty of concentration, and the power of concentration—this is called concentration.
Characteristic, Function, Arising, and Basis
What is its characteristic? What is its function? What is its arising? What is its basis?
Abiding of mind is its characteristic, subduing the adversary is its function, tranquility is its arising, and being unattached amid defilement with the mind liberated is called its basis.
Who Receives Concentration?—Five Comparisons
Who receives concentration? It is a person who receives equality of mental factors, equality of preparatory concentration, and so forth.
It is like holding a balance in one’s hand and making the mind and mental factors equal; like oil in a bowl.
Mindfulness and energy acting equally make concentration, just as four horses pull a cart with equal strength.
Reflection acting equally makes concentration, like an arrow-maker concentrating and straightening an arrow.
Because it can remove the adversary, it is like medicine removing poison.
As Abhidhamma says: gathering in is a meaning of concentration; following is a meaning of concentration; fullness is a meaning of concentration.
What Jhāna, Liberation, Concentration, and Attainment Each Refer To
Jhāna means the four jhānas, namely the first jhāna and so forth.
Liberation means the eight liberations, beginning with perceiving form internally and observing form externally, and so forth.
Concentration means the three concentrations, beginning with concentration with applied and sustained thought, and so forth.
Attainment means the nine successive attainments.
Why Is It Called Jhāna?—Nine “Because” Statements
Why is it called jhāna? Because of reflecting on matters, because of reflecting on adversaries, because of the mind’s joy and pleasure, because of liberation through separation from hindrances, because of causing equality, because of the means that arouse concentration, because of attaining mastery, because of not abiding in attainment according to one meaning, and because of delighting in arousing concentration.
Four Benefits
As for liberation and attainment, how many benefits cause concentration to arise? Four benefits are seen to cause concentration to arise.
What are the four? Pleasant abiding in the presently seen Dhamma, pleasure in contemplating matters, direct realization of supernormal knowledge, and fullness of being.
What is pleasant abiding in the presently seen Dhamma? A person who has attained concentration can give rise to what is without influxes; the mind gives rise to a delightful savor and experiences supramundane pleasure—this is pleasant abiding in the presently seen Dhamma. Therefore the Blessed One said: this body of his gives rise to joy from tranquility, causing him to gain coolness, gradually reach fullness, and become fully accomplished, and so forth. And as the Buddha told a monk: when I formerly was 尼乾, for seven days and seven nights my body did not move, my mouth uttered no words, and I remained upright and silent, experiencing only pleasure. This is called pleasant abiding in the presently seen Dhamma within the noble Dhamma.
What is pleasure in contemplating matters? A person practising seated meditation who has attained concentration of mind has no covering or entanglement in the matter, is pliant and capable of sustaining, contemplates and sees the aggregates, sense bases, elements, and so forth, and is intrinsically at ease. Therefore the Blessed One instructed the monks to practise: all such things are known by the mind in accordance with reality.
What is direct realization of supernormal knowledge? A person who has attained concentration realizes the five direct knowledges in dependence upon it: supernormal power, the divine ear, knowing others’ minds, recollection of past lives, and the divine eye. Therefore the Blessed One said: having attained concentration of mind, one transforms it as appropriate, causing all such things to be gained according to one’s will.
What is fullness of being? A person who has attained concentration but has not yet reached the adept is ultimately kept from regression. Through concentration that person gains a result and obtains fullness of being in the form and formless realms. As the Buddha said: through a little cultivation of the first jhāna, one gains the retinue of Brahmā; all of that kind are born there.
In this way, all these four benefits can give rise to that concentration, and each should be aroused.
How Many Dhammas Obstruct Concentration?
How many obstructions to concentration are there? There are eight dhammas: desire for desire, ill will, indolence, sleep, agitation-play, doubt, ignorance, and absence of joy and pleasure.
All unwholesome dhammas are obstructing dhammas.
How Many Causes of Concentration Are There?
How many are causes of concentration? There are eight dhammas. These causes are renunciation and non-anger, a clear sign and non-distraction. All wholesome dhammas gladden the mind and can give rise to knowledge of dhammas—these are causes of concentration.
The Requisites of Concentration
How many requisites does concentration have? There are seven kinds of virtue: contentment with requisites, guarding the doors of the faculties, moderation in food, not sleeping during the early, middle, and late watches of the night, constant mindfulness and wisdom, and a quiet dwelling.
Several Points to Record
The thirteen questions are set out in one breath, and the answer then takes them up one by one. In the question, “How many causes of concentration can be seen?” comes first, “How many dhammas obstruct concentration?” second, and “How many benefits does concentration have?” third. The answer, however, gives the benefits first, the obstructing dhammas second, and the causes of concentration last, precisely reversing their order. This is recorded as written.
The question reads “Who receives jhāna?”, but the heading in the answer reads “Who receives concentration?” What follows then explains the four names jhāna, liberation, concentration, and attainment one by one. Under the Taishō punctuation, the word “jhāna” belongs to the preceding question; according to what the answer explains, it belongs to the following question. The wording is retained here without imposing a division.
“How many requisites does concentration have? There are seven kinds of virtue”—only six items follow when separated by enumeration commas. If it is read as “seven kinds: virtue, contentment with requisites …”, there are exactly seven. The two readings differ only in whether the word “virtue” belongs above or below. This is recorded without imposing a division.
“How many causes of concentration are there? There are eight dhammas”—under the Taishō punctuation, what follows forms four groups; separated name by name, it gives seven items. Neither way of counting reaches eight. This is recorded without supplying an item.
This passage has five places where a number is stated. The four benefits list four, the nine “because” statements list nine, and the eight obstructions list eight: these three agree with their stated numbers. The eight causes and seven requisites do not agree with their stated numbers, and both occur in the final three sections.
For the same Abhidhamma, this passage first says “as the Abhidhamma says” and ten lines later “as Abhidhamma says.” The two forms differ. This is recorded as written.
The final question, “How is concentration caused to arise?”, receives no answer under that heading anywhere from the beginning to the end of this chapter. This is recorded as written.
Shi Huijing · Waken · The Path of Freedom · The General Questions on Concentration, Its Benefits, and Its Requisites · Vernacular · Summer 2026
《解脫道論》十二品，開口就把一整品要說的事列成一串問的，只有這一品。
「問：何定？何相？何味？何起？何處？何人受禪？」〔T32 406c22–23〕，接下去是「解脫定、正受何差別？幾定因可見，以此起定？障定有幾法？幾定功德？定幾眾具？幾種定？云何起定？」〔T32 406c23–25〕。
一口氣十三個問號。
先把所見說在前頭：這十三問就是〈分別定品〉的目錄，而論主答它的時候，前七問照序而下，中間三問倒過來答，末一問終篇不答。目錄與正文之間的這三處參差，是本段最該讀慢的地方。
起手：「爾時」二字接的是頭陀品
本段第一句是「問：爾時淨戒坐禪人，已行頭陀受，成就勝善處，當何所作？答：令定起」〔T32 406c21–22〕。
「爾時」不是虛字。「頭陀受」這三個字全論六見，前五見全在上一品〈頭陀品〉的末節（406c03·406c13·406c14·406c15·406c16），第六見就是本段這一句。上一品剛把十三頭陀說完、剛說到「云何初中後？謂受為初，修行為中，歡喜為後」〔T32 406c18–19〕，這裡緊接著問：那麼，這個人接下來該做什麼？
答只有三個字：「令定起」〔T32 406c22〕。
問是「當何所作」〔T32 406c22〕——問的是作為；答是「令定起」——答的是生起。全品由此一句展開：先問這人該做什麼，答了「令定起」，於是「定」是什麼，就非交代不可。十三問就是這樣被逼出來的。
十三問：一份不加標號的目錄
十三問排下來，不出一句閒語。若給它編上號，是這樣的：一、何定；二、何相；三、何味；四、何起；五、何處；六、何人受禪；七、解脫定、正受何差別；八、幾定因可見，以此起定；九、障定有幾法；十、幾定功德；十一、定幾眾具；十二、幾種定；十三、云何起定。
論主不編號，也不說「以下十三事」。他只是把問排出來，然後一路答下去。於是讀的人若不自己編號，就不會發現後面那三處參差。
定是什麼——一節之內說了三次
第一問的答，論主給了三說。
第一說是自語：「答：定者有清淨心，一向精進與寂靜功德等，正真住不亂，此謂定」〔T32 406c25–27〕。
第二說也是自語，換了一個路數——不從心的狀態說，從外力說：「復次煩惱猛風無傾心慮，如殿裏燈光焰不動」〔T32 406c27–28〕。煩惱是風，心慮是燈；風吹不動的那個不動，就是定。
第三說是引：「如阿毘曇說：若心正住無所攀緣亦不動亂，寂靜無著，正定、定根、定力，此謂為定」〔T32 406c28–407a01〕。
三說並列，而收語有二形：前二說收作「此謂定」〔T32 406c27〕，第三說收作「此謂為定」〔T32 406c29–407a01〕。自語與所引，連收句都不同形。
還有一件事：「定根」與「定力」二名，全論各四見，而二名連舉只有這一處。論主把根與力一併塞進定的定義裡，說過就不再這樣說。
相、味、起、處：四個字換四個字
第二至第五問，論主一併答了：「云何相何味？何起？何處？心住是相，伏怨是味，寂靜是起，於染不著心得解脫是名為處」〔T32 407a01–03〕。
四問四答，前三答各只三個字——「心住是相，伏怨是味，寂靜是起」〔T32 407a01–02〕；唯獨第四答用了十個字——「於染不著心得解脫是名為處」〔T32 407a02–03〕。
三短一長。論主不說為什麼，本編也不代說。可核的只是：四目之中，唯「處」一目答得長。
誰受定：四件事，五個譬，第一件事得兩個譬
第六問的答，標目就已經和問不一樣了。問作「何人受禪」〔T32 406c23〕，答作「何人受定」〔T32 407a03〕——一字之差，各在全論只出現這一次。
答是「謂受心數等、方便定等」〔T32 407a03〕，接著五個譬一路排下來：「如手執稱，令心心數等，如鉢中油」〔T32 407a03–04〕；「念與精進等行為定，猶如四馬齊力牽車」〔T32 407a04–05〕；「思惟等為定，如彼箭師注心調直」〔T32 407a05–06〕；「以除怨故，如藥消毒」〔T32 407a06〕。
排法值得看清楚：四件事，五個譬——第一件事「令心心數等」〔T32 407a04〕獨得兩個譬（執稱、鉢中油），其餘三件各得一個。手執秤說的是兩端相稱，鉢中油說的是滿而不溢；同一件「等」，論主給了兩個不同的取象。
這一節末了又引一次：「如毘曇說：斂攝是定義。從是定義，滿是定義」〔T32 407a06–07〕。「是定義」三個字在全論只出現三次，全在這一句裡——斂攝、從、滿，三義並出，論主不釋其別。
還有一處該記：前面引作「如阿毘曇說」〔T32 406c28〕，這裡引作「如毘曇說」〔T32 407a06–07〕。同一部書，相去十行，稱名兩式。照錄不代齊。
三個「等」，一個不用「等」
第七問答四名：「禪者四禪，謂初禪等。解脫者，謂八解脫，內有色想外觀色等。定者三定，謂有覺有觀等。正受者，謂九次第正受」〔T32 407a07–10〕。
四名之中，前三名都以「等」字收——「謂初禪等」〔T32 407a08〕、「內有色想外觀色等」〔T32 407a08–09〕、「謂有覺有觀等」〔T32 407a09〕；第四名不用「等」，作「謂九次第正受」〔T32 407a10〕。
而問只列了三名（解脫、定、正受），答卻釋了四名（禪、解脫、定、正受）。多出來的那個「禪」字，正是上一問「何人受禪」裡的那個字。照大正藏的句讀，「禪」屬上一問；依答文所釋，「禪」屬這一問。論文自身不斷，本編也不代斷。
另外，「三定」二字全論只此一見〔T32 407a09〕。論主說「謂有覺有觀等」而不列其三——那三個目要到本品後面才開（407b16–18）。同一品之內，先以「等」帶過，後面再逐一開出來，這是本論常用的手法。
九個「故」
第七問答完，論主又補一問：「云何為禪？思惟事故、思惟怨故、心喜樂故、離障解脫故、令平等故、方便發定故、得自在故、不以一義住正受故、樂起定故」〔T32 407a10–13〕。
九目，目目以「故」收，九目而九個「故」，中間沒有第二種收法。這是本段最整齊的一列。
四功德：一功德繫二佛語，其餘各繫一
第十問的答是本段最長的一節：「解脫正受者，幾功德令定得起？見四功德，令定得起」〔T32 407a13–14〕，「云何為四？現見法樂樂住、以觀樂事、神通現證、有具足」〔T32 407a14–15〕。
四功德逐一開來，而每一功德底下都繫一句佛語作證：
第一功德「何者現見法樂樂住？謂人得定，能生無漏，心起悅味，受出世樂，現見法樂樂住」〔T32 407a15–17〕，繫了兩句——「是故世尊說：彼此身從靜生喜，使得清涼，令漸圓滿，具足成就等」〔T32 407a17–18〕，又「如佛告比丘：我先作尼乾，七日七夜身不動搖，口不言說默然端住，一向受樂。是謂於聖法現見法樂樂住」〔T32 407a19–21〕。
第二功德「以觀樂事者，謂坐禪人得心定，事無有蓋纏，調柔堪受持，觀見陰入界等，自性安樂」〔T32 407a21–23〕，繫「是故世尊教諸比丘應當修行，如是一切以心依如實知」〔T32 407a23–24〕。
第三功德「神通現證者，已得定人依證五通，謂如意、天耳、他心、宿命、天眼」〔T32 407a24–26〕，繫「是故世尊說：已得心定，隨宜轉變，如是一切令得如意」〔T32 407a26–27〕。
第四功德「有具足者，已得定人未到無學，終令不退。由定得報，得色無色有具足」〔T32 407a27–28〕，繫「如佛所說：少修初禪得梵天眷屬，如是種類一切生彼」〔T32 407a28–407b01〕。
四功德繫佛語五處，而其引式四形：是故世尊說（二見在此節）、如佛告比丘、是故世尊教諸比丘、如佛所說。其中「如佛告比丘」與「是故世尊教諸比丘」各在全論只出現這一次。
更該記的是分布：本段自「定者有清淨心」〔T32 406c25–26〕以下到段末，引佛語的地方全在這一節裡，此外一處也沒有。定的定義不引佛語，相味起處不引，何人受定不引，障法、定因、定資都不引——唯獨說到功德，句句要佛語作保。
那一段尼乾的話也該停一下：「我先作尼乾」〔T32 407a19〕——「尼乾」二字全論只此一見，論主不釋其名，不出其經，只用它作一個「一向受樂」的例。照錄不代考。
這一節收於「如是一切此四功德，能生彼定，一一當起」〔T32 407b01–02〕。
倒過來的三問
答到這裡，序就亂了——或者說，論主故意換了序。
問中的次序是：八、幾定因可見〔T32 406c23–24〕；九、障定有幾法〔T32 406c24〕；十、幾定功德〔T32 406c24–25〕。
答中的次序是：先答功德〔T32 407a13〕，次答障法「障定有幾者，謂八法：欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂。一切惡法是障法」〔T32 407b02–04〕，後答定因「幾定因者，謂有八法。是因出離不嗔，明相不亂。一切善法令心歡喜，能生法智，是為定因」〔T32 407b04–06〕。
八、九、十三問，答作十、九、八——恰恰倒轉。前七問一個不亂，這三問整整倒了過來，隨後第十一問又回到正序：「幾定資者，謂有七種戒」〔T32 407b06〕。
論主不說為什麼。可核的只有一件事：倒轉之後，功德、障法、定因三節連成了一個由果溯因的次第——先說得定有什麼好處，再說什麼擋住它，最後說什麼生起它，末了才說要備哪些資具。照問中的次序讀，是因、障、果；照答中的次序讀，是果、障、因。二序皆通，論主取了後者。
停一停：五處標數，三合二不合，而不合的都在末尾
本段凡標出數目的地方有五處。逐一數過去：
「云何為四？現見法樂樂住、以觀樂事、神通現證、有具足」〔T32 407a14–15〕——標四，列四，合。
「云何為禪？」〔T32 407a10〕之下九目——標九（以九個「故」收），列九，合。
「障定有幾者，謂八法」〔T32 407b02〕——標八，其下「欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂」〔T32 407b02–03〕，列八，合。
「幾定因者，謂有八法」〔T32 407b04〕——標八。其下依底本句讀分作四段；逐名分之則得出離、不嗔、明相、不亂、一切善法、令心歡喜、能生法智七目。兩種數法都不到八。
「幾定資者，謂有七種戒」〔T32 407b06〕——標七。其下以頓號分者六目：眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂。列六。
五處之中，三處合、二處不合；而不合的兩處，都在末尾這三節之內。
值得停在這裡問一問：為什麼偏偏是這兩處？
本段答不了「為什麼」。可核的只有一件事，而這件事很小：兩處的差額都恰好是一。
「七種戒」那一處，若把「戒」字從「七種戒」裡拆出來，讀成七種——戒、眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂——就恰好七目。二讀之別，只在「戒」字屬上還是屬下。
「八法」那一處差的也是一目，而論文自己就沒有逐一標名，連分幾段都要靠句讀。
論主不說，本編也不代斷、不代補。這裡只把可核的並排放著：本段標數五處，三處自己數得清，二處數不清；數不清的都在收尾，而差額都是一。
缺的那一問
十三問裡，第十二問「幾種定」〔T32 406c25〕的答在下一段開頭——「定有幾種者」，那是本品其餘四個單元的事。
而第十三問「云何起定」〔T32 406c25〕，本品自始至終沒有一處以它作標目來答。「云何起定」四個字，全論只出現這一次。
本品末了收於「一切諸定皆入四定」——定的種類辨完了，起定的方法沒有說。
可核的還有一件：「何以起定」四個字全論也只出現一次，在下一品的開卷——「問：爾時何以起定？答：若初坐禪人欲生禪定，當覓勝善知識」〔T32 408a29–408b01〕。二語各一見，一在本品之問，一在次品之問。論主不說二者相承，本編不代繫。
讀法：遇總問，先給問編號，再回答文裡畫位
本段交出的讀法就在開頭那個所見上。
本論是問答體。凡遇到一口氣列出許多問的地方，不要順著讀下去，先停下來把問逐一編號——十三問就編到十三。然後再讀答文，讀到一處答，就回頭在號上畫一位。
畫完之後，看三件事：一、序有沒有亂；二、答的標目跟問裡的用語一不一樣；三、有沒有哪個號始終畫不上。
用在本段，三件事都有收穫：序在第八至第十問上倒轉了；標目與問語有三處不齊（何人受禪／何人受定、定幾眾具／幾定資者、幾種定／定有幾種者）；而第十三問始終畫不上位。
這個方法可以帶著讀本論任何一處的總問。問是論主自己給的目錄，答是他自己走的路；目錄與路不合之處，就是這一品的關節所在。
帶走三件：一個所見——本品開卷以一問列十三目為全品之綱，答文前七目依序而下，第八至第十目倒序而答（問作因·障·功德，答作功德·障·因），第十三目「云何起定」〔T32 406c25〕本品終篇無以之作標目之答。一個讀法——遇總問先給問編號，再到答文裡逐一畫位，然後看序亂沒亂、標目與問語齊不齊、哪一號始終畫不上。一處停問——本段標數五處，四功德合、九故合、八障合，而「八法」之定因列七、「七種戒」之定資列六，二處不合且皆在末尾三節〔T32 407b04–08〕：可核者唯差額皆一，且二處皆繫於一字之屬上屬下；論主不言其故，本編不代斷。
還有四件小事該記著：引阿毘曇二處而稱名二式——「如阿毘曇說」〔T32 406c28〕與「如毘曇說」〔T32 407a06–07〕相去十行；四功德繫佛語五處，引式四形，而「如佛告比丘」〔T32 407a19〕與「是故世尊教諸比丘」〔T32 407a23〕各全論一見，四功德以外諸節引佛語零命中；六譬全在前二節，「禪者四禪」〔T32 407a07–08〕以下譬喻零命中，而「令心心數等」〔T32 407a04〕一事獨得二譬；「三定」〔T32 407a09〕與「九次第正受」〔T32 407a10〕各全論一見，前者之三目要到本品後段才開。
Among the twelve chapters of the Path of Freedom, this is the only one that opens by setting out everything an entire chapter will discuss as a series of questions.
“Question: What is concentration? What is its characteristic? What is its function? What is its arising? What is its basis? Who receives jhāna?” 〔T32 406c22–23〕. It continues, “What is the difference among liberation, concentration, and attainment? How many causes of concentration can be seen, through which concentration arises? How many dhammas obstruct concentration? How many benefits does concentration have? How many requisites does concentration have? How many kinds of concentration are there? How is concentration caused to arise?” 〔T32 406c23–25〕.
Thirteen question marks in one breath.
The central observation may be stated at the outset: these thirteen questions are the table of contents of the Chapter on the Analysis of Concentration. When the author answers them, the first seven proceed in order, the middle three are answered in reverse, and the final question receives no answer through the end of the chapter. These three misalignments between table of contents and body are where this passage most deserves to be read slowly.
The Opening: “At This Point” Connects to the Chapter on Ascetic Practices
The first sentence of the passage is: “Question: At this point, what should a person practising seated meditation—purified in virtue, having practised the undertaking of the ascetic practices, and having accomplished the most excellent wholesome place—do? Answer: Cause concentration to arise” 〔T32 406c21–22〕.
“At this point” is not empty wording. “Undertaking of the ascetic practices” occurs six times in the whole treatise. The first five are all in the final section of the preceding Chapter on Ascetic Practices (406c03·406c13·406c14·406c15·406c16), and the sixth is this sentence. The preceding chapter has just finished explaining the thirteen ascetic practices and has just reached “What are the beginning, middle, and end? Undertaking is the beginning, practice the middle, and joy the end” 〔T32 406c18–19〕. This passage immediately asks: then what should this person do next?
The answer has only three characters in Chinese: “Cause concentration to arise” 〔T32 406c22〕.
The question is “What should one do?” 〔T32 406c22〕—it asks about action. The answer, “Cause concentration to arise,” speaks of arising. The entire chapter unfolds from this one sentence: it first asks what this person should do and answers “Cause concentration to arise”; what “concentration” is must therefore be explained. This is how the thirteen questions are compelled to follow.
Thirteen Questions: A Table of Contents Without Numbers
The thirteen questions follow without an idle sentence among them. Numbered, they are: 1, what is concentration; 2, what is its characteristic; 3, what is its function; 4, what is its arising; 5, what is its basis; 6, who receives jhāna; 7, what is the difference among liberation, concentration, and attainment; 8, how many causes of concentration can be seen, through which concentration arises; 9, how many dhammas obstruct concentration; 10, how many benefits does concentration have; 11, how many requisites does concentration have; 12, how many kinds of concentration are there; 13, how is concentration caused to arise.
The author does not number them or say “the following thirteen matters.” He simply sets out the questions and then proceeds through the answers. Unless readers number them for themselves, they will not discover the three misalignments that follow.
What Is Concentration?—Stated Three Times in One Section
The author gives three accounts in answering the first question.
The first is the author’s own statement: “Answer: Concentration is a purified mind, single-minded energy, and equality with the quality of tranquility, truly abiding without distraction—this is called concentration” 〔T32 406c25–27〕.
The second is likewise the author’s own statement, but takes another path. Instead of speaking from the mind’s condition, it speaks from an external force: “Again, the fierce wind of defilements does not overturn one’s thought, like a lamp in a hall whose flame remains unmoving” 〔T32 406c27–28〕. Defilements are the wind and thought is the lamp; the unmoving that the wind cannot move is concentration.
The third is a citation: “As the Abhidhamma says: when the mind abides rightly, without anything to grasp, it is neither moved nor disturbed; it is tranquil and unattached; it is right concentration, the faculty of concentration, and the power of concentration—this is called concentration” 〔T32 406c28–407a01〕.
The three accounts stand together, while their closing formulas have two forms. The first two close with one form of “this is called concentration” 〔T32 406c27〕, and the third closes with a second form 〔T32 406c29–407a01〕. The author’s own statements and the cited statement differ even in their closing phrases.
One further point: “faculty of concentration” and “power of concentration” each occur four times in the whole treatise, but they occur together only here. The author places faculty and power together within the definition of concentration and never again states them together in this way.
Characteristic, Function, Arising, and Basis: Four Questions, Four Answers
The second through fifth questions are answered together: “What is its characteristic? What is its function? What is its arising? What is its basis? Abiding of mind is its characteristic, subduing the adversary is its function, tranquility is its arising, and being unattached amid defilement with the mind liberated is called its basis” 〔T32 407a01–03〕.
Four questions receive four answers. In Chinese, the first three answers each have only three characters—“abiding of mind is its characteristic; subduing the adversary is its function; tranquility is its arising” 〔T32 407a01–02〕. Only the fourth answer has ten characters—“being unattached amid defilement with the mind liberated is called its basis” 〔T32 407a02–03〕.
Three short and one long. The author does not say why, and this edition does not say on the author’s behalf. Only this can be verified: among the four items, only the answer on “basis” is long.
Who Receives Concentration? Four Matters, Five Comparisons, and Two Comparisons for the First Matter
The heading of the answer to the sixth question already differs from the question. The question has “Who receives jhāna?” 〔T32 406c23〕, while the answer has “Who receives concentration?” 〔T32 407a03〕—a difference of one word, with each expression occurring once in the whole treatise.
The answer is “It is a person who receives equality of mental factors, equality of preparatory concentration, and so forth” 〔T32 407a03〕. Five comparisons then follow in sequence: “like holding a balance in one’s hand and making the mind and mental factors equal; like oil in a bowl” 〔T32 407a03–04〕; “mindfulness and energy acting equally make concentration, just as four horses pull a cart with equal strength” 〔T32 407a04–05〕; “reflection acting equally makes concentration, like an arrow-maker concentrating and straightening an arrow” 〔T32 407a05–06〕; and “because it removes the adversary, like medicine removing poison” 〔T32 407a06〕.
The arrangement deserves to be seen clearly: four matters and five comparisons—the first matter, “making the mind and mental factors equal” 〔T32 407a04〕, alone receives two comparisons, the balance and the bowl of oil; each of the other three receives one. Holding a balance speaks of its two ends corresponding; oil in a bowl speaks of fullness without overflow. For the same “equality,” the author gives two different images.
At the end of this section another citation appears: “As Abhidhamma says: gathering in is a meaning of concentration; following is a meaning of concentration; fullness is a meaning of concentration” 〔T32 407a06–07〕. The phrase “is a meaning of concentration” occurs only three times in the whole treatise, all in this single sentence—gathering in, following, and fullness are stated together, and the author does not explain their distinction.
One more matter should be retained. The earlier citation reads “as the Abhidhamma says” 〔T32 406c28〕, while this one reads “as Abhidhamma says” 〔T32 407a06–07〕. The same work is named in two forms, ten lines apart. They are recorded without being made uniform.
Three Use “And So Forth”; One Does Not
The answer to the seventh question explains four names: “Jhāna means the four jhānas, namely the first jhāna and so forth. Liberation means the eight liberations, beginning with perceiving form internally and observing form externally, and so forth. Concentration means the three concentrations, beginning with concentration with applied and sustained thought, and so forth. Attainment means the nine successive attainments” 〔T32 407a07–10〕.
Of the four names, the first three close with “and so forth”—“the first jhāna and so forth” 〔T32 407a08〕, “perceiving form internally and observing form externally, and so forth” 〔T32 407a08–09〕, and “with applied and sustained thought, and so forth” 〔T32 407a09〕. The fourth does not use “and so forth”; it reads “the nine successive attainments” 〔T32 407a10〕.
The question lists only three names—liberation, concentration, and attainment—while the answer explains four—jhāna, liberation, concentration, and attainment. The additional word “jhāna” is the same word found in the preceding question “Who receives jhāna?” Under the Taishō punctuation, “jhāna” belongs to the preceding question; according to what the answer explains, “jhāna” belongs to this question. The text itself does not divide it, and this edition does not divide it on the text’s behalf.
In addition, “three concentrations” occurs only here in the whole treatise 〔T32 407a09〕. The author says “with applied and sustained thought, and so forth” without listing the three—those three items are opened only later in this chapter (407b16–18). Within one chapter, the text first carries them with “and so forth” and later opens them one by one. This is a method the treatise uses repeatedly.
Nine “Because” Statements
After answering the seventh question, the author adds another: “Why is it called jhāna? Because of reflecting on matters, because of reflecting on adversaries, because of the mind’s joy and pleasure, because of liberation through separation from hindrances, because of causing equality, because of the means that arouse concentration, because of attaining mastery, because of not abiding in attainment according to one meaning, and because of delighting in arousing concentration” 〔T32 407a10–13〕.
Nine items, every item closing with “because”: nine items and nine “because” statements, without a second closing form among them. This is the most regular list in the passage.
Four Benefits: Two Statements of the Buddha for One Benefit, and One for Each of the Others
The answer to the tenth question is the longest section of the passage: “As for liberation and attainment, how many benefits cause concentration to arise? Four benefits are seen to cause concentration to arise” 〔T32 407a13–14〕; “What are the four? Pleasant abiding in the presently seen Dhamma, pleasure in contemplating matters, direct realization of supernormal knowledge, and fullness of being” 〔T32 407a14–15〕.
The four benefits are opened one by one, and each has a statement of the Buddha attached as evidence.
The first benefit asks, “What is pleasant abiding in the presently seen Dhamma? A person who has attained concentration can give rise to what is without influxes; the mind gives rise to a delightful savor and experiences supramundane pleasure—this is pleasant abiding in the presently seen Dhamma” 〔T32 407a15–17〕. Two statements are attached: “Therefore the Blessed One said: this body of his gives rise to joy from tranquility, causing him to gain coolness, gradually reach fullness, and become fully accomplished, and so forth” 〔T32 407a17–18〕; and “As the Buddha told a monk: when I formerly was 尼乾, for seven days and seven nights my body did not move, my mouth uttered no words, and I remained upright and silent, experiencing only pleasure. This is called pleasant abiding in the presently seen Dhamma within the noble Dhamma” 〔T32 407a19–21〕.
The second benefit, “pleasure in contemplating matters, means that a person practising seated meditation who has attained concentration of mind has no covering or entanglement in the matter, is pliant and capable of sustaining, contemplates and sees the aggregates, sense bases, elements, and so forth, and is intrinsically at ease” 〔T32 407a21–23〕. It is linked to “Therefore the Blessed One instructed the monks to practise: all such things are known by the mind in accordance with reality” 〔T32 407a23–24〕.
The third benefit, “direct realization of supernormal knowledge, means that a person who has attained concentration realizes the five direct knowledges in dependence upon it: supernormal power, the divine ear, knowing others’ minds, recollection of past lives, and the divine eye” 〔T32 407a24–26〕. It is linked to “Therefore the Blessed One said: having attained concentration of mind, one transforms it as appropriate, causing all such things to be gained according to one’s will” 〔T32 407a26–27〕.
The fourth benefit reads, “Fullness of being means that a person who has attained concentration but has not yet reached the adept is ultimately kept from regression. Through concentration that person gains a result and obtains fullness of being in the form and formless realms” 〔T32 407a27–28〕. It is linked to “As the Buddha said: through a little cultivation of the first jhāna, one gains the retinue of Brahmā; all of that kind are born there” 〔T32 407a28–407b01〕.
The four benefits are linked to five statements of the Buddha in four introductory forms: “therefore the Blessed One said,” with two occurrences in this section; “as the Buddha told a monk”; “therefore the Blessed One instructed the monks”; and “as the Buddha said.” Of these, “as the Buddha told a monk” and “therefore the Blessed One instructed the monks” each occur only once in the whole treatise.
The distribution deserves still more attention: from “Concentration is a purified mind” 〔T32 406c25–26〕 to the end of the passage, every introduced statement of the Buddha is in this section, with none anywhere else. The definition of concentration cites no words of the Buddha; neither do characteristic, function, arising, and basis, who receives concentration, the obstructing dhammas, the causes of concentration, or the requisites—only when the passage speaks of benefits does every item require the words of the Buddha as its warrant.
The statement about 尼乾 also deserves a pause: “When I formerly was 尼乾” 〔T32 407a19〕. The name occurs only once in the whole treatise. The author neither explains it nor identifies its scripture, using it only as an example of “experiencing only pleasure.” It is retained without an identification.
The section closes with “In this way, all these four benefits can give rise to that concentration, and each should be aroused” 〔T32 407b01–02〕.
Three Questions Answered in Reverse
At this point the order becomes disarranged—or, rather, the author deliberately changes the order.
The order in the questions is: 8, how many causes of concentration can be seen 〔T32 406c23–24〕; 9, how many dhammas obstruct concentration 〔T32 406c24〕; 10, how many benefits does concentration have 〔T32 406c24–25〕.
The order in the answer is: first the benefits 〔T32 407a13〕; then the obstructing dhammas—“How many obstructions to concentration are there? There are eight dhammas: desire for desire, ill will, indolence, sleep, agitation-play, doubt, ignorance, and absence of joy and pleasure. All unwholesome dhammas are obstructing dhammas” 〔T32 407b02–04〕; and last the causes of concentration—“How many causes of concentration are there? There are eight dhammas. These causes are renunciation and non-anger, a clear sign and non-distraction. All wholesome dhammas gladden the mind and can give rise to knowledge of dhammas—these are causes of concentration” 〔T32 407b04–06〕.
Questions eight, nine, and ten are answered as ten, nine, and eight—precisely reversed. The first seven questions remain perfectly ordered; these three are reversed in full; and the eleventh then returns to the original sequence: “How many requisites does concentration have? There are seven kinds of virtue” 〔T32 407b06〕.
The author does not say why. Only one thing can be verified: after the reversal, the three sections on benefits, obstructing dhammas, and causes of concentration form a sequence that moves from result back to cause—first what is good about attaining concentration, then what blocks it, and finally what gives rise to it; only after that does the text state which requisites must be prepared. Read in the order of the questions, it is cause, obstruction, result; read in the order of the answer, it is result, obstruction, cause. Both sequences work; the author chooses the latter.
Pause: Five Stated Numbers, Three Agreements and Two Disagreements, Both at the End
The passage has five places where a number is stated. Count them one by one:
“What are the four? Pleasant abiding in the presently seen Dhamma, pleasure in contemplating matters, direct realization of supernormal knowledge, and fullness of being” 〔T32 407a14–15〕—four stated, four listed: agreement.
Beneath “Why is it called jhāna?” 〔T32 407a10〕 are nine items—nine stated through nine closing “because” statements, nine listed: agreement.
“How many obstructions to concentration are there? There are eight dhammas” 〔T32 407b02〕—eight stated; “desire for desire, ill will, indolence, sleep, agitation-play, doubt, ignorance, and absence of joy and pleasure” 〔T32 407b02–03〕 lists eight: agreement.
“How many causes of concentration are there? There are eight dhammas” 〔T32 407b04〕—eight stated. Under the base punctuation, what follows forms four groups. Divided name by name, it gives renunciation, non-anger, clear sign, non-distraction, all wholesome dhammas, gladdening the mind, and giving rise to knowledge of dhammas: seven items. Neither way of counting reaches eight.
“How many requisites does concentration have? There are seven kinds of virtue” 〔T32 407b06〕—seven stated. What follows has six items separated by enumeration commas: contentment with requisites, guarding the doors of the faculties, moderation in food, not sleeping during the early, middle, and late watches of the night, constant mindfulness and wisdom, and a quiet dwelling. Six are listed.
Of the five places, three agree and two do not; both disagreements occur within these final three sections.
This is a place to pause and ask: why precisely these two?
The passage cannot answer “why.” Only one thing can be verified, and it is small: both deficits are exactly one.
At “seven kinds of virtue,” if “virtue” is detached from the phrase and the passage is read as seven kinds—virtue, contentment with requisites, guarding the doors of the faculties, moderation in food, not sleeping during the early, middle, and late watches of the night, constant mindfulness and wisdom, and a quiet dwelling—there are exactly seven. The two readings differ only in whether the word “virtue” belongs above or below.
The passage on “eight dhammas” is likewise short by one item, while the text itself does not name the items one by one; even the number of groups depends on punctuation.
The author does not say, and this edition neither imposes a division nor supplies an item. It places only what can be verified side by side: the passage states numbers in five places; three can be counted clearly and two cannot; the two unclear counts are at the end, and each has a deficit of one.
The Missing Question
Of the thirteen questions, the answer to the twelfth, “How many kinds of concentration are there?” 〔T32 406c25〕, begins at the opening of the next passage—“As for how many kinds of concentration there are.” That is the work of the other four units in this chapter.
The thirteenth, “How is concentration caused to arise?” 〔T32 406c25〕, receives no answer under that heading anywhere from beginning to end of this chapter. The expression occurs only once in the whole treatise.
The chapter closes with “all concentrations enter into the four concentrations”—the kinds of concentration have been distinguished, but the method of arousing concentration has not been stated.
One more thing can be verified. “What makes concentration arise?” likewise occurs only once in the whole treatise, at the opening of the next chapter: “Question: At this point, what makes concentration arise? Answer: If a person beginning seated meditation wishes to bring meditative concentration into being, that person should seek a superior good friend” 〔T32 408a29–408b01〕. Each expression occurs once: one in a question in this chapter, the other in a question in the next. The author does not say that they continue one another, and this edition does not join them.
Reading Practice: When a General Question Appears, Number Its Items and Mark Their Places in the Answer
The reading practice offered by this passage lies in the opening observation.
This treatise is cast in questions and answers. Whenever many questions are set out in one breath, do not simply continue reading; stop first and number the questions one by one—with thirteen questions, number through thirteen. Then read the answer, and whenever one question is answered, return and mark its number.
When the marking is complete, look for three things: first, whether the sequence has been disturbed; second, whether the heading in the answer uses the same words as the question; third, whether any number never receives a mark.
Applied to this passage, all three yield something. The sequence reverses at questions eight through ten. The headings and question wording differ in three places: who receives jhāna / who receives concentration; how many requisites does concentration have / how many requisites of concentration are there; how many kinds of concentration are there / as for how many kinds of concentration there are. And the thirteenth question never receives a mark.
This method can be carried into every general question in the treatise. The questions are the table of contents the author himself provides; the answers are the road he himself walks. Where the contents and the road do not agree is where the chapter turns.
Take away three things. One observation: this chapter opens with one question listing thirteen items as the outline of the whole chapter. The first seven answers proceed in order; the eighth through tenth are answered in reverse—the question gives cause, obstruction, and benefit, while the answer gives benefit, obstruction, and cause—and the thirteenth, “How is concentration caused to arise?” 〔T32 406c25〕, receives no answer under that heading through the end of the chapter. One reading practice: when a general question appears, number its items first and then mark each one in the answer; look for a changed sequence, nonuniform wording between heading and question, and a number that never receives a mark. One place to pause: the passage states a number five times. The four benefits agree, the nine “because” statements agree, and the eight obstructions agree, while the “eight dhammas” of the causes of concentration list seven and the “seven kinds of virtue” of the requisites list six; both disagreements occur in the final three sections 〔T32 407b04–08〕. Only this can be verified: both deficits are one, and both turn on whether a single word belongs above or below. The author does not say why, and this edition does not impose a division.
Four smaller matters should also be retained: the Abhidhamma is cited twice under two forms—“as the Abhidhamma says” 〔T32 406c28〕 and “as Abhidhamma says” 〔T32 407a06–07〕 stand ten lines apart; the four benefits are linked to five statements of the Buddha in four introductory forms, while “as the Buddha told a monk” 〔T32 407a19〕 and “therefore the Blessed One instructed the monks” 〔T32 407a23〕 each occur once in the whole treatise, and no statement of the Buddha is introduced outside the four benefits; all six comparisons occur in the first two sections, with no simile from “jhāna means the four jhānas” 〔T32 407a07–08〕 onward, while “making the mind and mental factors equal” 〔T32 407a04〕 alone receives two comparisons; and “three concentrations” 〔T32 407a09〕 and “nine successive attainments” 〔T32 407a10〕 each occur once in the whole treatise, with the three items of the former opened only later in this chapter.
Shi Huijing · Waken · The Path of Freedom · The General Questions on Concentration, Its Benefits, and Its Requisites · Exposition · Summer 2026
考據Apparatus
全段定位 本段為《解脫道論》卷第二〈分別定品〉之開卷，亦即本品首段。品題「分別定品第四」在〔T32 406c20〕，正文自〔T32 406c21〕起；前品〈頭陀品〉收於〔T32 406c19〕。本段以「爾時淨戒坐禪人」一問承前品而起，答曰「令定起」；次以一問列十三目為全品之綱，其下逐目作答——定之義（三說）·相味起處·何人受定（五譬）·禪解脫定正受之別·云何為禪（九故）·四功德（各繫佛語）·障定八法·定因八法·定資七種。底本二段〔T32 406c21–407b08〕。
一、科判定位
二段而成十節。第一段一問一答〔406c21–22〕；第二段先出總問十三目，其下逐目作答：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·承前一問 | 「問：爾時淨戒坐禪人，已行頭陀受，成就勝善處，當何所作？答：令定起」〔T32 406c21–22〕 |
| 第二節·總問十三 | 「問：何定？何相？何味？何起？何處？何人受禪？」〔T32 406c22–23〕…「解脫定、正受何差別？幾定因可見，以此起定？障定有幾法？幾定功德？定幾眾具？幾種定？云何起定？」〔T32 406c23–25〕 |
| 第三節·定之義（三說） | 「答：定者有清淨心，一向精進與寂靜功德等，正真住不亂，此謂定」〔T32 406c25–27〕·「復次煩惱猛風無傾心慮，如殿裏燈光焰不動」〔T32 406c27–28〕·「如阿毘曇說：若心正住無所攀緣亦不動亂，寂靜無著，正定、定根、定力，此謂為定」〔T32 406c28–407a01〕 |
| 第四節·相味起處 | 「云何相何味？何起？何處？心住是相，伏怨是味，寂靜是起，於染不著心得解脫是名為處」〔T32 407a01–03〕 |
| 第五節·何人受定 | 「何人受定？謂受心數等、方便定等」〔T32 407a03〕…「如毘曇說：斂攝是定義。從是定義，滿是定義」〔T32 407a06–07〕 |
| 第六節·禪解脫定正受之別 | 「禪者四禪，謂初禪等。解脫者，謂八解脫，內有色想外觀色等。定者三定，謂有覺有觀等。正受者，謂九次第正受」〔T32 407a07–10〕 |
| 第七節·云何為禪（九故） | 「云何為禪？思惟事故、思惟怨故、心喜樂故、離障解脫故、令平等故、方便發定故、得自在故、不以一義住正受故、樂起定故」〔T32 407a10–13〕 |
| 第八節·四功德 | 「解脫正受者，幾功德令定得起？見四功德，令定得起」〔T32 407a13–14〕…「如是一切此四功德，能生彼定，一一當起」〔T32 407b01–02〕 |
| 第九節·障定八法 | 「障定有幾者，謂八法：欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂。一切惡法是障法」〔T32 407b02–04〕 |
| 第十節·定因與定資 | 「幾定因者，謂有八法。是因出離不嗔，明相不亂。一切善法令心歡喜，能生法智，是為定因」〔T32 407b04–06〕·「幾定資者，謂有七種戒：眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂」〔T32 407b06–08〕 |
問答界與單元界之相合：本段底本二段，「問：」二處——一在第一節〔406c21〕，一在第二節之總問〔406c22〕；「答：」亦二處（406c22·406c25）。第四節以下諸目皆答文自設之問，不別立「問：」。其前為〈頭陀品〉之末「云何初中後？謂受為初，修行為中，歡喜為後」〔T32 406c18–19〕，「爾時」二字即承彼而起；其後即「定有幾種者，定有二種：一世間定、二出世間定」〔T32 407b08–09〕另起諸門之分。
答文之序與問中之序：總問十三目，答文前七目依序而下（何定·相·味·起·處·何人受·禪解脫定正受之別）；其後三目倒序而答——問作「幾定因可見」〔406c23–24〕·「障定有幾法」〔406c24〕·「幾定功德」〔406c24–25〕，答作功德〔407a13〕·障法〔407b02〕·定因〔407b04〕。第十一目「定幾眾具」〔406c25〕答作「幾定資者」〔407b06〕，第十二目「幾種定」〔406c25〕答作「定有幾種者」〔407b08，入次單元〕。第十三目「云何起定」〔406c25〕，本品自始至終無以之作標目之答。
全段定位錨
〔T32, 406c21–407b08〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 頭陀受 | 「已行頭陀受，成就勝善處」〔T32 406c21–22〕 | 「頭陀受」全論六見（406c03·406c13·406c14·406c15·406c16·406c21）——五見在前品〈頭陀品〉之末節，第六見即本段之首句。「勝善處」全論二見（406c21–22·415a12）。本段開口即取前品之語，故「爾時」有所承 |
| 定 | 三說並列：「定者有清淨心，一向精進與寂靜功德等，正真住不亂，此謂定」〔T32 406c25–27〕·「復次煩惱猛風無傾心慮」〔T32 406c27〕·「如阿毘曇說：若心正住無所攀緣亦不動亂，寂靜無著，正定、定根、定力，此謂為定」〔T32 406c28–407a01〕 | 一節之內立三說，前二為論主自語（「此謂定」），第三為所引（「此謂為定」）。收語二形：「此謂定」與「此謂為定」。照錄不代齊 |
| 定根·定力 | 「正定、定根、定力，此謂為定」〔T32 406c29–407a01〕 | 「定根」全論四見（406c29·413c13·452b24·459c10–11）·「定力」全論四見（406c29·414a20·452b24–25·459b01）。二名連舉者唯本段一處，其餘各見皆散在品八·品十二之根力諸目 |
| 是定義 | 「如毘曇說：斂攝是定義。從是定義，滿是定義」〔T32 407a06–07〕 | 「是定義」全論三見，皆在此一句〔407a07〕。三義並出而論文不釋其別，照錄不代解 |
| 三定 | 「定者三定，謂有覺有觀等」〔T32 407a09〕 | 「三定」全論一見〔407a09〕。其目在本段不列，唯舉「有覺有觀等」；「有覺有觀」全論十一見，其三在次二單元之三種定門〔407b16–17·407b17–18·407b18〕——本段所謂三定，即彼處所開之三 |
| 九次第正受 | 「正受者，謂九次第正受」〔T32 407a09–10〕 | 「九次第正受」全論一見〔407a10〕。論文不列其九，照錄不代補 |
| 八解脫 | 「解脫者，謂八解脫，內有色想外觀色等」〔T32 407a08–09〕 | 「八解脫」全論四見（407a08·427a26·428a02·441a19–21）。本段唯舉其首一目而以「等」收，不列其八 |
| 現見法樂樂住 | 「云何為四？現見法樂樂住、以觀樂事、神通現證、有具足」〔T32 407a14–15〕 | 「現見法樂樂住」全論四見，皆在本段（407a14·407a15–16·407a17·407a21）：列名一·設問一·結一·收一。「以觀樂事」全論二見（407a15·407a21）·「神通現證」全論二見（407a15·407a24）·「有具足」全論四見（401b22–23·407a15·407a27·407a28）——四功德之名，唯「有具足」於本段之外別有一見 |
| 尼乾 | 「如佛告比丘：我先作尼乾，七日七夜身不動搖」〔T32 407a19–20〕 | 「尼乾」全論一見〔407a19〕。論文不釋其名、不出其經，照字面保留、不代考。 |
| 五通 | 「已得定人依證五通，謂如意、天耳、他心、宿命、天眼」〔T32 407a25–26〕 | 本段列其五目而不展開；其展開在品九〈五通品〉（品題行在〔T32 441a25〕）。本段之「神通現證」即彼品之所本 |
| 欲欲 | 「謂八法：欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂」〔T32 407b02–03〕 | 「欲欲」全論五見（400c08·407b02·409c04·460a24–25·460a26）·「無喜樂」全論四見（407b03·419a17·419c22·419c27）。八法之目在本段逐一列足，其數與所標相合 |
| 定因八法 | 「幾定因者，謂有八法。是因出離不嗔，明相不亂。一切善法令心歡喜，能生法智，是為定因」〔T32 407b04–06〕 | 所標之數為八，而所列不足八：依底本句讀分作四段（出離不嗔·明相不亂·一切善法令心歡喜·能生法智），逐名分之則得七（出離·不嗔·明相·不亂·一切善法·令心歡喜·能生法智）。二讀皆不得八；論文不逐一標數。照錄不代補、不代斷。 |
| 七種戒 | 「幾定資者，謂有七種戒：眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂」〔T32 407b06–08〕 | 「七種戒」全論一見〔407b06〕。所標之數為七，而其下以頓號分者六目；若以「七種：戒·眾具知足……」讀之則恰七，二讀之別唯在「戒」字屬上屬下。論文不自明，照錄不代斷。 |
| 何人受禪／何人受定 | 問作「何人受禪？」〔T32 406c23〕；答文標目作「何人受定？」〔T32 407a03〕 | 「何人受禪」全論一見〔406c23〕·「何人受定」全論一見〔407a03〕。問答二處一字之異；而其下所釋者四名（禪·解脫·定·正受）〔407a07–10〕。照底本句讀則「禪」字屬上一問，依答文所釋則屬下一問，句讀待考，照字面保留、不代斷 |
| 云何起定 | 「幾種定？云何起定？」〔T32 406c25〕 | 「云何起定」全論一見〔406c25〕。本品無以之作標目之答；「何以起定」全論一見〔408a29〕，在次品〈覓善知識品〉之開卷問。二語各一見，照錄不代繫 |
三、校記與異讀
本段範圍內大正藏校記四處，誌而不改，本文一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 406c23 | 正（解脫定、正受何差別） | 止 | 【宋】【元】【明】【宮】 |
| 406c24 | 幾定（幾定功德） | 定幾 | 【宋】【元】【明】【宮】 |
| 406c29 | 定（正定、定根、定力） | 〔－〕 | 【宋】【元】【明】【宮】 |
| 407a12 | 一（不以一義住正受故） | 二 | 【元】【明】 |
誌錄不判四事：
- 406c23「正受」之「正」，四本作「止」——二讀之別在正受與止受。本段下文答此問處作「正受者，謂九次第正受」〔407a09–10〕，字面從正。並錄不判，本文從底本。
- 406c24「幾定功德」之「幾定」，四本作「定幾」——所異者在二字之序。同一總問之內，前有「幾定因可見」〔406c23–24〕、後有「定幾眾具」〔406c25〕，底本於此十三問之中二式並用。並錄不判，本文從底本。
- 406c29「正定、定根、定力」之「定」作〔－〕，即四本無此字（其讀成「正、定根、定力」），非二讀之異。本文從底本。
- 407a12「不以一義住正受故」之「一」，二本作「二」——見證唯【元】【明】二本，與本段其餘三條之四本不同。並錄不判，本文從底本。
校本零命中三項：本段缺字零命中；夾註零命中；範圍內無校本已改正文者（四條皆為記而未採之形，本文與大正本同）。
四、論主引據
引阿毘曇二處，而其稱名二式：
- 「如阿毘曇說：若心正住無所攀緣亦不動亂，寂靜無著，正定、定根、定力，此謂為定」〔T32 406c28–407a01〕。「如阿毘曇說」全論三見（400c08·406c28·426b21）。
- 「如毘曇說：斂攝是定義。從是定義，滿是定義」〔T32 407a06–07〕。「如毘曇說」全論一見〔407a06–07〕。
同一段之內，前稱阿毘曇、後稱毘曇，二式相去十行。照錄不代齊。
引佛語五處，而其式四形，全在四功德一節之內：
| 錨 | 引式 | 所繫之功德 |
|---|---|---|
| 407a17–18 | 「是故世尊說：彼此身從靜生喜，使得清涼，令漸圓滿，具足成就等」 | 現見法樂樂住 |
| 407a19–21 | 「如佛告比丘：我先作尼乾，七日七夜身不動搖，口不言說默然端住，一向受樂。是謂於聖法現見法樂樂住」 | 現見法樂樂住 |
| 407a23–24 | 「是故世尊教諸比丘應當修行，如是一切以心依如實知」 | 以觀樂事 |
| 407a26–27 | 「是故世尊說：已得心定，隨宜轉變，如是一切令得如意」 | 神通現證 |
| 407a28–407b01 | 「如佛所說：少修初禪得梵天眷屬，如是種類一切生彼」 | 有具足 |
四式之數：「是故世尊說」全論五見（407a17·407a26·409a29–409b01·436b13–14·444b07–08），其二在本段；「如佛告比丘」全論一見〔407a19〕；「是故世尊教諸比丘」全論一見〔407a23〕；「如佛所說」全論十見（400a08·402c27·403a08·406b22·407a28–29·416a17·416a18·416a19–20·420a26·450c04），其一在本段。四功德各繫佛語為證，第一功德繫二、餘三功德各繫一；四功德以外諸節（定之義·相味起處·何人受定·禪解脫定正受之別·云何為禪·障定·定因·定資）引佛語零命中。
引經零命中：本段無「如經中說」之式，亦無稱引尊者之語，亦無異說。
五、譬喻·修辭
- 六譬〔T32 406c27–407a06〕：「如殿裏燈光焰不動」〔406c27–28〕·「如手執稱」〔407a03–04〕·「如鉢中油」〔407a04〕·「猶如四馬齊力牽車」〔407a05〕·「如彼箭師注心調直」〔407a05–06〕·「如藥消毒」〔407a06〕。六譬皆在定之義與何人受定二節之內；自「禪者四禪」〔407a07–08〕以下至段末，譬喻零命中。
- 各譬之數：「如殿裏燈」全論二見（406c27·447c22）——一在本段，一在品十一；「如手執稱」·「如鉢中油」·「猶如四馬齊力牽車」·「如彼箭師注心調直」·「如藥消毒」各全論一見。
- 譬之配屬〔T32 407a03–06〕：一譬一義而各繫其所譬之事——執稱與鉢中油繫「令心心數等」，四馬牽車繫「念與精進等行為定」，箭師調直繫「思惟等為定」，藥消毒繫「以除怨故」。四事四譬，前一事得二譬。
- 列舉之收式〔T32 407a07–10〕：禪·解脫·定·正受四名，前三名以「等」收（「謂初禪等」·「內有色想外觀色等」·「謂有覺有觀等」），唯第四名不用「等」（「謂九次第正受」）。照錄不代齊。
- 「故」字列〔T32 407a10–13〕：「云何為禪」之下九目，目目以「故」收，九目而九「故」，中無他式。
- 設問之式三形：總問作「問：」〔406c22〕；答內自設之問作「云何……？」（云何相何味〔407a01〕·云何為禪〔407a10〕·云何為四〔407a14〕）、作「何者……？」（何者現見法樂樂住〔407a15〕）、作「幾……者」（障定有幾者〔407b02〕·幾定因者〔407b04〕·幾定資者〔407b06〕）。同一段內三形並用，照錄不代齊。
六、章內互讀
- 前指：「爾時」承〈頭陀品〉之末「云何初中後？謂受為初，修行為中，歡喜為後」〔T32 406c18–19〕；「頭陀受」五見在前品之末節（406c03·406c13·406c14·406c15·406c16）；「有具足」之另一見在品二〔T32 401b22–23〕。
- 後指：本段所謂「三定，謂有覺有觀等」〔407a09〕，其三目開於次二單元〔T32 407b16–18〕；「幾種定」一問之答自「定有幾種者，定有二種：一世間定、二出世間定」〔T32 407b08–09〕起，貫本品其餘四單元；五通之目〔407a24–26〕展於品九〈五通品〉；「云何起定」〔406c25〕之語不復見，而次品〈覓善知識品〉開卷作「問：爾時何以起定？答：若初坐禪人欲生禪定，當覓勝善知識」〔T32 408a29–408b01〕。
- 品名之異稱：本品品題作「分別定品第四」〔T32 406c20〕，而全書末段十二品總錄稱之作「定」——「於此品數：因緣、戒、頭陀、定、求善友」〔T32 461c18〕，「此十二品，是解脫道品次第」〔T32 461c19–20〕。總錄之稱與品題不齊，照錄不代齊。
- 卷／品次：本段在卷第二〈分別定品〉（卷第二開 404b16、收 409b17；品題行〔T32 406c20〕）。本品全在卷第二之內，其訖在〔T32 408a27〕。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This passage opens the Chapter on the Analysis of Concentration in fascicle two of the Path of Freedom and is the first passage of the chapter. The chapter heading, “4, Chapter on the Analysis of Concentration,” is at 〔T32 406c20〕, and the body begins at 〔T32 406c21〕; the preceding Chapter on Ascetic Practices closes at 〔T32 406c19〕. The passage begins with a question about “the person practising seated meditation, at this point purified in virtue,” taking up the preceding chapter, and answers, “Cause concentration to arise.” A second question then lists thirteen items as the outline of the whole chapter, after which they are answered one by one—the meaning of concentration in three accounts; characteristic, function, arising, and basis; who receives concentration, with five comparisons; the distinction among jhāna, liberation, concentration, and attainment; why it is called jhāna, with nine reasons; four benefits, each linked to words of the Buddha; eight dhammas obstructing concentration; eight causes of concentration; and seven kinds of requisites. The base text comprises two paragraphs 〔T32 406c21–407b08〕.
1. Structural Division
Two paragraphs form ten sections. The first paragraph has one question and answer 〔406c21–22〕. The second first sets out a general question of thirteen items and then answers them one by one:
| Section | Verbatim opening and closing of the source, with anchors |
|---|---|
| 1 · A question continuing from the preceding chapter | “Question: At this point, what should a person practising seated meditation—purified in virtue, having practised the undertaking of the ascetic practices, and having accomplished the most excellent wholesome place—do? Answer: Cause concentration to arise” 〔T32 406c21–22〕 |
| 2 · The thirteen general questions | “Question: What is concentration? What is its characteristic? What is its function? What is its arising? What is its basis? Who receives jhāna?” 〔T32 406c22–23〕 … “What is the difference among liberation, concentration, and attainment? How many causes of concentration can be seen, through which concentration arises? How many dhammas obstruct concentration? How many benefits does concentration have? How many requisites does concentration have? How many kinds of concentration are there? How is concentration caused to arise?” 〔T32 406c23–25〕 |
| 3 · The meaning of concentration, in three accounts | “Answer: Concentration is a purified mind, single-minded energy, and equality with the quality of tranquility, truly abiding without distraction—this is called concentration” 〔T32 406c25–27〕 · “Again, the fierce wind of defilements does not overturn one’s thought, like a lamp in a hall whose flame remains unmoving” 〔T32 406c27–28〕 · “As the Abhidhamma says: when the mind abides rightly, without anything to grasp, it is neither moved nor disturbed; it is tranquil and unattached; it is right concentration, the faculty of concentration, and the power of concentration—this is called concentration” 〔T32 406c28–407a01〕 |
| 4 · Characteristic, function, arising, and basis | “What is its characteristic? What is its function? What is its arising? What is its basis? Abiding of mind is its characteristic, subduing the adversary is its function, tranquility is its arising, and being unattached amid defilement with the mind liberated is called its basis” 〔T32 407a01–03〕 |
| 5 · Who receives concentration | “Who receives concentration? It is a person who receives equality of mental factors, equality of preparatory concentration, and so forth” 〔T32 407a03〕 … “As Abhidhamma says: gathering in is a meaning of concentration; following is a meaning of concentration; fullness is a meaning of concentration” 〔T32 407a06–07〕 |
| 6 · The distinction among jhāna, liberation, concentration, and attainment | “Jhāna means the four jhānas, namely the first jhāna and so forth. Liberation means the eight liberations, beginning with perceiving form internally and observing form externally, and so forth. Concentration means the three concentrations, beginning with concentration with applied and sustained thought, and so forth. Attainment means the nine successive attainments” 〔T32 407a07–10〕 |
| 7 · Why it is called jhāna, with nine reasons | “Why is it called jhāna? Because of reflecting on matters, because of reflecting on adversaries, because of the mind’s joy and pleasure, because of liberation through separation from hindrances, because of causing equality, because of the means that arouse concentration, because of attaining mastery, because of not abiding in attainment according to one meaning, and because of delighting in arousing concentration” 〔T32 407a10–13〕 |
| 8 · Four benefits | “As for liberation and attainment, how many benefits cause concentration to arise? Four benefits are seen to cause concentration to arise” 〔T32 407a13–14〕 … “In this way, all these four benefits can give rise to that concentration, and each should be aroused” 〔T32 407b01–02〕 |
| 9 · Eight dhammas obstructing concentration | “How many obstructions to concentration are there? There are eight dhammas: desire for desire, ill will, indolence, sleep, agitation-play, doubt, ignorance, and absence of joy and pleasure. All unwholesome dhammas are obstructing dhammas” 〔T32 407b02–04〕 |
| 10 · Causes and requisites of concentration | “How many causes of concentration are there? There are eight dhammas. These causes are renunciation and non-anger, a clear sign and non-distraction. All wholesome dhammas gladden the mind and can give rise to knowledge of dhammas—these are causes of concentration” 〔T32 407b04–06〕 · “How many requisites does concentration have? There are seven kinds of virtue: contentment with requisites, guarding the doors of the faculties, moderation in food, not sleeping during the early, middle, and late watches of the night, constant mindfulness and wisdom, and a quiet dwelling” 〔T32 407b06–08〕 |
Agreement between question-and-answer boundaries and the unit boundary: the base text of this passage has two paragraphs and two occurrences of “Question:” — one in the first section 〔406c21〕 and one in the general question of the second section 〔406c22〕. “Answer:” likewise occurs twice (406c22·406c25). Questions posed within the answer from the fourth section onward do not establish separate “Question:” units. Before this passage stands the close of the Chapter on Ascetic Practices, “What are the beginning, middle, and end? Undertaking is the beginning, practice the middle, and joy the end” 〔T32 406c18–19〕; “at this point” takes up that sentence. Immediately after the passage, “As for how many kinds of concentration there are, concentration is of two kinds: first, worldly concentration; second, supramundane concentration” 〔T32 407b08–09〕 begins the separate divisions.
The order of the answers against the order of the questions: the first seven of the thirteen general questions are answered in sequence—what concentration is; characteristic; function; arising; basis; who receives it; and the distinction among jhāna, liberation, concentration, and attainment. The following three are answered in reverse order: the question has “How many causes of concentration can be seen?” 〔406c23–24〕, “How many dhammas obstruct concentration?” 〔406c24〕, and “How many benefits does concentration have?” 〔406c24–25〕, while the answer gives benefits 〔407a13〕, obstructing dhammas 〔407b02〕, and causes of concentration 〔407b04〕. The eleventh item, “How many requisites does concentration have?” 〔406c25〕, is answered as “How many requisites of concentration are there?” 〔407b06〕. The twelfth, “How many kinds of concentration are there?” 〔406c25〕, is answered as “As for how many kinds of concentration there are” 〔407b08〕 in the next unit. The thirteenth, “How is concentration caused to arise?” 〔406c25〕, receives no answer under that heading anywhere from beginning to end of this chapter.
Locator for the whole passage
〔T32, 406c21–407b08〕
2. Terms and Translation (Each Verbatim Phrase Tied to Its Anchor)
| Term | Use in this passage | Verifiable internal connection |
|---|---|---|
| Undertaking of the ascetic practices | “Having practised the undertaking of the ascetic practices and accomplished the most excellent wholesome place” 〔T32 406c21–22〕 | The expression occurs six times in the whole treatise (406c03·406c13·406c14·406c15·406c16·406c21): five occurrences are in the final section of the preceding Chapter on Ascetic Practices, and the sixth is in the first sentence of this passage. “Most excellent wholesome place” occurs twice (406c21–22·415a12). The passage opens with words from the preceding chapter, so “at this point” has something to take up |
| Concentration | Three accounts stand side by side: “Concentration is a purified mind, single-minded energy, and equality with the quality of tranquility, truly abiding without distraction—this is called concentration” 〔T32 406c25–27〕 · “Again, the fierce wind of defilements does not overturn one’s thought” 〔T32 406c27〕 · “As the Abhidhamma says: when the mind abides rightly, without anything to grasp, it is neither moved nor disturbed; it is tranquil and unattached; it is right concentration, the faculty of concentration, and the power of concentration—this is called concentration” 〔T32 406c28–407a01〕 | Three accounts are established within one section. The first two are the author’s own words and close with one form of “this is called concentration”; the third is cited and closes with a second form. The two closing forms are retained without regularization |
| Faculty of concentration · power of concentration | “Right concentration, the faculty of concentration, and the power of concentration—this is called concentration” 〔T32 406c29–407a01〕 | “Faculty of concentration” occurs four times in the treatise (406c29·413c13·452b24·459c10–11), as does “power of concentration” (406c29·414a20·452b24–25·459b01). This passage is the sole place where the two names occur together; their other occurrences are dispersed among the discussions of faculties and powers in chapters eight and twelve |
| “Is a meaning of concentration” | “As Abhidhamma says: gathering in is a meaning of concentration; following is a meaning of concentration; fullness is a meaning of concentration” 〔T32 407a06–07〕 | The phrase occurs three times in the whole treatise, all in this single sentence 〔407a07〕. The three meanings are stated together, and the treatise does not explain their distinction. They are recorded without a supplied explanation |
| Three concentrations | “Concentration means the three concentrations, beginning with concentration with applied and sustained thought, and so forth” 〔T32 407a09〕 | “Three concentrations” occurs once in the whole treatise 〔407a09〕. Its items are not listed here; only “with applied and sustained thought, and so forth” is given. “With applied and sustained thought” occurs eleven times, with three occurrences in the threefold concentration division of the next two units 〔407b16–17·407b17–18·407b18〕—the three concentrations named here are the three opened there |
| Nine successive attainments | “Attainment means the nine successive attainments” 〔T32 407a09–10〕 | “Nine successive attainments” occurs once in the whole treatise 〔407a10〕. The treatise does not list the nine, and none are supplied |
| Eight liberations | “Liberation means the eight liberations, beginning with perceiving form internally and observing form externally, and so forth” 〔T32 407a08–09〕 | “Eight liberations” occurs four times (407a08·427a26·428a02·441a19–21). This passage gives only its first item and closes with “and so forth”; it does not list the eight |
| Pleasant abiding in the presently seen Dhamma | “What are the four? Pleasant abiding in the presently seen Dhamma, pleasure in contemplating matters, direct realization of supernormal knowledge, and fullness of being” 〔T32 407a14–15〕 | The expression occurs four times in the treatise, all in this passage (407a14·407a15–16·407a17·407a21): once in the list, once in the question, once in the conclusion, and once in the closing. “Pleasure in contemplating matters” occurs twice (407a15·407a21); “direct realization of supernormal knowledge” twice (407a15·407a24); and “fullness of being” four times (401b22–23·407a15·407a27·407a28). Among the names of the four benefits, only “fullness of being” has an occurrence outside this passage |
| 尼乾 | “As the Buddha told a monk: when I formerly was 尼乾, for seven days and seven nights my body did not move” 〔T32 407a19–20〕 | 尼乾 occurs once in the whole treatise 〔407a19〕. The treatise neither explains the name nor identifies the scripture. The characters are retained without an identification |
| Five direct knowledges | “A person who has attained concentration realizes the five direct knowledges in dependence upon it: supernormal power, the divine ear, knowing others’ minds, recollection of past lives, and the divine eye” 〔T32 407a25–26〕 | This passage lists the five without explaining them. Their exposition occurs in chapter nine, the Chapter on the Five Direct Knowledges, whose heading is at 〔T32 441a25〕. The present passage’s “direct realization of supernormal knowledge” is what that chapter unfolds |
| Desire for desire | “There are eight dhammas: desire for desire, ill will, indolence, sleep, agitation-play, doubt, ignorance, and absence of joy and pleasure” 〔T32 407b02–03〕 | “Desire for desire” occurs five times in the treatise (400c08·407b02·409c04·460a24–25·460a26), and “absence of joy and pleasure” four times (407b03·419a17·419c22·419c27). All eight dhammas are listed individually here, and their number agrees with the stated number |
| Eight causes of concentration | “How many causes of concentration are there? There are eight dhammas. These causes are renunciation and non-anger, a clear sign and non-distraction. All wholesome dhammas gladden the mind and can give rise to knowledge of dhammas—these are causes of concentration” 〔T32 407b04–06〕 | Eight is the stated number, but fewer than eight are listed. Under the base punctuation they form four groups (renunciation and non-anger · clear sign and non-distraction · all wholesome dhammas gladden the mind · can give rise to knowledge of dhammas). Divided name by name, they give seven (renunciation · non-anger · clear sign · non-distraction · all wholesome dhammas · gladdening the mind · giving rise to knowledge of dhammas). Neither reading reaches eight, and the treatise does not number them one by one. No item or division is supplied |
| Seven kinds of virtue | “How many requisites does concentration have? There are seven kinds of virtue: contentment with requisites, guarding the doors of the faculties, moderation in food, not sleeping during the early, middle, and late watches of the night, constant mindfulness and wisdom, and a quiet dwelling” 〔T32 407b06–08〕 | “Seven kinds of virtue” occurs once in the whole treatise 〔407b06〕. Seven is stated, while six items follow when separated by enumeration commas. If the wording is read as “seven kinds: virtue · contentment with requisites …”, there are exactly seven. The two readings differ only in whether the word “virtue” belongs above or below. The treatise does not clarify this, and no division is imposed |
| Who receives jhāna / who receives concentration | The question reads “Who receives jhāna?” 〔T32 406c23〕; the heading in the answer reads “Who receives concentration?” 〔T32 407a03〕 | “Who receives jhāna” occurs once in the whole treatise 〔406c23〕, as does “who receives concentration” 〔407a03〕. Question and answer differ by one word, while what follows explains four names—jhāna, liberation, concentration, and attainment 〔407a07–10〕. Under the base punctuation “jhāna” belongs to the preceding question; according to what the answer explains, it belongs to the following question. The punctuation remains open, and the literal wording is retained without imposing a division |
| How is concentration caused to arise? | “How many kinds of concentration are there? How is concentration caused to arise?” 〔T32 406c25〕 | The expression occurs once in the entire treatise 〔406c25〕. This chapter provides no answer under that heading. “What makes concentration arise?” likewise occurs once 〔408a29〕, in the opening question of the next Chapter on Seeking a Good Friend. Each expression is recorded once, without being joined to the other |
3. Critical Notes and Variant Readings
The Taishō apparatus contains four notes within this passage. All are recorded without emending the text, and the body uniformly follows the Taishō base:
| Anchor | Base | Variant | Witnesses |
|---|---|---|---|
| 406c23 | 正, “right,” in “right attainment” | 止, “cessation” | 【宋】【元】【明】【宮】 |
| 406c24 | 幾定, “how many concentration-benefits” | 定幾, “concentration, how many benefits” | 【宋】【元】【明】【宮】 |
| 406c29 | 定, “concentration,” in “right concentration, faculty of concentration, power of concentration” | 〔－〕 | 【宋】【元】【明】【宮】 |
| 407a12 | 一, “one,” in “not abiding in attainment according to one meaning” | 二, “two” | 【元】【明】 |
Four matters are recorded without adjudication:
- At 406c23, four witnesses read 止, “cessation,” where the base has 正, “right,” in “right attainment.” The later answer to this question reads, “Attainment means the nine successive attainments” 〔407a09–10〕, verbally supporting “right.” Both are recorded without adjudication, and the body follows the base.
- At 406c24, four witnesses reverse the two characters 幾定 in the base phrase 幾定功德, “how many concentration-benefits,” to 定幾, “concentration, how many benefits.” The difference lies in the order of two characters. Within the same general question, the base earlier has “how many causes of concentration can be seen?” 〔406c23–24〕 and later “how many requisites does concentration have?” 〔406c25〕. The base uses both forms among these thirteen questions. They are recorded without adjudication, and the body follows the base.
- At 406c29, the character 定, “concentration,” in “right concentration, faculty of concentration, power of concentration” is marked 〔－〕, meaning that all four witnesses lack this character and read “right, faculty of concentration, power of concentration.” This is an omission, not a second reading. The body follows the base.
- At 407a12, two witnesses read 二, “two,” where the base has 一, “one,” in “not abiding in attainment according to one meaning.” Only the Yuan and Ming witnesses 【元】【明】 support this variant, unlike the four witnesses supporting each of the other three notes in this passage. Both are recorded without adjudication, and the body follows the base.
Three zero-hit critical-text checks: there is no missing-character marker in this passage; there is no inline annotation; and no corrected reading from the critical apparatus has been substituted into the body. All four notes are recorded but not adopted, and the reader text agrees with the Taishō base.
4. Authorities Cited by the Treatise
The Abhidhamma is cited twice, in two forms:
- “As the Abhidhamma says: when the mind abides rightly, without anything to grasp, it is neither moved nor disturbed; it is tranquil and unattached; it is right concentration, the faculty of concentration, and the power of concentration—this is called concentration” 〔T32 406c28–407a01〕. The exact formula “as the Abhidhamma says” occurs three times in the treatise (400c08·406c28·426b21).
- “As Abhidhamma says: gathering in is a meaning of concentration; following is a meaning of concentration; fullness is a meaning of concentration” 〔T32 407a06–07〕. The exact formula “as Abhidhamma says” occurs once in the treatise 〔407a06–07〕.
Within the same passage, the first form includes “the” before Abhidhamma and the second does not; the two forms stand ten lines apart. They are recorded without being made uniform.
Five statements of the Buddha are introduced in four forms, all within the section on the four benefits:
| Anchor | Introductory form | Benefit supported |
|---|---|---|
| 407a17–18 | “Therefore the Blessed One said: this body of his gives rise to joy from tranquility, causing him to gain coolness, gradually reach fullness, and become fully accomplished, and so forth” | Pleasant abiding in the presently seen Dhamma |
| 407a19–21 | “As the Buddha told a monk: when I formerly was 尼乾, for seven days and seven nights my body did not move, my mouth uttered no words, and I remained upright and silent, experiencing only pleasure. This is called pleasant abiding in the presently seen Dhamma within the noble Dhamma” | Pleasant abiding in the presently seen Dhamma |
| 407a23–24 | “Therefore the Blessed One instructed the monks to practise: all such things are known by the mind in accordance with reality” | Pleasure in contemplating matters |
| 407a26–27 | “Therefore the Blessed One said: having attained concentration of mind, one transforms it as appropriate, causing all such things to be gained according to one’s will” | Direct realization of supernormal knowledge |
| 407a28–407b01 | “As the Buddha said: through a little cultivation of the first jhāna, one gains the retinue of Brahmā; all of that kind are born there” | Fullness of being |
Counts of the four forms: “therefore the Blessed One said” occurs five times in the treatise (407a17·407a26·409a29–409b01·436b13–14·444b07–08), twice in this passage; “as the Buddha told a monk” occurs once in the whole treatise 〔407a19〕; “therefore the Blessed One instructed the monks” occurs once in the whole treatise 〔407a23〕; and “as the Buddha said” occurs ten times in the treatise (400a08·402c27·403a08·406b22·407a28–29·416a17·416a18·416a19–20·420a26·450c04), once in this passage. Each of the four benefits is supported by words of the Buddha: the first by two statements and the other three by one each. Outside the four benefits, the other sections—the meaning of concentration; characteristic, function, arising, and basis; who receives concentration; the distinction among jhāna, liberation, concentration, and attainment; why it is called jhāna; obstructing dhammas; causes of concentration; and requisites—have no introduced statement of the Buddha.
No scripture is cited: the passage contains no formula “as it is said in a scripture,” no words attributed to a venerable, and no report of another view.
5. Simile and Rhetoric
- Six comparisons 〔T32 406c27–407a06〕: “like a lamp in a hall whose flame remains unmoving” 〔406c27–28〕; “like holding a balance in one’s hand” 〔407a03–04〕; “like oil in a bowl” 〔407a04〕; “just as four horses pull a cart with equal strength” 〔407a05〕; “like an arrow-maker concentrating and straightening an arrow” 〔407a05–06〕; and “like medicine removing poison” 〔407a06〕. All six occur within the two sections on the meaning of concentration and who receives concentration. From “jhāna means the four jhānas” 〔407a07–08〕 to the end of the passage, no simile occurs.
- Counts of the comparisons: “like a lamp in a hall” occurs twice in the treatise (406c27·447c22), once here and once in chapter eleven. “Like holding a balance in one’s hand,” “like oil in a bowl,” “just as four horses pull a cart with equal strength,” “like an arrow-maker concentrating and straightening an arrow,” and “like medicine removing poison” each occur once in the whole treatise.
- Assignment of the comparisons 〔T32 407a03–06〕: each comparison is tied to the matter it illustrates—the balance and bowl of oil to “making the mind and mental factors equal,” the four horses pulling the cart to “mindfulness and energy acting equally make concentration,” the arrow-maker straightening the arrow to “reflection acting equally makes concentration,” and medicine removing poison to “because it removes the adversary.” Four matters and four comparisons, with the first matter receiving two comparisons.
- Closing forms of the lists 〔T32 407a07–10〕: among the four names jhāna, liberation, concentration, and attainment, the first three close with “and so forth”—“namely the first jhāna and so forth,” “perceiving form internally and observing form externally, and so forth,” and “beginning with concentration with applied and sustained thought, and so forth.” Only the fourth does not use “and so forth”, reading “the nine successive attainments.” The difference is retained.
- The series of “because” statements 〔T32 407a10–13〕: all nine items beneath “Why is it called jhāna?” close with “because.” Nine items have nine occurrences, without a second form among them.
- Three forms of posing questions: the general question uses “Question:” 〔406c22〕; questions posed within the answer use “What is …?” (characteristic and function 〔407a01〕; why it is called jhāna 〔407a10〕; the four benefits 〔407a14〕), “Which is …?” (pleasant abiding in the presently seen Dhamma 〔407a15〕), and “How many … are there?” (obstructions to concentration 〔407b02〕; causes of concentration 〔407b04〕; requisites of concentration 〔407b06〕). All three forms occur within the same passage and are retained without regularization.
6. Internal Cross-Reading
- Backward: “At this point” takes up the close of the Chapter on Ascetic Practices, “What are the beginning, middle, and end? Undertaking is the beginning, practice the middle, and joy the end” 〔T32 406c18–19〕. Five earlier occurrences of “undertaking of the ascetic practices” lie in the final section of that preceding chapter (406c03·406c13·406c14·406c15·406c16). The other occurrence of “fullness of being” is in chapter two 〔T32 401b22–23〕.
- Forward: the “three concentrations, beginning with concentration with applied and sustained thought, and so forth” 〔407a09〕 are opened into three items in the next two units 〔T32 407b16–18〕. The answer to “How many kinds of concentration are there?” begins with “As for how many kinds of concentration there are, concentration is of two kinds: first, worldly concentration; second, supramundane concentration” 〔T32 407b08–09〕 and continues through the other four units of this chapter. The five direct knowledges named at 〔407a24–26〕 are unfolded in chapter nine, the Chapter on the Five Direct Knowledges. The expression “How is concentration caused to arise?” 〔406c25〕 does not occur again, while the next Chapter on Seeking a Good Friend opens, “Question: At this point, what makes concentration arise? Answer: If a person beginning seated meditation wishes to bring meditative concentration into being, that person should seek a superior good friend” 〔T32 408a29–408b01〕.
- A different name for the chapter: the chapter heading reads “4, Chapter on the Analysis of Concentration” 〔T32 406c20〕, while the final survey of the twelve chapters calls it simply “concentration”—“the chapters here are Conditions, Virtue, Ascetic Practices, Concentration, and Seeking a Good Friend” 〔T32 461c18〕; “these twelve chapters are the sequence of chapters in the Path of Freedom” 〔T32 461c19–20〕. The survey’s name and the chapter heading are not uniform; both are retained.
- Fascicle and chapter: the passage lies in fascicle two, in the Chapter on the Analysis of Concentration (fascicle two begins at 404b16 and closes at 409b17; the chapter-heading line is 〔T32 406c20〕). The whole chapter lies within fascicle two, and it closes at 〔T32 408a27〕.
7. Transmission
This edition does not take a position in the apparatus on questions concerning the author, translator, or textual transmission.
Shi Huijing · Waken · The Path of Freedom · The General Questions on Concentration, Its Benefits, and Its Requisites · Apparatus · Summer 2026