解脫道論 歸敬與解脫道綱領
《解脫道論》通篇沒有第二次叫讀者「諦聽」。這兩個字全論只出現一次，在開卷第一段的末尾。
叫人仔細聽的，通常是要緊的內容。但論主接著說的不是禪法、不是次第、不是任何一種修行方法——是一個詞的定義。
他問「云何為戒？」，然後一路釋下九個字：戒、定、慧、解脫、無上、隨覺、此法、瞿曇、有稱。這九個字，正是他前面那首十六字歸敬偈裡的九個語目。問了一個，答了九個，不多不少。
然後他問「解脫道者何義？」，答的是「解脫」有五種：伏、彼分、斷、猗、離。從初禪伏蓋到無餘涅槃，跨度極大。若不先講明白，「解脫道」這三個字可以指五條不同的路。
於是他把它釘住：以戒定慧，叫作解脫道。
做完這些，他才把最初那句話再說一遍——「解脫道者我今當說」。
全論說「我今當說」也只有這兩處。中間夾著的整整一段，一句修行方法都沒有，全部是在把一個詞的意思說清楚。
值得記住的是這個次序本身。不是先修再問名相是什麼意思，而是先把要走的那條路指出來，指清楚了，才開始走。一部十二卷的論，前面幾百個字用來確認：作者說的「解脫」是哪一種，作者說的「道」由什麼構成。
後面那些關於行處、關於神通、關於四諦的長篇，都落在這個已經釘住的落點上。
所以開卷這一段不是客套的序文。它是先量好了尺，才動手。
Nowhere else in the Path of Freedom does the author ask the reader to listen well. The two words occur once, at the end of the opening passage.
Someone who asks for careful attention usually has something weighty to say next. What follows here is not a meditation method, not a sequence of stages, not any practice at all. It is the definition of a word.
He asks what virtue is, and then glosses nine words in a row: virtue, concentration, wisdom, freedom, unsurpassed, awakening in accordance, this Dhamma, Gotama, renowned. These nine are exactly the nine items of the sixteen-character verse of homage that stands just above. One question asked; nine answered; none missing and none added.
Then he asks what the path of freedom means, and answers that freedom is of five kinds: by suppression, by that part, by cutting off, by tranquillisation, and by leaving behind. The span is enormous—from suppressing the hindrances in the first jhāna to nibbāna without residue. Without settling which is meant, the three words “path of freedom” could name five different roads.
So he fixes it: by virtue, concentration, and wisdom it is called the path of freedom.
Only after all this does he repeat his opening sentence: the path of freedom I shall now declare.
Those words, too, occur only twice in the whole treatise. Between the two occurrences lies an entire passage that contains no instruction whatever, only the settling of what a word means.
What deserves remembering is the order itself. Not practice first and terminology afterwards, but the road pointed out clearly before anyone sets out on it. A treatise of twelve fascicles spends its first several hundred characters establishing which kind of freedom its author means and what its path consists of.
Everything that follows—about resorts, about the higher knowledges, about the four truths—comes to rest on that settled point.
The opening passage is therefore not a courteous preface. It is measuring before cutting.
Shi Huijing · Waken · The Path of Freedom · Homage and the Outline of the Path · 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》〈因緣品〉「歸敬與解脫道綱領」· 大正藏 T32n1648〔起 T32 0399c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0399c〕
禮世尊、應供、正遍知！
戒定智慧， 無上解脫， 隨覺此法，
有稱瞿曇。
若人脫眾難，已得離諸著，成就於勝分，心畏生老死，樂善樂解脫，令到涅槃樂；未到有彼岸，亦令得具足。廣問修多羅、毘曇、毘尼事。此解脫道我今當說。諦聽。
問：云何為戒？答：戒者威儀義，定者不亂義，慧者知覺義，解脫者離縛義，無上者無漏義，隨覺者知得義，此法者四聖法義，瞿曇者姓義，有稱者世尊義。以戒定慧解脫殊勝功德，能到最勝名稱無量。解脫道者何義？解脫者五解脫：伏解脫、彼分解脫、斷解脫、猗解脫、離解脫。云何伏解脫？現修行初禪伏諸蓋，此謂伏解脫。彼分解脫者，現修達分定，諸見解脫，此謂彼分解脫。斷解脫者，修出世間道能滅餘結，此謂斷解脫。猗解脫者，如得果時樂心猗，此謂猗解脫。離解脫者，是無餘涅槃，此謂離解脫。此解脫道為得解脫，是具足道，以戒定慧謂解脫道。解脫道者我今當說。
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.
歸敬
禮敬世尊、應供、正遍知。
這是全論的第一句，三個稱號並列，敬禮的對象只有一位。
歸敬偈
接著是一首四言的偈，十六個字，底本作四句，分兩行寫：戒、定、智慧，無上的解脫；隨順覺悟了這個法的，是那位有名稱的瞿曇。
上一句歸敬語是散文，這四句是偈。全論的偈頌共十五處，這一首是第一處。
造論的緣由
若有人已脫離種種艱難，已能離開諸般執著，在殊勝的分位上有所成就，心中畏懼生、老、死，喜好善法、喜好解脫，願意到達涅槃之樂；而尚未到達、還在此岸的人，也要令他具足。這樣的人廣問修多羅、毘曇、毘尼三方面的事。
這條解脫道，我現在要說。諦聽。
「諦聽」二字，全論只在這裡出現這一次。
逐字釋偈：九個語目
問：什麼是戒？
答：戒，是威儀的意思；定，是不亂的意思；慧，是知覺的意思；解脫，是離縛的意思；無上，是無漏的意思；隨覺，是知得的意思；此法，是四聖法的意思；瞿曇，是姓氏的意思；有稱，是世尊的意思。
這裡要照論文原樣記一件事：問只問了「戒」一個字，答卻一路釋下九個語目——正是上面那首偈的九個語目，一個不漏、一個不多。
還有一件也照原樣記：九目的次序與偈的次序不全同。偈作「無上解脫」，釋作先「解脫」後「無上」；偈作「有稱瞿曇」，釋作先「瞿曇」後「有稱」。其餘七目都依偈的次序。
偈義的收束
以戒、定、慧、解脫這些殊勝功德，能到達最殊勝的名稱，無有限量。
解脫道是什麼意思
解脫道是什麼意思？
先說「解脫」。解脫有五種：伏解脫、彼分解脫、斷解脫、猗解脫、離解脫。
什麼是伏解脫？現前修行初禪，伏住諸蓋，這叫作伏解脫。
彼分解脫，是現前修達分定，於諸見得解脫，這叫作彼分解脫。
斷解脫，是修出世間道，能滅除其餘的結，這叫作斷解脫。
猗解脫，是如得果的時候，樂而心猗，這叫作猗解脫。
離解脫，是無餘涅槃，這叫作離解脫。
五目之中，只有第一目用「云何……？」設問，其餘四目都直接以「……者」領起。這裡照論文原樣錄，不代為補問。
「五解脫」這個說法，全論只在這裡出現這一次。
重述立題
這條解脫道是為了得解脫，是具足的道；以戒、定、慧，叫作解脫道。
解脫道，我現在要說。
上面「此解脫道我今當說」已經說過一次，這裡再說一次。全論說「我今當說」，就是這前後兩處。
Homage
Homage to the Blessed One, the Worthy One, the Fully Enlightened One.
This is the first sentence of the whole treatise. Three titles stand side by side, and the one to whom homage is paid is a single person.
The Verse of Homage
There follows a verse in four-syllable lines, sixteen characters in all, which the base text sets as four lines written across two rows: virtue, concentration, wisdom; unsurpassed freedom; the one who awakened in accordance with this Dhamma is that renowned Gotama.
The preceding sentence of homage is prose; these four lines are verse. The treatise contains fifteen verse passages in all, and this is the first of them.
Why the Treatise Was Composed
If there is a person who has escaped many hardships, who has been able to leave the various attachments, who has attained something in the higher stages, whose mind fears birth, ageing, and death, who delights in what is good and delights in freedom, who wishes to reach the bliss of nibbāna; and if there are those who have not yet arrived and still stand on this shore, they too are to be brought to fulfilment. Such a person asks broadly about the matters of sutta, abhidhamma, and vinaya.
This path of freedom I shall now declare. Listen well.
The words rendered “listen well” occur only once in the whole treatise.
Glossing the Verse Word by Word: Nine Items
Question: what is virtue?
Answer: virtue means deportment; concentration means non-distraction; wisdom means knowing and awareness; freedom means release from bondage; unsurpassed means without influxes; awakening in accordance means knowing and attaining; this Dhamma means the Dhamma of the four noble states; Gotama means the clan name; renowned means the Blessed One.
One thing must be recorded here exactly as the treatise has it: the question asks about one word only, virtue, while the answer glosses nine items in sequence—precisely the nine items of the verse above, with none omitted and none added.
A second thing is likewise recorded as it stands: the order of the nine items does not entirely follow the order of the verse. The verse reads “unsurpassed freedom,” while the gloss takes freedom first and unsurpassed second; the verse reads “renowned Gotama,” while the gloss takes Gotama first and renowned second. The other seven items follow the order of the verse.
The Verse's Sense Gathered
By virtue, concentration, wisdom, and freedom—these excellent qualities—one is able to reach the most excellent renown, which is beyond measure.
What the Path of Freedom Means
What does the path of freedom mean?
Freedom is treated first. There are five kinds of freedom: freedom by suppression, freedom by that part, freedom by cutting off, freedom by tranquillisation, and freedom by leaving behind.
What is freedom by suppression? Presently practising the first jhāna and suppressing the hindrances: this is called freedom by suppression.
Freedom by that part is presently cultivating the concentration of penetrative partaking, whereby there is freedom from the views: this is called freedom by that part.
Freedom by cutting off is cultivating the supramundane path, whereby the remaining fetters can be destroyed: this is called freedom by cutting off.
Freedom by tranquillisation is, as when the fruit is attained, that the mind is at ease in bliss: this is called freedom by tranquillisation.
Freedom by leaving behind is nibbāna without residue: this is called freedom by leaving behind.
Among the five items, only the first is introduced by a question; the remaining four begin directly with the naming particle. This is recorded exactly as the treatise has it, without supplying the missing questions.
The expression “five kinds of freedom” occurs, as a term, only in this passage of the whole treatise.
Restating the Undertaking
This path of freedom exists for the attainment of freedom; it is the complete path; and by virtue, concentration, and wisdom it is called the path of freedom.
The path of freedom I shall now declare.
The words “I shall now declare” were already spoken once above. They are spoken again here. In the whole treatise these are the only two occurrences.
Shi Huijing · Waken · The Path of Freedom · Homage and the Outline of the Path · Vernacular · Summer 2026
一個環，把整段圈了起來
《解脫道論》開卷，先禮敬，再說一首十六字的偈，再說造論的緣由，然後說了一句：「此解脫道我今當說。諦聽。」〔T32 399c19–20〕
照一般的讀法，下一句就該開講了。但下一句是「問：云何為戒？」〔T32 399c20〕，而這一問拉出一長段釋名之文；等到這段釋名說完，論主又說了一次：「解脫道者我今當說。」〔T32 400a04〕
「我今當說」這四個字，全論只出現這兩次，而這兩次就是本段的頭和尾。也就是說，論主把「我要說解脫道了」這句話說了一遍，中間插進整整一段，然後把同一句話再說一遍——中間所夾的一整段，一個字都不是在講怎麼修，全部是在講「解脫道」這三個字是什麼意思。
這是本段的弧：開卷不說道，先說名。 底下每一節都繞著這件事。
九個字的釋，一個不多，一個不少
先看那個環的內部。
問句只問了一件事：「云何為戒？」但答文一路釋下去：「戒者威儀義，定者不亂義，慧者知覺義，解脫者離縛義，無上者無漏義，隨覺者知得義，此法者四聖法義，瞿曇者姓義，有稱者世尊義。」〔T32 399c20–23〕
問一目，答九目。這九目不是隨手多說的，回頭看那首偈就明白了——「戒定智慧，無上解脫，隨覺此法，有稱瞿曇。」〔T32 399c15–16〕十六個字，正好含九個語目：戒、定、智慧、無上、解脫、隨覺、此法、有稱、瞿曇。
答文的九目，就是偈的九目。一個不漏，一個不增。
所以那個「問：云何為戒？」其實不是只問戒，它是拿偈的第一個字起個頭，把整首偈牽出來釋。論主沒有說「今釋此偈」，他讓目數自己說話。
這裡有一個可以帶走的讀法：遇到「某者，某義」這種逐字釋，回頭去數它所釋的那句原文有幾個語目。 本論的釋，目數必與所釋之句相等；數對了，你就知道這一段釋的邊界在哪裡、有沒有漏、有沒有多。這比記住九個定義有用得多，因為它是一把可以帶到別處去用的尺。
兩處調了序：先主後飾
九目雖然一個不差，次序卻不全同。
偈作「無上解脫」，釋卻是先「解脫者離縛義」，後「無上者無漏義」〔T32 399c22〕。偈作「有稱瞿曇」，釋卻是先「瞿曇者姓義」，後「有稱者世尊義」〔T32 399c23〕。其餘七目，都依偈的次序。
只有這兩處調了，而這兩處恰好是同一種東西：偈裡都是「飾語＋主名」——「無上」修飾「解脫」，「有稱」修飾「瞿曇」。釋的時候，論主一律先釋主名，再釋修飾它的那個字。
這不是隨意。偈是要押得住四言的句式，主名可以被推到後面去；釋是要說清楚，就得先立住主名，再說它被怎麼修飾。同一組字，作偈時依句式排，作釋時依義理排。
為什麼開卷不講怎麼修
那就得停下來問一句：一部從頭到尾講禪修、講行處、講神通、講四諦的論，為什麼開卷不講一句怎麼修，反而花整整一段去釋一首十六字偈的每一個字？
論文自己給了答案，就在這一段的後半。
論主問：「解脫道者何義？」〔T32 399c25〕然後他沒有直接答「道是什麼」，而是先拆「解脫」二字：「解脫者五解脫：伏解脫、彼分解脫、斷解脫、猗解脫、離解脫。」〔T32 399c25–26〕
五種。伏是伏住，彼分是分斷，斷是斷除，猗是得果時的心猗，離是無餘涅槃。這五樣不是五個同義詞，是五個不同的分位——從初禪伏蓋，一直到無餘涅槃。
那麼「解脫道」的「解脫」，指的是哪一個？如果不先講清楚，這三個字可以指五條不同的路。所以釋名不是客套的序，是界定：不先把所指釘死，後面十二卷講的東西就沒有一個共同的落點。
論主最後把它釘下來：「此解脫道為得解脫，是具足道，以戒定慧謂解脫道。」〔T32 400a02–04〕——是為得解脫而設，是具足之道，而它的體就是戒定慧三學。這一句一出，前面那首偈的第一句「戒定智慧」就與書名接上了頭。
一次設問，立了一個式
五解脫的說法方式，也值得看一眼。
第一目：「云何伏解脫？現修行初禪伏諸蓋，此謂伏解脫。」〔T32 399c26–27〕有問、有釋、有收。
第二目起就變了：「彼分解脫者，現修達分定，諸見解脫，此謂彼分解脫。」〔T32 399c27–29〕沒有問句，直接以「者」領起。第三、第四、第五目都是這樣。
論主設問一次，把式子立起來，其後四目就不再問了。 這是本論極常見的省法：句式一旦建立，讀者自會補上那個沒說出口的問。讀的時候不必替它補問，但要認得出——那四個「者」領起的句子，各自都是一個完整的問答。
這四個名字，出了這一段就不再見
還有一件不容易注意到、但一數就清楚的事。
「彼分解脫」「斷解脫」「猗解脫」「離解脫」這四個名相，各在全論出現三次；而這三次，全部在本段之內〔T32 399c26–400a02〕——列名一次、以「者」領起一次、「此謂」收一次。出了這一段，這四個名字全論再也沒有出現過。
只有「伏解脫」不同。它在本段之後還一再出現，但用法變了：下一段講「不伏解脫」「不正伏解脫」〔T32 400a05–06〕，再往下就變成「伏解脫道」這個合稱〔T32 400a14〕，全論七見。
所以這五個名相在論中的分量並不齊：四個是為了把「解脫」這個詞的幅度撐開，說完就功成身退；一個被留下來，成了後面兩段的骨架。讀本段時把五個並列著記，是對的；但要知道，論主真正要用的是其中一個。
說了兩次的那句話
回到那個環。
「此解脫道我今當說。諦聽。」〔T32 399c19–20〕——「諦聽」二字，全論也只出現這一次。論主一生只在這裡叫讀者仔細聽，聽的內容不是禪法，是一個詞的界說。
然後是整段釋名。然後：「解脫道者我今當說。」〔T32 400a04〕
第二次說的時候，「解脫道」這三個字已經不是第一次說時的那三個字了。第一次說，它只是一個書名；第二次說，它有了偈的九目作背景、有了五解脫作幅度、有了「以戒定慧謂解脫道」作界說。同樣一句話，前後份量不同——中間那一段，就是把它加重的過程。
One Ring Enclosing the Whole Passage
The Path of Freedom opens with homage, then a verse of sixteen characters, then the reason for composing the treatise, and then this sentence: “This path of freedom I shall now declare. Listen well.” 〔T32 399c19–20〕
By ordinary expectation the teaching would begin with the next sentence. Instead the next sentence is “Question: what is virtue?” 〔T32 399c20〕, and that one question draws out a long passage of definition. When the defining is finished, the author says it again: “The path of freedom I shall now declare.” 〔T32 400a04〕
The words “I shall now declare” occur only twice in the whole treatise, and those two occurrences are the head and the tail of this passage. The author states that he is about to declare the path of freedom, inserts an entire passage, and then states the same thing a second time—and the passage enclosed between them contains not a single word about how to practise. All of it establishes what the three words “path of freedom” mean.
That is the arc of this unit: the opening does not teach the path; it names it. Every section below turns on this.
Nine Words Glossed, Not One More and Not One Fewer
Look first inside the ring.
The question asks one thing only: what is virtue? But the answer runs straight on: “Virtue means deportment; concentration means non-distraction; wisdom means knowing and awareness; freedom means release from bondage; unsurpassed means without influxes; awakening in accordance means knowing and attaining; this Dhamma means the Dhamma of the four noble states; Gotama means the clan name; renowned means the Blessed One.” 〔T32 399c20–23〕
One item asked, nine answered. The nine are not an aside; look back at the verse and it is clear—“Virtue, concentration, wisdom; unsurpassed freedom; awakening in accordance with this Dhamma; the renowned Gotama.” 〔T32 399c15–16〕 Sixteen characters containing exactly nine lexical items: virtue, concentration, wisdom, unsurpassed, freedom, awakening in accordance, this Dhamma, renowned, Gotama.
The nine items of the answer are the nine items of the verse. None omitted, none added.
So the question “what is virtue?” is not a question about virtue alone. It takes the first word of the verse as a handle and draws the whole verse out to be glossed. The author never says “I now explain this verse.” He lets the count say it.
Here is a method worth carrying away: when a passage glosses word by word in the form “X means Y,” go back and count the lexical items in the sentence being glossed. In this treatise the number of glossed items always equals the number in the sentence glossed; get the count right and you know where the gloss begins and ends, whether anything is missing, and whether anything has been added. That is more useful than memorising nine definitions, because it is a measure you can carry elsewhere.
Two Pairs Reordered: The Named Before the Qualifier
The nine items are complete, but their order is not identical to the verse.
The verse has “unsurpassed freedom,” while the gloss gives “freedom means release from bondage” first and “unsurpassed means without influxes” 〔T32 399c22〕 second. The verse has “renowned Gotama,” while the gloss gives “Gotama means the clan name” first and “renowned means the Blessed One” 〔T32 399c23〕 second. The remaining seven follow the verse.
Only these two are reordered, and the two are the same kind of thing: in the verse each is a qualifier followed by the thing qualified—“unsurpassed” modifies “freedom,” “renowned” modifies “Gotama.” In the gloss the author invariably takes the named thing first and the word that qualifies it second.
This is not arbitrary. Verse must hold a four-syllable line, and the named thing can be pushed to the end; a gloss must be clear, so it establishes the name first and then says how it is qualified. The same set of words is arranged by metre when it is verse and by sense when it is gloss.
Why the Opening Does Not Teach Practice
Here one should stop and ask: a treatise that from beginning to end concerns meditation, resorts, higher knowledges, and the four truths—why does its opening not teach a single word of practice, and spend an entire passage instead glossing every word of a sixteen-character verse?
The text answers this itself, in the second half of the passage.
The author asks: “What does the path of freedom mean?” 〔T32 399c25〕 He does not answer directly what the path is. He first unfolds the word “freedom”: “Freedom is of five kinds: freedom by suppression, freedom by that part, freedom by cutting off, freedom by tranquillisation, and freedom by leaving behind.” 〔T32 399c25–26〕
Five kinds. Suppression is holding down; that part is severance in part; cutting off is destruction; tranquillisation is the ease of mind when the fruit is attained; leaving behind is nibbāna without residue. These five are not five synonyms but five distinct stages—from suppressing the hindrances in the first jhāna all the way to nibbāna without residue.
Which of them, then, is meant by the “freedom” in “path of freedom”? If this is not settled first, the three words could name five different roads. So the defining is not a courteous preface but a delimitation: unless what is meant is pinned down, nothing in the twelve fascicles that follow has a common point of reference.
At the end the author fixes it: “This path of freedom exists for the attainment of freedom; it is the complete path; and by virtue, concentration, and wisdom it is called the path of freedom.” 〔T32 400a02–04〕 It exists for the attainment of freedom, it is the complete path, and its substance is the threefold training. With this sentence the verse's first line, virtue and concentration and wisdom, is joined to the title of the book.
Asking Once, and Thereby Setting a Pattern
The manner in which the five freedoms are stated also deserves a look.
The first item: “what is freedom by suppression? Presently practising the first jhāna and suppressing the hindrances; this is called freedom by suppression.” 〔T32 399c26–27〕 Question, explanation, conclusion.
From the second item the shape changes: “Freedom by that part is presently cultivating the concentration of penetrative partaking, whereby there is freedom from the views; this is called freedom by that part.” 〔T32 399c27–29〕 No question; the item begins directly with the naming particle. The third, fourth, and fifth are all like this.
The author asks once, establishes the pattern, and thereafter does not ask again. This economy is very common in the treatise: once the sentence-shape is set, the reader supplies the unspoken question. One should not supply it on the page, but one must recognise it—each of those four items introduced by the naming particle is a complete question-and-answer.
Four of These Names Never Appear Again
There is a further point, easy to miss and obvious once counted.
“Freedom by that part,” “freedom by cutting off,” “freedom by tranquillisation,” and “freedom by leaving behind” each occur three times in the whole treatise, and all three occurrences of each fall within this passage 〔T32 399c26–400a02〕—once in the list of names, once introduced by the naming particle, and once in the concluding formula. Beyond this passage these four names never occur again.
Only “freedom by suppression” is different. It recurs afterwards, but its use changes: the next passage speaks of not having suppressed freedom and not having rightly suppressed freedom 〔T32 400a05–06〕, and thereafter it becomes the compound “path of suppressed freedom” 〔T32 400a14〕, which occurs seven times in the treatise.
So these five names do not carry equal weight in the work: four are there to open out the range of the word “freedom” and retire once that is done; one is kept, and becomes the frame of the two passages that follow. It is right to hold all five together when reading this passage; but know that the author will use only one of them.
The Sentence Said Twice
Return to the ring.
“This path of freedom I shall now declare. Listen well.” 〔T32 399c19–20〕 The words rendered “listen well” likewise occur only once in the whole treatise. The author asks his reader to attend carefully at exactly one place, and what is to be attended to is not a meditation method but the delimitation of a word.
Then comes the whole passage of definition. Then: “The path of freedom I shall now declare.” 〔T32 400a04〕
When the sentence is said the second time, the three words “path of freedom” are no longer the three words of the first saying. The first time they were only a title; the second time they carry behind them the nine items of the verse, the range marked out by the five freedoms, and the delimitation that by virtue, concentration, and wisdom this is what the path of freedom is. The same sentence, but not of the same weight—and the passage in between is the process of making it weigh more.
Shi Huijing · Waken · The Path of Freedom · Homage and the Outline of the Path · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第一〈因緣品〉，為全論之首單元：起於歸敬語「禮世尊、應供、正遍知」〔T32 399c14〕，訖於「解脫道者我今當說」〔T32 400a04〕。底本五段〔T32 399c14–400a04〕。卷題、撰者題、譯者題與品題皆在本單元碑面之外（見目一）。
一、科判定位
碑面之外：卷首四題
本單元之碑面起於 399c14，其上尚有四行，逐字錄其位而不入碑面（碑面逐字取自全書底本，機械生成）：
| 位 | 底本字面 | 錨 |
|---|---|---|
| 卷題 | 「解脫道論」「卷第一」 | 〔T32 399c09〕 |
| 撰者題 | 「阿羅漢優波底沙梁言大光造」 | 〔T32 399c11〕 |
| 譯者題 | 「梁扶南三藏僧伽婆羅譯」 | 〔T32 399c12〕 |
| 品題 | 「因緣品第一」 | 〔T32 399c13〕 |
四題所繫之異讀三條，錄以備覆（皆在碑面之外，故不入目三之校記清冊）：
| 位 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 撰者題 | 阿（阿羅漢優波底沙） | 〔－〕 | 【元】【明】（覆出＊） |
| 撰者題 | 梁言大光 | 〔－〕 | 【明】（覆出＊） |
| 品題 | 第一（因緣品第一） | 〔－〕 | 【宋】【元】【宮】 |
品題在碑面之外，故本單元之白話、義疏不從品題起講；其位誌此，不得略而不言。
碑面五段
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 歸敬（第一段） | 「禮世尊、應供、正遍知」〔T32 399c14〕 |
| 歸敬偈上（第二段） | 「戒定智慧，無上解脫，隨覺此法，」〔T32 399c15〕 |
| 歸敬偈下（第三段） | 「有稱瞿曇」〔T32 399c16〕 |
| 造論緣由與立題（第四段） | 「若人脫眾難，已得離諸著」〔T32 399c17〕…「此解脫道我今當說。諦聽。」〔T32 399c19–20〕 |
| 釋偈九目·五解脫·重述立題（第五段） | 「問：云何為戒？答：戒者威儀義」〔T32 399c20–21〕…「解脫道者我今當說。」〔T32 400a04〕 |
單元界與問答界之相合：起於全論第一字，訖於「我今當說」之再出——第四段以此語立題、第五段以此語結，其間所夾者盡為釋名之文。第五段之後即「問：何用說解脫道？」〔T32 400a04〕，另起一問，為次單元之始。段內無自答文中間切斷者。
版式：第二、三段為底本之偈（<lg>，句間有 <caesura/>）；第一、四段為正字；第五段起轉行內夾註小字（cb:place="inline"）。詳目七。
全段定位錨
〔T32, 399c14–400a04〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 世尊·應供·正遍知 | 「禮世尊、應供、正遍知」〔T32 399c14〕 | 三號並列，敬禮之對象唯一。「正」字有校記（見目三），明本無之——若從明本則此句無「正」字 |
| 歸敬偈之九目 | 偈作「戒定智慧，無上解脫，隨覺此法，有稱瞿曇」〔T32 399c15–16〕，十六字含九個語目 | 釋文逐目為釋，目數相等、一目不漏、一目不增（見下） |
| 逐字釋偈 | 「戒者威儀義，定者不亂義，慧者知覺義，解脫者離縛義，無上者無漏義，隨覺者知得義，此法者四聖法義，瞿曇者姓義，有稱者世尊義」〔T32 399c20–23〕 | 問只問「云何為戒？」一目，答出九目——照錄不代補問。九目之序與偈序有二處不同：偈作「無上解脫」而釋作先「解脫」後「無上」；偈作「有稱瞿曇」而釋作先「瞿曇」後「有稱」；其餘七目依偈序。二處皆為相鄰之飾與主，釋時先主後飾 |
| 此法者四聖法義 | 「此法者四聖法義」〔T32 399c22–23〕 | 本段唯出其名，不列四聖法之目，亦不更釋——照錄不代補 |
| 諦聽 | 「此解脫道我今當說。諦聽。」〔T32 399c19–20〕 | 全論唯一見。其前「廣問修多羅、毘曇、毘尼事」〔T32 399c19〕出三學問之名，本段不更釋 |
| 我今當說 | 「此解脫道我今當說」〔T32 399c19–20〕、「解脫道者我今當說」〔T32 400a04〕 | 全論二見，即本段之首尾；前者立題、後者重述，其間所夾盡為釋名 |
| 五解脫 | 「解脫者五解脫：伏解脫、彼分解脫、斷解脫、猗解脫、離解脫」〔T32 399c25–26〕 | 「五解脫」一語全論二見（399c25·424a17）；而後者為卷題「…卷第五」與次卷題「解脫道論…」相鄰所成之字串，非詞——作為名相唯出於本段，誌此以免誤計 |
| 五解脫逐目 | 伏解脫「現修行初禪伏諸蓋」〔T32 399c27〕·彼分解脫「現修達分定，諸見解脫」〔T32 399c28〕·斷解脫「修出世間道能滅餘結」〔T32 399c29〕·猗解脫「如得果時樂心猗」〔T32 400a01〕·離解脫「是無餘涅槃」〔T32 400a02〕 | 五目各三見成一輪（列名·領起·「此謂」收）；其中四目之三見全在本段，出本段即不復見（見目六）。「餘」字有校記（見目三） |
| 五目之式 | 首目以「云何伏解脫」〔T32 399c26–27〕發問而以「此謂伏解脫」〔T32 399c27〕收句；餘四目逕以「者」領起 | 設問一次以立式，其後不再設問——照錄不代補問 |
| 達分定 | 「現修達分定」〔T32 399c28〕 | 「達分」全論八見〔399c28·400a25·400a28·402a26·402b02·415a15·417c08·417c21〕；本段唯出其名，其界說不在此 |
| 解脫道 | 「此解脫道我今當說」〔T32 399c19–20〕·「解脫道者何義」〔T32 399c25〕·「以戒定慧謂解脫道」〔T32 400a03–04〕 | 「解脫道」全論四十五見；卷題〔T32 399c09〕亦其一。本段以「以戒定慧謂解脫道」為其界說 |
| 具足道 | 「此解脫道為得解脫，是具足道」〔T32 400a02–03〕 | 「為得解脫」與「是具足道」二語並出，一言其所為、一言其所是 |
三、校記與異讀
本段範圍內大正藏校記二處，均誌而不改；本文之讀依碑面：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 399c14 | 正（正遍知） | 〔－〕 | 【明】 |
| 399c29 | 餘（能滅餘結） | 除 | 【宋】【元】【明】 |
卷首四題所繫之三條在碑面之外，已誌於目一，不入本清冊。
誌錄不判二事：
- 399c14「正」明本無之——全論第一句之異讀即在此；並錄不判，本文從碑面作「正遍知」。
- 399c29「餘」三本作「除」——「能滅餘結」與「能滅除結」二讀，一指所滅之結為「其餘者」、一指滅之之勢；並錄不判，本文從碑面。
校本零命中三項：本段缺字（造字）零命中；行內夾註零命中；訂正之讀零命中——本段無【CB】／【麗-CB】訂正之條。
四、論主引據
本段引據零命中：全段無「如佛說」「如世尊說」「如阿毘曇說」等引式。第二、三段之偈為論首歸敬偈（底本 <lg>〔T32 399c15–16〕），下文第五段逐目釋其九語，是論主自作而自釋，非引他文——如實記之。「廣問修多羅、毘曇、毘尼事」〔T32 399c19〕唯出三名以言所問之廣，不作引據。
五、譬喻·修辭
- 本段無譬：全段一喻不立。「猗解脫者，如得果時樂心猗」〔T32 400a01〕之「如」為「當……之時」之義，非取譬——誌此以免誤計。次單元則二喻成對（見目六）。
- 偈與散文之並用〔T32 399c14–17〕：第一段散文歸敬、第二三段為偈、第四段復為散文。全論偈頌十五處，本段之偈為其首。
- 逐字釋偈〔T32 399c20–23〕：九目逐一為釋，目數與所釋之句相等；二處相鄰之飾與主釋時互換其序（解脫／無上、瞿曇／有稱），餘七目依偈序——先釋主名，後釋其飾。
- 設問一次以立式〔T32 399c26–400a02〕：五解脫首目設問，餘四目逕以「者」領起；問句不再出而句式一貫。
- 首尾之環〔T32 399c19–20·400a04〕：「我今當說」前後二出，中夾釋名之全文——立題、釋題、重述立題。
六、章內互讀
- 本段之內：五解脫四目（彼分解脫·斷解脫·猗解脫·離解脫）各全論三見，而三見全在本段〔T32 399c26–400a02〕——列名一、領起一、「此謂」收一。四目出本段即不復見。唯「伏解脫」一詞其後別有用處（「不伏解脫」「不正伏解脫」「伏解脫道」），全論十五見。
- 後指：「以戒定慧謂解脫道」〔T32 400a03–04〕之三學，於次單元展為戒陰·定陰·慧陰與三學、增上三學〔T32 400a14–400b03〕，再於第三單元展為三清淨·三善·三樂〔T32 400b06–400b25〕；「伏解脫道」一語全論七見，本段零見，盡在其後二單元（次單元二、第三單元五）。
- 後指：「達分定」〔T32 399c28〕之「達分」全論八見，其界說不在本段；次單元「達分戒是增上戒學」〔T32 400a25〕、「達分定及道定，是謂增上心學」〔T32 400a28–29〕承之。
- 後指：「解脫者五解脫」〔T32 399c25〕之分位，與品四以下諸禪門、品十二之果證諸節同一名相系統；本段唯立其名，不作展開。
七、傳本
撰者題「阿羅漢優波底沙梁言大光造」〔T32 399c11〕與譯者題「梁扶南三藏僧伽婆羅譯」〔T32 399c12〕之字面已誌於目一，其所繫異讀已誌於目一。作者、譯者與傳本諸問題，本編不於考據內立說。
底本版式（大正藏此本之排版事實，非論主之分節）：本單元第一段與第四段為正字，第二、三段為偈（<lg>），第五段起轉行內夾註小字（cb:place="inline"）；界在「問：云何為戒？」〔T32 399c20〕。全論四百五十五段之中，作夾註小字者三百二十五段。誌其實而不代判其故。
Location of the whole passage This unit comes from fascicle one, Chapter on Causes and Conditions, of the Path of Freedom, and is the first unit of the entire treatise: it begins with the words of homage, “Homage to the Blessed One, the Worthy One, the Fully Enlightened One” 〔T32 399c14〕, and ends at “The path of freedom I shall now declare” 〔T32 400a04〕. The base text comprises five paragraphs 〔T32 399c14–400a04〕. The fascicle title, the author's title, the translator's title, and the chapter title all stand outside this unit's carved text (see section 1).
1. Structural Location
Outside the Carved Text: The Four Opening Titles
This unit's carved text begins at 399c14. Four lines stand above it; their positions are recorded here word for word without entering the carved text, which is generated mechanically from the whole-book base text:
| Position | Wording of the base text | Anchor |
|---|---|---|
| Fascicle title | “Path of Freedom” “fascicle one” | 〔T32 399c09〕 |
| Author's title | “Composed by the arahant Upatissa, in the language of Liang, Great Light” | 〔T32 399c11〕 |
| Translator's title | “Translated by Saṅghapāla, of Funan, master of the three baskets, under the Liang” | 〔T32 399c12〕 |
| Chapter title | “Chapter on Causes and Conditions, the first” | 〔T32 399c13〕 |
Three divergent readings attach to these four titles and are recorded here for reference. All stand outside the carved text and therefore do not enter the register of textual notes in section 3:
| Position | Base text | Divergent reading | Witnesses |
|---|---|---|---|
| Author's title | 阿, first character of “arahant” | omitted | 【元】【明】 (repeated entry) |
| Author's title | “in the language of Liang, Great Light” | omitted | 【明】 (repeated entry) |
| Chapter title | “the first” | omitted | 【宋】【元】【宮】 |
The chapter title stands outside the carved text, so the vernacular and exposition layers of this unit do not begin from it; its position is recorded here and must not be passed over in silence.
The Five Paragraphs of the Carved Text
| Section | Textual limits, each with its anchor |
|---|---|
| Homage (paragraph one) | “Homage to the Blessed One, the Worthy One, the Fully Enlightened One” 〔T32 399c14〕 |
| Verse of homage, upper row (paragraph two) | “Virtue, concentration, wisdom; unsurpassed freedom; awakening in accordance with this Dhamma,” 〔T32 399c15〕 |
| Verse of homage, lower row (paragraph three) | “the renowned Gotama” 〔T32 399c16〕 |
| Reason for composition and the undertaking (paragraph four) | “If a person has escaped many hardships and has been able to leave the various attachments” 〔T32 399c17〕 … “This path of freedom I shall now declare. Listen well.” 〔T32 399c19–20〕 |
| Gloss of the nine items, the five freedoms, restatement of the undertaking (paragraph five) | “Question: what is virtue? Answer: virtue means deportment” 〔T32 399c20–21〕 … “The path of freedom I shall now declare.” 〔T32 400a04〕 |
The unit boundary coincides with the question-and-answer boundary: it begins with the first character of the treatise and ends where “I shall now declare” recurs—the fourth paragraph raises the undertaking with these words and the fifth closes with them, and what lies between is entirely the defining of a name. After the fifth paragraph comes “Question: what use is there in declaring the path of freedom?” 〔T32 400a04〕, a fresh question and the beginning of the next unit. No answer is cut in the middle.
Typography: paragraphs two and three are verse in the base text, set as verse lines with a caesura between the members; paragraphs one and four are ordinary type; from paragraph five the setting changes to inline annotation in small characters. See section 7.
Anchor for the whole passage
〔T32, 399c14–400a04〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Blessed One · Worthy One · Fully Enlightened One | “Homage to the Blessed One, the Worthy One, the Fully Enlightened One” 〔T32 399c14〕 | Three titles side by side; the object of homage is a single person. The character 正, “fully,” carries a textual note (see section 3); 【明】 lacks it, in which case the sentence would want that character |
| The nine items of the verse of homage | The verse reads “Virtue, concentration, wisdom; unsurpassed freedom; awakening in accordance with this Dhamma; the renowned Gotama” 〔T32 399c15–16〕, sixteen characters containing nine lexical items | The gloss treats them item by item, equal in number, none omitted and none added (see below) |
| Word-by-word gloss of the verse | “Virtue means deportment; concentration means non-distraction; wisdom means knowing and awareness; freedom means release from bondage; unsurpassed means without influxes; awakening in accordance means knowing and attaining; this Dhamma means the Dhamma of the four noble states; Gotama means the clan name; renowned means the Blessed One” 〔T32 399c20–23〕 | The question asks one item only, and the answer gives nine—retained without supplying the missing questions. The order of the nine differs from the verse in two places: the verse has “unsurpassed freedom” while the gloss takes freedom first and unsurpassed second; the verse has “renowned Gotama” while the gloss takes Gotama first and renowned second; the other seven follow the verse. Both are adjacent pairs of qualifier and named thing, and the gloss takes the named thing first |
| This Dhamma means the Dhamma of the four noble states | “This Dhamma means the Dhamma of the four noble states” 〔T32 399c22–23〕 | The passage gives only the name; it neither lists the four noble states nor explains further—retained without supplementation |
| Listen well | “This path of freedom I shall now declare. Listen well.” 〔T32 399c19–20〕 | The only occurrence in the treatise. The preceding phrase “asks broadly about the matters of sutta, abhidhamma, and vinaya” 〔T32 399c19〕 names the three divisions of learning; the passage does not explain them |
| I shall now declare | “This path of freedom I shall now declare” 〔T32 399c19–20〕; “The path of freedom I shall now declare” 〔T32 400a04〕 | Two occurrences in the treatise, and they are the head and tail of this passage; the first raises the undertaking, the second restates it, and all that lies between is the defining of a name |
| Five kinds of freedom | “Freedom is of five kinds: freedom by suppression, freedom by that part, freedom by cutting off, freedom by tranquillisation, and freedom by leaving behind” 〔T32 399c25–26〕 | The expression occurs twice as a character string in the treatise (399c25·424a17); the second is a string formed where a fascicle title ending in “fascicle five” abuts the following fascicle title, and is not the term—as a term it occurs only in this passage, recorded here to prevent miscounting |
| The five freedoms item by item | Suppression, “presently practising the first jhāna and suppressing the hindrances” 〔T32 399c27〕; that part, “presently cultivating the concentration of penetrative partaking, whereby there is freedom from the views” 〔T32 399c28〕; cutting off, “cultivating the supramundane path, whereby the remaining fetters can be destroyed” 〔T32 399c29〕; tranquillisation, “as when the fruit is attained, that the mind is at ease in bliss” 〔T32 400a01〕; leaving behind, “nibbāna without residue” 〔T32 400a02〕 | Each of the five occurs three times in one round (named in the list, introduced by the naming particle, closed by the concluding formula); for four of them all three occurrences fall within this passage, and they do not occur again beyond it (see section 6). The character 餘, “remaining,” carries a textual note (see section 3) |
| The pattern of the five items | The first item asks with “what is freedom by suppression” 〔T32 399c26–27〕 and closes with “this is called freedom by suppression” 〔T32 399c27〕; the remaining four begin directly with the naming particle | Asking once establishes the pattern, and thereafter no question is put—retained without supplying the missing questions |
| Concentration of penetrative partaking | “presently cultivating the concentration of penetrative partaking” 〔T32 399c28〕 | The term rendered “penetrative partaking” occurs eight times in the treatise 〔399c28·400a25·400a28·402a26·402b02·415a15·417c08·417c21〕; this passage gives only the name, and its delimitation is not here |
| Path of freedom | “This path of freedom I shall now declare” 〔T32 399c19–20〕 · “What does the path of freedom mean” 〔T32 399c25〕 · “by virtue, concentration, and wisdom it is called the path of freedom” 〔T32 400a03–04〕 | The expression occurs forty-five times in the treatise, the fascicle title 〔T32 399c09〕 among them. This passage delimits it as “by virtue, concentration, and wisdom it is called the path of freedom” |
| Complete path | “This path of freedom exists for the attainment of freedom; it is the complete path” 〔T32 400a02–03〕 | Two statements stand together, one of what it is for and one of what it is |
3. Textual Notes and Divergent Readings
Two textual notes fall within the range of this passage. Both are recorded without emendation; the reading of the text follows the carved text:
| Anchor | Base text | Divergent reading | Witnesses |
|---|---|---|---|
| 399c14 | 正, “fully,” in “Fully Enlightened One” | omitted | 【明】 |
| 399c29 | 餘, “remaining,” in “the remaining fetters can be destroyed” | 除, “destroy” | 【宋】【元】【明】 |
The three notes attaching to the four opening titles stand outside the carved text and have been recorded in section 1; they do not enter this register.
Two matters recorded without adjudication:
- At 399c14 the 明 witness lacks 正——the divergent reading of the very first sentence of the treatise lies here; both readings are recorded, and the text follows the carved reading.
- At 399c29 three witnesses read 除 for 餘——“the remaining fetters can be destroyed” against “the fetters can be destroyed away,” the one specifying which fetters are meant and the other the force of the destroying; both are recorded, and the text follows the carved reading.
Two categories with no occurrence: no constructed characters occur in this passage; no inline annotation occurs. No corrected reading occurs: this passage contains no entry corrected by 【CB】 or 【麗-CB】.
4. Citations by the Author
No citation occurs in this passage: nowhere does it use a formula of citation such as “as the Buddha said,” “as the Blessed One said,” or “as the abhidhamma says.” Paragraphs two and three are the treatise's opening verse of homage (set as verse in the base text 〔T32 399c15–16〕), and the fifth paragraph glosses its nine words item by item—this is the author composing and glossing his own words, not citing another text, and it is so recorded. The phrase “asks broadly about the matters of sutta, abhidhamma, and vinaya” 〔T32 399c19〕 names three divisions only to indicate the breadth of what is asked, and is not a citation.
5. Simile and Rhetoric
- No simile in this passage: not one simile is set up. In “freedom by tranquillisation is, as when the fruit is attained, that the mind is at ease in bliss” 〔T32 400a01〕 the word rendered “as when” means “at the time when” and is not comparative—recorded here to prevent miscounting.
- Verse and prose used together 〔T32 399c14–17〕: paragraph one is prose homage, paragraphs two and three are verse, and paragraph four returns to prose. The treatise contains fifteen verse passages, and this one is the first.
- Word-by-word gloss of the verse 〔T32 399c20–23〕: the nine items are glossed one by one, equal in number to the sentence glossed; two adjacent pairs of qualifier and named thing exchange order (freedom / unsurpassed, Gotama / renowned) while the other seven follow the verse—the named thing first, the qualifier after.
- Asking once to establish a pattern 〔T32 399c26–400a02〕: the first of the five freedoms is asked, the remaining four begin directly with the naming particle; the question does not recur while the sentence-shape holds throughout.
- A ring of head and tail 〔T32 399c19–20·400a04〕: “I shall now declare” appears twice, enclosing the whole text of the defining—raising the undertaking, defining the name, restating the undertaking.
6. Cross-reading within the Treatise
- Within this passage: four of the five freedoms—by that part, by cutting off, by tranquillisation, by leaving behind—each occur three times in the treatise, and all three occurrences fall within this passage 〔T32 399c26–400a02〕: once named in the list, once introduced by the naming particle, once closed by the concluding formula. Beyond this passage these four do not recur. Only “suppression” has further uses afterwards (not suppressed, not rightly suppressed, and the compound “path of suppressed freedom”), occurring fifteen times in the treatise.
- Forward: the threefold training in “by virtue, concentration, and wisdom it is called the path of freedom” 〔T32 400a03–04〕 unfolds in the next unit as the aggregates of virtue, concentration, and wisdom together with the three trainings and the three higher trainings 〔T32 400a14–400b03〕, and again in the third unit as the three purities, the three goods, and the three blisses 〔T32 400b06–400b25〕; the compound “path of suppressed freedom” occurs seven times in the treatise, none of them in this passage, all in the two units that follow (two and five respectively).
- Forward: the term “penetrative partaking” in “presently cultivating the concentration of penetrative partaking” 〔T32 399c28〕 occurs eight times in the treatise and is not delimited here; the next unit continues it with “virtue of penetrative partaking is the higher training in virtue” 〔T32 400a25〕 and “the concentration of penetrative partaking and the concentration of the path are the higher training in mind” 〔T32 400a28–29〕.
- Forward: the stages named in “freedom is of five kinds” 〔T32 399c25〕 belong to the same system of terms as the jhāna sections from chapter four onward and the sections on fruition in chapter twelve; this passage only establishes the names and does not unfold them.
7. Transmission
The author's title, “Composed by the arahant Upatissa, in the language of Liang, Great Light” 〔T32 399c11〕, and the translator's title, “Translated by Saṅghapāla, of Funan, master of the three baskets, under the Liang” 〔T32 399c12〕, have been recorded word for word in section 1, and the divergent readings attaching to them in that same section. Questions of authorship, translation, and transmission are not argued in this apparatus.
Typography of the base text (a fact about the setting of this edition, not the author's own sectioning): paragraphs one and four of this unit are in ordinary type, paragraphs two and three are verse, and from paragraph five the setting changes to inline annotation in small characters; the boundary falls at “Question: what is virtue?” 〔T32 399c20〕. Of the four hundred and fifty-five paragraphs in the treatise, three hundred and twenty-five are set as inline annotation in small characters. The fact is recorded without adjudicating its cause.
Shi Huijing · Waken · The Path of Freedom · Homage and the Outline of the Path · Apparatus · Summer 2026