解脫道論 起變與四如意足
四如意足在這一段不是四種並列的法，是一張按出問題先後排下來的病歷。
欲定起手——不想變的人根本不動。精進定接手——動起來會「或退或住」。心定再接手——不退不住之後還會遲、還會退、還會驚怖，三病三藥各對一味：心遲作速相意，心退作定心，心驚怖作捨相。分別定殿後——連驚怖都過了，剩下的問題是時機：此時當修，此法此時不當修。標舉時第四作「慧定」，逐修時第四作「分別定」，字面不一而照錄；「分別」二字恰恰說出它在做什麼。
論文拆零件的手法也值得學。欲、定、勝行三個字，它自己給了釋義；「成就」下面那句「唯彼三法為滿，語言六分成就」，三法六分一個字也沒有；「以初義修者」的「初義」，也不釋。自釋的照它自釋的用，不釋的留白不猜——留白不是懶，是不替古人動筆。
最要緊的是收尾。一段教人起神通的文字，末尾五分之一在講不要走遠。何故？論文自答：來作觀時會起怖畏，一怖畏禪就退——而人正在空中。風險不在做不到，在做到之後嚇著自己。
所以次第樸素到近乎掃興：最初離地一尺，漸漸往上看；再依那個相，精進到一尋。前面才說身增長可至梵世，這裡只准一尺。
In this passage the four bases of power are not four parallel practices. They form a case history ordered by the problems that arise.
Desire-concentration begins the work: without the wish to transform, nothing moves. Energy-concentration takes over when practice “falls back or remains still.” Mind-concentration meets what comes next—slowness, regression, and fear—with three medicines for three illnesses: a sign of speed for a slow mind, concentration for a regressing mind, and a sign of equanimity for a frightened mind. Discernment-concentration comes last. Once even fear has passed, the remaining question is timing: this is the time to cultivate; this quality is not to be cultivated now. The opening list calls the fourth “wisdom-concentration,” while the sequential practice calls it “discernment-concentration.” The wording differs and is preserved; “discernment” nevertheless describes precisely what the fourth base does.
The treatise also models a discipline of reading. It explains desire, concentration, and dominant effort. But in “only when those three qualities are fulfilled; in words, the six parts are accomplished,” it never identifies the three qualities or six parts. Nor does it explain the “initial meaning.” What the text explains may be used. What it leaves open should not be completed on its behalf.
Most striking is the ending. A passage teaching supernormal transformation devotes its final fifth to a warning: do not travel far too quickly. Why? On turning to observe, the beginner may become afraid. Fear makes jhāna fall away—and the practitioner is already in the air. The danger is not merely failing to rise, but succeeding and then frightening oneself.
The prescribed sequence is almost plain: rise one chi, observe gradually upward, then exert oneself to one xun. The preceding unit spoke of a body reaching the Brahmā world. Here the beginning is only one chi off the ground.
Shi Huijing · Waken · The Path of Freedom · Bringing Forth Transformation and the Four Bases of Power · 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》〈五通品〉「起變與四如意足」· 大正藏 T32n1648〔起 T32 0441c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0441c〕
問：云何當起變？答：此比丘修欲定勝行相應如意足，精進定、心定、慧定亦如是。欲者欲樂作變，定者心不亂。彼坐禪人欲樂變，變意修行定，受持四種精進，未生惡不善法為不生、已生惡不善法為斷、未生善法為生、已生善法為增長為不忘，為更起、為修滿，此謂勝行。成就者，唯彼三法為滿，語言六分成就。如意足者，為得如意作道，唯彼法如意足。復次是欲定勝行成就，此謂如意足。為得如意，以初義修者，修彼法多修，此謂修欲定勝行成就如意足。彼坐禪人如是現修，是其方便。或退或住，彼以精進令起，成精進定勝行，成就如意足。若彼方便遲若退若驚怖，彼心遲作速相意，若心退作定心，若心驚怖作捨相，彼成心定勝行，成就如意足。彼若無有煩惱心，歡喜分別饒益不饒益，修行諸法，是其修時。復此法是不修時，彼成分別定勝行，成就如意足。彼坐禪人修四如意足，以作自在心，其身隨心，其心成隨身。彼坐禪人於時安身於心、安心於身，以由身心變、以由心身變、以由身心受持、以由心身受持，或樂想或輕想著於身，於著成住。彼坐禪人如是現修成最輕，其身成最軟最堪受持，如鐵丸為火所燒隨意作物。如是以修心成身輕，以輕故入第四禪，安詳念出能分別虛空，以智受持。如是於虛空此身當起，以智受持，於虛空成起，如風吹綿縷。於是初坐禪人，不當速遠行。何故？其來作觀，當起怖畏。若有怖，其禪成退。是故初坐禪人，不當速遠行。以次第當行。最初以一尺漸漸上以觀，復依彼相作精進一尋，以此方便次第，隨其所樂當起。
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.
問
問：應當怎樣起變？
四如意足之標
答：這比丘修欲定勝行相應如意足；精進定、心定、慧定也照這樣說。
欲與定之自釋
論文接著自己解釋這兩個字：欲，就是欲樂作變；定，就是心不亂。
那坐禪人欲樂於變，就以變意修行定。
勝行：四種精進
他受持四種精進：未生的惡不善法令它不生，已生的惡不善法令它斷，未生的善法令它生，已生的善法令它增長、令它不忘，為更起、為修滿。這叫作勝行。
成就
至於「成就」，論文說：唯彼三法為滿，語言六分成就。三法是哪三法、六分是哪六分，論文都不出其目，這裡保留原語，不代為補。
如意足之二釋
什麼是如意足？論文先說：為了得如意而作道，唯彼法就是如意足。
又說：這欲定勝行成就，就叫作如意足。
為了得如意，以初義而修的人，修那個法、多修那個法，這就叫作修欲定勝行成就如意足。「初義」所指為何，論文不更作解釋，這裡保留原語。
四足逐一而修
那坐禪人像這樣現前修習，這就是他的方便。
若或退或住，他就以精進令它起來，於是成精進定勝行、成就如意足。
若他的方便遲、或退、或驚怖，那麼心遲的時候作速相意，心退的時候作定心，心驚怖的時候作捨相，於是他成心定勝行、成就如意足。
若他沒有煩惱心，能歡喜分別什麼是饒益、什麼是不饒益，修行諸法，這是他該修的時候；又此法是不該修的時候——於是他成分別定勝行、成就如意足。
要留意的是：上文標舉四足時，第四作「慧定」；此處逐一而修時，第四卻作「分別定」。二處字面不一，這裡照論文原樣錄，不代為改正。
修四如意足：身心相隨
那坐禪人修四如意足，以此作成自在心：他的身隨心，他的心也成為隨身。
那坐禪人在這時候安身於心、安心於身，以由身而心變、以由心而身變，以由身而心受持、以由心而身受持；或起樂想、或起輕想而著於身，於這個著上成就安住。
身輕入禪，於虛空起
那坐禪人像這樣現前修習，身成最輕，成最軟、最堪受持，像鐵丸被火所燒那樣可以隨意作成器物。
像這樣以修心而身成輕；因為輕的緣故入第四禪，安詳而念出，能分別虛空，以智受持。像這樣「這身當於虛空起」，以智受持，於是在虛空中成就起身，像風吹綿縷那樣。
初學不當速遠行
在這件事上，初坐禪的人不應當很快就遠行。
為什麼？他來作觀的時候，會生起怖畏；若有怖畏，他的禪就會退。所以初坐禪的人不應當很快就遠行。
應當依次第而行：最初以一尺，漸漸往上而觀；再依那個相作精進到一尋。以這個方便次第而進，隨他所樂而起。
Question
Question: How should transformation be brought forth?
The Four Bases of Power
Answer: This bhikkhu cultivates the basis of power associated with desire-concentration and dominant effort. Energy-concentration, mind-concentration, and wisdom-concentration are to be understood in the same way.
The Treatise’s Own Explanations of Desire and Concentration
The treatise next explains these two terms itself. Desire means delighting in performing transformation. Concentration means that the mind is not scattered.
The meditator delights in transformation and cultivates concentration with the intention to transform.
Dominant Effort: Four Kinds of Exertion
He undertakes four kinds of exertion: that unarisen bad and unwholesome qualities may not arise; that arisen bad and unwholesome qualities may be abandoned; that unarisen wholesome qualities may arise; and that arisen wholesome qualities may increase and not be forgotten—that they may arise further and be cultivated to fullness. This is called dominant effort.
Accomplishment
As for “accomplishment,” the treatise says: “Only when those three qualities are fulfilled; in words, the six parts are accomplished.” It does not identify the three qualities or the six parts. The expression is retained here without supplying them.
Two Explanations of a Basis of Power
What is a basis of power? The treatise first says: it is a path made for obtaining power; that very quality is a basis of power.
It then says: the accomplishment of desire-concentration and dominant effort is called a basis of power.
For the sake of obtaining power, one who cultivates according to the “initial meaning” cultivates that quality and cultivates it much. This is called cultivating the accomplishment of the basis of power associated with desire-concentration and dominant effort. The treatise does not explain what “initial meaning” refers to, so the expression is retained.
Cultivating Each of the Four Bases
The meditator cultivates in this way in the present; this is his means.
If the practice either falls back or remains still, he arouses it through energy. He thereby accomplishes energy-concentration and dominant effort, and accomplishes the basis of power.
If his means is slow, falls back, or becomes frightened, then when the mind is slow he attends to a sign of speed; when the mind falls back he makes it concentrated; and when the mind is frightened he attends to a sign of equanimity. He thereby accomplishes mind-concentration and dominant effort, and accomplishes the basis of power.
If his mind is free of defilement and he delights in discerning what is beneficial and what is not beneficial as he cultivates these qualities, he discerns when it is time to cultivate and when this quality is not to be cultivated. He thereby accomplishes discernment-concentration and dominant effort, and accomplishes the basis of power.
One textual difference must be preserved. In the opening list, the fourth base is “wisdom-concentration.” Here, when the four are cultivated one by one, the fourth is “discernment-concentration.” The wording differs, and this edition records both without correcting either.
Cultivating the Four Bases of Power: Body and Mind Follow Each Other
The meditator cultivates the four bases of power and thereby makes the mind masterful: his body follows his mind, and his mind comes to follow his body.
At that time he establishes the body in the mind and the mind in the body. Through the body he transforms the mind, and through the mind he transforms the body; through the body he sustains the mind, and through the mind he sustains the body. He attaches either a perception of ease or a perception of lightness to the body and becomes established in that attachment.
The Body Becomes Light, Enters Jhāna, and Rises into Space
Cultivating in this way, the meditator becomes exceedingly light. His body becomes exceedingly pliant and capable of being sustained, like an iron ball heated by fire that can be fashioned at will.
Through cultivating the mind, the body thus becomes light. Because of its lightness, he enters the fourth jhāna. Emerging calmly and mindfully, he can discern space and sustain it with knowledge. He resolves with knowledge, “This body shall rise into space.” His body then rises into space, like a wisp of cotton blown by the wind.
A Beginner Should Not Travel Far Too Quickly
In this matter, a beginning meditator should not travel far too quickly.
Why? When he turns to observe, fear may arise. If fear arises, his jhāna falls away. Therefore a beginning meditator should not travel far too quickly.
He should proceed step by step. At first he rises by one chi (尺) and observes gradually upward. Then, relying on that sign, he exerts himself to one xun (尋). Advancing step by step through this means, he may rise as he wishes.
Shi Huijing · Waken · The Path of Freedom · Bringing Forth Transformation and the Four Bases of Power · Vernacular · Summer 2026
上一單元把七變的清單開完，末了另問一次「誰修變辯」，把門檻收到第四禪的自在。三問並舉的第三問——「云何應起變」〔T32 441b01–02〕——留到這裡才答。
先把所見說在前頭：四如意足在本段不是四種並列的法，是按出問題的先後排的一張病歷。欲定起手，因為不想變就根本不動；精進定接手，因為動起來會「或退或住」〔T32 441c29〕；心定再接手，因為不退不住之後還會「遲若退若驚怖」〔T32 442a01〕；分別定殿後，因為連驚怖都過了，還會用錯時候——「是其修時」與「復此法是不修時」〔T32 442a05〕。四足不是四把工具擺在架上任選，是四個關卡依次擋在路上。標舉四足時第四作「慧定」〔T32 441c19〕，逐一而修時第四卻作「分別定」〔T32 442a05〕，字面不一，本編照錄不代正；但「分別」二字恰恰說出了第四足在做什麼——分別該修與不該修的時候。
先立名，再自釋，不釋的留白
「答：此比丘修欲定勝行相應如意足，精進定、心定、慧定亦如是」〔T32 441c18–19〕——一句立四足。接著論文做一件很本論的事：把這句話拆成零件，一個一個交代。
「欲者欲樂作變，定者心不亂」〔T32 441c19–20〕——欲與定，兩個字自釋。
「受持四種精進，未生惡不善法為不生、已生惡不善法為斷、未生善法為生、已生善法為增長為不忘，為更起、為修滿，此謂勝行」〔T32 441c21–23〕——勝行，以四種精進自釋。四事與「四種精進」的標數相符，末一事下面連綴「為不忘」〔T32 441c23〕「為更起、為修滿」三語，不另算作事。
「如意足者，為得如意作道，唯彼法如意足。復次是欲定勝行成就，此謂如意足」〔T32 441c24–26〕——如意足，兩個釋義並存：一個從功能說（為得如意而作的道），一個從構件說（欲、定、勝行三者成就）。論文不合一，本編並錄。
輪到「成就」，論文只寫了一句：「成就者，唯彼三法為滿，語言六分成就」〔T32 441c24〕。三法是哪三法、六分是哪六分，一個字也沒有；連這句的句讀都無從判定。再往下「為得如意，以初義修者」〔T32 441c26–27〕的「初義」也是如此，不釋。
這裡有一個可以帶走的讀經紀律：論文自釋的字，照它自釋的用；論文不釋的字，留白不猜。一句話裡並排著五個名相，三個有自釋、兩個沒有——沒有的那兩個，任何補法都是替古人動筆。本編於此誌為待考，不代考定、不代補目。讀古書最容易失手的地方不是難懂處，是「看起來只差一點就懂了」處；那一點常常就是傳本已經失落的部分。留白不是懶，是誠實。
四足逐一：每一足對一種狀況
拆完零件，論文開始逐足而修，而每一足都繫著一個具體狀況。
「彼坐禪人如是現修，是其方便」〔T32 441c28–29〕——這是欲定勝行成就如意足〔T32 441c27–28〕，起手式。
「或退或住，彼以精進令起，成精進定勝行，成就如意足」〔T32 441c29–442a01〕——第一個狀況：退，或者停住不前。藥是精進。
「若彼方便遲若退若驚怖，彼心遲作速相意，若心退作定心，若心驚怖作捨相，彼成心定勝行，成就如意足」〔T32 442a01–03〕——第二組狀況，三病三藥一一相當：心遲了，作速相意；心退了，作定心；心驚怖了，作捨相。三味藥各對一病，不混用。
「彼若無有煩惱心，歡喜分別饒益不饒益，修行諸法，是其修時。復此法是不修時，彼成分別定勝行」〔T32 442a03–06〕——第三個狀況最微妙：煩惱沒有了，能分別什麼有益什麼無益了，剩下的問題是時機——此時當修、此法此時不當修。
在這裡交付一個讀法：讀一段修行文，數它的「若」字。本段「若」字七見，除一處是「若彼方便遲」的總標外，其餘都領著一個狀況：若退、若驚怖、若無有煩惱心。「若」字後面是行者實際會遇到的情形，「若」字前面才是名相。修行書的實用部分往往藏在「若」字後面——定義告訴你這門叫什麼，「若」字告訴你出事時怎麼辦。這個數法出了本段仍然用得著：本論凡教一法而長者，多半都在「若」字上分岔。
身心相隨：四對互文
四足修成，論文換了一種句法：「彼坐禪人修四如意足，以作自在心，其身隨心，其心成隨身」〔T32 442a06–07〕，接著「於時安身於心、安心於身，以由身心變、以由心身變、以由身心受持、以由心身受持」〔T32 442a08–09〕。
身隨心／心隨身、安身於心／安心於身、由身而心變／由心而身變、由身受持心／由心受持身——四組全部兩兩對翻，句式在此忽然密集起來。論文不解釋為什麼要這樣寫，但寫法本身已經是意思：到這一步，身與心誰主誰從已經不是固定的了。
然後是那個著名的比喻：「彼坐禪人如是現修成最輕，其身成最軟最堪受持，如鐵丸為火所燒隨意作物」〔T32 442a10–12〕——鐵本來最硬，燒透了卻可以隨意打成任何器物。這句話在下一節作變的地方會一字不差地再出現一次〔T32 442c11〕；受持變與作變二門共用這一段修身心之文，可見它不屬於某一種變，是一切變的共同前行。
「以輕故入第四禪，安詳念出能分別虛空，以智受持。如是於虛空此身當起，以智受持，於虛空成起，如風吹綿縷」〔T32 442a13–15〕——起身了。用的比喻仍是輕：風吹著一縷棉絮。
停問：為何講起變的一段，末尾在講害怕
到此為止都很順，然後論文忽然剎車：「於是初坐禪人，不當速遠行」〔T32 442a15–16〕。
一段教人怎麼起神通的文字，為什麼用最後五分之一來講不要走遠？
論文自己設問自答了：「何故？其來作觀，當起怖畏。若有怖，其禪成退」〔T32 442a16–17〕。答案不在神通本身，在起神通的那顆心——風險不是做不到，是做到之後嚇著自己。一嚇，怖起；怖一起，禪就退；禪一退，人正在空中。所以這裡的誡不是道德上的節制，是技術上的安全：「是故初坐禪人，不當速遠行。以次第當行」〔T32 442a17–18〕。
同一句誡在三行之內立了兩次，中間夾著一問一答——先誡、再問何故、再誡。本論勸誡的常式如此：不是加重語氣，是把理由塞在兩次同樣的話中間，讓人繞不過去。
而它給的次第具體到近乎樸素：「最初以一尺漸漸上以觀，復依彼相作精進一尋」〔T32 442a18–19〕。一尺起，一尋止，然後「以此方便次第，隨其所樂當起」〔T32 442a19–20〕。前面剛說完身增長可以到梵世，這裡教人先離地一尺。能到梵世的法門，開頭只准離地一尺——這個落差本身就是本段最後一句教學。
帶走三件：一個所見——四如意足是按出問題的先後排的病歷：欲（不動）、精進（或退或住）、心（遲·退·驚怖）、分別（修時與不修時）；標作「慧定」而修作「分別定」，而「分別」二字正說出第四足的工作。一個讀法——讀修行文先數它的「若」字：「若」字前面是名相，後面是你真會遇到的狀況與對治。一處停問——為何教起變的一段末尾在講害怕？論文自答「其來作觀，當起怖畏。若有怖，其禪成退」：神通的風險不在做不到，在做到之後嚇著自己；所以能到梵世的法門，開頭只准離地一尺。
順帶記下本段留白的兩處：「三法」「六分」與「初義」，論文都不出其目。現有底本文字不足以補出其目，故本編保留留白。
The preceding unit completed the inventory of seven transformations, then separately asked who cultivates transformative discernment and narrowed the threshold to mastery of the fourth jhāna. The third of the three opening questions—“How should transformation be brought forth?” 〔T32 441b01–02〕—is answered only here.
The central observation can be stated at once: the four bases of power are not presented here as four parallel practices, but as a case history ordered by the problems that arise. Desire-concentration comes first because one who does not wish to transform never begins. Energy-concentration takes over because once practice begins it may “fall back or remain still” 〔T32 441c29〕. Mind-concentration follows because even after that there may be slowness, regression, or fear 〔T32 442a01〕. Discernment-concentration comes last because even after fear has passed the timing may be wrong: “this is the time to cultivate” and “this quality is not to be cultivated at this time” 〔T32 442a05〕. These are not four tools lying side by side. They are four gates encountered in order. The opening list calls the fourth “wisdom-concentration” 〔T32 441c19〕, while the sequential practice calls it “discernment-concentration” 〔T32 442a05〕. This edition preserves both readings. Yet “discernment” names exactly what the fourth base is doing: distinguishing the time to cultivate from the time not to cultivate.
First the Name, Then Its Own Explanation; What Is Not Explained Remains Open
“This bhikkhu cultivates the basis of power associated with desire-concentration and dominant effort; energy-concentration, mind-concentration, and wisdom-concentration are likewise” 〔T32 441c18–19〕. One sentence establishes all four. The treatise then does something characteristic: it takes the sentence apart and accounts for its components one by one.
“Desire means delighting in performing transformation; concentration means that the mind is not scattered” 〔T32 441c19–20〕. The two terms explain themselves here.
“He undertakes four kinds of exertion: that unarisen bad and unwholesome qualities may not arise; that arisen bad and unwholesome qualities may be abandoned; that unarisen wholesome qualities may arise; and that arisen wholesome qualities may increase and not be forgotten—that they may arise further and be cultivated to fullness. This is called dominant effort” 〔T32 441c21–23〕. Dominant effort is explained through four exertions. The four acts match the announced number. Under the last act, “not be forgotten” 〔T32 441c23〕, “arise further,” and “be cultivated to fullness” are three qualifications of the same act, not three additional acts.
“A basis of power is a path made for obtaining power; that very quality is a basis of power. Further, the accomplishment of desire-concentration and dominant effort is called a basis of power” 〔T32 441c24–26〕. Two explanations coexist. One is functional: it is a path made to obtain power. The other is compositional: desire, concentration, and dominant effort are accomplished. The treatise does not merge them, and this edition retains both.
When it reaches “accomplishment,” however, the treatise gives only this: “Accomplishment: only when those three qualities are fulfilled; in words, the six parts are accomplished” 〔T32 441c24〕. It identifies neither the three qualities nor the six parts, and even the punctuation remains uncertain. Soon afterward, “one who cultivates according to the initial meaning for the sake of obtaining power” 〔T32 441c26–27〕 leaves “initial meaning” unexplained as well.
This yields a portable discipline for reading: use a term as the treatise itself explains it; where the treatise gives no explanation, leave the space open. Five technical expressions stand side by side. Three are explained and two are not. Filling in the latter would be writing on behalf of the old text. The most dangerous place in an old book is often not what is wholly obscure, but what appears one small step from completion; that missing step may be precisely what transmission has lost. Leaving space is not laziness. It is honesty.
Cultivating the Four in Order: Each Meets One Condition
After taking the compound apart, the treatise cultivates each base, and each is tied to a concrete condition.
“The meditator cultivates in this way in the present; this is his means” 〔T32 441c28–29〕. This is the opening movement, the accomplishment of the basis of power associated with desire-concentration and dominant effort 〔T32 441c27–28〕.
“If it falls back or remains still, he arouses it through energy; he accomplishes energy-concentration and dominant effort, and accomplishes the basis of power” 〔T32 441c29–442a01〕. The first condition is regression or stagnation. Its medicine is energy.
“If his means is slow, falls back, or becomes frightened: when the mind is slow, he attends to a sign of speed; when the mind falls back, he makes it concentrated; when the mind is frightened, he attends to a sign of equanimity. He accomplishes mind-concentration and dominant effort, and accomplishes the basis of power” 〔T32 442a01–03〕. Three illnesses meet three medicines one by one: slowness meets a sign of speed, regression meets concentration, and fear meets a sign of equanimity. They are not interchangeable.
“If his mind is free of defilement, he delights in discerning what is beneficial and what is not beneficial as he cultivates these qualities: this is the time to cultivate. Again, this quality is not to be cultivated at this time. He accomplishes discernment-concentration and dominant effort” 〔T32 442a03–06〕. The third condition is subtler. Defilement has gone and benefit can be distinguished from harm; the remaining problem is timing.
A reading practice is offered here: in a passage of practice instructions, count its occurrences of “if.” The present passage uses 若 seven times. Apart from the general heading “if his means is slow,” each introduces a condition: if it falls back, if fear arises, if the mind is free of defilement. The technical name stands before the “if”; the situation a practitioner will actually meet, together with its response, stands after it. Definitions tell you what a practice is called. “If” tells you what to do when something happens. This counting method remains useful beyond this unit: whenever this treatise teaches a practice at length, its practical branches often open with “if.”
Body and Mind Follow Each Other: Four Reciprocal Pairs
Once the four bases are cultivated, the syntax changes: “The meditator cultivates the four bases of power and thereby makes the mind masterful: his body follows his mind, and his mind comes to follow his body” 〔T32 442a06–07〕. Then: “He establishes the body in the mind and the mind in the body; through the body he transforms the mind and through the mind he transforms the body; through the body he sustains the mind and through the mind he sustains the body” 〔T32 442a08–09〕.
Body follows mind / mind follows body; body is established in mind / mind in body; body transforms mind / mind transforms body; body sustains mind / mind sustains body. All four pairs reverse themselves. The treatise does not explain why it writes this way, but the form carries meaning: at this point, which of body and mind commands and which follows is no longer fixed.
Then comes the simile: “Cultivating in this way, the meditator becomes exceedingly light; his body becomes exceedingly pliant and capable of being sustained, like an iron ball heated by fire that can be fashioned at will” 〔T32 442a10–12〕. Iron is hard, yet when heated through it can be formed into any implement. The same sentence recurs word for word in the later section on form-transformation 〔T32 442c11〕. Determination-transformation and form-transformation share this preparation of body and mind; it belongs to transformation as such, not to only one kind.
“Because of its lightness he enters the fourth jhāna. Emerging calmly and mindfully, he discerns space and sustains it with knowledge. Resolving with knowledge, ‘This body shall rise into space,’ he rises into space like a wisp of cotton blown by the wind” 〔T32 442a13–15〕. The body rises. The simile still concerns lightness: wind carrying a wisp of cotton.
Pause: Why Does a Passage on Transformation End by Speaking of Fear?
Everything has proceeded smoothly. Then the treatise suddenly brakes: “In this matter, a beginning meditator should not travel far too quickly” 〔T32 442a15–16〕.
Why does a passage teaching the arising of supernormal transformation devote its final fifth to not going far?
The treatise asks and answers its own question: “Why? When he turns to observe, fear may arise. If fear arises, his jhāna falls away” 〔T32 442a16–17〕. The answer lies not in the power but in the mind exercising it. The danger is not failure. It is succeeding and then frightening oneself. Fear arises; jhāna falls away; the practitioner is in midair. This restraint is therefore technical safety, not a moral ornament: “Therefore a beginning meditator should not travel far too quickly. He should proceed step by step” 〔T32 442a17–18〕.
The same warning occurs twice within three lines, with a question and answer between. First the warning, then the reason, then the warning again: the treatise places its explanation between identical guardrails.
Its progression is almost disarmingly concrete: “At first, by one chi, he observes gradually upward; then, relying on that sign, he exerts himself to one xun” 〔T32 442a18–19〕. One chi first, one xun next; only then, “advancing step by step through this means, he may rise as he wishes” 〔T32 442a19–20〕. The preceding unit said that the body could be enlarged as far as the Brahmā world. Here the practitioner begins one chi off the ground. A method capable of reaching the Brahmā world permits only one chi at the start. That contrast is the unit’s final instruction.
Carry away three things. One observation: the four bases of power form a case history ordered by problems—desire (not beginning), energy (regression or stillness), mind (slowness, regression, fear), and discernment (the time to cultivate and the time not to). The heading says “wisdom-concentration” and the practice says “discernment-concentration”; the latter names the fourth base’s work. One reading practice: count the “ifs” in practice instructions. Before “if” stands the technical name; after it stands the situation and its treatment. One place to pause: why does a passage on transformation end with fear? Because the treatise says that observation may provoke fear, fear makes jhāna fall away, and the practitioner is already aloft. A method capable of reaching the Brahmā world therefore begins only one chi above the ground.
Also retain the passage’s two open spaces: the “three qualities” and “six parts,” and the “initial meaning.” The received text does not identify them, so this edition does not supply them.
Shi Huijing · Waken · The Path of Freedom · Bringing Forth Transformation and the Four Bases of Power · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第九〈五通品〉，承前單元誰修變辯一節〔T32 441c14–17〕而下，答三問並舉之第三問「云何應起變」〔T32 441b01–02〕。底本一段〔T32 441c17–442a20〕。
一、科判定位
底本一段，內含七節：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 問 | 「問：云何當起變？」〔T32 441c17–18〕 |
| 四如意足之標 | 「此比丘修欲定勝行相應如意足」〔T32 441c18–19〕…「精進定、心定、慧定亦如是」〔T32 441c19〕 |
| 欲與定之自釋 | 「欲者欲樂作變，定者心不亂」〔T32 441c19–20〕 |
| 勝行＝四種精進 | 「受持四種精進」〔T32 441c21〕…「此謂勝行」〔T32 441c23〕 |
| 成就·如意足之二釋 | 「成就者，唯彼三法為滿，語言六分成就」〔T32 441c24〕…「此謂修欲定勝行成就如意足」〔T32 441c27–28〕 |
| 四足逐一而修 | 「彼坐禪人如是現修，是其方便」〔T32 441c28–29〕…「彼成分別定勝行」〔T32 442a05–06〕 |
| 身心相隨·於虛空起·初學次第 | 「彼坐禪人修四如意足」〔T32 442a06〕…「隨其所樂當起」〔T32 442a19–20〕 |
單元界與問答界之相合：本單元為一問一答之全，起於「問：云何當起變？」而訖於「隨其所樂當起」；下段別起「問：彼坐禪人於虛空或從禪退」〔T32 442a20〕。段內無自答文中間切斷者。
全段定位錨
〔T32, 441c17–442a20〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 四如意足之標與釋 | 標作「此比丘修欲定勝行相應如意足」〔T32 441c18–19〕、「精進定、心定、慧定亦如是」〔T32 441c19〕；逐修作「成精進定勝行」〔T32 441c29–442a01〕、「彼成心定勝行」〔T32 442a03〕、「彼成分別定勝行」〔T32 442a05–06〕 | 標之第四作「慧定」而逐修之第四作「分別定」，字面不一；餘三目（欲·精進·心）標釋相符。照錄不代正。「四如意足」全論十二見，本品外之四見在念佛〔T32 427c29〕、念法〔T32 428b03〕二門與品十一〔T32 448a02–03〕、品十二〔T32 457a14〕，皆列於道品之數中而不別釋 |
| 欲·定 | 「欲者欲樂作變，定者心不亂」〔T32 441c19–20〕 | 論文於此二字自釋，而「勝行」「成就」「如意足」三語則別釋於下——四語之中三語自釋、一語（成就）不出其目（見下） |
| 勝行 | 自釋為四種精進：「受持四種精進」〔T32 441c21〕…「此謂勝行」〔T32 441c23〕 | 所列實四事（未生惡為不生·已生惡為斷·未生善為生·已生善為增長），末事下綴「為不忘」〔T32 441c23〕「為更起、為修滿」三語——四事與「四種精進」之標數相符，末事之三綴語不別為事 |
| 成就·三法·六分 | 「成就者，唯彼三法為滿，語言六分成就」〔T32 441c24〕 | 三法之目與六分之目論文俱不出，句讀亦未決，誌「待考」；不代考定、不代補 |
| 如意足之二釋 | 一作「如意足者，為得如意作道」〔T32 441c24–25〕，二作「復次是欲定勝行成就，此謂如意足」〔T32 441c25–26〕 | 一以功能立（為得如意作道），二以構件立（欲定勝行成就）；二釋並存，論文不合一 |
| 初義 | 「為得如意，以初義修者」〔T32 441c26–27〕 | 所指論文不釋，誌「待考」，不代考定 |
| 心定之三對治 | 「彼心遲作速相意」〔T32 442a01–02〕、「若心退作定心」〔T32 442a02〕、「若心驚怖作捨相」〔T32 442a02–03〕 | 病三（遲·退·驚怖）與藥三（速相意·定心·捨相）一一相當；上句「若彼方便遲若退若驚怖」〔T32 442a01〕先總標其三 |
| 分別定之修時與不修時 | 「是其修時」〔T32 442a05〕、「復此法是不修時」〔T32 442a05〕 | 以時之當否分別，故其定名「分別」；與標之「慧定」字面不一（見上） |
| 身心互隨·互變·互受持 | 「以作自在心，其身隨心，其心成隨身」〔T32 442a06–07〕、「安身於心、安心於身」〔T32 442a08〕、「以由身心變、以由心身變、以由身心受持、以由心身受持」〔T32 442a08–09〕 | 四語皆作互文對舉（身→心、心→身各一）。「安身於心、安心於身」全論二見〔442a08·442c07〕，後一見在作變之節（同式再出） |
| 樂想·輕想 | 〔T32 442a10〕 | 「或樂想或輕想著於身」全論二見〔442a10·442c09〕，後一見在作變之節 |
| 一尺·一尋 | 「最初以一尺漸漸上以觀，復依彼相作精進一尋」〔T32 442a18–19〕 | 二量並舉以示次第；「一尋」一語前見於曼陀羅法〔T32 412c22〕，本論用為距離之量，照字面保留 |
三、校記與異讀
本段範圍內大正藏校記一處，誌而不改；本文之讀依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 441c23 | 忘（已生善法為增長為不忘） | 志 | 【明】 |
校本零命中二項：本段缺字（造字）零命中；行內夾註零命中。
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。查而無獲，如實記之。
五、譬喻·修辭
- 鐵丸之譬〔T32 442a11–12〕：「如鐵丸為火所燒隨意作物」——以鐵受火而後可隨意成器，喻身之最軟最堪受持。全論二見〔442a11–12·442c11〕，後一見在作變之節，其式全同。
- 綿縷之譬〔T32 442a15〕：「如風吹綿縷」——喻於虛空成起之輕。同品下文受持變之節別以綿縷喻風行「受持風如綿縷如風行」〔T32 442b22〕，二處同取綿縷而所喻不同（此喻起之輕，彼喻行之法），不並判。
- 互文四對〔T32 442a06–09〕：身隨心／心隨身、安身於心／安心於身、由身心變／由心身變、由身心受持／由心身受持——四組皆兩兩對翻，句式於此密集。
- 「不當速遠行」之重出〔T32 442a15–16·442a17〕：先立誡、次設「何故」自問而答之（起怖畏則禪退），末以「是故」再立同誡——一誡二出而中夾一問答，本論勸誡之常式。
六、章內互讀
- 前指：本段所答即前單元三問並舉之第三問「云何應起變」〔T32 441b01–02〕；「一尋」前見於曼陀羅法〔T32 412c22〕；「四如意足」前見於念佛門之道品列〔T32 427c29〕與念法門之「修行至泥洹」列〔T32 428b03〕。
- 後指：「安身於心、安心於身」〔T32 442c07〕、「或樂想或輕想著於身」〔T32 442c09〕、「如鐵丸為火所燒隨意作物」〔T32 442c11〕三語於作變之節同式再出；受持變之專節收於「（受持變已竟）」〔T32 442c05〕；「四如意足」後見於品十一〔T32 448a02–03〕與品十二〔T32 457a14〕。
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 unit comes from fascicle nine, Chapter on the Five Direct Knowledges, of the Path of Freedom. It follows the preceding unit’s discussion of who cultivates transformative discernment 〔T32 441c14–17〕 and answers the third of the three questions posed together, “How should transformation be brought forth?” 〔T32 441b01–02〕. The base text is one paragraph 〔T32 441c17–442a20〕.
1. Structural Location
The base text is one paragraph containing seven sections:
| Section | Textual limits, each with its anchor |
|---|---|
| Question | “Question: How should transformation be brought forth?” 〔T32 441c17–18〕 |
| Heading of the four bases of power | “This bhikkhu cultivates the basis of power associated with desire-concentration and dominant effort” 〔T32 441c18–19〕 … “energy-concentration, mind-concentration, and wisdom-concentration are likewise” 〔T32 441c19〕 |
| Explanation of desire and concentration | “Desire means delighting in performing transformation; concentration means that the mind is not scattered” 〔T32 441c19–20〕 |
| Dominant effort as four kinds of exertion | “He undertakes four kinds of exertion” 〔T32 441c21〕 … “this is called dominant effort” 〔T32 441c23〕 |
| Accomplishment and two explanations of a basis of power | “Accomplishment: only when those three qualities are fulfilled; in words, the six parts are accomplished” 〔T32 441c24〕 … “this is called cultivating the accomplishment of the basis of power associated with desire-concentration and dominant effort” 〔T32 441c27–28〕 |
| Cultivating each of the four bases | “The meditator cultivates in this way in the present; this is his means” 〔T32 441c28–29〕 … “he accomplishes discernment-concentration and dominant effort” 〔T32 442a05–06〕 |
| Body and mind follow each other; rising into space; the beginner’s sequence | “The meditator cultivates the four bases of power” 〔T32 442a06〕 … “he may rise as he wishes” 〔T32 442a19–20〕 |
The unit boundary coincides with a question-and-answer boundary: the unit begins with “Question: How should transformation be brought forth?” and ends with “he may rise as he wishes.” The next paragraph separately begins, “Question: When the meditator is in space, does he sometimes fall away from jhāna?” 〔T32 442a20〕. No answer is cut in the middle.
Anchor for the whole passage
〔T32, 441c17–442a20〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Heading and practice of the four bases of power | The heading has “this bhikkhu cultivates the basis of power associated with desire-concentration and dominant effort” 〔T32 441c18–19〕 and “energy-concentration, mind-concentration, and wisdom-concentration are likewise” 〔T32 441c19〕. The sequential practice has “he accomplishes energy-concentration and dominant effort” 〔T32 441c29–442a01〕, “he accomplishes mind-concentration and dominant effort” 〔T32 442a03〕, and “he accomplishes discernment-concentration and dominant effort” 〔T32 442a05–06〕 | The fourth item is “wisdom-concentration” in the heading but “discernment-concentration” in the sequential practice; the wording differs. The other three—desire, energy, and mind—agree. Both are recorded without correction. “Four bases of power” occurs twelve times in the treatise. Its four occurrences outside this chapter are in recollection of the Buddha 〔T32 427c29〕, recollection of the Dhamma 〔T32 428b03〕, Chapter Eleven 〔T32 448a02–03〕, and Chapter Twelve 〔T32 457a14〕; all occur in lists of path factors and are not separately explained there |
| Desire and concentration | “Desire means delighting in performing transformation; concentration means that the mind is not scattered” 〔T32 441c19–20〕 | The treatise explains these two terms here. Dominant effort, accomplishment, and basis of power are explained below—of the four components, three receive explanations while one, accomplishment, does not disclose its constituents |
| Dominant effort | Explained as four kinds of exertion: “he undertakes four kinds of exertion” 〔T32 441c21〕 … “this is called dominant effort” 〔T32 441c23〕 | Four acts are actually listed: prevent unarisen evil, abandon arisen evil, arouse unarisen good, and increase arisen good. Under the last appear “that it not be forgotten” 〔T32 441c23〕, “that it arise further,” and “that it be cultivated to fullness.” The four acts agree with the announced “four kinds of exertion”; the three trailing phrases qualify the last act and are not separate acts |
| Accomplishment; three qualities; six parts | “Accomplishment: only when those three qualities are fulfilled; in words, the six parts are accomplished” 〔T32 441c24〕 | The treatise identifies neither the three qualities nor the six parts, and the punctuation remains unresolved. Marked for further study. None is supplied or reconstructed |
| Two explanations of a basis of power | First: “a basis of power is a path made for obtaining power” 〔T32 441c24–25〕. Second: “the accomplishment of desire-concentration and dominant effort is called a basis of power” 〔T32 441c25–26〕 | One is functional—a path made to obtain power. The other is compositional—the accomplishment of desire, concentration, and dominant effort. Both are retained; the treatise does not combine them |
| Initial meaning | “For the sake of obtaining power, one who cultivates according to the initial meaning” 〔T32 441c26–27〕 | The treatise does not explain its referent. Marked for further study; no identification is supplied |
| Three treatments under mind-concentration | “When the mind is slow, he attends to a sign of speed” 〔T32 442a01–02〕; “when the mind falls back, he makes it concentrated” 〔T32 442a02〕; “when the mind is frightened, he attends to a sign of equanimity” 〔T32 442a02–03〕 | Three illnesses—slowness, regression, fear—correspond one by one to three medicines—a sign of speed, concentration, a sign of equanimity. The preceding phrase, “if his means is slow, falls back, or becomes frightened” 〔T32 442a01〕, first announces the three together |
| When to cultivate and when not to cultivate discernment-concentration | “This is the time to cultivate” 〔T32 442a05〕 and “again, this quality is not to be cultivated at this time” 〔T32 442a05〕 | It distinguishes whether the time is appropriate, hence “discernment.” Its wording differs from the heading’s “wisdom-concentration” |
| Body and mind mutually follow, transform, and sustain | “Having made the mind masterful, his body follows his mind and his mind comes to follow his body” 〔T32 442a06–07〕; “he establishes the body in the mind and the mind in the body” 〔T32 442a08〕; “through the body he transforms the mind, through the mind he transforms the body, through the body he sustains the mind, through the mind he sustains the body” 〔T32 442a08–09〕 | All four phrases are reciprocal pairs (body to mind, mind to body). “He establishes the body in the mind and the mind in the body” occurs twice in the treatise 〔442a08·442c07〕, recurring in the later section on form-transformation |
| Perception of ease; perception of lightness | 〔T32 442a10〕 | “He attaches either a perception of ease or a perception of lightness to the body” occurs twice in the treatise 〔442a10·442c09〕, recurring in the section on form-transformation |
| One chi; one xun | “At first, by one chi, he observes gradually upward; then, relying on that sign, he exerts himself to one xun” 〔T32 442a18–19〕 | The two measures show sequence. “One xun” occurs earlier in the method of the maṇḍala 〔T32 412c22〕. The treatise uses it as a measure of distance; this edition preserves the source measure rather than converting it |
3. Critical Notes and Variant Readings
The Taishō apparatus gives one note in this passage. It is recorded without changing the body text, which follows the Taishō base reading:
| Anchor | Base text | Variant | Witness |
|---|---|---|---|
| 441c23 | 忘 (in “that arisen wholesome qualities may increase and not be 忘”) | 志 | 【明】 |
Two zero-hit checks against the critical text: no missing-character or gaiji marker occurs in this unit, and no inline parenthetical annotation occurs.
4. Authorities Cited by the Treatise
No citation formula occurs in this passage: there is no “as the Buddha said,” “as the Blessed One said,” “as the Abhidhamma says,” or comparable formula. The check returned no result, which is recorded as such.
5. Simile and Rhetoric
- The iron-ball simile 〔T32 442a11–12〕: “like an iron ball heated by fire that can be fashioned at will.” Iron receives fire and can then be shaped at will; this illustrates the body becoming exceedingly pliant and capable of being sustained. It occurs twice in the treatise 〔442a11–12·442c11〕, recurring in the later section on form-transformation in the same form.
- The cotton-wisp simile 〔T32 442a15〕: “like a wisp of cotton blown by the wind” illustrates the lightness of rising into space. The later section on determination-transformation separately uses cotton thread in “sustain air, like cotton thread, like the movement of wind” 〔T32 442b22〕. Both use cotton, but what they illustrate differs: here it is the lightness of rising; there it is a mode of movement. No common judgment is imposed.
- Four reciprocal pairs 〔T32 442a06–09〕: body follows mind / mind follows body; body is established in mind / mind in body; body transforms mind / mind transforms body; body sustains mind / mind sustains body. All four reverse in pairs, producing a dense reciprocal syntax.
- The repeated warning “should not travel far too quickly” 〔T32 442a15–16·442a17〕: the warning is first stated, followed by the treatise’s own “Why?” and answer (fear arises and jhāna falls away), and then repeated with “therefore.” One warning occurs twice with a question and answer between, a recurrent admonitory form in the treatise.
6. Internal Cross-Reading
- Backward: this passage answers the third of the three questions posed in the preceding unit, “How should transformation be brought forth?” 〔T32 441b01–02〕. “One xun” occurs earlier in the method of the maṇḍala 〔T32 412c22〕. “Four bases of power” occurs earlier in the list of path factors under recollection of the Buddha 〔T32 427c29〕 and the list “cultivated as far as Nibbāna” under recollection of the Dhamma 〔T32 428b03〕.
- Forward: “he establishes the body in the mind and the mind in the body” 〔T32 442c07〕, “he attaches either a perception of ease or a perception of lightness to the body” 〔T32 442c09〕, and “like an iron ball heated by fire that can be fashioned at will” 〔T32 442c11〕 recur in the same form in the section on form-transformation. The dedicated section on determination-transformation closes with “(determination-transformation is complete)” 〔T32 442c05〕. “Four bases of power” occurs later in Chapter Eleven 〔T32 448a02–03〕 and Chapter Twelve 〔T32 457a14〕.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · Bringing Forth Transformation and the Four Bases of Power · Apparatus · Summer 2026