解脫道論 四種定的多重分類
三百字，四門，每一門都把定分成四種。
數目一律。可是四門的說法，沒有兩門相同。
第一門逐目說它依什麼而得——依欲、依精進、依心、依慧。第二門逐句配上定的名字——大悲定與雙變定、學果定、九次第定與無學果定、無想定。第三門忽然設了一問一答，而其餘三句直陳。第四門逐禪說它離什麼、成什麼。
四門四式，沒有一門與別門同式。
而且每一門之內又各有一處不齊。第一門四目，三目作「依……修得」而收作「謂為某定」之式，唯獨精進一目少一個「修」、少一個「為」——同一目連省兩字。第二門四句配的名字是二、一、二、一，不是各配一個。第三門四句的收語是四種——此謂、是、亦、非；而它設的那一問「云何為起不為滅」，字面全是剛列過的那一句，一個新字也沒有。第四門說四禪，初禪列五個名字不說枝數，二禪三禪說枝數不列名字，第四禪又回到列名字——列名、說數、說數、列名，一往一復。
值得自己停下來的是第四禪那個「捨」字。
初禪列的五個名字是覺、觀、喜、樂、一心——裡面沒有捨。順著減下來，四禪離樂，該只剩一個一心。可是論文寫的是「捨一心」，多了一個捨；而論主只說「離樂」，沒有說「得捨」，也沒有說這個捨從哪裡來。
本段答不了。可核的有兩件，都在本品之內：前一單元以喜、樂、捨三分諸禪時，四禪正是那個「共捨生」的——捨早已配給了四禪，本段用它而不釋。至於「離樂捨一心」這五個字該斷在哪裡，下一單元的平行句寫得清楚：離樂，成就二分，所謂捨一心——以「二分」明說那是兩樣。本編仍照字面保留，不代為斷。
從這一段可以帶走一個讀法：本論分類極多，一連幾門同一個數目是常事；遇到這種段落，先把「數」放下，看「式」。
把每一門的釋式記下來——是釋所依，是配以名，是設問答，是言所離所成。式子記完，往往就看見論主每換一門就換一種切法；而換式的地方，就是他換了要你看的那一面。
記完式，再數門內的四目齊不齊。數目最容易看，式子要記，門內的不齊要數；三層看完，這一段才算讀過。
Three hundred characters, four doorways, and each doorway divides concentration into four kinds.
The number is uniform. Yet no two doorways use the same manner of presentation.
The first doorway says for each item what it is obtained in dependence on—desire, energy, mind, and wisdom. The second pairs each statement with names of concentrations—the concentrations of great compassion and twin transformation, learner-fruition concentration, the nine successive concentrations and adept-fruition concentration, and concentration without perception. The third suddenly sets up a question and answer, while the remaining three statements are direct. The fourth states for each jhāna what it leaves and what it accomplishes.
Four doorways and four forms, with no doorway using the same form as another.
Moreover, within each doorway there is one place that is not uniform. In the first doorway, three of the four items use the form “cultivated and obtained in dependence on …” and close with “this is called such-and-such concentration,” while the energy item alone omits one 修, “cultivated,” and one 為—two omissions in succession in the same item. The names paired with the second doorway’s four statements number two, one, two, one, rather than one for each. The third doorway’s four closing expressions have four forms—“this is called,” “is,” “also,” and “not”; and its question “what is for arising but not for cessation?” literally repeats the statement just listed, without one new character. In the fourth doorway, the first jhāna lists five names without stating the number of factors; the second and third jhānas state the numbers of factors without listing names; and the fourth jhāna returns to listing names—listing names, stating a number, stating a number, listing names, one movement out and back.
The point at which to pause for oneself is the character “equanimity” in the fourth jhāna.
The five names listed for the first jhāna are applied thought, sustained thought, joy, pleasure, and one-pointedness—equanimity is not among them. Following the subtraction, when the fourth jhāna leaves pleasure, only one-pointedness ought to remain. Yet the text reads “equanimity one-pointedness,” adding equanimity; and the author says only “leaving pleasure,” not “obtaining equanimity,” nor does he say where this equanimity comes from.
The present passage cannot answer this. Two matters can be checked, both within this chapter. When the preceding unit divided the jhānas by joy, pleasure, and equanimity, the fourth jhāna was precisely the one “arisen together with equanimity”—equanimity had already been assigned to the fourth jhāna, and the present passage uses it without explanation. As for where to punctuate the five-character expression 離樂捨一心, the next unit’s parallel sentence is clear: leaving pleasure, one accomplishes two divisions, namely equanimity and one-pointedness—“two divisions” states plainly that these are two things. This edition nevertheless retains the literal wording and does not punctuate it on the text’s behalf.
One way of reading can be taken from this passage: this treatise contains many classifications, and several successive doorways using the same number are common; when encountering such a passage, first set down the “number” and look at the “form.”
Record each doorway’s explanatory form—whether it explains the basis, pairs statements with names, sets up question and answer, or states what is left and accomplished. Once the forms have been recorded, one often sees the author change the cut each time he changes doorways; where the form changes, he has changed the aspect he wants you to see.
After recording the form, count whether the four items within the doorway are uniform. The number is easiest to see; the form must be recorded; the nonuniformity within the doorway must be counted. Only after seeing all three levels has this passage been read.
Shi Huijing · Waken · The Path of Freedom · The Multiple Four-Fold Classifications of Concentration · 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〉「四種定的多重分類」· 大正藏 T32n1648〔起 T32 0407c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0407c〕
復次定有四種：欲定、精進定、心定、慧定。欲定者，依欲修得，謂為欲定。依精進得，謂精進定。依心修得，謂為心定。依慧修得，謂為慧定。復次定有四種：有定是佛所得非聲聞所得、有定聲聞所得非佛所得、有定是佛所得及聲聞所得、有定非佛所得非聲聞所得。大悲定、雙變定，是佛所得，非聲聞所得。學果定是聲聞所得，非佛所得。九次第定、無學果定，佛所得及聲聞得。無想定，非佛所得非聲聞得。復次定有四種：有定為起不為滅、有定為滅不為起、有定為起為滅、有定不為起亦不為滅。問：云何為起不為滅？答：欲界善不善定，此謂為起不為滅。四聖道定，是為滅不為起。學及凡夫色無色善定，為起亦為滅。一切果定及事定，非為起非為滅。復次定有四種：初禪、二禪、三禪、四禪。離於五蓋成就覺、觀、喜、樂、一心，此謂初禪。離於覺觀成就三枝，離喜成就二枝，離樂捨一心成就第四禪。
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.
第一門：欲、精進、心、慧
再說一次，定有四種：欲定、精進定、心定、慧定。
欲定的，依欲修得，叫作欲定。
依精進得，叫作精進定。
依心修得，叫作心定。
依慧修得，叫作慧定。
第二門：佛得與聲聞得的四句
再說一次，定有四種：有的定是佛所得而非聲聞所得，有的定是聲聞所得而非佛所得，有的定是佛所得也是聲聞所得，有的定既非佛所得也非聲聞所得。
大悲定、雙變定，是佛所得，不是聲聞所得。
學果定是聲聞所得，不是佛所得。
九次第定、無學果定，佛所得也是聲聞所得。
無想定，不是佛所得也不是聲聞所得。
第三門：為起與為滅的四句
再說一次，定有四種：有的定為起而不為滅，有的定為滅而不為起，有的定為起也為滅，有的定不為起也不為滅。
問：什麼是為起不為滅？
答：欲界的善定、不善定，這叫作為起不為滅。
四聖道定，是為滅不為起。
學人以及凡夫的色定、無色善定，為起也為滅。
一切果定以及事定，非為起非為滅。
第四門：四禪
再說一次，定有四種：初禪、二禪、三禪、四禪。
離於五蓋，成就覺、觀、喜、樂、一心，這叫作初禪。
離於覺觀，成就三枝。
離喜，成就二枝。
離樂、捨、一心，成就第四禪。
幾處該記的
第一門四目，句式本該一律。實際上：欲定、心定、慧定三目都作「依……修得」，唯獨精進定一目作「依精進得」，少一個「修」字；欲定、心定、慧定三目的收句都作「謂為某定」，唯獨精進定一目作「謂精進定」，少一個「為」字。同一目連省二字。這裡照錄。
又第一門只有第一目立了「欲定者」的標目，其餘三目直接從「依……」起。這裡照錄。
第二門與第三門都是四句，而第三門在第一句上設了一問一答，其餘三句直陳；本品全篇的「問：」「答：」，除了開卷那一單元，就是這裡與說五禪的那一段。這裡照錄。
第四門說四禪，四目的說法不一律：初禪列了五個名字（覺、觀、喜、樂、一心）而不說是幾枝；二禪、三禪說了枝數（三枝、二枝）而不列名字；第四禪又回到列名字（捨、一心）而不說枝數。這裡照錄。
第四禪的「捨」，不在初禪所列的五個名字裡。這裡照錄。
「離樂捨一心成就第四禪」一句，底本沒有句內的斷。本品後面說五禪處作「離樂，成就二分，謂第四禪，所謂捨一心」，可以參看。這裡照字面保留，不代為斷。
「離於覺觀成就三枝」的「枝」，宋、元、明、宮四本作「支」。這裡照錄，本文從底本。
First Doorway: Desire, Energy, Mind, and Wisdom
Again, concentration is of four kinds: desire concentration, energy concentration, mind concentration, and wisdom concentration.
Desire concentration is cultivated and obtained in dependence on desire; it is called desire concentration.
Obtained in dependence on energy, it is called energy concentration.
Cultivated and obtained in dependence on mind, it is called mind concentration.
Cultivated and obtained in dependence on wisdom, it is called wisdom concentration.
Second Doorway: Four Statements on What the Buddha and Disciples Obtain
Again, concentration is of four kinds: some concentration is obtained by the Buddha but not by disciples; some is obtained by disciples but not by the Buddha; some is obtained by both the Buddha and disciples; and some is obtained by neither the Buddha nor disciples.
The concentration of great compassion and the concentration of twin transformation are obtained by the Buddha, not by disciples.
Learner-fruition concentration is obtained by disciples, not by the Buddha.
The nine successive concentrations and adept-fruition concentration are obtained by both the Buddha and disciples.
Concentration without perception is obtained by neither the Buddha nor disciples.
Third Doorway: Four Statements on Arising and Cessation
Again, concentration is of four kinds: some is for arising but not for cessation; some is for cessation but not for arising; some is for both arising and cessation; and some is for neither arising nor cessation.
Question: What is for arising but not for cessation?
Answer: Wholesome and unwholesome concentration of the desire realm is called for arising but not for cessation.
Concentration of the four noble paths is for cessation but not for arising.
Wholesome form and formless concentration of learners and ordinary persons is for both arising and cessation.
All fruition concentration and functional concentration is for neither arising nor cessation.
Fourth Doorway: The Four Jhānas
Again, concentration is of four kinds: the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna.
Leaving the five hindrances and accomplishing applied thought, sustained thought, joy, pleasure, and one-pointedness: this is called the first jhāna.
Leaving applied and sustained thought, one accomplishes three factors.
Leaving joy, one accomplishes two factors.
Leaving pleasure, equanimity, and one-pointedness, one accomplishes the fourth jhāna.
Several Points to Remember
The four items in the first doorway ought to use one uniform sentence form. In fact, the items on desire, mind, and wisdom all read “cultivated and obtained in dependence on …,” while the item on energy alone reads “obtained in dependence on energy,” omitting 修, “cultivated.” The closing sentences for desire, mind, and wisdom all use the form “this is called such-and-such concentration,” while the item on energy alone omits 為. Two characters are omitted in the same item. This is recorded as written.
Again, only the first item in the first doorway sets up the heading “as for desire concentration”; the other three begin directly from “in dependence on ….” This is recorded as written.
The second and third doorways both consist of four statements, but in the third doorway the first statement is framed as a question and answer while the other three are stated directly. Throughout this chapter, apart from the opening unit, “Question:” and “Answer:” occur only here and in the passage on the five jhānas. This is recorded as written.
The fourth doorway presents the four jhānas, but its four items do not speak uniformly. The first jhāna lists five names—applied thought, sustained thought, joy, pleasure, and one-pointedness—without stating a number of factors. The second and third jhānas state numbers of factors—three factors and two factors—without listing names. The fourth jhāna returns to listing names—equanimity and one-pointedness—without stating a number of factors. This is recorded as written.
The “equanimity” of the fourth jhāna is not among the five names listed for the first jhāna. This is recorded as written.
In the sentence “leaving pleasure equanimity one-pointedness accomplishing the fourth jhāna,” the base text has no internal punctuation. Later in this chapter, the passage on the five jhānas reads, “Leaving pleasure, one accomplishes two divisions, called the fourth jhāna, namely equanimity and one-pointedness.” This can be consulted. Here the wording is retained literally, and this edition does not punctuate it on the text’s behalf.
For 枝, “factor,” in “accomplishing three factors after leaving applied and sustained thought,” the Song, Yuan, Ming, and Gong witnesses read 支, also meaning “factor.” This is recorded as written, and the present text follows the base.
Shi Huijing · Waken · The Path of Freedom · The Multiple Four-Fold Classifications of Concentration · Vernacular · Summer 2026
本段三百字，四門，每一門都把定分成四種。
數目一律。可是說法沒有一次重複。
先把所見說在前頭：同樣是四分，第一門逐目說它依什麼而得，第二門逐句配上定的名字，第三門獨獨設了一問一答，第四門逐禪說它離什麼、成什麼——四門四式，沒有一門與別門同式。而且每一門之內，又各有一處不齊。
讀本論的分類段落，最容易犯的錯就是只看數目。數目是一樣的，說法不一樣；換說法的地方，就是論主換了他要你看的那一面。
第一門：三目作「依……修得」，一目少兩個字
「復次定有四種：欲定、精進定、心定、慧定」〔T32 407c16〕。
四目釋下來：「欲定者，依欲修得，謂為欲定」〔T32 407c17〕；「依精進得，謂精進定」〔T32 407c17–18〕；「依心修得，謂為心定」〔T32 407c18〕；「依慧修得，謂為慧定」〔T32 407c18–19〕。
排在一起就看得見了。四目之中，唯獨第二目連省兩個字：欲、心、慧三目都作「依……修得」，精進一目作「依精進得」，少一個「修」；欲、心、慧三目都收作「謂為欲定」「謂為心定」「謂為慧定」，精進一目作「謂精進定」，少一個「為」。
同一目，兩處省。論主不說為什麼。照錄不代補。
還有一處：四目之中，只有第一目立了「欲定者」的標目，其餘三目直接從「依」字起手。
這四個名字在本論還有一處連舉，在品九〈五通品〉——「此比丘修欲定勝行相應如意足，精進定、心定、慧定亦如是」〔T32 441c18–19〕。那裡把它們繫在如意足上並各配勝行；本段只說它們依什麼而得，一個字也不提如意足。照錄不代補。
第二門：四句配的名字是二、一、二、一
「復次定有四種：有定是佛所得非聲聞所得」〔T32 407c19–20〕，四句立完，逐句配名：
第一句配二定——「大悲定、雙變定，是佛所得，非聲聞所得」〔T32 407c22〕。 第二句配一定——「學果定是聲聞所得，非佛所得」〔T32 407c22–23〕。 第三句配二定——「九次第定、無學果定，佛所得及聲聞得」〔T32 407c23–24〕。 第四句配一定——「無想定，非佛所得非聲聞得」〔T32 407c24–25〕。
二、一、二、一。四句不是各配一個，也不是各配兩個。照錄不代齊。
這裡有一件小事值得記：「學果定」與「無學果定」隔一句而所判相反——學果定是聲聞所得而非佛所得，無學果定則佛與聲聞都得。二名只差一個「無」字，一句之隔，判在兩邊。論主不說其故。
「大悲定」「雙變定」二名在全論各只出現兩次，另一次在品八講修慈那一段——「已滿奢摩他，令滿一切禪解脫定正受，令起雙變定及大悲定」〔T32 437a19–20〕，那裡繫的是菩薩摩訶薩。而彼處的次序作「雙變定及大悲定」，與本段的「大悲定、雙變定」正好相反。照錄不代齊。
第三門：四句裡只有第一句設了問
「復次定有四種：有定為起不為滅」〔T32 407c25〕。
四句立完之後，論主忽然設了一問一答：「問：云何為起不為滅？答：欲界善不善定，此謂為起不為滅」〔T32 407c27–28〕。
而其餘三句直陳：「四聖道定，是為滅不為起」〔T32 407c28–29〕；「學及凡夫色無色善定，為起亦為滅」〔T32 407c29〕；「一切果定及事定，非為起非為滅」〔T32 408a01〕。
本品全篇的「問：」「答：」，除了開卷那一單元，就是這裡與說五禪的那一段。四門之中，只有這一門借了問答的形式；而它問的那一句「云何為起不為滅」，字面就是剛剛列過的第一句——問的內容全是重出，一個新字也沒有。
四句的收語也是四種：此謂、是、亦、非。四句而收式四形，照錄不代齊。
第四門：列名、說數、說數、列名
「復次定有四種：初禪、二禪、三禪、四禪」〔T32 408a01–02〕。
四禪逐一說來，說法在四目之間來回換了兩次：
初禪——「離於五蓋成就覺、觀、喜、樂、一心，此謂初禪」〔T32 408a02–03〕。列了五個名字，不說是幾枝。
二禪、三禪——「離於覺觀成就三枝，離喜成就二枝」〔T32 408a03–04〕。說了枝數，一個名字也不列。
第四禪——「離樂捨一心成就第四禪」〔T32 408a04–05〕。又回到列名字，不說枝數。
列名、說數、說數、列名。一往一復。
停一停：第四禪的「捨」是從哪裡來的？
這裡值得停下來問一問。
初禪所列的五個名字是覺、觀、喜、樂、一心——裡面沒有「捨」。二禪離覺觀，三枝；三禪離喜，二枝。順著減下來，四禪離樂，該剩一個「一心」才是。
可是論文寫的是「捨一心」〔T32 408a04〕——多了一個捨。而論主只說「離樂」二字，沒有說「得捨」，也沒有說這個捨從哪裡來。
本段答不了。可核的是兩件事，都在本品之內：
第一件在前一單元。三種定的第二門說：「初禪二禪謂共喜生，三禪謂共樂生，四禪謂共捨生」〔T32 407b20–21〕。「捨」這個字在本品早已配給了四禪——前一單元以喜、樂、捨三分諸禪的時候，四禪就是那個共捨生的。所以本段第四禪出一個「捨」字，在本品之內不是空降。
第二件在後一單元。本段這一句沒有句內的斷，「離樂捨一心」五個字連讀，斷在哪裡有疑。而下一單元的平行句寫得清楚：「離樂，成就二分，謂第四禪，所謂捨一心」〔T32 408a08–09〕——以「二分」明白說出那是兩樣：捨與一心。
於是本段的句讀，本品自己給了答案，而且是在後面給的。本編仍照字面保留，不代為斷——內證是內證，斷句是斷句，這一步交人審。
而「捨」之何自來，論主始終不說。這裡只把可核的擺出來：前一單元已以捨配四禪，本段用它而不釋。
讀法：同數而異式，先把「數」放下，看「式」
本段交出的讀法就在開頭那個所見上。
本論分類極多，一連幾門用同一個數目是常事。遇到這種段落，不要順著數目讀——數目一樣不代表講法一樣。把每一門的「釋式」記下來：
是釋它依什麼而得？是配上一串名字？是設問答？是說它離什麼、成什麼？
式子記完再看，往往就發現論主每換一門就換一種切法；而換式的地方，就是他換了要你看的那一面——所依、能得之人、起滅、禪次。
記完式，再問第二件事：每一門之內，四目本身齊不齊？本段四門，門門有一處不齊：第一門第二目連省二字，第二門四句配名二一二一，第三門收語四形而唯首句設問，第四門言法在列名與言數之間往復。
數目最容易看，式子要記，門內的不齊要數。三層看完，這一段才算讀過。
帶走三件：一個所見——本段四門同作四分而四門四式：第一門逐目釋所依〔T32 407c17〕、第二門逐句配以定名〔T32 407c22〕、第三門獨設一問答而餘句直陳〔T32 407c27–28〕、第四門逐禪言其所離所成〔T32 408a02–03〕；無一門與他門同式，而每一門之內又各有一處不齊。一個讀法——同數而異式，先把「數」放下，看「式」：記每門之釋式，再數門內四目齊不齊；換式處即論主換了要你看的那一面。一處停問——第四禪之「捨」從何而來？〔T32 408a03–05〕初禪所列五名無捨，論主只說「離樂」而不說「得捨」。就本品自答：前一單元已以「四禪謂共捨生」〔T32 407b21〕配之；而本段「離樂捨一心」之句讀，次單元之「離樂，成就二分，謂第四禪，所謂捨一心」〔T32 408a08–09〕以「二分」明之。本編仍照字面保留、不代斷。
還有三件小事該記著：第一門唯第二目連省二字（省「修」、省「為」〔T32 407c17–18〕），且唯第一目立「欲定者」之標；「學果定」與「無學果定」一句之隔而判在兩邊（407c22–24），論主不言其故；「大悲定、雙變定」之序與品八「雙變定及大悲定」〔T32 437a20〕相反，照錄不代齊。
This passage has three hundred characters and four doorways, each of which divides concentration into four kinds.
The number is uniform. Yet the manner of presentation never repeats.
The observation may be stated at the outset: though all four are four-fold divisions, the first doorway explains for each item what it is obtained in dependence on; the second pairs each statement with names of concentrations; the third alone sets up a question and answer; and the fourth says, for each jhāna, what it leaves and what it accomplishes—four doorways and four forms, with no doorway using the same form as another. Moreover, within each doorway there is one place where its items are not uniform.
The easiest mistake in reading the classificatory passages of this treatise is to look only at the number. The number is the same, but the manner of presentation differs; where the form changes, the author has changed the aspect he wants you to see.
First Doorway: Three Items Say “Cultivated and Obtained in Dependence on …”; One Omits Two Characters
“Again, concentration is of four kinds: desire concentration, energy concentration, mind concentration, and wisdom concentration” 〔T32 407c16〕.
The four explanations read: “As for desire concentration: cultivated and obtained in dependence on desire, this is called desire concentration” 〔T32 407c17〕; “obtained in dependence on energy, called energy concentration” 〔T32 407c17–18〕; “cultivated and obtained in dependence on mind, this is called mind concentration” 〔T32 407c18〕; and “cultivated and obtained in dependence on wisdom, this is called wisdom concentration” 〔T32 407c18–19〕.
Placed together, the difference becomes visible. Among the four items, the second alone omits two characters in succession: the items on desire, mind, and wisdom all use the form “cultivated and obtained in dependence on …,” while the item on energy reads “obtained in dependence on energy,” omitting 修, “cultivated”; the items on desire, mind, and wisdom all close with the form “this is called desire concentration,” “this is called mind concentration,” and “this is called wisdom concentration,” while the item on energy reads “called energy concentration,” omitting 為.
Two omissions in the same item. The author does not say why. They are recorded without supplementation.
There is one further point: among the four items, only the first sets up the heading “as for desire concentration”; the other three begin directly with “in dependence on.”
These four names are listed together at one other place in the treatise, in chapter nine, the Chapter on the Five Direct Knowledges: “This monk cultivates the basis of supernormal power associated with the superior practice of desire concentration; energy concentration, mind concentration, and wisdom concentration are likewise” 〔T32 441c18–19〕. There they are tied to the basis of supernormal power and each is paired with superior practice; the present passage says only what each is obtained in dependence on and does not mention the basis of supernormal power in a single character. This is recorded without supplementation.
Second Doorway: The Names Paired with the Four Statements Number Two, One, Two, One
“Again, concentration is of four kinds: some concentration is obtained by the Buddha but not by disciples” 〔T32 407c19–20〕. After all four statements have been set out, names are paired with them one by one:
The first statement is paired with two concentrations—“the concentration of great compassion and the concentration of twin transformation are obtained by the Buddha, not by disciples” 〔T32 407c22〕. The second statement is paired with one—“learner-fruition concentration is obtained by disciples, not by the Buddha” 〔T32 407c22–23〕. The third statement is paired with two—“the nine successive concentrations and adept-fruition concentration are obtained by both the Buddha and disciples” 〔T32 407c23–24〕. The fourth statement is paired with one—“concentration without perception is obtained by neither the Buddha nor disciples” 〔T32 407c24–25〕.
Two, one, two, one. The four statements are not each paired with one name, nor are they each paired with two. They are recorded without being made uniform on the text’s behalf.
One small matter here is worth remembering: learner-fruition concentration and adept-fruition concentration are separated by one statement yet receive opposite determinations—learner-fruition concentration is obtained by disciples but not by the Buddha, whereas adept-fruition concentration is obtained by both the Buddha and disciples. The two names differ by only one character in Chinese, 無, and stand one statement apart, yet they are placed on opposite sides. The author does not say why.
The names “concentration of great compassion” and “concentration of twin transformation” each occur only twice in the whole treatise. Their other occurrences are in chapter eight, in the passage on cultivating loving-kindness: “When calm is fulfilled, all jhānas, liberations, concentrations, and attainments are fulfilled, and the concentrations of twin transformation and great compassion arise” 〔T32 437a19–20〕, where they are connected with the bodhisattva great being. There the order is “twin transformation and great compassion,” exactly the reverse of the present passage’s “great compassion and twin transformation.” It is recorded without being made uniform on the text’s behalf.
Third Doorway: Of the Four Statements, Only the First Is Posed as a Question
“Again, concentration is of four kinds: some concentration is for arising but not for cessation” 〔T32 407c25〕.
After setting out the four statements, the author suddenly poses a question and answer: “Question: What is for arising but not for cessation? Answer: Wholesome and unwholesome concentration of the desire realm; this is called for arising but not for cessation” 〔T32 407c27–28〕.
The remaining three are stated directly: “concentration of the four noble paths is for cessation but not for arising” 〔T32 407c28–29〕; “wholesome form and formless concentration of learners and ordinary persons is for both arising and cessation” 〔T32 407c29〕; and “all fruition concentration and functional concentration is for neither arising nor cessation” 〔T32 408a01〕.
Throughout this chapter, apart from the opening unit, “Question:” and “Answer:” occur only here and in the passage on the five jhānas. Of the four doorways, only this one takes the form of question and answer; and the statement it asks about, “what is for arising but not for cessation,” is literally the first statement just listed—the whole content of the question is repeated, without a single new character.
The four statements also have four forms of closing: “this is called,” “is,” “also,” and “not.” Four statements with four closing forms are recorded without being made uniform on the text’s behalf.
Fourth Doorway: Listing Names, Stating a Number, Stating a Number, Listing Names
“Again, concentration is of four kinds: the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna” 〔T32 408a01–02〕.
As the four jhānas are presented one by one, the manner of presentation shifts back and forth twice among the four items:
The first jhāna—“leaving the five hindrances and accomplishing applied thought, sustained thought, joy, pleasure, and one-pointedness: this is called the first jhāna” 〔T32 408a02–03〕. Five names are listed, but the number of factors is not stated.
The second and third jhānas—“leaving applied and sustained thought, one accomplishes three factors; leaving joy, one accomplishes two factors” 〔T32 408a03–04〕. The numbers of factors are stated, but not one name is listed.
The fourth jhāna—“leaving pleasure equanimity one-pointedness accomplishing the fourth jhāna” 〔T32 408a04–05〕. It returns to listing names, without stating a number of factors.
Listing names, stating a number, stating a number, listing names. One movement out and one movement back.
Pause Here: Where Does the Fourth Jhāna’s “Equanimity” Come From?
It is worth pausing here to ask.
The five names listed for the first jhāna are applied thought, sustained thought, joy, pleasure, and one-pointedness—“equanimity” is not among them. The second jhāna leaves applied and sustained thought and has three factors; the third leaves joy and has two. Following this subtraction, the fourth jhāna leaves pleasure and ought to have only one-pointedness remaining.
Yet the text reads “equanimity one-pointedness” 〔T32 408a04〕—there is one additional equanimity. The author says only “leaving pleasure”; he does not say “obtaining equanimity,” nor does he say where this equanimity comes from.
The present passage cannot answer this. Two matters can be checked, both within this chapter:
The first occurs in the preceding unit. The second doorway of the three-fold concentrations says: “The first and second jhānas are called arisen together with joy, the third jhāna is called arisen together with pleasure, and the fourth jhāna is called arisen together with equanimity” 〔T32 407b20–21〕. The character “equanimity” had already been assigned to the fourth jhāna earlier in this chapter—when the preceding unit divided the jhānas by joy, pleasure, and equanimity, the fourth jhāna was the one arisen together with equanimity. Thus the appearance of “equanimity” in the fourth jhāna here does not descend from nowhere within this chapter.
The second occurs in the following unit. The sentence here has no internal punctuation, and where to divide the five-character expression 離樂捨一心 is open. The parallel sentence in the next unit is clear: “Leaving pleasure, one accomplishes two divisions, called the fourth jhāna, namely equanimity and one-pointedness” 〔T32 408a08–09〕—“two divisions” states plainly that these are two things: equanimity and one-pointedness.
The chapter itself thus gives an answer concerning the punctuation of the present sentence, and gives it later. This edition nevertheless retains the literal wording and does not punctuate it on the text’s behalf—internal evidence is internal evidence, while punctuation is punctuation, and this step is left for human review.
As for where “equanimity” comes from, the author never says. Only what can be checked is set out here: the preceding unit already paired equanimity with the fourth jhāna, and the present passage uses it without explanation.
A Way to Read: When the Number Is the Same but the Form Differs, Set Down the “Number” and Look at the “Form”
The way of reading offered by this passage lies in the observation stated at the outset.
This treatise contains many classifications, and several successive doorways using the same number are common. When encountering such a passage, do not read by following the number—the same number does not mean the same manner of presentation. Record the “explanatory form” of each doorway:
Does it explain what something is obtained in dependence on? Does it pair a statement with a series of names? Does it pose a question and answer? Does it state what is left and what is accomplished?
After the forms have been recorded and compared, one often finds that the author changes the cut each time he changes doorways; and where the form changes, he has changed the aspect he wants you to see—basis, person capable of obtaining it, arising and cessation, or sequence of jhānas.
After recording the form, ask a second question: are the four items within each doorway themselves uniform? This passage has four doorways, and each contains one place that is not uniform: in the first, the second item alone omits two characters in succession; in the second, the names paired with the four statements number two, one, two, one; in the third, the closing expressions have four forms while only the first statement is posed as a question; and in the fourth, the presentation moves back and forth between listing names and stating a number.
The number is easiest to see; the form must be recorded; the nonuniformity within a doorway must be counted. Only after seeing all three levels has this passage been read.
Take away three things. One observation: this passage has four doorways, all making four-fold divisions, yet using four forms: the first explains the basis for each item 〔T32 407c17〕, the second pairs each statement with names of concentrations 〔T32 407c22〕, the third alone sets up a question and answer while the remaining statements are direct 〔T32 407c27–28〕, and the fourth states for each jhāna what is left and accomplished 〔T32 408a02–03〕; no doorway uses the same form as another, and within each doorway there is one place that is not uniform. One way of reading: when the number is the same but the form differs, set down the “number” and look at the “form”: record each doorway’s explanatory form, then count whether its four items are uniform; where the form changes, the author has changed the aspect he wants you to see. One place to pause: where does the fourth jhāna’s “equanimity” come from? 〔T32 408a03–05〕 Equanimity is absent from the five names listed for the first jhāna, and the author says only “leaving pleasure,” not “obtaining equanimity.” The chapter answers itself to this extent: the preceding unit already paired it with the fourth jhāna in “the fourth jhāna is called arisen together with equanimity” 〔T32 407b21〕; and concerning the punctuation of “leaving pleasure equanimity one-pointedness,” the next unit’s “leaving pleasure, one accomplishes two divisions, called the fourth jhāna, namely equanimity and one-pointedness” 〔T32 408a08–09〕 clarifies it by saying “two divisions.” This edition nevertheless retains the literal wording and does not punctuate it on the text’s behalf.
Three smaller matters should also be retained: only the second item of the first doorway omits two characters in succession—修, “cultivated,” and 為 〔T32 407c17–18〕—and only the first item sets up the heading “as for desire concentration”; learner-fruition concentration and adept-fruition concentration are separated by one statement yet placed on opposite sides 〔T32 407c22–24〕, without the author saying why; and the order “concentration of great compassion and concentration of twin transformation” is the reverse of chapter eight’s “concentrations of twin transformation and great compassion” 〔T32 437a20〕, recorded without being made uniform on the text’s behalf.
Shi Huijing · Waken · The Path of Freedom · The Multiple Four-Fold Classifications of Concentration · Exposition · Summer 2026
考據Apparatus
全段定位 本段為〈分別定品〉之第四單元，四門皆作四分。底本一段〔T32 407c16–408a05〕：第一門以所依分（欲·精進·心·慧），第二門以能得之人分（佛得／聲聞得之四句），第三門以起滅分（為起／為滅之四句），第四門以禪次分（初禪至四禪）。本段為本品四門連作四分之處，而四門之釋式各異。
一、科判定位
一段而成四門。全段「問：」「答：」各一處，皆在第三門之首句；餘三門直陳：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一門·以所依分 | 「復次定有四種：欲定、精進定、心定、慧定」〔T32 407c16〕·「欲定者，依欲修得，謂為欲定」〔T32 407c17〕·「依精進得，謂精進定」〔T32 407c17–18〕·「依心修得，謂為心定」〔T32 407c18〕·「依慧修得，謂為慧定」〔T32 407c18–19〕 |
| 第二門·佛得聲聞得四句 | 「復次定有四種：有定是佛所得非聲聞所得」〔T32 407c19–20〕·「大悲定、雙變定，是佛所得，非聲聞所得」〔T32 407c22〕·「學果定是聲聞所得，非佛所得」〔T32 407c22–23〕·「九次第定、無學果定，佛所得及聲聞得」〔T32 407c23–24〕·「無想定，非佛所得非聲聞得」〔T32 407c24–25〕 |
| 第三門·為起為滅四句 | 「復次定有四種：有定為起不為滅」〔T32 407c25〕·「問：云何為起不為滅？答：欲界善不善定，此謂為起不為滅」〔T32 407c27–28〕·「四聖道定，是為滅不為起」〔T32 407c28–29〕·「學及凡夫色無色善定，為起亦為滅」〔T32 407c29〕·「一切果定及事定，非為起非為滅」〔T32 408a01〕 |
| 第四門·四禪 | 「復次定有四種：初禪、二禪、三禪、四禪」〔T32 408a01–02〕·「離於五蓋成就覺、觀、喜、樂、一心，此謂初禪」〔T32 408a02–03〕·「離於覺觀成就三枝，離喜成就二枝，離樂捨一心成就第四禪」〔T32 408a03–05〕 |
單元界與段界之相合：本段起於「復次定有四種：欲定、精進定、心定、慧定」〔407c16〕——其前為前單元末句「此謂無量定無量事」〔T32 407c15–16〕；訖於「成就第四禪」〔408a04–05〕，其後即「復次定有五種，謂初禪、二禪、三禪、四禪、五禪」〔T32 408a05–06〕另起五種定諸門。底本一段而含四門，四門之界即四個「復次定有四種」之起句（407c16·407c19·407c25·408a01–02）。
四門之釋式各異：第一門逐目釋其所依，第二門逐句配以定名，第三門先設一問一答而餘三句直陳，第四門逐禪言其所離所成。
全段定位錨
〔T32, 407c16–408a05〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 欲定·精進定·心定·慧定 | 「復次定有四種：欲定、精進定、心定、慧定」〔T32 407c16〕 | 「欲定」全論九見（400a27·407b25·407b26·407c16·407c17·407c17·441c18·441c26·441c27）·「精進定」全論四見（407c16·407c17–18·441c19·441c29）·「慧定」全論三見（407c16·407c18–19·441c19）。四名連舉之另一處在品九〈五通品〉——「此比丘修欲定勝行相應如意足，精進定、心定、慧定亦如是」〔T32 441c18–19〕，彼處繫之於如意足而各配勝行；本段唯言其所依，不言如意足，照錄不代補。另「欲定」之二見在本品前單元〔407b25·407b26〕，彼為欲界之定，與本門之依欲而得者名同而所指異，照錄不代齊 |
| 釋式之省字 | 「欲定者，依欲修得，謂為欲定」〔T32 407c17〕·「依精進得，謂精進定」〔T32 407c17–18〕·「依心修得，謂為心定」〔T32 407c18〕·「依慧修得，謂為慧定」〔T32 407c18–19〕 | 四目之中唯第二目二處省字：欲·心·慧三目作「依……修得」而精進目作「依精進得」（省「修」）；欲·心·慧三目收作謂為某定之式（「謂為欲定」〔407c17〕·「謂為心定」〔407c18〕·「謂為慧定」〔407c18–19〕）而精進目作「謂精進定」（省「為」）。同一目連省二字，照錄不代補。又唯第一目立「欲定者」之標目，餘三目逕從「依」字起 |
| 大悲定·雙變定 | 「大悲定、雙變定，是佛所得，非聲聞所得」〔T32 407c22〕 | 「大悲定」全論二見（407c22·437a20）·「雙變定」全論二見（407c22·437a20）。其第二見在品八修慈段——「已滿奢摩他，令滿一切禪解脫定正受，令起雙變定及大悲定」〔T32 437a19–20〕，繫之於菩薩摩訶薩；彼處之序作「雙變定及大悲定」，與本段之「大悲定、雙變定」相反，照錄不代齊。論文不釋二定之義，照字面保留。 |
| 學果定·無學果定 | 「學果定是聲聞所得，非佛所得」〔T32 407c22–23〕·「九次第定、無學果定，佛所得及聲聞得」〔T32 407c23–24〕 | 「學果定」全論二見，皆在本段（407c22–23·407c23–24）；「無學果定」全論一見〔407c23–24〕。學果定屬聲聞所得而非佛所得，無學果定則佛與聲聞俱得——二名一句之隔而所判異，論文不言其故，照錄不代解 |
| 九次第定 | 「九次第定、無學果定，佛所得及聲聞得」〔T32 407c23–24〕 | 「九次第定」全論二見（407c23·428a02）；而 04-01 作「正受者，謂九次第正受」〔T32 407a09–10〕，「九次第正受」全論一見。同品之內二名並用（九次第正受／九次第定），照錄不代齊 |
| 無想定 | 「無想定，非佛所得非聲聞得」〔T32 407c24–25〕 | 「無想定」全論二見（407c24·421a15）。本段以之充四句之第四句（俱非）；論文不釋其義，照字面保留 |
| 為起不為滅等四句 | 「復次定有四種：有定為起不為滅」〔T32 407c25〕 | 「為起不為滅」全論三見，皆在本段（407c25·407c27·407c28）。四句之配：欲界善不善定〔407c27–28〕·四聖道定〔407c28〕·學及凡夫色無色善定〔407c29〕·一切果定及事定〔408a01〕；「四聖道定」·「一切果定」各全論一見（407c28·408a01） |
| 事定 | 「一切果定及事定，非為起非為滅」〔T32 408a01〕 | 「事定」全論三見（407b22·407b25·408a01），本段一見；其立名與釋在前單元「無學人受色無色定，是謂事定」〔T32 407b24–25〕。同名而前單元以人分、本段以起滅分，二處所判可並讀，照錄不代繫 |
| 四禪之枝 | 「離於五蓋成就覺、觀、喜、樂、一心，此謂初禪」〔T32 408a02–03〕·「離於覺觀成就三枝，離喜成就二枝，離樂捨一心成就第四禪」〔T32 408a03–05〕 | 四目之言法不一律：初禪列名五（覺·觀·喜·樂·一心）而不言其數；二禪·三禪言其數（三枝·二枝）而不列名；第四禪復列名而不言數。且第四禪之「捨」不在初禪所列五名之內，論文不言其何自來，照錄不代補 |
| 捨一心 | 「離樂捨一心成就第四禪」〔T32 408a04–05〕 | 「捨一心」全論二見（408a04·408a09）。底本此句無句內之斷；其第二見在次單元之平行句「離樂，成就二分，謂第四禪，所謂捨一心」〔T32 408a08–09〕，彼處以「二分」明其為捨與一心。本段句讀待考，照字面保留、不代斷 |
| 五蓋 | 「離於五蓋成就覺、觀、喜、樂、一心」〔T32 408a02–03〕 | 「五蓋」全論二十二見，本段一見〔408a02〕；其在本品之另一見在次單元「離五蓋成就五枝，是謂初禪」〔T32 408a06–07〕。同一初禪之立，本段作「離於五蓋」而次單元作「離五蓋」，照錄不代齊 |
三、校記與異讀
本段範圍內大正藏校記一處，誌而不改，本文依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 408a04 | 枝（離於覺觀成就三枝） | 支 | 【宋】【元】【明】【宮】 |
誌錄不判二事：
- 408a04「三枝」之「枝」，四本作「支」，其條為覆出之校（同形之校於他處復見）。本段「枝」字二見（408a04 之「三枝」與「二枝」），底本二處皆從枝。並錄不判，本文從底本。
- 本段校記唯此一條，其餘三門零命中：第一門·第二門·第三門範圍內無校記。
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（一條為記而未採之形，本文與大正本同）。
四、論主引據
全段引據零命中：無引經、引佛語、引阿毘曇、引尊者語與異說。本品引據全在 04-01 之四功德一節〔T32 407a17–407b01〕。
五、譬喻·修辭
- 譬喻零命中：本段無「如」「猶如」之譬。本品自 04-02 以下四單元俱無譬，六譬全在 04-01。
- 四門同數而釋式四異〔T32 407c16–408a05〕：第一門逐目釋其所依、第二門逐句配以定名、第三門先設問答而餘句直陳、第四門逐禪言其所離所成。同作四分而無一門與他門同式，照錄不代齊。
- 問答之偏用〔T32 407c27〕：本段「問：」「答：」各一處，唯在第三門之首句，且其問「云何為起不為滅」即列名之重出。第二門四句與本門餘三句皆直陳不設問。
- 四句之收語〔T32 407c27–408a01〕：第一句作「此謂為起不為滅」、第二句作「是為滅不為起」、第三句作「為起亦為滅」、第四句作「非為起非為滅」。四句而收式四形（此謂·是·亦·非），照錄不代齊。
- 第四門之言法〔T32 408a02–05〕：列名不言數（初禪）→ 言數不列名（二禪·三禪）→ 復列名不言數（第四禪）。三轉而成一往復。
- 第二門之四句配屬〔T32 407c22–25〕：第一句配二定（大悲定·雙變定）、第二句配一定（學果定）、第三句配二定（九次第定·無學果定）、第四句配一定（無想定）。二·一·二·一，照錄不代齊。
六、章內互讀
- 前指：本段第四門所立之四禪，其目承 04-01「禪者四禪，謂初禪等」〔T32 407a07–08〕以「等」帶過者；「事定」之立名與釋在 04-03〔T32 407b24–25〕；「九次第正受」在 04-01〔T32 407a10〕。
- 後指：第四門與次單元之五禪門相對——本段「離於覺觀成就三枝」〔T32 408a03–04〕（二禪離覺觀）與 04-03「二禪無覺少觀」〔T32 407b18〕二說並存，至次單元「由二人報故，第二禪二種，謂無覺無觀、無覺少觀」〔T32 408a10–11〕方通；本段「離樂捨一心成就第四禪」〔T32 408a04–05〕之句讀，次單元「離樂，成就二分，謂第四禪，所謂捨一心」〔T32 408a08–09〕可參；「欲定、精進定、心定、慧定」四名連舉之另一處在品九〔T32 441c18–19〕；「大悲定」「雙變定」之第二見在品八〔T32 437a19–20〕。
- 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 fourth unit of the Chapter on the Analysis of Concentration, and all four doorways divide concentration into four. The base text is one paragraph 〔T32 407c16–408a05〕: the first doorway divides by basis (desire, energy, mind, and wisdom); the second by the person capable of obtaining it (four statements on what the Buddha and disciples obtain); the third by arising and cessation (four statements on being for arising and for cessation); and the fourth by the sequence of jhānas (the first through fourth jhānas). This is the chapter’s passage in which four doorways successively make four-fold divisions, while each doorway uses a different explanatory form.
I. Structural Location
One paragraph forms four doorways. “Question:” and “Answer:” each occur once in the whole passage, both in the first statement of the third doorway; the other three doorways state their divisions directly:
| Section | Exact Opening and Close of the Source (Each with Its Anchor) |
|---|---|
| First doorway · division by basis | “Again, concentration is of four kinds: desire concentration, energy concentration, mind concentration, and wisdom concentration” 〔T32 407c16〕 · “As for desire concentration: cultivated and obtained in dependence on desire, this is called desire concentration” 〔T32 407c17〕 · “obtained in dependence on energy, called energy concentration” 〔T32 407c17–18〕 · “cultivated and obtained in dependence on mind, this is called mind concentration” 〔T32 407c18〕 · “cultivated and obtained in dependence on wisdom, this is called wisdom concentration” 〔T32 407c18–19〕 |
| Second doorway · four statements on what the Buddha and disciples obtain | “Again, concentration is of four kinds: some concentration is obtained by the Buddha but not by disciples” 〔T32 407c19–20〕 · “the concentration of great compassion and the concentration of twin transformation are obtained by the Buddha, not by disciples” 〔T32 407c22〕 · “learner-fruition concentration is obtained by disciples, not by the Buddha” 〔T32 407c22–23〕 · “the nine successive concentrations and adept-fruition concentration are obtained by both the Buddha and disciples” 〔T32 407c23–24〕 · “concentration without perception is obtained by neither the Buddha nor disciples” 〔T32 407c24–25〕 |
| Third doorway · four statements on arising and cessation | “Again, concentration is of four kinds: some concentration is for arising but not for cessation” 〔T32 407c25〕 · “Question: What is for arising but not for cessation? Answer: Wholesome and unwholesome concentration of the desire realm; this is called for arising but not for cessation” 〔T32 407c27–28〕 · “concentration of the four noble paths is for cessation but not for arising” 〔T32 407c28–29〕 · “wholesome form and formless concentration of learners and ordinary persons is for both arising and cessation” 〔T32 407c29〕 · “all fruition concentration and functional concentration is for neither arising nor cessation” 〔T32 408a01〕 |
| Fourth doorway · the four jhānas | “Again, concentration is of four kinds: the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna” 〔T32 408a01–02〕 · “leaving the five hindrances and accomplishing applied thought, sustained thought, joy, pleasure, and one-pointedness: this is called the first jhāna” 〔T32 408a02–03〕 · “leaving applied and sustained thought, one accomplishes three factors; leaving joy, one accomplishes two factors; leaving pleasure equanimity one-pointedness accomplishing the fourth jhāna” 〔T32 408a03–05〕 |
Agreement between unit and paragraph boundaries: the passage begins with “Again, concentration is of four kinds: desire concentration, energy concentration, mind concentration, and wisdom concentration” 〔407c16〕—immediately before it is the preceding unit’s final sentence, “this is called immeasurable concentration with an immeasurable matter” 〔T32 407c15–16〕. It ends with “accomplishing the fourth jhāna” 〔408a04–05〕, immediately followed by “Again, concentration is of five kinds: the first jhāna, the second jhāna, the third jhāna, the fourth jhāna, and the fifth jhāna” 〔T32 408a05–06〕, which opens the divisions into five kinds. The base text is one paragraph containing four doorways, whose boundaries are the four opening sentences “again, concentration is of four kinds” (407c16·407c19·407c25·408a01–02).
The explanatory form differs in each doorway: the first explains each item’s basis, the second pairs each statement with names of concentrations, the third first sets up one question and answer and then states the remaining three directly, and the fourth states for each jhāna what is left and accomplished.
Anchor for the whole passage
〔T32, 407c16–408a05〕
II. Terminology and Translation (Each Literal Form Anchored)
| Term | Use in This Passage | Connection Within the Treatise (Verifiable) |
|---|---|---|
| Desire concentration · energy concentration · mind concentration · wisdom concentration | “Again, concentration is of four kinds: desire concentration, energy concentration, mind concentration, and wisdom concentration” 〔T32 407c16〕 | “Desire concentration” occurs nine times in the whole treatise (400a27·407b25·407b26·407c16·407c17·407c17·441c18·441c26·441c27); “energy concentration” occurs four times in the whole treatise (407c16·407c17–18·441c19·441c29); and “wisdom concentration” occurs three times in the whole treatise (407c16·407c18–19·441c19). The other place where all four names are listed together is chapter nine, the Chapter on the Five Direct Knowledges—“This monk cultivates the basis of supernormal power associated with the superior practice of desire concentration; energy concentration, mind concentration, and wisdom concentration are likewise” 〔T32 441c18–19〕. There they are tied to the basis of supernormal power and each is paired with superior practice; the present passage speaks only of their bases and does not mention the basis of supernormal power, recorded without supplementation. Two other occurrences of “desire concentration” are in the preceding unit of this chapter 〔407b25·407b26〕, where it means concentration of the desire realm; its name is the same as the present concentration obtained in dependence on desire, but the referent differs, and the two are recorded without being made uniform on the text’s behalf |
| Omitted characters in the explanatory form | “As for desire concentration: cultivated and obtained in dependence on desire, this is called desire concentration” 〔T32 407c17〕 · “obtained in dependence on energy, called energy concentration” 〔T32 407c17–18〕 · “cultivated and obtained in dependence on mind, this is called mind concentration” 〔T32 407c18〕 · “cultivated and obtained in dependence on wisdom, this is called wisdom concentration” 〔T32 407c18–19〕 | Among the four items, only the second omits characters in two places: the items on desire, mind, and wisdom read “cultivated and obtained in dependence on …,” while the energy item reads “obtained in dependence on energy” (omitting 修); the desire, mind, and wisdom items close with the form “this is called such-and-such concentration” (“this is called desire concentration” 〔407c17〕 · “this is called mind concentration” 〔407c18〕 · “this is called wisdom concentration” 〔407c18–19〕), while the energy item reads “called energy concentration” (omitting 為). Two characters are omitted in succession in the same item, recorded without supplementation. Moreover, only the first item sets up the heading “as for desire concentration”; the remaining three begin directly with “in dependence on” |
| Concentration of great compassion · concentration of twin transformation | “The concentration of great compassion and the concentration of twin transformation are obtained by the Buddha, not by disciples” 〔T32 407c22〕 | “Concentration of great compassion” occurs twice in the whole treatise (407c22·437a20), as does “concentration of twin transformation” (407c22·437a20). Their second occurrences are in chapter eight’s passage on cultivating loving-kindness—“When calm is fulfilled, all jhānas, liberations, concentrations, and attainments are fulfilled, and the concentrations of twin transformation and great compassion arise” 〔T32 437a19–20〕, where they are connected with the bodhisattva great being; there the order is “twin transformation and great compassion,” the reverse of the present passage’s “great compassion and twin transformation.” The order is recorded without being made uniform on the text’s behalf. The treatise does not explain the meanings of the two concentrations, and their literal names are retained. |
| Learner-fruition concentration · adept-fruition concentration | “Learner-fruition concentration is obtained by disciples, not by the Buddha” 〔T32 407c22–23〕 · “the nine successive concentrations and adept-fruition concentration are obtained by both the Buddha and disciples” 〔T32 407c23–24〕 | “Learner-fruition concentration” occurs twice in the whole treatise, both in this passage (407c22–23·407c23–24); “adept-fruition concentration” occurs once in the whole treatise 〔407c23–24〕. Learner-fruition concentration is obtained by disciples but not by the Buddha, whereas adept-fruition concentration is obtained by both the Buddha and disciples—the two names stand one statement apart and receive different determinations. The treatise does not say why; they are recorded without explanation |
| Nine successive concentrations | “The nine successive concentrations and adept-fruition concentration are obtained by both the Buddha and disciples” 〔T32 407c23–24〕 | “Nine successive concentrations” occurs twice in the whole treatise (407c23·428a02), whereas 04-01 reads, “Attainment means the nine successive attainments” 〔T32 407a09–10〕, and “nine successive attainments” occurs once in the whole treatise. The two names occur within the same chapter (nine successive attainments / nine successive concentrations) and are recorded without being made uniform on the text’s behalf |
| Concentration without perception | “Concentration without perception is obtained by neither the Buddha nor disciples” 〔T32 407c24–25〕 | “Concentration without perception” occurs twice in the whole treatise (407c24·421a15). The present passage uses it to fill the fourth of the four statements (obtained by neither); the treatise does not explain its meaning here, and the literal name is retained |
| The four statements “for arising but not for cessation” and so forth | “Again, concentration is of four kinds: some concentration is for arising but not for cessation” 〔T32 407c25〕 | “For arising but not for cessation” occurs three times in the whole treatise, all in this passage (407c25·407c27·407c28). The four correlations are wholesome and unwholesome concentration of the desire realm 〔407c27–28〕; concentration of the four noble paths 〔407c28〕; wholesome form and formless concentration of learners and ordinary persons 〔407c29〕; and all fruition concentration and functional concentration 〔408a01〕. “Concentration of the four noble paths” and “all fruition concentration” each occur once in the whole treatise (407c28·408a01) |
| Functional concentration | “All fruition concentration and functional concentration is for neither arising nor cessation” 〔T32 408a01〕 | “Functional concentration” occurs three times in the whole treatise (407b22·407b25·408a01), once in this passage. Its name and explanation occur in the preceding unit: “When the adept (one beyond training) receives form and formless concentration, this is called functional concentration” 〔T32 407b24–25〕. The same name is divided by person in the preceding unit and by arising and cessation here; the two determinations can be read together, recorded without a connection being supplied on the text’s behalf |
| Factors of the four jhānas | “Leaving the five hindrances and accomplishing applied thought, sustained thought, joy, pleasure, and one-pointedness: this is called the first jhāna” 〔T32 408a02–03〕 · “leaving applied and sustained thought, one accomplishes three factors; leaving joy, one accomplishes two factors; leaving pleasure equanimity one-pointedness accomplishing the fourth jhāna” 〔T32 408a03–05〕 | The manner of presentation is not uniform across the four items: the first jhāna lists five names—applied thought, sustained thought, joy, pleasure, and one-pointedness—without stating their number; the second and third jhānas state their numbers—three factors and two factors—without listing names; and the fourth jhāna again lists names without stating a number. Moreover, the fourth jhāna’s “equanimity” is not among the five names listed for the first jhāna. The treatise does not say where it comes from; it is recorded without supplementation |
| Equanimity and one-pointedness | “Leaving pleasure equanimity one-pointedness accomplishing the fourth jhāna” 〔T32 408a04–05〕 | The juxtaposition “equanimity one-pointedness” occurs twice in the whole treatise (408a04·408a09). The base text has no internal punctuation in this sentence. Its other occurrence is in the next unit’s parallel sentence, “Leaving pleasure, one accomplishes two divisions, called the fourth jhāna, namely equanimity and one-pointedness” 〔T32 408a08–09〕, where “two divisions” makes clear that these are equanimity and one-pointedness. The punctuation of the present sentence is left open; its literal wording is retained, and this edition does not punctuate it on the text’s behalf |
| The five hindrances | “Leaving the five hindrances and accomplishing applied thought, sustained thought, joy, pleasure, and one-pointedness” 〔T32 408a02–03〕 | “The five hindrances” occurs twenty-two times in the whole treatise, once in this passage 〔408a02〕. Its other occurrence in this chapter is in the next unit, “leaving the five hindrances, one accomplishes five factors; this is called the first jhāna” 〔T32 408a06–07〕. In establishing the same first jhāna, the present passage’s Chinese reads 離於五蓋 while the next unit reads 離五蓋. The difference is recorded without being made uniform on the text’s behalf |
III. Textual Notes and Variant Readings
There is one textual note within this passage, recorded but not adopted; the present text follows the Taishō base:
| Anchor | Base | Variant | Witnesses |
|---|---|---|---|
| 408a04 | 枝, “factor” (in “accomplishing three factors after leaving applied and sustained thought”) | 支, “factor” | 【宋】【元】【明】【宮】 |
Two matters are recorded without adjudication:
- At 408a04, four witnesses read 支 where the base has 枝 in “three factors.” This is a repeated textual note, the same form of note occurring elsewhere. The character 枝 occurs twice in this passage—in “three factors” and “two factors” at 408a04—and the base has 枝 in both places. Both readings are recorded without adjudication, and the present text follows the base.
- This is the only textual note in the passage; the other three doorways have no occurrences: no textual note occurs within the first, second, or third doorway.
Three features have no occurrences in the critical witnesses: the passage has no missing characters; no inline annotations; and no place where a critical witness reading has already altered the body text (the one note records a form that is not adopted, and the text agrees with the Taishō base).
IV. Authorities Cited by the Treatise
No authorities are cited anywhere in the passage: there is no scripture citation, saying of the Buddha, Abhidhamma citation, saying attributed to a venerable, or report of another view. All citations in this chapter occur in 04-01’s section on the four benefits 〔T32 407a17–407b01〕.
V. Similes and Rhetoric
- No similes occur: the passage has no simile using “like” or “just as.” None of the four units from 04-02 onward contains a simile; all six similes in the chapter occur in 04-01.
- Four doorways share one number while using four different explanatory forms 〔T32 407c16–408a05〕: the first explains each item’s basis, the second pairs each statement with names of concentrations, the third first sets up a question and answer and states the remaining statements directly, and the fourth states for each jhāna what is left and accomplished. All are four-fold divisions, yet no doorway uses the same form as another, recorded without being made uniform on the text’s behalf.
- Asymmetrical use of question and answer 〔T32 407c27〕: “Question:” and “Answer:” each occur once in this passage, only in the first statement of the third doorway, and its question “what is for arising but not for cessation?” merely repeats the listed name. The second doorway’s four statements and the remaining three statements of the third doorway are all direct statements without a question.
- Four forms of closing in the four statements 〔T32 407c27–408a01〕: the first reads “this is called for arising but not for cessation,” the second “is for cessation but not for arising,” the third “is also for arising and cessation,” and the fourth “is not for arising or cessation.” Four statements have four closing forms—“this is called,” “is,” “also,” and “not”—recorded without being made uniform on the text’s behalf.
- The manner of presentation in the fourth doorway 〔T32 408a02–05〕: names are listed without a number (first jhāna) → numbers are stated without names (second and third jhānas) → names are again listed without a number (fourth jhāna). Three shifts form one movement out and back.
- The names correlated with the second doorway’s four statements 〔T32 407c22–25〕: the first statement receives two concentrations (great compassion and twin transformation), the second one (learner-fruition concentration), the third two (the nine successive concentrations and adept-fruition concentration), and the fourth one (concentration without perception). Two, one, two, one, recorded without being made uniform on the text’s behalf.
VI. Cross-Reading Within the Chapter
- Backward: the four jhānas established in this passage take up what 04-01 passed over with “jhāna means the four jhānas, namely the first jhāna and so forth” 〔T32 407a07–08〕; the name and explanation of “functional concentration” occur in 04-03 〔T32 407b24–25〕; and “nine successive attainments” occurs in 04-01 〔T32 407a10〕.
- Forward: the fourth doorway stands against the next unit’s doorway of five jhānas—the present passage’s “leaving applied and sustained thought, one accomplishes three factors” 〔T32 408a03–04〕 (the second jhāna leaves both applied and sustained thought) coexists with 04-03’s “the second jhāna has no applied thought and little sustained thought” 〔T32 407b18〕. Only in the next unit does “because there are results for two persons, the second jhāna is of two kinds: without applied or sustained thought, and without applied thought but with little sustained thought” 〔T32 408a10–11〕 connect them. The punctuation of the present “leaving pleasure equanimity one-pointedness accomplishing the fourth jhāna” 〔T32 408a04–05〕 may be compared with the next unit’s “leaving pleasure, one accomplishes two divisions, called the fourth jhāna, namely equanimity and one-pointedness” 〔T32 408a08–09〕. The other place where “desire concentration, energy concentration, mind concentration, and wisdom concentration” are listed together is chapter nine 〔T32 441c18–19〕; and the second occurrences of “concentration of great compassion” and “concentration of twin transformation” are in chapter eight 〔T32 437a19–20〕.
- 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〕.
VII. Transmission
This edition takes no position here on questions concerning the author, translator, or transmission.
Shi Huijing · Waken · The Path of Freedom · The Multiple Four-Fold Classifications of Concentration · Apparatus · Summer 2026