解脫道論 正越、增長、緣與事

This passage runs to more than eight hundred Chinese characters, with four classifications and ten divisions. From beginning to end, the author never explains a single one.

Which eight go beyond form, which three go beyond objects, which one goes beyond perception and feeling; which fourteen can be made to increase, which twenty-four should not; which nine are conditions for direct knowledge, which thirty-seven are conditions for insight—not one reason is given. What 營事, “managed object,” means, what 設, “set as,” means, and why 分別事, “discriminated object,” and 實事, “actual object,” are divided as they are—the treatise does not explain any of them.

This is the passage in the treatise that most resembles an inventory. Most readers will slide past it.

Yet there is one thing a reader can do: add.

Eight plus thirty, three plus thirty-five, one plus thirty-seven; fourteen plus twenty-four; thirty-seven plus one; twenty-one plus twelve plus five; the nine numbers of the nine managed-object headings; the six numbers of the six headings concerning the three times; four plus thirty-four. There are ten divisions, and nine of them add up to exactly thirty-eight.

Someone who does not understand what 營事, “managed object,” means can still verify that those nine divisions are exhaustive—nothing is left over and nothing is repeated. The author gives no reason, but he leaves clean accounts.

That makes the one remaining division stand out. The text says “nine fields are conditions for direct knowledge,” lists the eight kasiṇas plus one name—分別虛空一切入, “the discriminated space kasiṇa”—and then says “the remaining thirty practices do not become conditions for direct knowledge” 〔T32 411b14–15〕. Nine plus thirty is thirty-nine. That name occurs only once in the entire treatise, and it is not in the opening list of the chapter.

There is another place where the total agrees but the items do not. The nine managed-object headings add up to thirty-eight, but the names listed number only thirty-four: “the four color kasiṇas” are given twice, while the earth, water, fire, and wind kasiṇas do not appear even once.

The author supplies neither a correction nor a total. This edition reproduces the wording without changing it.

What this passage leaves the reader, then, is not knowledge but a measuring rule. It does not matter if the names cannot be remembered, because the names themselves are changing. The same item is 食不淨想, “perception of repulsiveness in food,” in the preceding passage, but 不淨食想, “repulsiveness-in-food perception,” here; 虫臭想, “worm-infested perception,” there, but 虫爛想, “worm-decayed perception,” here; 禪外行, “access to jhāna,” and then 十外行, “ten access practices,” there, but 十禪外行, “ten jhāna-access practices,” here.

The names are loose; the numbers are tight. If the sum works, keep reading. If it does not, something is happening there.

The items are divided ten times without a single word teaching how to cultivate them. The methods must wait for the next chapter. This passage only sets out the thirty-eight items from nine different angles—until, no matter which side one enters from, one knows how many things are in hand.

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Shi Huijing · Waken · The Path of Freedom · Right Going Beyond, Increase, Condition, and Things · Doorway · Summer 2026

Second Classification · Through Right Going Beyond

Question: How is it through right going beyond?

Answer: The meditation subjects that, when entered, become ways of going beyond form are the eight kasiṇas other than the formless kasiṇas. The remaining thirty meditation subjects do not become ways of going beyond form.

Further, three meditation subjects become ways of going beyond objects: the two formless kasiṇas and the base of nothingness. The remaining thirty-five meditation subjects do not become ways of going beyond objects.

Further, one meditation subject becomes a way of going beyond perception and feeling: the base of neither-perception-nor-non-perception. The remaining thirty-seven practices do not become ways of going beyond perception and feeling.

Thus, they can be known through going beyond.

Third Classification · Through Increase

Question: How is it through increase?

Answer: Fourteen meditation subjects can be made to increase: the ten kasiṇas and the four immeasurables. The remaining twenty-four meditation subjects should not be made to increase.

Thus, they can be known through increase.

Fourth Classification · Through Condition

Question: What is the classification through condition?

Answer: Nine fields are conditions for direct knowledge, excluding the formless kasiṇas. The items given are the eight kasiṇas and the discriminated space kasiṇa. The remaining thirty practices do not become conditions for direct knowledge.

Thirty-seven meditation subjects become conditions for insight, excluding the base of neither-perception-nor-non-perception. Further, one meditation subject does not serve among the conditions for insight: the base of neither-perception-nor-non-perception.

Thus, they can be known through condition.

Fifth Classification · Through Things: First, the Threefold Heading

Question: What is the classification through things?

Answer: Twenty-one meditation subjects are 分別事, “discriminated objects”; twelve meditation subjects are 實事, “actual objects”; and five meditation subjects should not be spoken of as either discriminated objects or actual objects.

Which Are the Twenty-One Discriminated Objects?

Question: Which twenty-one meditation subjects are discriminated objects?

Answer: Excluding the consciousness kasiṇa, they are the other nine kasiṇas, together with the ten perceptions of impurity, mindfulness of breathing, and mindfulness of the body.

Which Are the Twelve Actual Objects?

Question: Which twelve are actual objects?

Answer: The consciousness kasiṇa, the base of neither-perception-nor-non-perception, and the ten jhāna-access practices.

Which Are the Five That Should Not Be Spoken Of?

Question: Which five should not be spoken of as discriminated objects or actual objects?

Answer: The four immeasurables and the base of nothingness.

Nine Headings for Internal and External Managed Objects · General Statement

Further, two meditation subjects are internally managed objects and internal objects.

Further, two meditation subjects are internally managed objects and external objects.

Further, one meditation subject is an externally managed object and an internal object.

Further, twenty-one meditation subjects are externally managed objects and external objects.

Further, four meditation subjects are internally managed objects and internal objects, and are 設, “set as,” external objects.

Further, four meditation subjects are set as internally managed objects, set as externally managed objects, and are external objects.

Further, two meditation subjects are set as internally managed objects, set as externally managed objects, set as internal objects, and set as external objects.

Further, one meditation subject is an internally and externally managed object and an internal object.

Further, one meditation subject is an internally managed object that should not be spoken of, and is both an internal and an external object.

Nine Headings for Internal and External Managed Objects · The Items Indicated by Each

Of these, the two meditation subjects that are internally managed objects and internal objects are the consciousness kasiṇa and the base of neither-perception-nor-non-perception.

The two meditation subjects that are internally managed objects and external objects are mindfulness of breathing and mindfulness of the body.

The one meditation subject that is an externally managed object and an internal object is mindfulness of death.

The twenty-one meditation subjects that are externally managed objects and external objects are the ten perceptions of impurity, the four immeasurables, the four color kasiṇas, the kasiṇa of empty space, and recollection of the Buddha and recollection of the Saṅgha.

The four meditation subjects that are internally managed objects and internal objects and are set as external objects are recollection of virtue, recollection of giving, contemplation directed to the four elements, and repulsiveness-in-food perception.

The four meditation subjects that are set as internally managed objects, set as externally managed objects, and set as external objects are the four color kasiṇas.

The two meditation subjects that are set as internally managed objects, set as externally managed objects, set as internal objects, and set as external objects are recollection of the Dhamma and recollection of quietude.

The one meditation subject that is an internally and externally managed object and an internal object is recollection of deities.

The one meditation subject that is an internally managed object and for which internal and external objects should not be spoken of is the base of nothingness.

Six Headings Concerning the Three Times

Further, two meditation subjects have past objects: the consciousness kasiṇa and the base of neither-perception-nor-non-perception.

Further, one meditation subject has a future object: mindfulness of death.

Further, one meditation subject has a present object: recollection of deities.

Further, six meditation subjects are set as having past objects, set as having future objects, and set as having present objects: recollection of the Buddha, recollection of the Saṅgha, recollection of virtue, recollection of giving, contemplating the four elements, and repulsiveness-in-food perception.

Further, two meditation subjects are set as having past objects and set as having present objects, while the past and future should be spoken of as not applying: recollection of the Dhamma and recollection of quietude.

Further, twenty-six meditation subjects should not be set as having objects in the three times: the nine kasiṇas, the ten perceptions of impurity, the four immeasurables, mindfulness of breathing, mindfulness of the body, and the base of nothingness.

Moving and Unmoving

Further, four meditation subjects have moving objects: the fire kasiṇa, the wind kasiṇa, worm-decayed perception, and mindfulness of breathing—their object moves, but their sign does not move. The remaining thirty-four have unmoving objects.

Thus, they can be known through things.

Several Points to Keep in View

When the second classification is named at the beginning of the chapter, it is 正越, “right going beyond,” and its question likewise asks 云何以正越, “How is it through right going beyond?” Yet the closing says 如是以越可知, “Thus, they can be known through going beyond,” without 正, “right.” The wording is retained as it stands.

The four classifications in this passage use two forms in their questions: those on right going beyond and increase use 以, “through,” while those on condition and things use 為, “what is.” Yet all four closing sentences use 以, “through.” There are four classifications but two forms of question. The wording is retained as it stands.

In each classification the positive and negative counts add up to thirty-eight: eight plus thirty for going beyond form; three plus thirty-five for going beyond objects; one plus thirty-seven for going beyond perception and feeling; fourteen plus twenty-four for increase; and thirty-seven plus one for conditions for insight. Only the conditions for direct knowledge do not: the text says that “nine fields are conditions for direct knowledge,” lists “the eight kasiṇas” plus “the discriminated space kasiṇa,” and then says “the remaining thirty practices.” Nine plus thirty is thirty-nine, while eight plus thirty is thirty-eight. This passage does not say whether the added name 分別虛空一切入, “the discriminated space kasiṇa,” belongs among the thirty-eight items. The wording is retained without deciding the point.

The general statement and item-by-item explanation of the nine headings concerning internal and external managed objects correspond to one another, and the nine stated counts also add up to thirty-eight. Yet the items actually listed number only thirty-four: the fourth heading’s twenty-one and the sixth heading’s four both name “the four color kasiṇas,” while the four earth, water, fire, and wind kasiṇas do not appear anywhere in the nine headings. This is recorded without changing or supplying any word.

At the beginning of the chapter the name is 虫臭想, “worm-infested perception,” while the moving-object heading here has 虫爛想, “worm-decayed perception.” The earlier name 食不淨想, “perception of repulsiveness in food,” appears here twice in reversed order as 不淨食想, “repulsiveness-in-food perception.” The earlier name 觀四大, “contemplating the four elements,” appears here once as 觀於四大, “contemplation directed to the four elements.” The same items have visibly different written forms. All are retained.

The statement in the first passage uses 禪外行, “access to jhāna,” and its closing uses 十外行, “ten access practices.” Here it appears as 十禪外行, “ten jhāna-access practices,” a third form for the same item. The wording is retained.

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Shi Huijing · Waken · The Path of Freedom · Right Going Beyond, Increase, Condition, and Things · Vernacular · Summer 2026

This is the longest passage in the chapter: more than eight hundred Chinese characters, with four classifications in succession. It reads like a table: a certain number are one way and the remaining number are not; a certain number belong to another category and the remaining number do not. The names are so dense that reading becomes difficult.

The central observation should come first: this passage contains ten divisions, and in nine of them the numbers add up to exactly thirty-eight. Only one does not. The one that does not is precisely the only place in the passage where a new name appears.

The ten are: going beyond form, going beyond objects, and going beyond perception and feeling—the three aspects of the second classification; what can be made to increase—the third classification; conditions for direct knowledge and conditions for insight—the two aspects of the fourth classification; and the threefold division of objects, the nine headings for internal and external managed objects, the six headings concerning the three times, and moving versus unmoving—the four levels of the fifth classification. Add each in turn:

Eight plus thirty, three plus thirty-five, and one plus thirty-seven—the three aspects of right going beyond all yield thirty-eight. Fourteen plus twenty-four—increase yields thirty-eight. Thirty-seven plus one—conditions for insight yield thirty-eight. Twenty-one plus twelve plus five—the threefold division of objects yields thirty-eight. Two, two, one, twenty-one, four, four, two, one, one—the nine managed-object headings add up to thirty-eight. Two, one, one, six, two, twenty-six—the six headings concerning the three times add up to thirty-eight. Four plus thirty-four—moving and unmoving yield thirty-eight.

Nine divisions, and every one closes.

Only the division on conditions for direct knowledge does not: “九行處為神通緣，除無色一切入,” “nine fields are conditions for direct knowledge, excluding the formless kasiṇas” 〔T32 411b13–14〕, followed below by “餘三十行，不成神通緣,” “the remaining thirty practices do not become conditions for direct knowledge” 〔T32 411b14–15〕. Nine plus thirty is thirty-nine.

Second Classification: Its Name Is Right Going Beyond, but Its Closing Says Only Going Beyond

Begin with the form. At the beginning of the chapter, the second classification is named “二以正越,” “second, through right going beyond” 〔T32 411a17–18〕. Its question likewise says “云何以正越,” “How is it through right going beyond?” 〔T32 411b04〕—both places contain 正, “right.” Yet when the classification is complete, its closing says “如是以越可知,” “Thus, they can be known through going beyond” 〔T32 411b09–10〕. The character 正, “right,” has dropped out.

The two-character form 正越, “right going beyond,” occurs twice in the entire treatise 〔T32 411a18·411b04〕. Both occurrences are in this chapter, in the classification’s name and question; the closing no longer uses it.

The questions for the four classifications in this passage are not uniform either. Right going beyond and increase use 以, “through,” while condition and things ask “云何為緣,” “What is the classification through condition?” 〔T32 411b13〕 and “云何為事,” “What is the classification through things?” 〔T32 411b17〕, using 為, “what is.” Four classifications have two forms of question. Yet the closing sentences all use 以, “through”: thus through going beyond, thus through increase, thus through condition, and thus through things. All four are the same. The questions vary; the closings are orderly.

Three Aspects of Going Beyond: Form, Objects, and Perception and Feeling

Each aspect gives both a positive and a negative count. Those that go beyond form are “除無色一切入，餘八一切入,” “the eight kasiṇas remaining after the formless kasiṇas are excluded” 〔T32 411b05〕—from the ten kasiṇas, space and consciousness are removed, leaving eight; the remaining thirty do not go beyond form. Those that go beyond objects are “二無色一切入及無所有處,” “the two formless kasiṇas and the base of nothingness” 〔T32 411b07〕—two plus one is three; the remaining thirty-five do not. The one that goes beyond perception and feeling is the base of neither-perception-nor-non-perception; “餘三十七行，不成為越想受,” “the remaining thirty-seven practices do not become ways of going beyond perception and feeling” 〔T32 411b09〕.

These three names will be used again later. 越色, “going beyond form,” occurs six times in the whole treatise; two are in this passage, and the remaining four are all in Chapter Eight’s classifications concerning the formless concentrations 〔T32 421a08·421a28·422b12〕. 越事, “going beyond objects,” and 越想受, “going beyond perception and feeling,” each occur twice; all four occurrences are in this passage, and neither form is used elsewhere in the treatise.

One point is worth remembering. In the going-beyond-objects heading, the Taishō base reads 二, “two,” in “the two formless kasiṇas,” while four witnesses read 三, “three.” Addition can show how the two readings stand: the heading announces “three meditation subjects,” and the items listed are the two formless kasiṇas plus the base of nothingness—two plus one is exactly three. If the reading is “three formless kasiṇas,” then three plus one is four, which does not agree with the announced three. The three columns of the critical note are reproduced as they stand; the agreement or disagreement of the numbers is recorded without adjudication, and the body follows the base.

Fourth Classification: A Name Not Found in the List

Now return to the place that does not add up.

The text says “九行處為神通緣,” “nine fields are conditions for direct knowledge” 〔T32 411b13〕, and then lists the nine: “八一切入，及分別虛空一切入,” “the eight kasiṇas and the discriminated space kasiṇa” 〔T32 411b14〕. Eight plus one is nine. Yet the negative side says “the remaining thirty practices”—eight plus thirty is thirty-eight, while nine plus thirty is thirty-nine.

The difficulty lies in the name 分別虛空一切入, “the discriminated space kasiṇa.” These five characters occur only once in the entire treatise 〔T32 411b14〕. When the thirty-eight items are listed at the beginning of the chapter, the kasiṇa group is “地、水、火、風、青、黃、赤、白、空處、識處一切入,” “earth, water, fire, wind, blue-green, yellow, red, white, the space kasiṇa, and the consciousness kasiṇa” 〔T32 411a10–11〕; this name is absent. Elsewhere in this chapter, the item is 虛空一切入, “kasiṇa of empty space” 〔T32 411b02–03〕, a form occurring nine times in the whole treatise, and again it is not this same string.

Two readings are therefore possible, and the treatise excludes neither. If “the discriminated space kasiṇa” is the kasiṇa of empty space among the thirty-eight, this classification selects nine and the remainder should be twenty-nine, though the text says thirty. If it is an additional item outside the thirty-eight, then only eight of the thirty-eight are selected here, and eight plus thirty is exactly thirty-eight, while “nine” counts that additional item as well.

The author does not say. This edition does not say on his behalf. It places only what can be checked side by side: the name occurs once in the whole treatise and is not in the opening list, while eight plus thirty agrees and nine plus thirty does not.

Fifth Classification: The Longest Section and Its Three Levels of Division

The classification through things forms the body of this passage. It first gives a threefold heading: “二十一行處是分別事，十二行處是為實事，五行處不應說分別事、實事,” “twenty-one meditation subjects are discriminated objects, twelve meditation subjects are actual objects, and five meditation subjects should not be spoken of as discriminated objects or actual objects” 〔T32 411b18–19〕. Twenty-one plus twelve plus five is thirty-eight.

It then answers each division in turn. The discriminated objects are “excluding the consciousness kasiṇa, the other nine kasiṇas, the ten perceptions of impurity, mindfulness of breathing, and mindfulness of the body” 〔T32 411b20–21〕—nine plus ten plus two is twenty-one. The actual objects are “the consciousness kasiṇa, the base of neither-perception-nor-non-perception, and the ten jhāna-access practices” 〔T32 411b22〕—one plus one plus ten is twelve. Those that should not be spoken of are “the four immeasurables and the base of nothingness” 〔T32 411b23–24〕—four plus one is five. Within the threefold division, every division also closes by itself.

Once those answers are complete, the author raises no new question. He goes directly into nine headings, beginning “復次二行處，內營事內事,” “Further, two meditation subjects are internally managed objects and internal objects” 〔T32 411b24〕. When the nine are complete, he begins six more headings with “又二行處過去事,” “Further, two meditation subjects have past objects” 〔T32 411c13〕. When those six are complete, he gives the moving and unmoving pair, beginning “又四行處動事,” “Further, four meditation subjects have moving objects” 〔T32 411c21〕. Three levels of division are completed under a single question.

Each of the three levels closes by itself. For the nine managed-object headings, two plus two plus one plus twenty-one plus four plus four plus two plus one plus one is thirty-eight. For the six headings concerning the three times, two plus one plus one plus six plus two plus twenty-six is thirty-eight. For moving and unmoving, four plus thirty-four is thirty-eight.

The moving and unmoving heading also carries its own explanation: “its object moves, but its sign does not move” 〔T32 411c23〕—fire, wind, worm-decayed perception, and breathing have moving objects, while the sign taken from them does not move. This is the only place in the entire treatise where the text explains the matter in this way.

Pause Here: The Nine Headings Add Up, but There Are Not Enough Items

This is a place to pause and ask.

The numbers in the nine managed-object headings add up to thirty-eight without any difference. Yet when the names listed under the nine headings are counted one by one, there are only thirty-four.

Where is the difference? The fourth and sixth headings give the same name. The fourth says “又二十一行處外營事外事者，謂十不淨想、四無量心、四色一切入、虛空一切入及念佛念僧,” “the twenty-one meditation subjects that are externally managed objects and external objects are the ten perceptions of impurity, the four immeasurables, the four color kasiṇas, the kasiṇa of empty space, recollection of the Buddha, and recollection of the Saṅgha” 〔T32 411c04–06〕—ten plus four plus four plus one plus two is twenty-one, and the four color kasiṇas are included. The sixth says “又四行處設內營事設外營事設外事，謂四色一切入,” “the four meditation subjects set as internally managed objects, set as externally managed objects, and set as external objects are the four color kasiṇas” 〔T32 411c08–09〕—four items, and again they are the four color kasiṇas.

Meanwhile, among the thirty-eight items, the earth, water, fire, and wind kasiṇas do not appear anywhere in the nine headings.

The numbers agree but the items do not: four are repeated and four are missing, exactly four on each side.

This passage cannot answer why. Three things can be checked. First, 四色一切入, “the four color kasiṇas,” occurs three times in the whole treatise. Two are these two places in this passage, and the third is Chapter Eight’s “the four color kasiṇas are foremost” 〔T32 424b20〕—it is an established name used by the treatise itself, not one coined here. Second, the space between the two headings is precisely where this passage’s critical notes are densest: two linked notes occur in the sixth heading’s general statement 〔T32 411b27·411b28〕, and the item-by-item explanation has a corrected reading at 〔T32 411c09〕—the Taishō base reads 說外事, while 【CB】 and 【麗-CB】 correct it to 設外事; the present text follows the corrected reading. Third, the author neither supplies a correction nor states a total.

The text is reproduced without changing a word or supplying what is absent.

A Method of Reading: In a Long List, Do Not Memorize Names; Remember the Sum

The reading method this passage offers lies in the addition used at the beginning.

Faced with classificatory writing that continues in a long sequence, one readily tries to memorize the names item by item. Yet names change in this treatise. The same item is 食不淨想, “perception of repulsiveness in food,” at the beginning of the chapter 〔T32 411a15–16〕, but appears twice here in reversed order as 不淨食想, “repulsiveness-in-food perception” 〔T32 411c08·411c17〕. At the beginning it is 虫臭想, “worm-infested perception” 〔T32 411a13〕, but in the moving-object heading it is 虫爛想, “worm-decayed perception” 〔T32 411c22〕. At the beginning it is 觀四大, “contemplating the four elements” 〔T32 411a15〕, but once here it is 觀於四大, “contemplation directed to the four elements” 〔T32 411c08〕. The first classification says “謂十行處成禪外行,” “ten meditation subjects produce access to jhāna” 〔T32 411a19–20〕, and then “是謂十外行,” “these are called the ten access practices” 〔T32 411a24〕; in this passage, the form becomes 十禪外行, “ten jhāna-access practices” 〔T32 411b22〕. The names cannot be memorized because they are not themselves fixed.

The reading method is therefore this: whenever one division is complete, add up its numbers.

If the sum works, that division can be read through with confidence: its distribution is exhaustive, and the names that changed along the way still indicate the original items. If the sum does not work, stop there and look: has a name been added, as with “the discriminated space kasiṇa” among the conditions for direct knowledge, or has one item been repeated and another omitted, as with the four color kasiṇas and the earth, water, fire, and wind kasiṇas in the nine managed-object headings? Here addition is not merely a check; it is a tool for finding a problem.

The same method will be used once more later in this chapter. At the end of the eighth classification the text says “又五行處，初坐禪人不應修行,” “Further, five meditation subjects should not be cultivated by a person first sitting in jhāna,” followed by “餘二十三,” “the remaining twenty-three” 〔T32 412a12〕. Five plus twenty-three is twenty-eight, not thirty-eight. At precisely that place, the Taishō edition has a critical note.

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Take away three things. One observation—this passage has ten divisions, and in nine of them the numbers add up to exactly thirty-eight: eight plus thirty for going beyond form; three plus thirty-five for going beyond objects; one plus thirty-seven for going beyond perception and feeling; fourteen plus twenty-four for increase; thirty-seven plus one for conditions for insight; twenty-one plus twelve plus five for the threefold division of objects; the nine managed-object headings; the six headings concerning the three times; and four plus thirty-four for moving and unmoving. Only the division on conditions for direct knowledge gives nine plus thirty, which is thirty-nine 〔T32 411b13–15〕, and that is precisely the only place in the passage where a name absent from the opening list appears: 分別虛空一切入, “the discriminated space kasiṇa,” occurs only once in the whole treatise 〔T32 411b14〕. One reading method—when reading a long list, do not memorize names; remember only the sum. Names change in this treatise—食不淨想, “perception of repulsiveness in food,” versus 不淨食想, “repulsiveness-in-food perception”; 虫臭想, “worm-infested perception,” versus 虫爛想, “worm-decayed perception”; 觀四大, “contemplating the four elements,” versus 觀於四大, “contemplation directed to the four elements”; 禪外行, “access to jhāna,” versus 十外行, “ten access practices,” versus 十禪外行, “ten jhāna-access practices.” Whenever a division ends, add it once. If it adds up, read on; if it does not, stop and see whether an extra name has appeared or one item has been repeated while another is missing. One place to pause—the nine managed-object headings have a numerical sum of thirty-eight but actually list only thirty-four items 〔T32 411b24–411c13〕. The fourth and sixth headings both name “the four color kasiṇas” 〔T32 411c06·411c09〕, while the earth, water, fire, and wind kasiṇas do not occur anywhere in the nine headings: four are repeated and four are missing. The author does not say why; this edition neither adjudicates nor alters the wording nor supplies what is absent.

Three smaller points should also be remembered. The classification is named 正越, “right going beyond,” but its closing says 如是以越可知, “Thus, they can be known through going beyond” 〔411a18·411b04·411b09–10〕; the two occurrences of 正越 in the whole treatise are both in the name and the question. The four classifications in this passage use two question forms—two with 以, “through,” and two with 為, “what is”—but one closing form, all with 以. 越事, “going beyond objects,” and 越想受, “going beyond perception and feeling,” each occur twice in the whole treatise, all four occurrences being in this passage, while the other four occurrences of 越色, “going beyond form,” are all in Chapter Eight’s classifications concerning the formless concentrations.

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Shi Huijing · Waken · The Path of Freedom · Right Going Beyond, Increase, Condition, and Things · Exposition · Summer 2026