解脫道論 二種定諸門：邪定與正定
一百三十五字，三組二分，三次都用同一個發端——定有二種、定有二種、定有二種。
式子擺得一樣平。可是給的字一組比一組少。
第一組是世間定與出世間定。論主把世間定的相列了九樣：有漏、有結、有縛、流、厄、蓋、戒盜見盜、取、煩惱。輪到出世定，只有四個字——與此相違。一邊九目，一邊零目。
第二組是邪定與正定。兩邊各一句，對稱到極處：同樣一個「一心」，加不善就是邪，加善就是正。而這一組後面多了一句別組沒有的話——邪定當斷，正定應修。
第三組是外定與安定。兩邊各一句，沒有目，沒有判，連問也不設。
值得自己停下來的是第二組那句多出來的判。三組都是二分，何以只有這一組說到斷與修？
答就在三組所用的分準裡。第一組以「聖果所得」分——得不得聖果，是已然的結果，不是可斷可修的事。第三組以定的位次分——前一分、後一分，也不是可斷可修的事。唯獨第二組以善與不善分，而善與不善，正是可斷可修者。所以那一句判只能落在這一組上，落在別組都無處著力。
論主自己不說這一層。可核的只是三組所用的準各異這一件事。
再往後看一眼，還有一件事該記：三組六個名字，出了本段之後的命運差得很遠。世間定、出世定那一組，出本段全論不再用。邪定另有二見在末品的十邪邊裡。而字給得最少的那一組裡的「安定」，全論十五見，十三見都在講行門的品八——連定義都照樣搬去，只換了收語。
於是三組的排法有了另一個看法：字給得最少的那一組，是本品唯一在後文長長用下去的一組。
讀分類的段落，不要只讀分了什麼。先量每一組、每一邊得了多少字；式子是平的，分量往往不平，不平之處就是論主要你留意的地方。
One hundred and thirty-five characters, three twofold divisions, and the same opening all three times—concentration is of two kinds, concentration is of two kinds, concentration is of two kinds.
The formula is laid out with perfect evenness. Yet each successive pair receives fewer words.
The first pair is worldly and supramundane concentration. The author lists nine characteristics of worldly concentration: influxes, fetters, bonds, stream, peril, covering, 戒盜見盜, appropriation, and defilement. When the text reaches world-transcending concentration, it gives only four characters—contrary to this. One side has nine entries; the other has none.
The second pair is wrong and right concentration. Each side receives one sentence, and the symmetry could hardly be more exact: the same “one-pointed mind” is wrong when unwholesome and right when wholesome. After this pair comes one sentence given to neither of the others—wrong concentration should be abandoned; right concentration should be developed.
The third pair is outer concentration and absorption concentration. Each side receives one sentence, with no entries, no judgment, and not even a question.
The place to pause for oneself is the judgment added to the second pair. All three pairs divide concentration in two; why does only this one speak of abandoning and developing?
The answer lies in the criterion used by each pair. The first divides by “obtained through noble fruition”—whether noble fruition has been obtained is an already-accomplished result, not something to abandon or develop. The third divides by stages of concentration—an earlier portion and a later portion—which likewise are not things to abandon or develop. Only the second divides by wholesome and unwholesome, and wholesome and unwholesome are precisely what can be developed and abandoned. That judgment can therefore fall only upon this pair; applied to either of the others, it would have no purchase.
The author does not state this level of meaning. What can be verified is only that the three pairs use different criteria.
Looking a little farther ahead reveals one more thing worth retaining. The six names in the three pairs meet very different fates after this passage. The names for worldly and world-transcending concentration are never used again. Wrong concentration occurs twice more among the ten wrong factors in the final chapter. Yet “absorption concentration,” from the pair given the fewest words, occurs fifteen times in the treatise, thirteen of them in chapter eight, the Chapter on the Doorways of Practice—even the definition is carried over unchanged, with only its closing formula altered.
The three pairs may therefore be seen another way: the pair given the fewest words is the only one in this chapter that continues to be used at length later in the treatise.
When reading a passage of classifications, do not read only what is divided. First measure how many words each group and each side receives. The formula may be even while the weight is not, and where the weight is unequal is where the author asks for attention.
Shi Huijing · Waken · The Path of Freedom · The Two-Fold Divisions of Concentration: Wrong and Right · 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〉「二種定諸門：邪定與正定」· 大正藏 T32n1648〔起 T32 0407b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0407b〕
定有幾種者，定有二種：一世間定、二出世間定。聖果所得謂出世定，餘名世定。其世間定，是有漏、有結、有縛，是流、是厄、是蓋、是戒盜見盜、是取、是煩惱，此謂世間定。與此相違，名出世定。復次定有二種：邪定、正定。云何邪定？不善一心，是謂邪定；若善一心，是謂正定。邪定當斷，正定應修。復次定有二種：外定、安定。彼彼定初分，此謂外定。性除無間，此謂安定。
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.
第一組：世間定與出世間定
定有幾種？定有二種：一是世間定，二是出世間定。
聖果所得的叫作出世定，其餘的叫作世定。
那個世間定，是有漏、有結、有縛，是流、是厄、是蓋、是戒盜見盜、是取、是煩惱——這叫作世間定。
與這個相違的，名為出世定。
第二組：邪定與正定
再說一次，定有二種：邪定、正定。
什麼是邪定？不善的一心，這叫作邪定；若是善的一心，這叫作正定。
邪定應當斷，正定應當修。
第三組：外定與安定
再說一次，定有二種：外定、安定。
那一個一個定的最初一分，這叫作外定。
性除的無間，這叫作安定。
幾處該記的
三組都作二分，而三組所給的字數相差很遠。第一組把世間定的相列了九樣，出世定卻只說「與此相違」，一樣也不列。第二組兩邊各一句。第三組兩邊也各一句，而且不再加任何判語。這裡照錄。
三組之中，只有第二組在分完之後加了修斷之判——「邪定當斷，正定應修」。第一組與第三組分完就停。這裡照錄。
第三組的起句，底本作「復次定有二種」，宋、元、明、宮四本作「復次如是一種」。這裡照錄，本文從底本。
世間定所列的九樣，其中「是有漏、有結、有縛」三樣共用一個「是」字，其後六樣各帶一個「是」字。九樣而七個「是」。這裡照錄。
First Pair: Worldly and Supramundane Concentration
How many kinds of concentration are there? Concentration is of two kinds: first, worldly concentration; second, supramundane concentration.
Concentration obtained through noble fruition is called world-transcending concentration; the rest is called concentration of the world.
That worldly concentration is with influxes, with fetters, and with bonds; it is a stream, a peril, a covering, 戒盜見盜, appropriation, and defilement—this is called worldly concentration.
What is contrary to this is named world-transcending concentration.
Second Pair: Wrong and Right Concentration
Again, concentration is of two kinds: wrong concentration and right concentration.
What is wrong concentration? An unwholesome one-pointed mind is called wrong concentration; a wholesome one-pointed mind is called right concentration.
Wrong concentration should be abandoned; right concentration should be developed.
Third Pair: Outer Concentration and Absorption Concentration
Again, concentration is of two kinds: outer concentration and absorption concentration.
The initial portion of each particular concentration is called outer concentration.
What comes immediately after 性除 is called absorption concentration.
Several Points to Record
All three pairs are twofold, but the numbers of words given to them differ greatly. The first pair lists nine characteristics of worldly concentration, yet says only “contrary to this” of world-transcending concentration, without listing even one characteristic. The second pair gives one sentence to each side. The third likewise gives one sentence to each side and adds no further judgment. This is recorded as written.
Among the three pairs, only the second adds a judgment about development and abandonment after making its division—“wrong concentration should be abandoned; right concentration should be developed.” The first and third stop once their divisions have been made. This is recorded as written.
The opening of the third pair reads “again, concentration is of two kinds” in the base text, while the Song, Yuan, Ming, and Gong witnesses read “again, in this way, there is one kind.” Both are recorded here, and the present text follows the base.
Among the nine characteristics listed for worldly concentration, the first three in “it is with influxes, with fetters, and with bonds” share a single Chinese copula 是, while each of the following six carries its own 是. Nine characteristics have seven occurrences of 是. This is recorded as written.
Shi Huijing · Waken · The Path of Freedom · The Two-Fold Divisions of Concentration: Wrong and Right · Vernacular · Summer 2026
本段一百三十五字，是〈分別定品〉最短的一節，也是全品十六門之中結構最裸的一節。
三組二分，三次都用同一個發端：「定有幾種者，定有二種：一世間定、二出世間定」〔T32 407b08–09〕；「復次定有二種：邪定、正定」〔T32 407b12–13〕；「復次定有二種：外定、安定」〔T32 407b14–15〕。
先把所見說在前頭：三組同式，而所給的字一組比一組少——第一組把一邊列了九樣、另一邊一樣不列，第二組兩邊各一句而獨加一句修斷之判，第三組兩邊各一句、什麼也不加。論主給誰多、給誰少，這件事本身就是話。
第一組：九樣狀世間，一句了出世
第一組先出名：世間定、出世間定。次以所得分：「聖果所得謂出世定，餘名世定」〔T32 407b09–10〕——分的準是「誰得到它」，不是「它是什麼」。
然後論主開始狀世間定：「是有漏、有結、有縛，是流、是厄、是蓋、是戒盜見盜、是取、是煩惱」〔T32 407b10–11〕，收於「此謂世間定」〔T32 407b11–12〕。
九樣。而這九樣的「是」字排得不齊——「是有漏、有結、有縛」〔T32 407b10〕三樣共用一個「是」，其後六樣各帶一個「是」。九目而「是」字七見。照錄不代齊。
其中「戒盜」二字全論九見，散在品二、品十一、品十二；而「見盜」二字全論只此一見〔T32 407b11〕。二名連舉也只有這一處，論主不釋其別。
九樣狀完，出世定怎麼說？「與此相違，名出世定」〔T32 407b12〕。
四個字。論主不給出世定列一樣相，只說它是那九樣的反面。
於是第一組的形狀是：一邊九目，一邊零目。
第二組：兩句定義，外加一句判
第二組換了分的準：「云何邪定？不善一心，是謂邪定；若善一心，是謂正定」〔T32 407b13–14〕。
不是以誰得到它分，是以那一心是善是不善分。兩邊各一句，句式對稱到極處——同樣是「一心」，加一個「不善」就是邪，加一個「善」就是正。
然後論主加了一句別的組沒有的話：「邪定當斷，正定應修」〔T32 407b14〕。
這一句在全論只出現這一次。
停一停：三組之中，為什麼只有這一組加了修斷之判？
值得停在這裡問。三組都是二分，都同樣重要，何以只有第二組後面跟著「當斷」「應修」？
本段的答就在三組所用的分準裡，是可核的：
第一組分的準是「聖果所得」〔T32 407b09〕——得不得聖果，不是可斷可修的事，那是已然的結果。
第三組分的準是「彼彼定初分」與「性除無間」〔T32 407b15–16〕——那是定的位次，前一分後一分，也不是可斷可修的事。
唯獨第二組分的準是「不善一心」與「善一心」〔T32 407b13–14〕。善與不善，正是可斷可修者。
所以修斷之判只能落在第二組上，落在別組上都無處著力。
論主自己不說這一層。可核的只有三組所用的準各異這一件事，本編把它並排放著，不代論主立說。
再看得遠一點：本品從頭到尾十六門分類，唯有這一門在分完之後加了修斷之判，其餘十五門都止於分類與釋名。分類是分類，修行是修行；本品只在這一個接縫上，讓兩者碰了一下。
而「邪定」二字全論六見——四見在本段，另二見在品十二的十邪邊裡〔T32 460b25–26·460b29〕。彼處說邪念、邪定「以阿羅漢道滅」；本段只說「當斷」，不說以何道斷。照錄不代補。
第三組：兩句，什麼也不加
第三組最省：「彼彼定初分，此謂外定」〔T32 407b15–16〕，「性除無間，此謂安定」〔T32 407b16〕。
兩句，各一句。沒有九目，沒有判語，甚至沒有設問——第二組還設了一句「云何邪定？」〔T32 407b13〕，第三組連問也不設。
這一組的起句還有一處異讀該記：底本作「復次定有二種」〔T32 407b14–15〕，宋、元、明、宮四本作「如是一種」。本段自己的內證站在底本一邊——第二組的發端正作「復次定有二種：邪定、正定」〔T32 407b12–13〕，字面與底本第三組全同；異讀之式則與前二組不齊。誌其內證，仍並錄不判，本文從底本。
最省的一組，反而是後文用得最多的
三組六個名字，出了本段之後的命運差得很遠。
「世間定」四見、「世定」三見、「出世間定」一見、「出世定」二見——全在本段之內，出了本段全論不再用。
「邪定」出本段還有二見，在品十二。
而「安定」二字，全論十五見——本段二見，其餘十三見全在品八（414b04 起至 417a09）。品八講行門，講到禪外行與安的差別，用的正是這個名字。
不但名字沿用，連定義都沿用。本段說「性除無間，此謂安定」〔T32 407b16〕；品八說「從相自在所初，乃至性除，名為外行。性除無間，是名為安」〔T32 414b05–06〕。同一個定義重說一次，只換了收語——此謂安定，是名為安。「性除無間」四個字全論二見，就是這兩處。
那裡還把本段的「外定」改稱「外行」，並且給了一串譬：「於外定心動如船在浪」〔T32 414a25–26〕。本段一個譬也沒有；譬要到品八才來。
於是三組的排法就有了另一個看法：字給得最少的那一組，是本品唯一在後文長長用下去的一組。
讀法：讀分類門，先量字數
本段交出的讀法很簡單，而且用得上一輩子。
讀到一連幾組的分類，不要只讀分了什麼，先量每一組、每一邊得了多少字。
論主在一段之內連用同一個發端，本身就是在說「這幾組是平的」；可是給的字不平——一邊九目、一邊零目，一組加判、兩組不加。式子是平的，分量不是平的；不平之處就是他要你留意的地方。
量完字數，再問第二件事：這些名字，出了本段還用不用？用得多的，是論主真要拿來做事的；只出現在本段的，是他為了把話說全而立的。
用在本段上，兩件事都有答案：字給得最少的第三組，正是後文用得最多的一組；字給得最多的第一組，出了本段一次也不再用。
帶走三件：一個所見——本段三組二分同式而詳略遞減：第一組於世間定列相九目、於出世定不列一目（「與此相違」〔T32 407b12〕），第二組二邊各一句而獨加修斷之判（「邪定當斷，正定應修」〔T32 407b14〕，全論一見），第三組二邊各一句、無判無目無問；而字給得最少的第三組，其名「安定」全論十五見、十三見在品八，是三組六名之中唯一在後文大用者。一個讀法——讀分類門先量字數：同一發端連用而所給之字不平，不平處即論主所重；再問這些名字出了本段還用不用。一處停問——三組之中何以唯第二組加修斷之判？〔T32 407b14〕就本段自答：第一組以「聖果所得」分、第三組以定之位次分，皆非可斷可修之事；唯第二組以「不善一心」與「善一心」分，善不善方是可斷可修者。論主不言其故，本編不代立說。
還有三件小事該記著：「見盜」全論一見〔T32 407b11〕，而「戒盜」全論九見，二名連舉唯此一處；九目而「是」字七見〔T32 407b10–11〕，前三目共一「是」；第三組發端之異讀〔T32 407b15〕——底本作「復次定有二種」而四本作如是一種，本段內證在底本一邊而仍並錄不判。
This passage has one hundred and thirty-five characters. It is the shortest section in the Chapter on the Analysis of Concentration and the most structurally bare among the chapter’s sixteen classifications.
Three twofold divisions use the same opening all three times: “How many kinds of concentration are there? Concentration is of two kinds: first, worldly concentration; second, supramundane concentration” 〔T32 407b08–09〕; “Again, concentration is of two kinds: wrong concentration and right concentration” 〔T32 407b12–13〕; and “Again, concentration is of two kinds: outer concentration and absorption concentration” 〔T32 407b14–15〕.
The central observation may be stated at the outset: the three pairs share one form, but each receives fewer words than the pair before it—the first lists nine characteristics for one side and none for the other; the second gives one sentence to each side and uniquely adds a judgment of development and abandonment; the third gives one sentence to each side and adds nothing. Whom the author gives more and whom he gives less is itself part of what the passage says.
The First Pair: Nine Characteristics for the Worldly, One Sentence for the Supramundane
The first pair begins by giving its names: worldly concentration and supramundane concentration. It then divides them by attainment: “Concentration obtained through noble fruition is called world-transcending concentration; the rest is called concentration of the world” 〔T32 407b09–10〕—the criterion of division is “who obtains it,” not “what it is.”
The author then begins to characterize worldly concentration: “It is with influxes, with fetters, and with bonds; it is a stream, a peril, a covering, 戒盜見盜, appropriation, and defilement” 〔T32 407b10–11〕, closing with “this is called worldly concentration” 〔T32 407b11–12〕.
Nine characteristics. Yet their Chinese copula is arranged unevenly: the first three in “it is with influxes, with fetters, and with bonds” 〔T32 407b10〕 share one instance of 是, while each of the following six carries its own. Nine entries have seven occurrences of 是. They are recorded without being regularized.
Within them, 戒盜 occurs nine times in the treatise, across chapters two, eleven, and twelve; 見盜 occurs only here 〔T32 407b11〕. This is also the sole place where the two names occur together. The author does not explain their difference.
After the nine characteristics, what does the passage say of world-transcending concentration? “What is contrary to this is named world-transcending concentration” 〔T32 407b12〕.
Four characters in the Chinese. The author does not list a single characteristic of world-transcending concentration; he says only that it is the opposite of those nine.
The shape of the first pair is therefore: nine entries on one side, none on the other.
The Second Pair: Two Definitions, Plus One Judgment
The second pair changes its criterion of division: “What is wrong concentration? An unwholesome one-pointed mind is called wrong concentration; a wholesome one-pointed mind is called right concentration” 〔T32 407b13–14〕.
It is divided not by who obtains it, but by whether that one-pointed mind is wholesome or unwholesome. Each side receives one sentence, and the forms are perfectly symmetrical—the same “one-pointed mind” is wrong with the addition of “unwholesome” and right with the addition of “wholesome.”
The author then adds a sentence found after neither of the other pairs: “Wrong concentration should be abandoned; right concentration should be developed” 〔T32 407b14〕.
This sentence occurs only once in the entire treatise.
Pause: Why, Among the Three Pairs, Is This the Only One to Add a Judgment of Abandoning and Developing?
This is a place to pause and ask. All three pairs divide concentration in two and are presented as equally important. Why does only the second pair end with “should be abandoned” and “should be developed”?
The answer available within this passage lies in the differing criteria used by the three pairs, and it can be checked:
The criterion of the first pair is “obtained through noble fruition” 〔T32 407b09〕—whether noble fruition has been obtained is not something to abandon or develop; it is an already-accomplished result.
The criteria of the third pair are “the initial portion of each particular concentration” and “immediately after 性除” 〔T32 407b15–16〕—these indicate stages of concentration, an earlier portion and a later portion, and likewise are not things to abandon or develop.
Only the second pair uses “an unwholesome one-pointed mind” and “a wholesome one-pointed mind” as its criterion 〔T32 407b13–14〕. Wholesome and unwholesome are precisely what can be developed and abandoned.
The practical judgment can therefore fall only on the second pair; applied to either of the others, it would have no purchase.
The author does not state this level of meaning. The one verifiable matter is that the three pairs use different criteria. This edition places them side by side and does not formulate a further position on the author’s behalf.
Look a little farther across the chapter: among all sixteen classifications from beginning to end, this alone adds a judgment of development and abandonment after making its division. The other fifteen stop with classification and explanation of names. Classification is classification, and practice is practice; only at this one seam does the chapter let the two touch.
The term “wrong concentration” occurs six times in the treatise—four times in this passage and twice more among the ten wrong factors in chapter twelve 〔T32 460b25–26·460b29〕. There, wrong mindfulness and wrong concentration are said to be “destroyed by the path of the arahant”; this passage says only “should be abandoned” and does not say by what path. It is recorded without supplementation.
The Third Pair: Two Sentences, with Nothing Added
The third pair is the most economical: “The initial portion of each particular concentration is called outer concentration” 〔T32 407b15–16〕, and “Immediately after 性除, this is called absorption concentration” 〔T32 407b16〕.
Two sentences, one for each side. There are no nine entries, no judgment, and not even a question—the second pair at least asks “What is wrong concentration?” 〔T32 407b13〕, while the third does not pose any question at all.
The opening of this pair also has a variant worth recording. The base text reads “again, concentration is of two kinds” 〔T32 407b14–15〕, while the Song, Yuan, Ming, and Gong witnesses read “in this way, there is one kind.” The internal evidence of this passage stands on the side of the base: the second pair opens with “again, concentration is of two kinds: wrong concentration and right concentration” 〔T32 407b12–13〕, verbally identical to the base opening of the third pair; the variant differs from the form of the first two pairs. That internal evidence is recorded, but the readings remain presented without adjudication, and the body follows the base.
The Most Economical Pair Is Instead the One Used Most Later
The six names in the three pairs meet very different fates after this passage.
“Worldly concentration” occurs four times, “concentration of the world” three times, “supramundane concentration” once, and “world-transcending concentration” twice—every occurrence is within this passage, and none of the four names is used again afterward.
“Wrong concentration” has two further occurrences outside this passage, both in chapter twelve.
The term “absorption concentration,” however, occurs fifteen times in the whole treatise—twice in this passage, with all thirteen remaining occurrences in chapter eight (from 414b04 through 417a09). When chapter eight explains the doorways of practice and reaches the difference between jhāna access and absorption, it uses this very name.
Not only the name but also the definition is carried forward. This passage says, “Immediately after 性除, this is called absorption concentration” 〔T32 407b16〕; chapter eight says, “Immediately after 性除, this is named absorption” 〔T32 414b05–06〕. The same definition is stated twice, with only the closing formula changed—“this is called absorption concentration” and “this is named absorption.” The four-character expression 性除無間 occurs only in these two passages.
Chapter eight also changes this passage’s “outer concentration” to “jhāna access” and supplies a sequence of similes: “the mind moves in outer concentration like a boat among waves” 〔T32 414a25–26〕. The present passage contains no simile at all; the similes arrive only in chapter eight.
The arrangement of the three pairs can therefore be seen another way: the pair given the fewest words is the only one in this chapter that continues to be used at length later in the treatise.
Reading Practice: When Reading Classifications, First Measure the Words
The reading practice offered by this passage is simple and can remain useful for a lifetime.
When several classifications follow one another, do not read only what has been divided. First measure how many words each group and each side receives.
When the author repeats the same opening within one passage, that repetition itself says, “these groups stand on the same level.” Yet the words they receive are not level—one side has nine entries and the other none; one pair adds a judgment and two do not. The formula is even, but the weight is not; where they are unequal is where the author asks for attention.
After measuring the words, ask a second question: are these names used again after this passage? The names used many times are those the author will actually put to work; names found only here are established to make the account complete.
Applied to this passage, both questions have answers: the third pair, given the fewest words, is precisely the pair used most later, while the first pair, given the most words, is never used again outside this passage.
Take away three things. One observation: the three twofold divisions share one form but decrease in detail: the first lists nine characteristics of worldly concentration and none of world-transcending concentration (“contrary to this” 〔T32 407b12〕); the second gives one sentence to each side and uniquely adds a judgment of development and abandonment (“wrong concentration should be abandoned; right concentration should be developed” 〔T32 407b14〕, occurring once in the treatise); and the third gives one sentence to each side, with no judgment, entries, or question. Yet “absorption concentration,” the name in the pair given the fewest words, occurs fifteen times in the treatise, thirteen of them in chapter eight, making it the only one of the six names used extensively later. One reading practice: when reading classifications, first measure the words: when one opening is repeated but the allocated words are unequal, the inequality is where the author places weight; then ask whether the names are used again after the passage. One place to pause: why does only the second pair add a judgment of development and abandonment? 〔T32 407b14〕 The passage answers through its own criteria: the first pair divides by what is “obtained through noble fruition,” and the third by stages of concentration; neither concerns something to be abandoned or developed. Only the second divides by “an unwholesome one-pointed mind” and “a wholesome one-pointed mind,” and wholesome and unwholesome are what can be developed and abandoned. The author does not state why, and this edition does not formulate a position on the author’s behalf.
Three smaller matters should also be retained: 見盜 occurs once in the whole treatise 〔T32 407b11〕, while 戒盜 occurs nine times, and this is their sole occurrence together. Nine entries have seven occurrences of the copula 是 〔T32 407b10–11〕, because the first three share one; and the variant in the opening of the third pair 〔T32 407b15〕—the base reads “again, concentration is of two kinds,” while four witnesses read “in this way, there is one kind.” The internal evidence of the passage favors the base, but the two readings remain recorded without adjudication.
Shi Huijing · Waken · The Path of Freedom · The Two-Fold Divisions of Concentration: Wrong and Right · Exposition · Summer 2026
考據Apparatus
全段定位 本段為〈分別定品〉之第二單元，承前段總問第十二目「幾種定」〔T32 406c25〕而作答，起句即取問中原語作標目。底本一段〔T32 407b08–16〕，三組二分並列——世間定與出世間定、邪定與正定、外定與安定。三組皆以「定有二種」發端，而其詳略遞減：第一組列世間定之相九目而以「與此相違」了出世定，第二組各一句而獨加修斷之判，第三組各一句而無判無目。
一、科判定位
一段而成三節。全段無「問：」「答：」，通篇為前段總問之答文續：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·世間與出世間 | 「定有幾種者，定有二種：一世間定、二出世間定」〔T32 407b08–09〕·「聖果所得謂出世定，餘名世定」〔T32 407b09–10〕·「是有漏、有結、有縛，是流、是厄、是蓋、是戒盜見盜、是取、是煩惱」〔T32 407b10–11〕·「與此相違，名出世定」〔T32 407b12〕 |
| 第二節·邪與正 | 「復次定有二種：邪定、正定」〔T32 407b12–13〕·「云何邪定？不善一心，是謂邪定；若善一心，是謂正定」〔T32 407b13–14〕·「邪定當斷，正定應修」〔T32 407b14〕 |
| 第三節·外與安 | 「復次定有二種：外定、安定」〔T32 407b14–15〕·「彼彼定初分，此謂外定」〔T32 407b15–16〕·「性除無間，此謂安定」〔T32 407b16〕 |
單元界與問答界之相合：本段起於「定有幾種者」〔407b08〕——即前段總問第十二目「幾種定」〔406c25〕之答標；訖於「此謂安定」〔407b16〕，其後即「復次定有三種：有覺有觀定」〔T32 407b16–17〕另起三種定諸門。本段自成一整段，中無問答之界；三節之界即三個「定有二種」之起句（407b08·407b12·407b15）。
三組詳略之實測：第一節於世間定列相九目、於出世定不列一目（「與此相違」）；第二節二邊各一句，別加修斷之判；第三節二邊各一句，無判、無目。
全段定位錨
〔T32, 407b08–16〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 世間定／出世間定 | 「定有幾種者，定有二種：一世間定、二出世間定」〔T32 407b08–09〕 | 「世間定」全論四見，皆在本段（407b09·407b09·407b10·407b12）；「出世間定」全論一見〔407b09〕；「世定」全論三見，皆在本段（407b09·407b10·407b12）。四名出本段即止，全論不復用 |
| 出世定 | 「聖果所得謂出世定，餘名世定」〔T32 407b09–10〕；「與此相違，名出世定」〔T32 407b12〕 | 「出世定」全論二見，皆在本段（407b09·407b12）。其相不列一目，唯以「與此相違」定之，照錄不代補 |
| 見盜 | 「是戒盜見盜」〔T32 407b11〕 | 「戒盜」全論九見（401c03·407b11·429a23·457c23·457c24·457c26·457c28·460a15·460a15）；「見盜」全論一見〔407b11〕。二名連舉唯此一處，論文不釋其別，照錄不代解 |
| 有結·有縛 | 「是有漏、有結、有縛」〔T32 407b10〕 | 「有結」全論七見（407b10·445a06·447b07·448b20·453a21·453a29·458b03）·「有縛」全論五見（407b10·445a06·447b06–07·448b20·453a29）。本段為二名之首見，其餘各見皆在品十一·品十二 |
| 厄 | 「是流、是厄、是蓋」〔T32 407b10–11〕 | 底本作「厄」，四本作「軛」（校記見目三）。論文不釋其義，本文從底本，照錄不代改 |
| 邪定／正定 | 「復次定有二種：邪定、正定」〔T32 407b12–13〕；「云何邪定？不善一心，是謂邪定；若善一心，是謂正定」〔T32 407b13–14〕 | 「邪定」全論六見——四見在本段（407b13 三見·407b14），二見在品十二之十邪邊（460b25–26·460b29）；彼處繫其所滅之道（邪念·邪定「以阿羅漢道滅」），本段唯言「當斷」而不言以何道斷。「正定」全論十七見，本段三見（407b13·407b14 二見） |
| 當斷／應修 | 「邪定當斷，正定應修」〔T32 407b14〕 | 「邪定當斷，正定應修」全論一見〔407b14〕；「當斷」全論三見（407b14·419a26·426b25）。品四凡十六門之分類，唯此一門於分類之後加修斷之判，餘十五門皆止於分類與釋名 |
| 外定 | 「彼彼定初分，此謂外定」〔T32 407b15–16〕 | 「外定」全論三見（407b15·407b16·414a25），本段二見；其第三見在品八「於外定心動如船在浪」〔T32 414a25–26〕。品八辨此事時改稱「外行」——「從相自在所初，乃至性除，名為外行」〔T32 414b05〕 |
| 安定 | 「性除無間，此謂安定」〔T32 407b16〕 | 「安定」全論十五見，本段二見（407b15·407b16），其餘十三見全在品八（414b04·414b10·414b17·414b18·414b19·414b23·414c21·414c22·414c25–26·414c26·415a06·415b09·417a09）。本段所立三組六名之中，唯此一名於後文大用 |
| 性除無間 | 「性除無間，此謂安定」〔T32 407b16〕 | 「性除無間」全論二見（407b16·414b05–06）；其第二見即品八之「性除無間，是名為安」〔T32 414b05–06〕——同一定義而收語二形（此謂安定／是名為安）。論文不釋「性除」之義，照字面保留、不代考。 |
三、校記與異讀
本段範圍內大正藏校記二處，誌而不改，本文一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 407b11 | 厄（是流、是厄、是蓋） | 軛 | 【宋】【元】【明】【宮】 |
| 407b15 | 定有二種（復次定有二種：外定、安定） | 如是一種 | 【宋】【元】【明】【宮】 |
誌錄不判二事：
- 407b11「是厄」之「厄」，四本作「軛」——二讀之別在厄與軛。論文不釋其義，二讀皆不可由本段內證定之。並錄不判，本文從底本。
- 407b15「復次定有二種」四字，四本作「如是一種」——所異者在第三組之發端式。本段內證在底本一邊：第二組之發端作「復次定有二種：邪定、正定」〔407b12–13〕，與底本第三組之發端字面全同；異讀之「如是一種」則與前二組之式不齊。誌其內證，仍並錄不判，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（二條皆為記而未採之形，本文與大正本同）。
四、論主引據
全段引據零命中：無「如佛所說」「如阿毘曇說」「如經中說」等引式，無稱引尊者之語，無異說。本品十六門之中，引據全在第一單元之四功德一節〔T32 407a17–407b01〕，本段以下四單元俱無。
五、譬喻·修辭
- 譬喻零命中：本段無「如」「猶如」之譬。
- 三組同式而詳略遞減〔T32 407b08–16〕：三組發端皆作「定有二種」（407b08·407b12·407b15）。第一組於世間定列相九目、於出世定不列一目；第二組各一句而加修斷之判；第三組各一句而無判。同式三出，所給之字遞減。
- 九目而七「是」〔T32 407b10–11〕：「是有漏、有結、有縛」三目共一「是」字，其後「是流、是厄、是蓋、是戒盜見盜、是取、是煩惱」六目各帶一「是」字。九目而「是」字七見，照錄不代齊。
- 收語三形〔T32 407b11–16〕：第一組作「此謂世間定」〔407b11–12〕與「名出世定」〔407b12〕，第二組作「是謂邪定」〔407b13〕·「是謂正定」〔407b14〕，第三組作「此謂外定」〔407b15–16〕·「此謂安定」〔407b16〕。此謂·名·是謂三形並用，照錄不代齊。
- 設問一處〔T32 407b13〕：三組之中唯第二組設「云何邪定？」一問，第一組與第三組直陳不設問。
六、章內互讀
- 前指：本段起句「定有幾種者」〔407b08〕即前段總問第十二目「幾種定」〔T32 406c25〕之答標；前段之「定者三定，謂有覺有觀等」〔T32 407a09〕以「等」帶過者，其目開於次一單元〔T32 407b16–18〕。
- 後指：「安定」之十三見全在品八，其辨外行與安之差別在〔T32 414a23–414b07〕，其中「從相自在所初，乃至性除，名為外行。性除無間，是名為安」〔T32 414b05–06〕與本段之「彼彼定初分，此謂外定」〔407b15–16〕·「性除無間，此謂安定」〔407b16〕相承；「於外定心動如船在浪」〔T32 414a25–26〕為「外定」一名之末見。「邪定」之二見在品十二十邪邊〔T32 460b25–26·460b29〕。
- 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 is the second unit of the Chapter on the Analysis of Concentration. It answers the twelfth item in the preceding passage’s general question, “How many kinds of concentration?” 〔T32 406c25〕, and its opening takes the wording of that question as its heading. The base text is one paragraph 〔T32 407b08–16〕, setting out three twofold divisions side by side—worldly and supramundane concentration, wrong and right concentration, and outer and absorption concentration. All three open with “concentration is of two kinds,” but their detail decreases: the first lists nine characteristics of worldly concentration and disposes of world-transcending concentration with “contrary to this”; the second gives one sentence to each side and uniquely adds a judgment of abandonment and development; the third gives one sentence to each side, with neither judgment nor list.
1. Structural Division
One paragraph forms three sections. The passage contains no “Question:” or “Answer:” and continues throughout as the answer to the preceding passage’s general question:
| Section | Verbatim opening and closing of the source, with anchors |
|---|---|
| 1 · Worldly and supramundane | “How many kinds of concentration are there? Concentration is of two kinds: first, worldly concentration; second, supramundane concentration” 〔T32 407b08–09〕 · “Concentration obtained through noble fruition is called world-transcending concentration; the rest is called concentration of the world” 〔T32 407b09–10〕 · “It is with influxes, with fetters, and with bonds; it is a stream, a peril, a covering, 戒盜見盜, appropriation, and defilement” 〔T32 407b10–11〕 · “What is contrary to this is named world-transcending concentration” 〔T32 407b12〕 |
| 2 · Wrong and right | “Again, concentration is of two kinds: wrong concentration and right concentration” 〔T32 407b12–13〕 · “What is wrong concentration? An unwholesome one-pointed mind is called wrong concentration; a wholesome one-pointed mind is called right concentration” 〔T32 407b13–14〕 · “Wrong concentration should be abandoned; right concentration should be developed” 〔T32 407b14〕 |
| 3 · Outer and absorption | “Again, concentration is of two kinds: outer concentration and absorption concentration” 〔T32 407b14–15〕 · “The initial portion of each particular concentration is called outer concentration” 〔T32 407b15–16〕 · “Immediately after 性除, this is called absorption concentration” 〔T32 407b16〕 |
Agreement between unit boundary and question-and-answer boundary: the passage begins with “How many kinds of concentration are there?” 〔407b08〕, the answer-heading for the preceding passage’s twelfth general question, “How many kinds of concentration?” 〔406c25〕. It ends with “this is called absorption concentration” 〔407b16〕, immediately followed by “Again, concentration is of three kinds: concentration with applied and sustained thought” 〔T32 407b16–17〕, which opens the classifications of three kinds. The passage forms one complete paragraph, with no question-and-answer boundary inside it; the three section boundaries are the three openings “concentration is of two kinds” (407b08·407b12·407b15).
Measured differences in detail among the three pairs: the first section lists nine characteristics of worldly concentration and none of world-transcending concentration, which is only “contrary to this”; the second gives one sentence to each side and adds a judgment of abandonment and development; the third gives one sentence to each side, with neither judgment nor list.
Locator for the whole passage
〔T32, 407b08–16〕
2. Terms and Translation (Each Verbatim Phrase Tied to Its Anchor)
| Term | Use in this passage | Verifiable internal connection |
|---|---|---|
| Worldly concentration / supramundane concentration | “How many kinds of concentration are there? Concentration is of two kinds: first, worldly concentration; second, supramundane concentration” 〔T32 407b08–09〕 | “Worldly concentration” occurs four times in the treatise, all in this passage (407b09·407b09·407b10·407b12); “supramundane concentration” occurs once 〔407b09〕; and “concentration of the world” occurs three times, all in this passage (407b09·407b10·407b12). The four names cease after this passage and are not used again in the treatise |
| World-transcending concentration | “Concentration obtained through noble fruition is called world-transcending concentration; the rest is called concentration of the world” 〔T32 407b09–10〕; “what is contrary to this is named world-transcending concentration” 〔T32 407b12〕 | “World-transcending concentration” occurs twice in the whole treatise, both here (407b09·407b12). Not one characteristic is listed for it; it is defined only as “contrary to this.” The omission is retained without supplementation |
| 見盜 | “It is the paired expression 戒盜見盜” 〔T32 407b11〕 | 戒盜 occurs nine times in the treatise (401c03·407b11·429a23·457c23·457c24·457c26·457c28·460a15·460a15); 見盜 occurs once 〔407b11〕. This is the sole place where the two names occur together. The treatise does not explain their difference; both Chinese forms are retained unresolved, and no distinction is supplied |
| With fetters · with bonds | “It is with influxes, with fetters, and with bonds” 〔T32 407b10〕 | “With fetters” occurs seven times in the treatise (407b10·445a06·447b07·448b20·453a21·453a29·458b03), and “with bonds” five times (407b10·445a06·447b06–07·448b20·453a29). This passage contains the first occurrence of both names; all their other occurrences are in chapters eleven and twelve |
| Peril | “It is a stream, a peril, and a covering” 〔T32 407b10–11〕 | The base reads 厄, “peril,” while four witnesses read 軛, “yoke” (see section 3). The treatise does not explain its meaning. The present text follows the base, retaining the reading without alteration |
| Wrong concentration / right concentration | “Again, concentration is of two kinds: wrong concentration and right concentration” 〔T32 407b12–13〕; “What is wrong concentration? An unwholesome one-pointed mind is called wrong concentration; a wholesome one-pointed mind is called right concentration” 〔T32 407b13–14〕 | “Wrong concentration” occurs six times in the treatise—four times in this passage (three at 407b13 and one at 407b14), with two further occurrences among the ten wrong factors in chapter twelve (460b25–26·460b29). There it is tied to the path by which it is destroyed: wrong mindfulness and wrong concentration are “destroyed by the path of the arahant.” The present passage says only “should be abandoned” and does not say by what path. “Right concentration” occurs seventeen times in the treatise, three times here (407b13 and twice at 407b14) |
| Should be abandoned / should be developed | “Wrong concentration should be abandoned; right concentration should be developed” 〔T32 407b14〕 | The complete sentence occurs once in the whole treatise 〔407b14〕; “should be abandoned” occurs three times (407b14·419a26·426b25). Among the chapter’s sixteen classifications, this alone adds a judgment of abandonment and development after making its division; the other fifteen stop with classification and explanation of names |
| Outer concentration | “The initial portion of each particular concentration is called outer concentration” 〔T32 407b15–16〕 | “Outer concentration” occurs three times (407b15·407b16·414a25), twice in this passage; the third is in chapter eight, “the mind moves in outer concentration like a boat among waves” 〔T32 414a25–26〕. When chapter eight treats the same matter, it changes the name to “jhāna access”—“from the beginning of mastery of the sign through 性除 is called jhāna access” 〔T32 414b05〕 |
| Absorption concentration | “Immediately after 性除, this is called absorption concentration” 〔T32 407b16〕 | “Absorption concentration” occurs fifteen times in the treatise, twice here (407b15·407b16), with all thirteen remaining occurrences in chapter eight (414b04·414b10·414b17·414b18·414b19·414b23·414c21·414c22·414c25–26·414c26·415a06·415b09·417a09). Among the six names established by the three pairs, this alone is used extensively later |
| 性除無間, immediately after 性除 | “Immediately after 性除, this is called absorption concentration” 〔T32 407b16〕 | The expression occurs twice in the whole treatise (407b16·414b05–06). Its second occurrence is chapter eight’s “immediately after 性除, this is named absorption” 〔T32 414b05–06〕—the same definition with two forms of closing: “this is called absorption concentration” and “this is named absorption.” The treatise does not explain 性除 in either passage; the Chinese expression is retained and left unresolved |
3. Critical Notes and Variant Readings
The Taishō apparatus contains two notes within this passage. Both are recorded without emending the text, and the body uniformly follows the Taishō base:
| Anchor | Base | Variant | Witnesses |
|---|---|---|---|
| 407b11 | 厄, “peril” (in “it is a stream, a peril, and a covering”) | 軛, “yoke” | 【宋】【元】【明】【宮】 |
| 407b15 | 定有二種, “concentration is of two kinds” (in “again, concentration is of two kinds: outer concentration and absorption concentration”) | 如是一種, “in this way, there is one kind” | 【宋】【元】【明】【宮】 |
Two matters are recorded without adjudication:
- At 407b11, the base reads 厄, “peril,” in “it is a peril,” while four witnesses read 軛, “yoke.” The difference is between peril and yoke. The treatise does not explain the term, and the passage supplies no internal evidence by which to decide between the two. Both are recorded without adjudication, and the body follows the base.
- At 407b15, the four characters 定有二種, “concentration is of two kinds,” are read 如是一種, “in this way, there is one kind,” by four witnesses. The point of difference is the opening form of the third pair. The internal evidence of this passage stands on the side of the base: the second pair opens “again, concentration is of two kinds: wrong concentration and right concentration” 〔407b12–13〕, verbally identical to the base opening of the third pair, whereas the variant differs from the form of the first two. That evidence is recorded, but the readings remain presented 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. Both notes are recorded but not adopted, and the reader text agrees with the Taishō base.
4. Authorities Cited by the Treatise
No authority is cited anywhere in the passage: there is no formula such as “as the Buddha said,” “as the Abhidhamma says,” or “as it is said in a scripture”; no statement attributed to a venerable; and no report of another view. Among the chapter’s sixteen classifications, every citation occurs in the first unit’s section on the four benefits 〔T32 407a17–407b01〕; this passage and the three units after it contain none.
5. Simile and Rhetoric
- No simile occurs: the passage contains no comparison introduced by “like” or “just as.”
- Three pairs share one form while decreasing in detail 〔T32 407b08–16〕: all three open with “concentration is of two kinds” (407b08·407b12·407b15). The first lists nine characteristics of worldly concentration and none of world-transcending concentration; the second gives one sentence to each side and adds a judgment of abandonment and development; the third gives one sentence to each side and no judgment. The same form appears three times, while the words allocated to it decrease.
- Nine entries but seven occurrences of 是 〔T32 407b10–11〕: the three entries in “it is with influxes, with fetters, and with bonds” share one Chinese copula 是, while the six that follow each carry one of their own. Nine entries have seven occurrences of 是. The forms are recorded without regularization.
- Three forms of closing 〔T32 407b11–16〕: the first pair uses “this is called worldly concentration” 〔407b11–12〕 and “is named world-transcending concentration” 〔407b12〕; the second uses “this is called wrong concentration” 〔407b13〕 and “this is called right concentration” 〔407b14〕; the third uses “this is called outer concentration” 〔407b15–16〕 and “this is called absorption concentration” 〔407b16〕. The three source forms 此謂, “this is termed”; 名, “is named”; and 是謂, “this is called,” are used together. They are recorded without being made uniform.
- One question 〔T32 407b13〕: among the three pairs, only the second asks “What is wrong concentration?” The first and third state their divisions directly without posing a question.
6. Internal Cross-Reading
- Backward: the opening “How many kinds of concentration are there?” 〔407b08〕 is the answer-heading for the preceding passage’s twelfth general question, “How many kinds of concentration?” 〔T32 406c25〕. In that preceding passage, “concentration means the three concentrations, namely concentration with applied and sustained thought, and so forth” 〔T32 407a09〕 uses “and so forth” for the items whose exposition opens in the next unit 〔T32 407b16–18〕.
- Forward: the thirteen other occurrences of “absorption concentration” are all in chapter eight. Its distinction between jhāna access and absorption is at 〔T32 414a23–414b07〕; within it, “from the beginning of mastery of the sign through 性除 is called jhāna access. Immediately after 性除, this is named absorption” 〔T32 414b05–06〕 continues this passage’s “the initial portion of each particular concentration is called outer concentration” 〔407b15–16〕 and “immediately after 性除, this is called absorption concentration” 〔407b16〕. “The mind moves in outer concentration like a boat among waves” 〔T32 414a25–26〕 is the final occurrence of the name “outer concentration.” The two later occurrences of “wrong concentration” are among the ten wrong factors in chapter twelve 〔T32 460b25–26·460b29〕.
- 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 Two-Fold Divisions of Concentration: Wrong and Right · Apparatus · Summer 2026