解脫道論 三行的資具與行處
衣、飯、住處、去處。四件事，三個人。
欲行人拿到的是粗的、難看的、少的。瞋行人拿到的是細的、乾淨的、順他意的。一個貪著，就給他不可愛的；一個憎惡，就給他可愛的。兩個人都是拿東西對治。
癡行人呢？
衣「隨所得當著」，乞食「隨所得有節」，行處「隨所得處」。三句話，三個「隨所得」——這三個字在全論只出現這三次，都在這一段。
論主不給他配東西。不是給少了，是根本不從東西上下手。
四件事裡只有一件例外。
住處。欲行人的住處是沒蓋好的寺、沒有臥具的地方；瞋行人的住處是蓋好的寺、臥具齊備。兩個人配的都是屋子。
只有癡行人配的不是屋子，是一個人——「依師親覲當住」〔T32 410c25〕。
這四個字全論只出現一次。而「親覲」二字在本品另有三見，全在第一段：三對之答，每一答都收在「親覲功德故」〔T32 409c12·409c18·409c24〕。
於是這一品的兩頭接上了。
第一句是「爾時依止阿闍梨，以數日觀其行」〔T32 409b25〕——師在看人。最後幾句裡，癡行人被安置在師的旁邊。
而下一品的第一句：「爾時依止師觀其所行，授三十八行」〔T32 411a08〕。還是那個師，接著往下辦事。
一品之內，起於師，收於師。中間十四行、七人、三人、三因緣、七相——分了那麼多，最後那個最難教的人，論主給他的辦法不是一件器物、不是一種食物、不是一處樹影水邊，是住在教他的人旁邊。
論主沒有說為什麼。這裡也不代他說。
Robes, food, dwelling, and destination. Four matters, three persons.
A practitioner of desirous temperament receives what is coarse, unattractive, and scant. A practitioner of angry temperament receives what is fine, clean, and according to his wishes. One is attached, so he is given what is unlovely; one is averse, so he is given what is lovely. For both persons, things serve as countermeasures.
What of the practitioner of deluded temperament?
For robes, “wear whatever is obtained”; for alms-food, “whatever is obtained, with moderation”; for a place of activity, “a place according to whatever is obtained.” Three statements, three instances of “whatever is obtained”—the source string occurs only these three times in the whole treatise, all in this passage.
The author does not assign him a thing. It is not that he is given too little; the author does not begin from things at all.
Among the four matters there is only one exception.
Dwelling. The dwelling for a practitioner of desirous temperament is an unfinished monastery, a place without bedding. The dwelling for a practitioner of angry temperament is a completed monastery, with bedding complete. Both persons are assigned buildings.
Only the practitioner of deluded temperament is assigned not a building but a person—“he should live in dependence on the teacher and attend him personally” 〔T32 410c25〕.
The four-character source expression 依師親覲 occurs only once in the whole treatise. The two characters 親覲 occur three other times in this chapter, all in the first unit: each of the three answers closes with “because of approaching and beholding good qualities” 〔T32 409c12·409c18·409c24〕.
Thus the two ends of this chapter join.
Its first sentence is, “At this point, the ācariya of dependence observes his temperament for several days” 〔T32 409b25〕—the teacher watches the person. In the final sentences, the practitioner of deluded temperament is placed beside the teacher.
The first sentence of the next chapter then says, “At this point, the teacher of dependence observes the practitioner’s conduct and assigns thirty-eight practices” 〔T32 411a08〕. It is still the same teacher, continuing the work.
Within one chapter, it begins with the teacher and ends with the teacher. Between them come fourteen temperaments, seven persons, three persons, three causes, and seven signs—so many divisions. In the end, for the person most difficult to instruct, the author’s means is not an implement, not a kind of food, and not a place in tree shade beside water, but living beside the person who teaches him.
The author does not say why. This edition does not say it on his behalf.
Shi Huijing · Waken · The Path of Freedom · Requisites and Places of Activity for the Three Temperaments · 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》〈分別行品〉「三行的資具與行處」· 大正藏 T32n1648〔起 T32 0410c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0410c〕
問何行何法用受衣、乞食、坐臥行處？答欲行人，衣麁不下色可憎，是與其衣當著。瞋行人衣精細，衣淨潔好色下可愛，是應當著。癡行人衣隨所得當著。欲行人乞食，麁不淨潔、無美氣味，少乞食。瞋行人乞食，肥美淨潔、好氣味，如意所得。癡行人乞食，隨所得有節。欲行人臥坐於樹影水間，於小遠村處，復於未成寺。於無臥具處，是其當眠坐。瞋行人坐臥樹影水邊，成就平正，於寺已成，臥具具足，成其坐臥處。癡行人依師親覲當住。欲行人行處，麁飯飲食處，若入聚落應向日而行，於惡人處是其當行。瞋恚行人處，於飯水飲食具足，逐日而入，多信向人處是其當入。癡行人隨所得處。欲行人威儀多行脚處，瞋行人依坐臥，癡行人依行處。於是散向，欲者依可愛境界為信，瞋恚者不可愛境界為信，癡者不觀為因。欲者如奴，瞋恚者如主，癡者如毒。貪者少過患斷無染，瞋恚大過患使無染，癡者大過患斷無染。欲行人樂色，瞋行人樂諍，癡行人樂懈怠。
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：什麼樣的行、什麼樣的法，用來受衣、乞食、坐臥、行處？
衣
答：欲行人的衣，粗、不下色、可憎，這樣的衣給他，他應當穿。
瞋行人的衣精細，衣淨潔、好色、下、可愛，這樣的他應當穿。
癡行人的衣，隨他所得到的就穿。
乞食
欲行人乞食：粗的、不淨潔的、沒有美好氣味的，少乞食。
瞋行人乞食：肥美的、淨潔的、氣味好的，隨他的意所得到的。
癡行人乞食：隨所得到的，有節制。
坐臥
欲行人的臥坐：在樹影水間，在稍稍遠離村子的地方，又在還沒有蓋成的寺裡，在沒有臥具的地方——這些是他應當眠坐的處所。
瞋行人的坐臥：在樹影水邊，成就平正，在已經蓋成的寺裡，臥具具足——這樣的地方成為他的坐臥處。
癡行人：依止師、親近師而住。
行處
欲行人的行處：粗飯飲食的地方；如果進入聚落，應當向著日頭走；在惡人所在的地方——這些是他應當去的。
瞋恚行人的處所：在飯水飲食具足的地方，順著日頭進去，多有信心、向道的人所在的地方——這些是他應當進入的。
癡行人：隨他所得到的地方。
威儀
欲行人的威儀，多在行走的脚上；瞋行人依坐臥；癡行人依行處。
散向
在這裡說散向：欲的人依可愛的境界為信，瞋恚的人以不可愛的境界為信，癡的人以不觀為因。
三個比方
欲的人像奴，瞋恚的人像主，癡的人像毒。
過患
貪的人少過患，斷而無染；瞋恚大過患，使而無染；癡的人大過患，斷而無染。
所樂
欲行人樂色，瞋行人樂諍，癡行人樂懈怠。
幾處該記的
本段開頭的「答」字，大正本原作「若」；依訂正之讀作「答」，本文從訂正之讀，不從大正本。這一處誌在考據。
問裡列了四件事——受衣、乞食、坐臥、行處；答裡在這四件之外還多出一件威儀。而上一個問（本品第二段的開頭）問的時候是有威儀的，這一個問重問的時候沒有它。這裡照錄，不代為補、不代為刪。
四件事之下，癡行人有三件都作「隨所得」：衣隨所得、乞食隨所得有節、行處隨所得。只有坐臥一件不是，作「依師親覲當住」。這裡照錄。
末後五組三聯，稱呼不齊：威儀一組作欲行人、瞋行人、癡行人；散向一組作欲者、瞋恚者、癡者；比方一組也作欲者、瞋恚者、癡者；過患一組作貪者、瞋恚、癡者——第一名改稱「貪者」；所樂一組又回到欲行人、瞋行人、癡行人。這裡都照錄，不代為齊。
過患一組的三句，斷與使、少與大也不齊：貪者是「少過患斷無染」，瞋恚是「大過患使無染」，癡者是「大過患斷無染」。這裡照字面保留，不代為斷。
Question
Question: For what temperament and through what dhammas should robes be received, alms be sought, and sitting, lying down, and one’s place of activity be used?
Robes
Answer: The robe for a practitioner of desirous temperament is coarse, does not hang down, and is repellent in color. When such a robe is given to him, he should wear it.
The robe for a practitioner of angry temperament (瞋行人) is fine; it is clean, of good color, hangs down, and is lovely. He should wear such a robe.
A practitioner of deluded temperament should wear whatever is obtained.
Going for Alms
For a practitioner of desirous temperament going for alms: coarse and unclean food, without pleasant smell or flavor; he should take little alms-food.
For a practitioner of angry temperament (瞋行人) going for alms: rich and fine, clean, with good smell and flavor; he obtains it as he wishes.
For a practitioner of deluded temperament going for alms: whatever is obtained, with moderation.
Sitting and Lying Down
For a practitioner of desirous temperament sitting and lying down: amid tree shade and water, at a place slightly removed from the village, also in an unfinished monastery, in a place without bedding—these are where he should sleep and sit.
For a practitioner of angry temperament (瞋行人) sitting and lying down: in tree shade beside water, level and even, in a completed monastery, with bedding complete—such a place becomes his place for sitting and lying down.
A practitioner of deluded temperament should live in dependence on the teacher and attend him personally.
Place of Activity
The place of activity for a practitioner of desirous temperament: a place of coarse rice and food; if he enters a settlement, he should walk toward the sun; a place where bad people are—these are where he should go.
The place for a practitioner of angry temperament (瞋恚行人): where rice, water, food, and drink are complete; entering while following the sun; where there are many faithful and devoted people—these are where he should enter.
For a practitioner of deluded temperament: a place of activity according to whatever is obtained.
Deportment
The deportment of a practitioner of desirous temperament has many places for walking; a practitioner of angry temperament (瞋行人) relies on sitting and lying down; a practitioner of deluded temperament relies on the place of activity.
Scattered Orientation
Here, in speaking of scattered orientation: one of desire relies on a lovely object as faith, one of anger (瞋恚者) takes an unlovely object as faith, and one of delusion takes non-observation as cause.
Three Similes
One of desire is like a slave, one of anger (瞋恚者) is like a master, and one of delusion is like poison.
Drawbacks
One who is greedy: slight drawback, severing, without stain; anger (瞋恚): great drawback, causing, without stain; one of delusion: great drawback, severing, without stain.
What They Delight In
A practitioner of desirous temperament delights in forms, a practitioner of angry temperament (瞋行人) delights in contention, and a practitioner of deluded temperament delights in indolence.
Several Points to Retain
At the beginning of this passage, the Taishō base originally has “If” where the present text reads “Answer.” Following the corrected reading, the present text has “Answer” and does not follow the Taishō base. This is recorded in the apparatus.
The question lists four matters—receiving robes, going for alms, sitting and lying down, and one’s place of activity. Beyond these four, the answer adds one more matter, deportment. Yet when the earlier question at the opening of the second unit of this chapter was asked, deportment was included, while it is absent when the question is asked again here. This edition records the forms as they stand and neither supplies nor deletes anything.
Under the four matters, three statements concerning a practitioner of deluded temperament use the same source string 隨所得, “whatever is obtained”: robes according to whatever is obtained, alms-food according to whatever is obtained with moderation, and a place of activity according to whatever is obtained. Only sitting and lying down differs, reading “should live in dependence on the teacher and attend him personally.” This edition records the distinction as it stands.
In the final five threefold groups, the designations are not uniform. The deportment group has “a practitioner of desirous temperament, a practitioner of angry temperament (瞋行人), and a practitioner of deluded temperament.” The scattered-orientation group has “one of desire, one of anger (瞋恚者), and one of delusion,” as does the simile group. The drawbacks group has “one who is greedy, anger (瞋恚), and one of delusion”—the first designation changes to “one who is greedy.” The group concerning what they delight in returns to “a practitioner of desirous temperament, a practitioner of angry temperament (瞋行人), and a practitioner of deluded temperament.” All are recorded as they stand without being made uniform.
The three statements in the drawbacks group are also not uniform in severing and causing, or in slight and great: for one who is greedy it is “slight drawback, severing, without stain”; for anger, “great drawback, causing, without stain”; and for one of delusion, “great drawback, severing, without stain.” The literal wording is retained without deciding its division.
Shi Huijing · Waken · The Path of Freedom · Requisites and Places of Activity for the Three Temperaments · Vernacular · Summer 2026
本品開卷一口氣問了三件事，第三件懸了一千多字沒有答。到這一段，它終於落地：「問何行何法用受衣、乞食、坐臥行處？」〔T32 410c15–16〕
先把所見說在前頭：這一段給三個人配衣、配飯、配住處、配去處。欲行人與瞋行人的每一句都配得極細，而癡行人的句子，四件裡有三件只有三個字——「隨所得」。唯獨「住哪裡」這一件不是。那一句論主寫得很確定：「依師親覲當住」〔T32 410c25〕。
四件事，兩個人配得細，一個人不配
衣：欲行人的衣「麁不下色可憎」〔T32 410c16〕；瞋行人的衣「精細，衣淨潔好色下可愛」〔T32 410c17–18〕；癡行人「衣隨所得當著」〔T32 410c18〕。
乞食：欲行人「麁不淨潔、無美氣味，少乞食」〔T32 410c19〕；瞋行人「肥美淨潔、好氣味，如意所得」〔T32 410c20〕；癡行人「乞食，隨所得有節」〔T32 410c21〕。
行處：欲行人「麁飯飲食處，若入聚落應向日而行」〔T32 410c25–26〕；瞋恚行人「於飯水飲食具足，逐日而入，多信向人處是其當入」〔T32 410c27–28〕；癡行人「隨所得處」〔T32 410c28〕。
「隨所得」三個字全論只出現三次，就是這三處。欲行人給的是粗的、難看的、少的——他的病在貪著，就用不可愛的東西治；瞋行人給的是好的、細的、順意的——他的病在憎惡，就用可愛的東西治。兩個人都是對治。而癡行人不對治，他只是「隨所得」。
唯一的例外，落在住處上
四件事裡，癡行人只有一件不作「隨所得」。
「癡行人依師親覲當住」〔T32 410c24–25〕。
同一件事上，欲行人給的是「樹影水間，於小遠村處，復於未成寺」〔T32 410c21–22〕——沒蓋好的寺、沒有臥具的地方；瞋行人給的是「樹影水邊，成就平正，於寺已成，臥具具足」〔T32 410c23–24〕——蓋好的寺、臥具齊備。兩個人配的都是屋子。
只有癡行人配的不是屋子，是一個人。
「依師親覲」這四個字全論只出現這一次。而「親覲」二字在本品另有三見，全在首段——三答的「親覲功德故」〔T32 409c12·409c18·409c24〕。
於是本品的兩頭接上了：開頭是「爾時依止阿闍梨，以數日觀其行」〔T32 409b25〕，師看人；結尾是「癡行人依師親覲當住」，人靠師。一品之內，起於師，收於師。
而下一品的第一句就是「爾時依止師觀其所行，授三十八行」〔T32 411a08〕——還是那個師，接著往下辦事。
停一停：問裡四件，答裡五件
這一段的問列了四件事：受衣、乞食、坐臥、行處。
可是答完四件之後，還有一節：「欲行人威儀多行脚處，瞋行人依坐臥，癡行人依行處」〔T32 410c28–411a01〕。威儀。問裡沒有它。
而本品開卷那個問裡是有它的——「云何行受衣、乞食、坐臥行處威儀？」〔T32 410a11–12〕。
同一個問重出一次，反而少列了一件；而答裡把那一件補回來了。
這裡值得停下來問：為什麼重問的時候把「威儀」丟了，答的時候又有？
論文不說，校記也不說（那一句沒有校記）。可核的只有這幾件並排放著：一，開卷之問列五事，此處重問列四事，答出五節；二，威儀一節的三句只有一行，比前四事的每一節都短；三，其下還有四組三聯（散向、三譬、過患、所樂），也都不在任何一個問裡。
論主不言其故，本編不代他判。照錄，不代為補、不代為刪。
末後五組三聯，稱呼五次不一樣
威儀之後，論主一口氣排了四組：
「於是散向，欲者依可愛境界為信，瞋恚者不可愛境界為信，癡者不觀為因」〔T32 411a01–02〕；「欲者如奴，瞋恚者如主，癡者如毒」〔T32 411a02–03〕；「貪者少過患斷無染，瞋恚大過患使無染，癡者大過患斷無染」〔T32 411a03–05〕；「欲行人樂色，瞋行人樂諍，癡行人樂懈怠」〔T32 411a05–06〕。
五組三聯，第一個人換了三種叫法：威儀與所樂兩組作「欲行人」，散向與三譬兩組作「欲者」，過患一組作「貪者」。「貪者」全論三見，本段一見，是五組之中唯一改名的那一組。照錄，不代為齊。
還有兩處小的不齊。散向一組三句，前兩句作「為信」，第三句作「為因」〔T32 411a02〕。過患一組三句，少與大分在貪與瞋癡，斷與使分在貪癡與瞋——兩個軸並行而各自不齊。論文不釋，句讀待考，照字面保留。
三譬那一組最省：「如奴」「如主」在全論各只出現這一次，「如毒」五見而本段一見。三個譬並排放著，論主一個字也不解釋。
讀法：讀三人並舉之文，先數誰的句子最短
本段交出的讀法就在「隨所得」上。
本論凡三人並舉、四事並列的地方，先不要順著讀，先量一量每個人的句子有多長。
量出來以後，看兩件事：一，最短的那個人是誰——最短處，就是論主認為不必為他定的地方；二，最短的那個人，在哪一件事上忽然變長、變確定——那一處就是這一段真正要說的話。
本段一量就出來了：癡行人四句，三句只有「隨所得」，第四句忽然成了「依師親覲當住」。
論主給欲行人與瞋行人配的是東西，給癡行人配的是一個人。
帶走三件：一個所見——四事之下癡行人三事皆作「隨所得」（「隨所得」全論三見皆在本段：410c18·410c21·410c28）而唯坐臥一事作「依師親覲當住」〔T32 410c25〕：欲、瞋二人所配者皆物，癡行人所配者是人。一個讀法——讀三人並舉之文，先量每人句子之長短：最短者即論主以為不必定者，而最短者忽然變長變確定之處，即本段之樞。一處停問——本段之問列四事而答出五節（多威儀一節）**，而本品開卷之問本有威儀〔T32 410a11–12〕、此處重問反無之〔T32 410c15–16〕；論主不言其故，校記亦無，本編不代補、不代刪。
還有三件小事該記著：「依師親覲」全論一見，而「親覲」在本品另三見皆在首段之三答〔T32 409c12·409c18·409c24〕——本品起於師、收於師，而品七開卷即以「依止師」承之〔T32 411a08〕；末五組三聯之首名三形（欲行人／欲者／貪者），過患一組獨作「貪者」；本段之「答」字，大正本原作「若」，依訂正之讀作「答」，本文從訂正之讀，其條誌在考據。
At the opening of this chapter, three matters were asked in one breath, and the third remained unanswered for more than a thousand characters. In this passage it finally comes to ground: “Question: For what temperament and through what dhammas should robes be received, alms be sought, and sitting, lying down, and one’s place of activity be used?” 〔T32 410c15–16〕
State the observation first: this passage assigns robes, food, dwelling, and destination to three persons. Every sentence for the practitioners of desirous and angry temperaments specifies its assignment in detail. For the practitioner of deluded temperament, however, three of the four matters have only the same three source characters—隨所得, “whatever is obtained.” Only the matter of where to live differs. There the author writes with certainty: “should live in dependence on the teacher and attend him personally” 〔T32 410c25〕.
Four Matters: Two Persons Receive Detailed Assignments, One Does Not
Robes: the robe of a practitioner of desirous temperament is “coarse, does not hang down, and is repellent in color” 〔T32 410c16〕; that of a practitioner of angry temperament (瞋行人) is “fine; clean, of good color, hanging down, and lovely” 〔T32 410c17–18〕; a practitioner of deluded temperament should “wear whatever is obtained” 〔T32 410c18〕.
Going for alms: for a practitioner of desirous temperament, “coarse and unclean food, without pleasant smell or flavor; little alms-food” 〔T32 410c19〕; for a practitioner of angry temperament (瞋行人), “rich and fine, clean, with good smell and flavor, obtained as he wishes” 〔T32 410c20〕; for a practitioner of deluded temperament, “whatever is obtained, with moderation” 〔T32 410c21〕.
Place of activity: for a practitioner of desirous temperament, “a place of coarse rice and food; if he enters a settlement, he should walk toward the sun” 〔T32 410c25–26〕; for a practitioner of angry temperament (瞋恚行人), “where rice, water, food, and drink are complete; entering while following the sun; where there are many faithful and devoted people” 〔T32 410c27–28〕; for a practitioner of deluded temperament, “a place according to whatever is obtained” 〔T32 410c28〕.
The source string 隨所得, rendered “whatever is obtained,” occurs only three times in the whole treatise, precisely in these three places. A practitioner of desirous temperament is given what is coarse, unattractive, and scant—his illness is attachment, so what is unlovely is used to treat it. A practitioner of angry temperament is given what is good, fine, and according to his wishes—his illness is aversion, so what is lovely is used to treat it. Both persons receive countermeasures. The practitioner of deluded temperament does not receive a countermeasure; he simply has “whatever is obtained.”
The Only Exception Falls under Dwelling
Among the four matters, only one statement for a practitioner of deluded temperament does not have “whatever is obtained.”
“A practitioner of deluded temperament should live in dependence on the teacher and attend him personally” 〔T32 410c24–25〕.
For the same matter, the practitioner of desirous temperament is given “amid tree shade and water, at a place slightly removed from the village, also in an unfinished monastery” 〔T32 410c21–22〕—an unfinished monastery, a place without bedding. The practitioner of angry temperament (瞋行人) is given “in tree shade beside water, level and even, in a completed monastery, with bedding complete” 〔T32 410c23–24〕—a completed monastery with all bedding present. Both persons are assigned buildings.
Only the practitioner of deluded temperament is assigned not a building but a person.
The expression 依師親覲, “live in dependence on the teacher and attend him personally,” occurs only once in the whole treatise. The two characters 親覲 occur three other times in this chapter, all in the first unit—in the three answers’ phrase “because of approaching and beholding good qualities” 〔T32 409c12·409c18·409c24〕.
Thus the two ends of this chapter join: at its opening, “At this point, the ācariya of dependence observes his temperament for several days” 〔T32 409b25〕—the teacher watches the person; at its end, “a practitioner of deluded temperament should live in dependence on the teacher and attend him personally”—the person relies on the teacher. Within one chapter, it begins with the teacher and ends with the teacher.
The first sentence of the next chapter is, “At this point, the teacher of dependence observes the practitioner’s conduct and assigns thirty-eight practices” 〔T32 411a08〕—it is still the same teacher, continuing the work.
Pause Here: Four Matters in the Question, Five in the Answer
The question in this passage lists four matters: receiving robes, going for alms, sitting and lying down, and one’s place of activity.
Yet after answering the four, there is another section: “The deportment of a practitioner of desirous temperament has many places for walking; a practitioner of angry temperament (瞋行人) relies on sitting and lying down; a practitioner of deluded temperament relies on the place of activity” 〔T32 410c28–411a01〕. Deportment. It is not in the question.
But it is present in the question at the opening of this chapter—“How, according to temperament, should one receive robes, go for alms, sit and lie down, and handle one’s place of activity and deportment?” 〔T32 410a11–12〕.
The same question is stated a second time with one matter missing, yet that matter returns in the answer.
It is worth pausing here to ask: why is “deportment” lost when the question is repeated, only to reappear in the answer?
The treatise does not say, and neither do the critical notes—the sentence has no critical note. What can be checked is only the following juxtaposition: first, the opening question lists five matters, this repeated question lists four, and the answer gives five sections; second, the three sentences on deportment occupy only one line, shorter than every section on the preceding four matters; third, four more threefold groups follow—scattered orientation, three similes, drawbacks, and what they delight in—and none appears in any question.
The author does not state the reason, and this edition does not decide it on his behalf. The text is recorded as it stands, without supplying or deleting anything.
In the Final Five Threefold Groups, the Designations Differ across the Five
After deportment, the author sets out four groups in one breath:
“Here, in scattered orientation, one of desire relies on a lovely object as faith, one of anger (瞋恚者) takes an unlovely object as faith, and one of delusion takes non-observation as cause” 〔T32 411a01–02〕; “one of desire is like a slave, one of anger (瞋恚者) is like a master, and one of delusion is like poison” 〔T32 411a02–03〕; “one who is greedy: slight drawback, severing, without stain; anger (瞋恚): great drawback, causing, without stain; one of delusion: great drawback, severing, without stain” 〔T32 411a03–05〕; “a practitioner of desirous temperament delights in forms, a practitioner of angry temperament (瞋行人) delights in contention, and a practitioner of deluded temperament delights in indolence” 〔T32 411a05–06〕.
Across the five threefold groups, the first person receives three designations: the deportment and delight groups have “a practitioner of desirous temperament”; the scattered-orientation and simile groups have “one of desire”; the drawbacks group has “one who is greedy.” The source expression 貪者, “one who is greedy,” occurs three times in the whole treatise, once in this passage, and is the only changed designation among the five groups. It is recorded as it stands without being made uniform.
There are two further small irregularities. In the scattered-orientation group, the first two statements end with “as faith,” while the third ends with “as cause” 〔T32 411a02〕. In the drawbacks group, slight and great are divided between greed and anger-delusion, while severing and causing are divided between greed-delusion and anger—two axes run in parallel, each without uniformity. The treatise does not explain them; the division of the sentence remains pending examination, and the literal wording is retained.
The three-simile group is the briefest: “like a slave” and “like a master” each occur only once in the whole treatise, while “like poison” occurs five times and once in this passage. The three similes stand side by side, and the author explains none of them.
Reading Practice: When Three Persons Are Set Side by Side, First Measure Whose Sentence Is Shortest
The reading practice offered by this passage rests in “whatever is obtained.”
Whenever this treatise sets three persons and four matters side by side, do not simply read straight through. First measure the length of each person’s sentence.
After measuring, look for two things. First, who has the shortest sentences—the shortest place is where the author considers that no assignment need be made for that person. Second, in which matter does the person with the shortest sentences suddenly receive a longer, more definite one—that is the point the passage truly seeks to make.
The measurement is immediate here: of the four statements for a practitioner of deluded temperament, three have only “whatever is obtained,” while the fourth suddenly becomes “should live in dependence on the teacher and attend him personally.”
The author assigns things to practitioners of desirous and angry temperaments; to the practitioner of deluded temperament, he assigns a person.
Carry away three things. One observation—under the four matters, three statements for a practitioner of deluded temperament use “whatever is obtained” (all three occurrences of 隨所得 in the whole treatise are in this passage: 410c18·410c21·410c28), while only sitting and lying down has “should live in dependence on the teacher and attend him personally” 〔T32 410c25〕: the practitioners of desirous and angry temperaments are assigned things, while the practitioner of deluded temperament is assigned a person. One reading practice—when reading a passage that sets three persons side by side, first measure the length of each person’s sentences: the shortest indicates the person for whom the author considers a determination unnecessary, and the place where the shortest suddenly becomes longer and definite is the pivot of the passage. One place to pause—the question lists four matters while the answer gives five sections, adding deportment, although the question at the opening of the chapter includes deportment 〔T32 410a11–12〕 and the repeated question here omits it 〔T32 410c15–16〕; the author gives no reason and the critical notes have none, so this edition neither supplies nor deletes anything.
Three smaller matters should also be retained: 依師親覲, “live in dependence on the teacher and attend him personally,” occurs only once in the whole treatise, while 親覲 occurs three other times in this chapter, all in the three answers of the first unit 〔T32 409c12·409c18·409c24〕—the chapter begins with the teacher and ends with the teacher, and Chapter Seven opens by taking it up with “teacher of dependence” 〔T32 411a08〕; the first member of the final five threefold groups has three forms—a practitioner of desirous temperament, one of desire, and one who is greedy—with the drawbacks group alone using “one who is greedy”; and the character “Answer” in this passage is “If” in the Taishō base, the present text following the corrected reading, as recorded in the apparatus.
Shi Huijing · Waken · The Path of Freedom · Requisites and Places of Activity for the Three Temperaments · Exposition · Summer 2026
考據Apparatus
全段定位 本段為《解脫道論》卷第三〈分別行品〉之末段，亦即本品之收。其問即本品開卷三事之第三事重出〔T32 410a11–12〕。答分四事（衣·乞食·坐臥·行處），三人各一句；其下復出五組三聯（威儀·散向·三譬·過患·所樂）而收全品。底本一段〔T32 410c15–411a06〕。
一、科判定位
一段而成九節。本段一問，即本品開卷第三事之重出；答文一氣直下，不更設問：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·問與衣 | 「問何行何法用受衣、乞食、坐臥行處？答欲行人，衣麁不下色可憎，是與其衣當著」〔T32 410c15–17〕…「癡行人衣隨所得當著」〔T32 410c18〕 |
| 第二節·乞食 | 「欲行人乞食，麁不淨潔、無美氣味，少乞食」〔T32 410c18–19〕…「癡行人乞食，隨所得有節」〔T32 410c20–21〕 |
| 第三節·坐臥 | 「欲行人臥坐於樹影水間，於小遠村處，復於未成寺」〔T32 410c21–22〕…「癡行人依師親覲當住」〔T32 410c24–25〕 |
| 第四節·行處 | 「欲行人行處，麁飯飲食處，若入聚落應向日而行」〔T32 410c25–26〕…「癡行人隨所得處」〔T32 410c28〕 |
| 第五節·威儀 | 「欲行人威儀多行脚處，瞋行人依坐臥，癡行人依行處」〔T32 410c28–411a01〕 |
| 第六節·散向 | 「於是散向，欲者依可愛境界為信，瞋恚者不可愛境界為信，癡者不觀為因」〔T32 411a01–02〕 |
| 第七節·三譬 | 「欲者如奴，瞋恚者如主，癡者如毒」〔T32 411a02–03〕 |
| 第八節·過患 | 「貪者少過患斷無染，瞋恚大過患使無染，癡者大過患斷無染」〔T32 411a03–05〕 |
| 第九節·所樂 | 「欲行人樂色，瞋行人樂諍，癡行人樂懈怠」〔T32 411a05–06〕 |
單元界與問答界之相合：起於前段第七目之收〔T32 410c15〕，訖於本品之末〔T32 411a06〕；其後即品七品題行〔T32 411a07〕與品七開卷「爾時依止師觀其所行，授三十八行」〔T32 411a08〕。本段一問〔410c15〕，全段更無第二「問：」，亦無「云何」之自設問——為本品四段中唯一無自設問者。
問之重出與其出入：本段之問即本品開卷第三事之重出——彼作「云何行受衣、乞食、坐臥行處威儀？」〔T32 410a11–12〕，此作「問何行何法用受衣、乞食、坐臥行處？」〔T32 410c15–16〕。彼問列五事而此問列四事，「威儀」一名不入此問；而答中有威儀一節〔410c28–411a01〕。照錄不代補、不代刪。
全段定位錨
〔T32, 410c15–411a06〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 隨所得 | 「癡行人衣隨所得當著」〔T32 410c18〕·「癡行人乞食，隨所得有節」〔T32 410c20–21〕·「癡行人隨所得處」〔T32 410c28〕 | 「隨所得」全論三見，皆在本段（410c18·410c21·410c28）——四事之中癡行人得其三。**唯坐臥一事不作「隨所得」而作「依師親覲當住」〔410c25〕，為癡行人於本段唯一有定所之事 |
| 依師親覲 | 「癡行人依師親覲當住」〔T32 410c24–25〕 | 「依師親覲」全論一見〔410c25〕。「親覲」二字之另三見在本品首段「親覲功德故」〔409c12·409c18·409c24〕；「依止師」全論一見在品七開卷〔411a08〕。本品首段以師起（依止阿闍梨觀行），末段以師收（癡行人依師而住） |
| 散向 | 「於是散向，欲者依可愛境界為信」〔T32 411a01〕 | 「散向」全論一見〔411a01〕。論文不自釋，照字面保留、不代考定；其字有異讀（見目三）。 |
| 為信 | 「欲者依可愛境界為信，瞋恚者不可愛境界為信」〔T32 411a01–02〕 | 「為信」於本段二見（411a02 二處），第三句改作「癡者不觀為因」〔411a02〕——三句而二作「為信」、一作「為因」。照錄不代齊 |
| 貪者 | 「貪者少過患斷無染」〔T32 411a03–04〕 | 「貪者」全論三見（411a03·447c25·448a06），本段一見。末五組三聯之中，唯此一組之首名作「貪者」而不作「欲者」或「欲行人」。照錄不代齊 |
| 欲者／欲行人 | 第六、第七節作「欲者」〔T32 411a01〕〔T32 411a02–03〕；第五、第九節作「欲行人」〔T32 410c28–411a01·411a05–06〕 | 「欲者」全論四十五見。末五組三聯之稱謂三形：威儀·所樂二組作「欲行人／瞋行人／癡行人」，散向·三譬二組作「欲者／瞋恚者／癡者」，過患一組作「貪者／瞋恚／癡者」。照錄不代齊 |
| 少過患／大過患 | 「貪者少過患斷無染，瞋恚大過患使無染，癡者大過患斷無染」〔T32 411a03–05〕 | 「少過患」全論一見〔411a03–04〕·「大過患」全論二見，皆在本段（411a04 二處）。三句之判二軸並行而不齊：少／大之別在貪與瞋癡，斷／使之別在貪癡與瞋。論文不釋其所以，句讀待考，照字面保留、不代斷 |
三、校記與異讀
本段範圍內大正藏校記六處。其第一條為訂正之讀，本文從訂正、不從大正本；餘五條誌而不改，本文依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 410c16 | 若（若欲行人） | 答 | 【CB】【麗-CB】【宋】【元】【宮】——本文從此讀 |
| 410c20 | 肥（瞋行人乞食，肥美淨潔） | 服 | 【宋】【元】【明】【宮】 |
| 410c22 | 小（於小遠村處） | 〔－〕 | 【宮】 |
| 410c22 | 於（復於未成寺） | 於小 | 【宋】【元】【明】【宮】 |
| 411a01 | 向（於是散向） | 句 | 【宋】【元】【明】【宮】 |
| 411a02 | 不（癡者不觀為因） | 可 | 【明】 |
誌錄不判五事：
- 410c16 一條為訂正之讀：底本作「若」，訂正作「答」。本文從訂正之讀，不從大正本——依全書通例（凡經【CB】／【麗-CB】訂正者一律從訂正之讀），故本段之問答界得成：問訖於「坐臥行處？」而答起於「答欲行人」。誌其條，不逐條再議。
- 410c20「肥美淨潔」之「肥」，四本作「服」。並錄不判，本文從底本。
- 410c22 一行之內二條（小／〔－〕；於／於小）——前條為宮本無「小」字，後條為四本於「於」下有「小」字，二條相涉而所在不同。並錄不判，本文從底本。
- 411a01「於是散向」之「向」，四本作「句」——所異者正在本段唯一見之名；依四本之讀則作「散句」。並錄不判，本文從底本；「散向」全論一見而論文不自釋，不代考定。
- 411a02「癡者不觀為因」之「不」，明本作「可」——依明本之讀則作「可觀為因」，其義正反。並錄不判，本文從底本。
校本零命中二項：本段缺字零命中；夾註零命中。
四、論主引據
本段引據零命中：全段無「如經中說」「如佛所說」「如世尊說」等引式，無稱引尊者之語，亦無「復有說」之異說。四事之所宜與末五組三聯，論主皆逕出而不繫所出。照錄不代考。
五、譬喻·修辭
- 三譬相連〔T32 411a02–03〕：「欲者如奴，瞋恚者如主，癡者如毒」。「如奴」全論一見〔411a03〕·「如主」全論一見〔411a03〕·「如毒」全論五見（411a03·413a13·433a14·452c25–26·456c13），本段一見。三譬同句而無釋，論文不言其取譬之意，照錄不代解。
- 四事之三人句式〔T32 410c16–410c28〕：四事皆依欲·瞋·癡之序，三人各一句。而癡行人之句最短——衣「隨所得當著」〔410c18〕、乞食「隨所得有節」〔410c21〕、行處「隨所得處」〔410c28〕，三句皆繫「隨所得」而不出其相；唯坐臥一事作「依師親覲當住」〔410c25〕。
- 末五組三聯〔T32 410c28–411a06〕：威儀·散向·三譬·過患·所樂，五組皆三人各一句而不更釋。五組之稱謂三形（欲行人／欲者／貪者），且第六節三句之末二作「為信」而第三作「為因」〔411a02〕。照錄不代齊。
- 問答界之特出：本段為本品四段中唯一無「云何」自設問者——前三段各有自設之問（前段六問皆是），本段自問答之後一氣直下至品末。
六、章內互讀
- 前指：本段之問即本品開卷三事之第三事重出〔T32 410a11–12〕；「親覲」承本品首段三答之「親覲功德故」〔T32 409c12·409c18·409c24〕；四事之名（受衣·乞食·坐臥·行處）承第二段七行之列所無而承開卷之問。
- 後指：品七開卷作「爾時依止師觀其所行，授三十八行」〔T32 411a08〕——本段末以癡行人「依師親覲當住」收，品七即以「依止師」起。品七復以行人配行處，其判作「六人於所分別，略而為三」〔T32 412a29–412b01〕；「如毒」之另四見在品八〔413a13·433a14〕與品十一·品十二〔452c25–26·456c13〕。
- 卷／品次：本段在卷第三〈分別行品〉（卷第三開 409b20、收 412b14；品題行〔T32 409b24〕）。本段之訖〔T32 411a06〕即本品之訖，其後即品七〈分別行處品〉〔T32 411a07〕；卷第三恰為品六與品七之全。
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 final passage of the Chapter on the Analysis of Practice in fascicle three of the Path of Freedom, and thus the close of the chapter. Its question repeats the third matter asked at the opening of the chapter 〔T32 410a11–12〕. The answer is divided into four matters—robes, going for alms, sitting and lying down, and place of activity—with one statement for each of three persons. Beneath them come five threefold groups—deportment, scattered orientation, three similes, drawbacks, and what they delight in—to close the chapter. The base text comprises one paragraph 〔T32 410c15–411a06〕.
I. Structural Location
One paragraph forms nine sections. The passage has one question, repeating the third matter from the opening of the chapter; the answer runs continuously without another question:
| Section | Verbatim extent of the source, each tied to its anchor |
|---|---|
| Section One · Question and robes | “Question: For what temperament and through what dhammas should robes be received, alms be sought, and sitting, lying down, and one’s place of activity be used? Answer: The robe for a practitioner of desirous temperament is coarse, does not hang down, and is repellent in color; when such a robe is given to him, he should wear it” 〔T32 410c15–17〕 … “A practitioner of deluded temperament should wear whatever is obtained” 〔T32 410c18〕 |
| Section Two · Going for alms | “For a practitioner of desirous temperament going for alms: coarse and unclean food, without pleasant smell or flavor; little alms-food” 〔T32 410c18–19〕 … “For a practitioner of deluded temperament going for alms: whatever is obtained, with moderation” 〔T32 410c20–21〕 |
| Section Three · Sitting and lying down | “For a practitioner of desirous temperament sitting and lying down: amid tree shade and water, at a place slightly removed from the village, also in an unfinished monastery” 〔T32 410c21–22〕 … “A practitioner of deluded temperament should live in dependence on the teacher and attend him personally” 〔T32 410c24–25〕 |
| Section Four · Place of activity | “The place of activity for a practitioner of desirous temperament: a place of coarse rice and food; if he enters a settlement, he should walk toward the sun” 〔T32 410c25–26〕 … “For a practitioner of deluded temperament: a place according to whatever is obtained” 〔T32 410c28〕 |
| Section Five · Deportment | “The deportment of a practitioner of desirous temperament has many places for walking; a practitioner of angry temperament (瞋行人) relies on sitting and lying down; a practitioner of deluded temperament relies on the place of activity” 〔T32 410c28–411a01〕 |
| Section Six · Scattered orientation | “Here, in scattered orientation, one of desire relies on a lovely object as faith, one of anger (瞋恚者) takes an unlovely object as faith, and one of delusion takes non-observation as cause” 〔T32 411a01–02〕 |
| Section Seven · Three similes | “One of desire is like a slave, one of anger (瞋恚者) is like a master, and one of delusion is like poison” 〔T32 411a02–03〕 |
| Section Eight · Drawbacks | “One who is greedy: slight drawback, severing, without stain; anger (瞋恚): great drawback, causing, without stain; one of delusion: great drawback, severing, without stain” 〔T32 411a03–05〕 |
| Section Nine · What they delight in | “A practitioner of desirous temperament delights in forms, a practitioner of angry temperament (瞋行人) delights in contention, and a practitioner of deluded temperament delights in indolence” 〔T32 411a05–06〕 |
Agreement between the unit boundary and the question-and-answer boundary: it begins after the preceding unit’s close of the seventh item 〔T32 410c15〕 and ends at the close of this chapter 〔T32 411a06〕. It is followed immediately by the heading of Chapter Seven 〔T32 411a07〕 and that chapter’s opening, “At this point, the teacher of dependence observes the practitioner’s conduct and assigns thirty-eight practices” 〔T32 411a08〕. This passage has one question 〔410c15〕, no second “Question:”, and no self-established question beginning “How”—the only one of the chapter’s four passages without such a self-established question.
Repetition of the question and what enters or leaves it: the question here repeats the third matter from the opening of the chapter. There it reads, “How, according to temperament, should one receive robes, go for alms, sit and lie down, and handle one’s place of activity and deportment?” 〔T32 410a11–12〕; here it reads, “Question: For what temperament and through what dhammas should robes be received, alms be sought, and sitting, lying down, and one’s place of activity be used?” 〔T32 410c15–16〕. The former question lists five matters and the latter four; the name “deportment” is absent from the latter, yet the answer includes a section on deportment 〔410c28–411a01〕. The text is recorded as it stands, without supplying or deleting anything.
Anchor for the entire passage
〔T32, 410c15–411a06〕
II. Terms and Renderings, Each Tied Verbatim to Its Anchor
| Term | Use in this passage | Intra-treatise connection that can be checked |
|---|---|---|
| Whatever is obtained 隨所得 | “A practitioner of deluded temperament should wear whatever is obtained” 〔T32 410c18〕 · “For a practitioner of deluded temperament going for alms: whatever is obtained, with moderation” 〔T32 410c20–21〕 · “For a practitioner of deluded temperament: a place according to whatever is obtained” 〔T32 410c28〕 | The source string 隨所得 occurs three times in the whole treatise, all in this passage (410c18·410c21·410c28)—a practitioner of deluded temperament receives it under three of the four matters. Only sitting and lying down does not have “whatever is obtained” but instead has “should live in dependence on the teacher and attend him personally” 〔410c25〕, the only matter for which this practitioner receives a determined placement in the passage |
| Live in dependence on the teacher and attend him personally 依師親覲 | “A practitioner of deluded temperament should live in dependence on the teacher and attend him personally” 〔T32 410c24–25〕 | The expression 依師親覲 occurs once in the whole treatise 〔410c25〕. The other three occurrences of 親覲 are in the first unit of this chapter, in “because of approaching and beholding good qualities” 〔409c12·409c18·409c24〕; “teacher of dependence” occurs once in the whole treatise, at the opening of Chapter Seven 〔411a08〕. The first unit of this chapter begins with the teacher—the ācariya of dependence observes temperament—and the final unit ends with the teacher—the practitioner of deluded temperament lives in dependence on him |
| Scattered orientation 散向 | “Here, in scattered orientation, one of desire relies on a lovely object as faith” 〔T32 411a01〕 | The source expression 散向 occurs once in the whole treatise 〔411a01〕. The treatise does not explain it. Its literal form is retained without determining it on the text’s behalf; the character has a variant reading (see Section III). |
| As faith 為信 | “One of desire relies on a lovely object as faith, one of anger (瞋恚者) takes an unlovely object as faith” 〔T32 411a01–02〕 | The source expression 為信 occurs twice in this passage (twice at 411a02), while the third statement changes to “one of delusion takes non-observation as cause” 〔411a02〕—three statements, two with “as faith” and one with “as cause.” Recorded without being made uniform |
| One who is greedy 貪者 | “One who is greedy: slight drawback, severing, without stain” 〔T32 411a03–04〕 | The source expression 貪者 occurs three times in the whole treatise (411a03·447c25·448a06), once in this passage. Among the final five threefold groups, only the first member of this group is “one who is greedy,” rather than “one of desire” or “a practitioner of desirous temperament.” Recorded without being made uniform |
| One of desire 欲者 / practitioner of desirous temperament 欲行人 | Sections Six and Seven have “one of desire” 〔T32 411a01〕〔T32 411a02–03〕; Sections Five and Nine have “a practitioner of desirous temperament” 〔T32 410c28–411a01·411a05–06〕 | 欲者 occurs forty-five times in the whole treatise. The final five threefold groups have three forms of designation: the deportment and delight groups have “a practitioner of desirous temperament / a practitioner of angry temperament (瞋行人) / a practitioner of deluded temperament”; the scattered-orientation and simile groups have “one of desire / one of anger (瞋恚者) / one of delusion”; the drawbacks group has “one who is greedy / anger (瞋恚) / one of delusion.” Across this chapter the source uses two written characters for anger, a difference of written character; the source-visible CJK forms in this passage are retained where English alone would collapse them. The forms are recorded without being made uniform |
| Slight drawback 少過患 / great drawback 大過患 | “One who is greedy: slight drawback, severing, without stain; anger (瞋恚): great drawback, causing, without stain; one of delusion: great drawback, severing, without stain” 〔T32 411a03–05〕 | 少過患, “slight drawback,” occurs once in the whole treatise 〔411a03–04〕; 大過患, “great drawback,” occurs twice in the whole treatise, both here (twice at 411a04). The three statements run on two nonuniform axes: slight versus great distinguishes greed from anger and delusion, while severing versus causing distinguishes greed and delusion from anger. The treatise does not explain why; the division of the sentence remains pending examination, and the literal wording is retained without deciding it |
III. Critical Notes and Variant Readings
There are six Taishō critical notes within the range of this passage. The first gives a corrected reading, which the present text follows rather than the Taishō base; the remaining five are recorded without altering the text, which follows the Taishō base:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 410c16 | 若, “if,” in 若欲行人, “if a practitioner of desirous temperament” | 答, “Answer” | 【CB】【麗-CB】【宋】【元】【宮】—the present text follows this reading |
| 410c20 | 肥, “rich,” in “for a practitioner of angry temperament going for alms: rich and fine, clean” | 服, “clothing” | 【宋】【元】【明】【宮】 |
| 410c22 | 小, “slightly,” in “at a place slightly removed from the village” | 〔－〕 | 【宮】 |
| 410c22 | 於, “in,” in “also in an unfinished monastery” | 於小, “in a small” | 【宋】【元】【明】【宮】 |
| 411a01 | 向, “orientation,” in “here, scattered orientation” | 句, “phrase” | 【宋】【元】【明】【宮】 |
| 411a02 | 不, “non-,” in “one of delusion takes non-observation as cause” | 可, “can” | 【明】 |
Five matters are recorded without adjudication:
- The note at 410c16 gives a corrected reading: the base has “If,” while the correction has “Answer.” The present text follows the corrected reading and not the Taishō base—in accordance with the whole-work convention that corrections marked 【CB】 or 【麗-CB】 are followed. The question-and-answer boundary therefore stands: the question ends with “sitting, lying down, and one’s place of activity?” and the answer begins “Answer: the robe for a practitioner of desirous temperament.” The note is recorded without reopening the convention case by case.
- At 410c20, the “rich” in “rich and fine, clean” is “clothing” in four witnesses. Both are recorded without adjudication, and the text follows the base.
- There are two notes on the same line at 410c22 (slightly / omitted; in / in a small)—the former lacks the character “slightly” in the Gong witness, while the latter has an additional “small” after “in” in four witnesses. The two notes are related but attach at different places. Both are recorded without adjudication, and the text follows the base.
- At 411a01, the “orientation” in “here, scattered orientation” is “phrase” in four witnesses—the differing character lies precisely in a term that occurs only once in this passage. Under the four witnesses’ reading, the expression becomes “scattered phrase.” Both are recorded without adjudication, and the text follows the base; 散向 occurs only once in the whole treatise and is not explained, so no determination is made on its behalf.
- At 411a02, the “non-” in “one of delusion takes non-observation as cause” is “can” in the Ming witness—under the Ming reading it becomes “takes observable as cause,” reversing the meaning. Both are recorded without adjudication, and the text follows the base.
Two zero-hit categories in the critical apparatus: there are no missing-character notes in this passage and no inline annotations.
IV. Citations by the Treatise’s Author
Zero citation formulas occur in this passage: the entire passage has no formula such as “as stated in a scripture,” “as the Buddha said,” or “as the Blessed One said”; it cites no saying of an elder and has no alternate statement introduced by “another statement says.” The appropriate provisions for the four matters and the final five threefold groups are all stated directly by the author without a cited source. They are recorded without investigating on the author’s behalf.
V. Simile and Rhetoric
- Three similes in succession 〔T32 411a02–03〕: “one of desire is like a slave, one of anger (瞋恚者) is like a master, and one of delusion is like poison.” “Like a slave” occurs once in the whole treatise 〔411a03〕; “like a master” occurs once 〔411a03〕; and “like poison” occurs five times (411a03·413a13·433a14·452c25–26·456c13), once in this passage. The three similes share one sentence and receive no explanation; the treatise does not state what aspect each simile draws upon, and they are recorded without explanation on its behalf.
- Three-person syntax under the four matters 〔T32 410c16–410c28〕: all four proceed in the order desire, anger, and delusion, with one statement for each person. The statements for the practitioner of deluded temperament are the shortest—robes, “wear whatever is obtained” 〔410c18〕; alms-food, “whatever is obtained, with moderation” 〔410c21〕; place of activity, “a place according to whatever is obtained” 〔410c28〕. All three carry “whatever is obtained” without describing its characteristics; only sitting and lying down has “should live in dependence on the teacher and attend him personally” 〔410c25〕. In the phrase “tree shade beside water,” 水邊 denotes a place near water and is therefore rendered “beside water.” The same literal form is rendered “water boundary” in the ratified English apparatus of 03-02, where it denotes the boundary of a single meal. The same Chinese form thus has two senses, and the distinction is retained without collapsing them.
- The final five threefold groups 〔T32 410c28–411a06〕: deportment, scattered orientation, three similes, drawbacks, and what they delight in—each gives one statement for each of three persons without further explanation. The five groups have three forms of designation—a practitioner of desirous temperament, one of desire, and one who is greedy—and the three statements in Section Six end twice with “as faith” and once with “as cause” 〔411a02〕. Across the chapter two written characters for anger occur; this is a difference of written character. In the present passage, the forms 瞋行人, 瞋恚行人, 瞋恚者, and bare 瞋恚 remain visible in CJK where English alone would collapse them. The forms are recorded without being made uniform.
- Distinctive question-and-answer boundary: this is the only one of the four passages in this chapter without a self-established question beginning “How”. After its one question and answer, the text runs continuously to the end of the chapter.
VI. Reading within the Chapter
- Backward: the question here repeats the third of the three matters posed at the opening of this chapter 〔T32 410a11–12〕; 親覲, “attend personally,” takes up the three answers’ “because of approaching and beholding good qualities” in the first unit 〔T32 409c12·409c18·409c24〕; the four names—receiving robes, going for alms, sitting and lying down, and place of activity—are absent from the preceding unit’s list of seven approaches but carry forward the opening question.
- Forward: Chapter Seven opens, “At this point, the teacher of dependence observes the practitioner’s conduct and assigns thirty-eight practices” 〔T32 411a08〕—the present passage ends with the practitioner of deluded temperament living in dependence on the teacher, and Chapter Seven begins with the teacher of dependence. Chapter Seven then assigns places of activity to practitioners, with the judgment “the six persons distinguished are summarized as three” 〔T32 412a29–412b01〕. The other four occurrences of “like poison” are in Chapter Eight 〔413a13·433a14〕 and Chapters Eleven and Twelve 〔452c25–26·456c13〕.
- Fascicle and chapter sequence: the passage is in fascicle three, in the Chapter on the Analysis of Practice (fascicle three opens at 409b20 and closes at 412b14; the chapter-heading line is at 〔T32 409b24〕). The end of this passage at 〔T32 411a06〕 is the end of the chapter; it is followed by Chapter Seven, the Chapter on the Analysis of Meditation Subjects 〔T32 411a07〕. Fascicle three consists precisely of Chapters Six and Seven.
VII. Transmission
This edition does not establish claims within the apparatus concerning the author, translator, or questions of transmission.
Shi Huijing · Waken · The Path of Freedom · Requisites and Places of Activity for the Three Temperaments · Apparatus · Summer 2026