解脫道論 作變、意所造變與散句
受持變一門很長，作變一門也長；二者的差別，論文只給一句話：受持變不捨形色，作變捨形色。不是能力大小，不是所緣廣狹——是那個身還在不在。意所造變再進一步：身內先空出來，猶如空瓶，然後在那個空裡另造一位；造出來的與神通人並存，你逍遙他也逍遙。一個身變樣、一個身換樣、一個身之外多一個身：三條界，一句話一條。
論文只為受持變與作變設「何差別」之問，不為作變與意所造變設。因為意所造變另有一個所化身在場，界線自明；受持變與作變則都只在一身上用功，共用同式的修身心前行，混起來極容易。它設問之處，就是它預判你會弄錯之處。
所化人寫得極細：身分具足，諸根不少；神通人坐臥他也坐臥，出煙焰他也出煙焰，問他也問、答他也答。像到這個地步，是不是一個眾生？
論文的答案在散句裡，六個字：「於化人，無壽命根」。語氣輕得像順便一提，卻把前面所有的「亦…亦…」壓在一條界線之下。身分是造的，諸根是造的，坐臥問答是隨的；命不是造得出來的東西。
同一件事還有一個說法：所造之色，到時作分別它就不現，不作分別則念念不現。所造之物沒有自己的壽命。
Determination-transformation receives a long treatment, and so does form-transformation. Yet the treatise gives their difference in one sentence: determination-transformation does not relinquish the form; form-transformation does. The distinction is not the magnitude of the ability or breadth of its object, but whether that body remains. Mind-produced transformation adds another step: the meditator first makes an empty space within the body, like an empty vessel, then produces another person there. The produced person coexists with the practitioner: when the practitioner strolls, it strolls. One body changes in number; one body exchanges its form; beside one body another body appears. Three boundaries, each drawn in one sentence.
The treatise asks explicitly for the difference only between determination- and form-transformation. It does not ask for the difference between form- and mind-produced transformation. The reason is visible in the text. Mind-produced transformation places another body on the scene, so its boundary is already plain. The first two both operate with one body and share a parallel preparation of body and mind; they are easy to confuse. Where the treatise asks “what is the difference?” is where it expects the reader to make a mistake.
The produced person is described minutely: all bodily parts complete, no faculty lacking; when the practitioner sits or lies down, it does the same; when he emits smoke and flame or asks and answers, it follows. At that degree of resemblance, is it a living being?
The answer appears quietly among the miscellaneous statements: “the produced person has no life faculty.” Bodily parts are made, faculties are made, sitting and speaking are followed; life is not something the transformation can produce.
The same boundary appears another way. The produced form ceases to appear in relation to discrimination; it has no duration belonging to itself.
Shi Huijing · Waken · The Path of Freedom · Form-Transformation, Mind-Produced Transformation, and Miscellaneous Statements · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈五通品〉「作變、意所造變與散句」· 大正藏 T32n1648〔起 T32 0442c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0442c〕
爾時坐禪人欲起變意，如是修四如意足，以心得自在，安身於心、安心於身。以由身安心、以由心安身，以由身受持心、以由心受持身，或樂想或輕想著於身。已著身，已著身已著成住，如是坐禪人現修其身，成最軟最輕堪受持，如鐵丸為火所燒隨意作物。如是坐禪人已如是修行，心成軟堪受持，令滿身心。彼坐禪人若樂除自形色作童子形，入第四禪安詳出，次第轉童子形。已轉，以智受持，我當成童子形。如是作意成童子形。如是龍形、鳳凰形、夜叉形、阿修羅形、帝釋形、梵形、海形山形林形、師子形虎形豹形象馬形、步軍形，已轉，以智受持，我當成步行軍，如是作意成步行軍。
問：受持變、作變何差別？答：以受持變不捨形色受持，以作變捨形色，此謂差別（作變已竟）。
爾時坐禪人欲起意所造變，如是心得自在，修如意足，入第四禪安詳出，於其身內作意，猶如空瓶。彼坐禪人如是作意，於空自身內隨其所樂為變化，隨其當成轉。已轉，以智受持，隨其當成。如是作意，成隨相似，以此方便多作變化，作變化已成行。若坐禪人以所化身欲向梵世，於梵世前即化自身如梵形。隨意所造，一切身分具足，諸根不少。若神通人於此逍遙，彼所化人亦復逍遙。若神通人於此若坐臥、現出煙焰、若問若答，彼所化人亦坐亦臥、亦出煙焰、亦問亦答。是其神通所造變化，彼所化人亦以隨作如是等（意所造變已竟）。
〔T32 0443a〕
云何散句？變所造色於至時分別，是時彼不現。未至時分別，於其間樂說，彼受持成不現。若不作分別時，念念不現。於化人，無壽命根、所化飲食。事變種智，成九事：小事、大事、不可說事、過去事、未來事、現在事、內事、外事、內外事（散句已竟）。
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.
作變：前行與上一門同式
這時候的坐禪人想要起變意，就照這樣修四如意足，以心得自在，安身於心、安心於身；以由身而安心、以由心而安身，以由身而受持心、以由心而受持身，或起樂想、或起輕想而著於身。已著身，已著身、已著而成就安住。
像這樣坐禪人現前修習他的身，成最軟、最輕、最堪受持，像鐵丸被火所燒那樣可以隨意作成器物。
像這樣坐禪人已經這樣修行，心成軟、堪受持，令身心充滿。
以上這一段修身心的文字，與前一門受持變所用的前行大體同式；其中前門的「以由身心變、以由心身變」，在這裡作「以由身安心、以由心安身」，字面有異，這裡照錄。
隨所樂而現種種形
那坐禪人若樂於除掉自己的形色而作童子形，就入第四禪、安詳而出，依次第轉童子形。已轉，以智受持：我當成童子形。像這樣作意，就成童子形。
像這樣還有龍形、鳳凰形、夜叉形、阿修羅形、帝釋形、梵形，海形、山形、林形，師子形、虎形、豹形、象馬形、步軍形。已轉，以智受持：我當成步行軍。像這樣作意，就成步行軍。
論文列形至「象馬形、步軍形」而止，收束時只回舉最末一目為例，其餘不逐一重出。
受持變與作變的差別
問：受持變與作變有什麼差別？
答：以受持變是不捨形色而受持，以作變是捨形色，這就叫作差別——作變已竟。
意所造變
這時候的坐禪人想要起意所造變，就這樣心得自在，修如意足，入第四禪、安詳而出，在他的身內作意，猶如空瓶。
那坐禪人像這樣作意，在空的自身內隨他所樂而為變化，隨它當成而轉。已轉，以智受持：隨它當成。像這樣作意，成就隨相似；以這個方便多作變化，作變化已而成行。
若坐禪人以所化的身想去梵世，就在梵世之前把自身化作梵形，隨意所造，一切身分具足，諸根不少。
若神通人在這裡逍遙，那所化的人也一樣逍遙。若神通人在這裡或坐或臥、現出煙焰、或問或答，那所化的人也一樣坐、一樣臥，也出煙焰，也問也答。這就是他的神通所造的變化——那所化的人也隨著這樣作，像這一類——意所造變已竟。
散句
什麼是散句？
變所造的色，在到時的時候作分別，這時候它就不現。未到時而作分別，在那中間有所樂說，他所受持的就成為不現。若不作分別的時候，念念不現。
至於所化的人，無壽命根、所化飲食。這句的連屬不明，故保留原語。
事變種智，成就九事：小事、大事、不可說事、過去事、未來事、現在事、內事、外事、內外事——散句已竟。
Form-Transformation: A Preparation Parallel to the Previous Method
At this time the meditator wishes to arouse the intention to transform. He cultivates the four bases of power in this way and gains mastery of mind. He establishes the body in the mind and the mind in the body; through the body he establishes the mind, and through the mind he establishes the body; through the body he sustains the mind, and through the mind he sustains the body. He attaches either a perception of ease or a perception of lightness to the body. Having attached it to the body—having attached it to the body and become established in that attachment—he abides.
Cultivating his body in the present in this way, the meditator makes it exceedingly pliant, light, and capable of being sustained, like an iron ball heated by fire that can be fashioned at will.
Having cultivated in this way, his mind becomes pliant and capable of sustaining, and fills body and mind.
This preparation of body and mind is broadly parallel to the preparation used for determination-transformation in the preceding method. There, however, the wording is “through the body he transforms the mind, and through the mind he transforms the body.” Here it reads, “through the body he establishes the mind, and through the mind he establishes the body.” The difference is preserved.
Appearing in Whatever Form One Wishes
If the meditator wishes to relinquish his own form and appear in the form of a boy, he enters the fourth jhāna and emerges calmly. Step by step he turns to the form of a boy. Having turned, he resolves with knowledge: “May I become the form of a boy.” Adverting in this way, he becomes the form of a boy.
In the same manner, there are the forms of a nāga, a phoenix, a yakṣa, an asura, Śakra, Brahmā, the sea, a mountain, a forest, a lion, a tiger, a leopard, an elephant-and-horse, and an infantry formation. Having turned, he resolves with knowledge: “May I become an infantry formation.” Adverting in this way, he becomes an infantry formation.
The treatise’s list ends with “the form of an elephant-and-horse, the form of an infantry formation.” In closing it repeats only the last item as its example; it does not restate each of the others.
The Difference between Determination-Transformation and Form-Transformation
Question: What is the difference between determination-transformation and form-transformation?
Answer: In determination-transformation one sustains without relinquishing one’s form. In form-transformation one relinquishes the form. This is called the difference. Form-transformation is complete.
Mind-Produced Transformation
At this time the meditator wishes to bring forth mind-produced transformation. Having gained mastery of mind in this way, he cultivates the bases of power, enters the fourth jhāna, and emerges calmly. He attends within his body as though it were an empty vessel.
Adverting in this way, within the empty space of his own body he produces whatever transformation he wishes and turns it toward what it is to become. Having turned it, he resolves with knowledge: “Let it become accordingly.” Adverting in this way, he accomplishes “following resemblance.” Through this means he performs many transformations, and once transformed they proceed in action.
If the meditator wishes the produced body to go to the Brahmā world, before reaching that world he transforms his own body into the form of Brahmā. Produced according to intention, it is complete in every bodily part and lacks no faculty.
If the practitioner with direct knowledge strolls here, the produced person strolls as well. If the practitioner sits or lies down, emits smoke or flame, asks or answers, the produced person likewise sits, lies down, emits smoke or flame, asks, and answers. Such is the transformation produced by his direct knowledge: the produced person follows him and acts in these and similar ways. Mind-produced transformation is complete.
Miscellaneous Statements
What are the miscellaneous statements?
When the form made by transformation is discriminated at the time of arrival, it then no longer appears. When it is discriminated before that time, and something is wished or said in the interval, what he has sustained becomes nonappearing. When no discrimination is made, it fails to appear moment after moment.
As for the produced person: “it has no life faculty; produced food.” The syntactic connection of this line is unclear, so the received wording is retained.
Knowledge of the kinds of objects of transformation comprises nine objects: a small object, a great object, an indescribable object, a past object, a future object, a present object, an internal object, an external object, and an internal-and-external object. The miscellaneous statements are complete.
Shi Huijing · Waken · The Path of Freedom · Form-Transformation, Mind-Produced Transformation, and Miscellaneous Statements · Vernacular · Summer 2026
三變說到第二、第三種，論文換了一個講法：不再逐項展示能做什麼，而是先把界線劃清楚。
先把所見說在前頭：三變的分界，論文只用一件事來定——形色捨不捨、身另造不另造。受持變一門長達一整段，作變一門也長；但二者的差別，論文只給一句話：「以受持變不捨形色受持，以作變捨形色，此謂差別」〔T32 442c20–21〕。不是能力大小之別，不是所緣廣狹之別，是那個身還在不在。受持變把同一個身變多、變高、變得能穿牆，形色始終是自己的；作變則把自己的形色捨掉，換一個。而意所造變再進一步：不動自己的形色，另造一個身出來——「於空自身內隨其所樂為變化」〔T32 442c24–25〕，造出來的那位與神通人並存，你逍遙他也逍遙。一個身變樣、一個身換樣、一個身之外多一個身：三條界，一句話一條。
前行同式，仍須逐字看差
作變一節的開頭，是上一門讀過的同式程序：「安身於心、安心於身」〔T32 442c07〕、「或樂想或輕想著於身」〔T32 442c09〕、「如鐵丸為火所燒隨意作物」〔T32 442c11〕——三句與起變一節〔T32 442a08·442a10·442a11–12〕同式再出。二門共享前行的程序骨架，但不是共享同一段字句；起變作「以由身心變、以由心身變」，此處作「以由身安心、以由心安身」〔T32 442c07–08〕，故只能說前行同式，分界不由前行程序決定，不可說文字完全相同。
正因為前行程序同式，論文才需要專門設一問來分辨二者。「問：受持變、作變何差別？」〔T32 442c19〕——這是本段唯一一次自設「何差別」之問。注意它問的是哪兩門：受持變與作變，不是作變與意所造變。
在這裡停下來問一句：為什麼只問這一對，不問作變與意所造變的差別？
就文本自答：意所造變一節自己已經說清楚了。它一開口就說「於其身內作意，猶如空瓶」〔T32 442c23–24〕，接著「於空自身內隨其所樂為變化」〔T32 442c24–25〕——身內要先空出來，然後在那個空裡造。造出來的是另一位：「若神通人於此逍遙，彼所化人亦復逍遙」〔T32 442c29–443a01〕，一個「彼」字就把兩者分開了。有兩個身在場，界線自明，不待別問。而受持變與作變都只有一個身，一個變數量、一個變形狀，前行又相同，混起來極容易——所以論文專為這一對設問。
由此得到一個可以帶走的讀法：留意論文自己設「何差別」的地方。它不在每兩門之間都設問，只在容易混的地方設。它設問之處，就是它預判讀者會混之處——那一問等於古人替你圈出的重點。往下讀本論諸品，凡見「何差別」「有何異」之問，都可以當作作者留下的提醒：這裡我知道你會弄錯。
一串形，一句收
作變的清單很長：「若樂除自形色作童子形」〔T32 442c13〕起，龍形、鳳凰形、夜叉形、阿修羅形、帝釋形、梵形，海形、山形、林形，師子形、虎形、豹形、象馬形、步軍形〔T32 442c15–18〕。由生類到天神、到山海林、到猛獸、到軍陣，一串而下不分節。
但收語只回舉最末一目：「已轉，以智受持，我當成步行軍，如是作意成步行軍」〔T32 442c18–19〕。前面十四目，一個也不重出。可核的只有這個文本形態：列時十五目，收時舉最末一目。前十四目只列其形，未逐一重出受持收語；本編照錄，不把最末一目的作法自行補寫到前十四目。
（此列有一處異讀：「象馬形」〔T32 442c17–18〕四本作「象形馬形」，若從四本則此列一物一「形」而整齊。本編從底本、誌而不改。）
化人：像到什麼程度
意所造變一節最耐讀的是所化人的描寫。「隨意所造，一切身分具足，諸根不少」〔T32 442c29〕——身分具足、諸根不缺。然後是那組對照：神通人逍遙，所化人逍遙；神通人「若坐臥、現出煙焰、若問若答」〔T32 443a02〕，所化人「亦坐亦臥、亦出煙焰、亦問亦答」〔T32 443a03〕。四件事逐一相隨，句式全同，末以「彼所化人亦以隨作如是等」〔T32 443a04〕總收。
中間還有一句不好懂的話：「如是作意，成隨相似，以此方便多作變化」〔T32 442c26–27〕。「隨相似」三字論文不更釋，本編照字面保留、不代考定。可以確定的只是它的位置：它擺在「已轉，以智受持，隨其當成」〔T32 442c25–26〕之後、「多作變化」之前——即受持既成、廣作之前的那一步。至於「相似」是所化與能化相似、還是所造與所欲相似，論文沒有說，任何一種讀法都需要從外面借材料。這種地方本編一律留白：古譯的難處分兩種，一種是我們讀不懂，一種是它本來就沒說；後一種不可以用讀懂來解決。
會問會答——像到這個地步了。那麼所化人是不是一個眾生？
論文在散句裡給了答案，只有六個字：「於化人，無壽命根」〔T32 443a08〕。該有的都有了，唯獨沒有命。身分具足是所造，諸根不少是所造，坐臥問答是所隨；而壽命根不是造得出來的東西。論文把這一句放在散句裡，不放在意所造變的正文裡，語氣輕得像順便一提；但正是這一句，把前面所有「亦…亦…」的相似壓在了一條界線之下。（此句下接「所化飲食」四字，屬上屬下不可由本論自定，本編誌為待考、不代點。）
散句：現與不現
散句前三句都在講「不現」：「變所造色於至時分別，是時彼不現」〔T32 443a06–07〕、「未至時分別，於其間樂說，彼受持成不現」〔T32 443a07〕、「若不作分別時，念念不現」〔T32 443a08〕。三句所繫的時候不同——到時、未到時、不作分別時——而結果都是不現。三句的句讀都難，論文也不更釋，本編照錄不代點。
可以確定的只有一件事：所造之色的存續，繫於分別。分別到了它就不現，分別未到而中間有所樂說它也不現，根本不分別則念念不現。所造之物沒有自己的壽命——這與「於化人，無壽命根」是同一件事的兩種說法，一說人、一說色。
這裡也順便說一句「散句」這個體例。「（散句已竟）」這個門界夾註全論三見〔T32 424c14·438b24·443a11〕。就本段可見，散句另起於三變正文之後，收入現與不現、化人無壽命根與九事；它們沒有被併入前三變的專節。讀到「散句」不宜略過，因為本段的界線語「於化人，無壽命根」正在其中；至於論主為何把它們另列，本論沒有說。
末了是九事：「事變種智，成九事：小事、大事、不可說事、過去事、未來事、現在事、內事、外事、內外事」〔T32 443a09–11〕，逐字實測九目，與標數相符。這張「事」的清單在本品還會出現四次，而每一次的數目都不同——天耳三事〔T32 443b03–04〕、他心智八事〔T32 443b27〕、憶宿命七種〔T32 444a03〕、天眼五種事〔T32 444b12〕。五張單子並讀，可確定其數目與字面並不共用一套固定格目：本段作「不可說事」而憶宿命作「小、大、不應說、過去、內、外、內外」〔T32 444a03–04〕，本段作「現在事」而天眼作「現事」〔T32 444b13〕；差異照錄，不代畫一，也不從數目反推各門所及之寬狹。
帶走三件：一個所見——三變的分界只用一件事定：受持變不捨形色、作變捨形色、意所造變於自身之外另造一身；一句話一條界。一個讀法——留意論文自設「何差別」之問：它只在容易混處設問，設問之處即是古人替你圈出的易錯處。一處停問——為何只問受持變與作變之別，不問作變與意所造變之別？因為意所造變有兩個身在場，界線自明；而前二者之前行程序同式但文面有別、又都只有一個身，故須特問。
最後記著散句裡那六個字：「於化人，無壽命根」。所化人身分具足、諸根不少、會坐會臥會問會答——像到不能再像，只差一樣。而那一樣，正是所有神通造不出來的。
With the second and third of the three transformations, the treatise changes its manner. Rather than continuing to display what each can do, it first draws their boundaries.
The central observation is this: the treatise distinguishes the three transformations by one matter alone—whether form is relinquished, and whether another body is produced. Determination-transformation occupies a long paragraph and form-transformation another, but their difference is given in one sentence: “In determination-transformation one sustains without relinquishing one’s form; in form-transformation one relinquishes the form. This is called the difference” 〔T32 442c20–21〕. It is not a difference in the magnitude of the ability or the breadth of its object. It is whether that body remains. Determination-transformation makes the same body many, large, or able to cross a wall; the form remains one’s own. Form-transformation relinquishes one’s form and takes another. Mind-produced transformation goes one step further: it does not alter one’s own form but produces another body—“within the empty space of his own body he produces whatever transformation he wishes” 〔T32 442c24–25〕. The produced person coexists with the practitioner; when one strolls, the other strolls. One body changes its number, one body exchanges its form, and beside one body another body appears: three boundaries, each drawn in one sentence.
The Preparation Is Parallel, but Its Words Still Differ
The opening of form-transformation repeats the pattern read in the preceding method: “he establishes the body in the mind and the mind in the body” 〔T32 442c07〕, “he attaches either a perception of ease or a perception of lightness to the body” 〔T32 442c09〕, and “like an iron ball heated by fire that can be fashioned at will” 〔T32 442c11〕. All three recur in parallel form from the section on bringing forth transformation 〔T32 442a08·442a10·442a11–12〕. The two methods share a structural preparation, not an identical string of words. The earlier section says, “through the body he transforms the mind, and through the mind he transforms the body.” The present one says, “through the body he establishes the mind, and through the mind he establishes the body” 〔T32 442c07–08〕. One may therefore say the preparations are parallel and the distinction is not made by the preparation, but not that the wording is identical.
Precisely because the preparations are parallel, the treatise needs a separate question to distinguish the two: “Question: What is the difference between determination-transformation and form-transformation?” 〔T32 442c19〕. This is the only self-posed “what is the difference?” in the passage. Notice which two methods it asks about: determination- and form-transformation, not form- and mind-produced transformation.
Pause here: why does it ask only about this pair and not the difference between form- and mind-produced transformation?
The text makes the answer visible. Mind-produced transformation announces its boundary itself. It begins by saying that the practitioner “attends within his body as though it were an empty vessel” 〔T32 442c23–24〕, then “within the empty space of his own body he produces whatever transformation he wishes” 〔T32 442c24–25〕. Space is first made inside the body, then another is produced there. The product is a separate person: “If the practitioner with direct knowledge strolls here, the produced person strolls as well” 〔T32 442c29–443a01〕. The pronoun “that” separates the two. Two bodies are present; the boundary is self-evident and needs no separate question. Determination- and form-transformation both involve only one body—one changes number, the other form—and share a parallel preparation. They are easy to conflate, so the treatise asks about precisely that pair.
This supplies a portable reading practice: notice where the treatise itself asks “what is the difference?” It does not ask between every pair. It asks where confusion is likely. Where it asks is where it predicts the reader will err. Such a question is an old author’s circle around the point of danger. Later occurrences of “what is the difference?” or “how do they differ?” can be read as signals: the text knows this is where the reader may go wrong.
A Long List of Forms, One Closing Example
The list under form-transformation is long. It begins, “If he wishes to relinquish his own form and appear in the form of a boy” 〔T32 442c13〕, then continues with the forms of a nāga, phoenix, yakṣa, asura, Śakra, Brahmā, sea, mountain, forest, lion, tiger, leopard, elephant-and-horse, and infantry 〔T32 442c15–18〕. Living kinds lead into devas, then sea, mountain, and forest, then beasts, then an army, without internal division.
The closure repeats only the last item: “Having turned it, he resolves with knowledge: ‘May I become an infantry formation.’ Adverting in this way, he becomes an infantry formation” 〔T32 442c18–19〕. None of the preceding fourteen is restated. The textual shape can be established exactly: fifteen forms are listed, and the last alone receives the closing formula. The earlier fourteen are names only. This edition does not copy the final item’s procedure back onto them.
One variant occurs in the list. The base reads “the form of an elephant-and-horse” 〔T32 442c17–18〕, while four witnesses read “the form of an elephant, the form of a horse.” The four-witness reading regularizes the list so that every object has its own “form.” This edition follows the base and records the variant without alteration.
The Produced Person: How Far Does the Resemblance Go?
The most revealing part of mind-produced transformation is the description of the produced person. “Produced according to intention, it is complete in every bodily part and lacks no faculty” 〔T32 442c29〕. Bodily parts complete; faculties not deficient. Then comes the paired action: the practitioner strolls, the produced person strolls; the practitioner “sits or lies down, emits smoke or flame, asks or answers” 〔T32 443a02〕, and the produced person “likewise sits, lies down, emits smoke or flame, asks, and answers” 〔T32 443a03〕. Four actions follow one by one in identical syntax, then the sentence gathers them: “the produced person follows him and acts in these and similar ways” 〔T32 443a04〕.
Between them stands a difficult expression: “Adverting in this way, he accomplishes following resemblance; through this means he performs many transformations” 〔T32 442c26–27〕. The treatise gives no further explanation of “following resemblance.” What can be established is its position: after “having turned it, he resolves with knowledge: let it become accordingly” 〔T32 442c25–26〕, and before “performs many transformations.” It is thus a step after determination and before multiplication. Whether the produced person resembles the producer or the production resembles the intention is not stated; either conclusion would require material from outside the passage. The expression therefore remains open. There are two kinds of difficulty in an old translation: one we have not understood, and one the text never says. The second cannot be solved merely by achieving an interpretation.
The produced person can ask and answer. At this degree of resemblance, is it a living being?
The treatise answers among the miscellaneous statements in six characters: “As for the produced person, it has no life faculty” 〔T32 443a08〕. Everything seems present but life. Complete bodily parts are produced, faculties are produced, sitting and answering are followed; a life faculty is not something transformation can make. The line is tucked into miscellaneous statements rather than the main treatment, almost as an aside, yet it places every preceding “likewise” beneath one boundary. The four characters “produced food” follow it, but their syntactic attachment cannot be decided from the treatise. This edition marks the phrase for further study and does not impose punctuation.
Miscellaneous Statements: Appearing and Not Appearing
The first three miscellaneous statements all speak of ceasing to appear: “When the form made by transformation is discriminated at the time of arrival, it then no longer appears” 〔T32 443a06–07〕; “when it is discriminated before that time, and something is wished or said in the interval, what he has sustained becomes nonappearing” 〔T32 443a07〕; “when no discrimination is made, it fails to appear moment after moment” 〔T32 443a08〕. The times differ—at arrival, before arrival, and when no discrimination is made—but the result is nonappearance. All three are difficult to punctuate, and the treatise gives no further explanation. This edition retains them without claiming a final segmentation.
One point alone can be established: the persistence of produced form depends on discrimination. Discrimination at the time makes it cease, discrimination before the time with an intervening wish or statement makes it cease, and no discrimination means nonappearance moment after moment. The produced thing has no life belonging to itself. This and “the produced person has no life faculty” are two expressions of the same boundary, one speaking of a person and one of form.
A note on the form “miscellaneous statements” belongs here. The inline closure “(the miscellaneous statements are complete)” occurs three times in the treatise 〔T32 424c14·438b24·443a11〕. In this unit, miscellaneous statements begin after the main treatments of the three transformations and collect appearing and nonappearing, the produced person’s lack of life faculty, and the nine objects. They are not folded into the three dedicated treatments. One should not skip them: the crucial boundary, “the produced person has no life faculty,” is found here. The treatise does not say why the material is separately classified.
The unit ends with nine objects: “Knowledge of the kinds of objects of transformation comprises nine objects: small, great, indescribable, past, future, present, internal, external, and internal-and-external” 〔T32 443a09–11〕. A direct count gives nine, agreeing with the announced number. Lists of “objects” recur four more times in this chapter, each with a different number: three for the divine ear 〔T32 443b03–04〕, eight for knowledge of others’ minds 〔T32 443b27〕, seven for recollection of past lives 〔T32 444a03〕, and five for the divine eye 〔T32 444b12〕. Read together, the five lists do not use one fixed grid. This passage has “indescribable object,” while recollection has “small, great, not to be spoken, past, internal, external, internal-and-external” 〔T32 444a03–04〕. This passage has “present object,” while the divine-eye list has “current object” 〔T32 444b13〕. Differences in number and wording are preserved; they are not regularized or used to infer the scope of each knowledge.
Carry away three things. One observation: one issue divides the three transformations. Determination-transformation does not relinquish the form; form-transformation does; mind-produced transformation makes another body beside one’s own. One sentence draws each boundary. One reading practice: attend when the treatise asks “what is the difference?” It asks only where confusion is likely; its question marks the reader’s danger. One place to pause: why ask only about determination- and form-transformation, not form- and mind-produced transformation? Because mind-produced transformation places two bodies on the scene, making the boundary obvious, while the first two share a parallel preparation and operate through one body.
Finally retain the six characters among the miscellaneous statements: “the produced person has no life faculty.” It has complete bodily parts, every faculty, can sit, lie down, ask, and answer—resemblance carried as far as possible, except for one thing. And that one thing is precisely what supernormal transformation cannot produce.
Shi Huijing · Waken · The Path of Freedom · Form-Transformation, Mind-Produced Transformation, and Miscellaneous Statements · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第九〈五通品〉，承受持變一門〔T32 442a20–442c05〕而下，含三變之第二（作變）與第三（意所造變），並以三變之散句作結。三節各以行內夾註落其界——「（作變已竟）」〔T32 442c21〕、「（意所造變已竟）」〔T32 443a05〕、「（散句已竟）」〔T32 443a11〕。底本四段〔T32 442c06–443a11〕。
一、科判定位
四段，第一段為作變之全、第二段別問二變之差別、第三段為意所造變之全、第四段為三變之散句：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 作變之前行（第一段） | 「爾時坐禪人欲起變意」〔T32 442c06〕…「心成軟堪受持，令滿身心」〔T32 442c12–13〕 |
| 隨所樂而現種種形（第一段續） | 「若樂除自形色作童子形」〔T32 442c13〕…「我當成步行軍」〔T32 442c18〕 |
| 受持變與作變之差別（第二段） | 「問：受持變、作變何差別？」〔T32 442c19〕…「（作變已竟）」〔T32 442c21〕 |
| 意所造變（第三段） | 「爾時坐禪人欲起意所造變」〔T32 442c22〕…「（意所造變已竟）」〔T32 443a05〕 |
| 散句（第四段） | 「云何散句？變所造色於至時分別」〔T32 443a06〕…「（散句已竟）」〔T32 443a11〕 |
單元界與問答界之相合：起於作變之首句而訖於散句之門界夾註，二門一散句之全。前段止於「（受持變已竟）」〔T32 442c05〕，下段別起「問：天耳誰起？」〔T32 443a12〕。段內無自答文中間切斷者。
全段定位錨
〔T32, 442c06–443a11〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 修身心之文再出 | 「安身於心、安心於身」〔T32 442c07〕、「或樂想或輕想著於身」〔T32 442c09〕、「如鐵丸為火所燒隨意作物」〔T32 442c11〕 | 三語與起變一節〔T32 442a08·442a10·442a11–12〕同式再出，二門共此一段前行之文。惟起變作「以由身心變、以由心身變」而本段作「以由身安心、以由心安身」〔T32 442c07–08〕，句面小異，照錄不代畫一 |
| 已著身之疊語 | 「已著身，已著身已著成住」〔T32 442c09–10〕 | 「已著身」三字連下二出而後綴「已著成住」，底本疊語如此，照錄不代刪 |
| 二變之差別 | 「以受持變不捨形色受持，以作變捨形色，此謂差別」〔T32 442c20–21〕 | 論文自設「何差別」一問而自答，全段唯此一處；其別唯繫捨不捨形色一事。「此謂差別」全論三見〔432c14·442c21·446b04–05〕 |
| 所現諸形 | 童子形〔T32 442c13〕；「如是龍形、鳳凰形、夜叉形」〔T32 442c15–16〕以下至「師子形虎形豹形象馬形」〔T32 442c17–18〕、步軍形 | 列形十五目而收語唯回舉最末一目（「我當成步行軍」〔T32 442c18〕），餘不逐一重出，照錄不代補。「象馬形」四本作「象形馬形」（見目三） |
| 意所造變 | 「爾時坐禪人欲起意所造變」〔T32 442c22〕；「於空自身內隨其所樂為變化，隨其當成轉」〔T32 442c24–25〕 | 本段標作「意所造變」而總標作「此謂意所作變」〔T32 441b08〕，「作」「造」二字不一，照錄不代正 |
| 空瓶 | 「於其身內作意，猶如空瓶」〔T32 442c23–24〕 | 論文不更釋，照字面保留；其用即下句「於空自身內」〔T32 442c24〕 |
| 隨相似 | 「如是作意，成隨相似」〔T32 442c26〕 | 論文不更釋，不代考定 |
| 所化人之隨作 | 「若神通人於此逍遙，彼所化人亦復逍遙」〔T32 442c29–443a01〕；「若坐臥、現出煙焰、若問若答」〔T32 443a02〕 | 神通人之四事與所化人之四事一一相隨（坐·臥·出煙焰·問答）；論文不釋其所以然 |
| 化人無壽命根 | 「於化人，無壽命根、所化飲食」〔T32 443a08–09〕 | 論文於散句中出之而不更釋；句讀未決（「所化飲食」屬上屬下不可由本論自定），誌「待考」，不代點 |
| 變所造色之現與不現 | 「變所造色於至時分別，是時彼不現」〔T32 443a06–07〕；「未至時分別，於其間樂說」〔T32 443a07〕；「若不作分別時，念念不現」〔T32 443a08〕 | 三句同繫「分別」與「不現」而所繫之時不同（至時·未至時·不作分別時）；三句句讀俱難，論文不更釋，照錄不代點 |
| 九事 | 「事變種智，成九事：小事、大事、不可說事、過去事、未來事、現在事、內事、外事、內外事」〔T32 443a09–11〕 | 逐字實測九目，與標數相符。本品五門各出一「事」之列而數各不同：本段九〔443a09〕、天耳三〔443b03–04〕、他心智八〔443b27〕、憶宿命七〔444a03〕、天眼五〔444b12〕；且「不可說事」〔443a09–10〕與憶宿命之「小、大、不應說、過去、內、外、內外」〔444a03–04〕字面不一、「現在事」與天眼之「現事」〔444b13〕字面不一，皆照錄不代畫一 |
三、校記與異讀
本段範圍內大正藏校記四處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 442c10 | 軟（成最軟最輕堪受持） | 輕 | 【宋】【元】【明】【宮】 |
| 442c12 | 軟（心成軟堪受持） | 次 | 【宋】【元】【明】【宮】 |
| 442c17 | 象馬形 | 象形馬形 | 【宋】【元】【明】【宮】 |
| 442c25 | 當成（隨其當成轉） | 〔－〕 | 【宋】【元】【明】【宮】 |
誌錄不判二事：
- 442c17「象馬形」四本作「象形馬形」——若從四本則此列諸目皆一物一「形」而齊；從底本則「象馬」共一「形」字。並錄不判，本文從底本、不代分。
- 442c25「隨其當成轉」之「當成」二字，四本無之——若從四本則作「隨其轉」，而下文「已轉，以智受持，隨其當成」〔T32 442c25–26〕之「當成」仍在。並錄不判，本文從底本、不代刪。
校本零命中一項：本段缺字（造字）零命中。夾註三處：「（作變已竟）」〔T32 442c21〕、「（意所造變已竟）」〔T32 443a05〕、「（散句已竟）」〔T32 443a11〕，底本行內夾註，照錄。「（散句已竟）」全論三見〔424c14·438b24·443a11〕。
四、論主引據
本段引據零命中：全段無「如佛說」「如世尊說」「如阿毘曇說」等引式。查而無獲，如實記之。
五、譬喻·修辭
- 鐵丸之譬〔T32 442c11〕：「如鐵丸為火所燒隨意作物」——與起變一節〔T32 442a11–12〕全同，二門共用。
- 空瓶之譬〔T32 442c23–24〕：「於其身內作意，猶如空瓶」——本品唯此一處以器喻身；喻後即接「於空自身內」〔T32 442c24〕，喻與所喻相銜而不隔。
- 所化人之隨作〔T32 443a01–03〕：逍遙→逍遙、坐臥→坐臥、出煙焰→出煙焰、問答→問答，四事逐一相隨而句式全同；末以「彼所化人亦以隨作如是等」〔T32 443a04〕總收。
- 列形之長串〔T32 442c15–18〕：童子·龍·鳳凰·夜叉·阿修羅·帝釋·梵·海·山·林·師子·虎·豹·象馬·步軍——由生類而天神、而山海林、而獸、而軍陣，一串而下不分節；收語唯舉最末一目。
六、章內互讀
- 前指：三變之總標與界說〔T32 441b02–08〕，其第三目作「此謂意所作變」〔T32 441b08〕；受持變一門之修身心之文〔T32 442a06–12〕與其門界「（受持變已竟）」〔T32 442c05〕。
- 後指：天耳一門起於「問：天耳誰起？」〔T32 443a12〕；本品四門各出一「事」之列——天耳三事〔T32 443b03–04〕、他心智八事〔T32 443b27〕、憶宿命七種〔T32 444a03〕、天眼五種事〔T32 444b12〕，與本段九事同為一系而數各不同。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This unit comes from fascicle nine, Chapter on the Five Direct Knowledges, of the Path of Freedom. It follows the method of determination-transformation 〔T32 442a20–442c05〕 and contains the second and third of the three transformations—form-transformation and mind-produced transformation—followed by miscellaneous statements on all three. Three inline annotations mark the boundaries: “(form-transformation is complete)” 〔T32 442c21〕, “(mind-produced transformation is complete)” 〔T32 443a05〕, and “(the miscellaneous statements are complete)” 〔T32 443a11〕. The base text comprises four paragraphs 〔T32 442c06–443a11〕.
1. Structural Location
The first paragraph contains all of form-transformation, the second asks separately about the difference between two transformations, the third contains all of mind-produced transformation, and the fourth gives miscellaneous statements on the three:
| Section | Textual limits, each with its anchor |
|---|---|
| Preparation for form-transformation (paragraph one) | “At this time the meditator wishes to arouse the intention to transform” 〔T32 442c06〕 … “the mind becomes pliant and capable of sustaining, and fills body and mind” 〔T32 442c12–13〕 |
| Appearing in whatever form one wishes (continuation of paragraph one) | “If he wishes to relinquish his own form and appear in the form of a boy” 〔T32 442c13〕 … “May I become an infantry formation” 〔T32 442c18〕 |
| Difference between determination- and form-transformation (paragraph two) | “Question: What is the difference between determination-transformation and form-transformation?” 〔T32 442c19〕 … “(form-transformation is complete)” 〔T32 442c21〕 |
| Mind-produced transformation (paragraph three) | “At this time the meditator wishes to bring forth mind-produced transformation” 〔T32 442c22〕 … “(mind-produced transformation is complete)” 〔T32 443a05〕 |
| Miscellaneous statements (paragraph four) | “What are the miscellaneous statements? The form made by transformation is discriminated at the time of arrival” 〔T32 443a06〕 … “(the miscellaneous statements are complete)” 〔T32 443a11〕 |
The unit boundary coincides with question and method boundaries: it begins with the opening sentence of form-transformation and ends with the inline annotation closing the miscellaneous statements, thus containing two complete methods and their miscellaneous statements. The preceding paragraph ends with “(determination-transformation is complete)” 〔T32 442c05〕. The next begins, “Question: Who brings forth the divine ear?” 〔T32 443a12〕. No answer is cut in the middle.
Anchor for the whole passage
〔T32, 442c06–443a11〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Repeated preparation of body and mind | “He establishes the body in the mind and the mind in the body” 〔T32 442c07〕; “he attaches either a perception of ease or a perception of lightness to the body” 〔T32 442c09〕; “like an iron ball heated by fire that can be fashioned at will” 〔T32 442c11〕 | All three recur in parallel form from the earlier section on bringing forth transformation 〔T32 442a08·442a10·442a11–12〕. That section reads “through the body he transforms the mind, through the mind he transforms the body,” whereas this passage reads “through the body he establishes the mind, through the mind he establishes the body” 〔T32 442c07–08〕. The difference is retained rather than harmonized |
| Repetition after attaching to the body | “Having attached it to the body, having attached it to the body and become established in that attachment” 〔T32 442c09–10〕 | The three characters 已著身 occur twice consecutively, followed by 已著成住. The base repeats them this way, and this edition does not delete the repetition |
| Difference between two transformations | “In determination-transformation one sustains without relinquishing one’s form; in form-transformation one relinquishes the form. This is called the difference” 〔T32 442c20–21〕 | The treatise asks “what is the difference?” and answers itself only here in this unit. The difference is attached solely to relinquishing or not relinquishing form. “This is called the difference” occurs three times in the treatise 〔432c14·442c21·446b04–05〕 |
| Forms manifested | Form of a boy 〔T32 442c13〕; “forms of a nāga, phoenix, yakṣa” 〔T32 442c15–16〕 through “forms of a lion, tiger, leopard, elephant-and-horse” 〔T32 442c17–18〕 and an infantry formation | Fifteen forms are listed, while the closure repeats only the last: “May I become an infantry formation” 〔T32 442c18〕. The others are not separately restated, and this edition does not supply their procedures. Four witnesses read “the form of an elephant, the form of a horse” for the base’s “the form of an elephant-and-horse”; see section 3 |
| Mind-produced transformation | “At this time the meditator wishes to bring forth mind-produced transformation” 〔T32 442c22〕; “within the empty space of his own body he produces whatever transformation he wishes and turns it toward what it is to become” 〔T32 442c24–25〕 | The present section uses 造, “produced,” while the opening classification has “this is called mind-made transformation” with 作, “made” 〔T32 441b08〕. The different characters are retained without correction |
| Empty vessel | “He attends within his body as though it were an empty vessel” 〔T32 442c23–24〕 | The treatise gives no further explanation. Its use appears immediately in “within the empty space of his own body” 〔T32 442c24〕 |
| Following resemblance | “Adverting in this way, he accomplishes following resemblance” 〔T32 442c26〕 | The treatise gives no further explanation; no identification is supplied |
| Actions followed by the produced person | “If the practitioner with direct knowledge strolls here, the produced person strolls as well” 〔T32 442c29–443a01〕; “if he sits or lies down, emits smoke or flame, asks or answers” 〔T32 443a02〕 | The produced person follows four acts of the practitioner one by one: sitting, lying down, emitting smoke or flame, and asking or answering. The treatise does not explain why |
| The produced person has no life faculty | “As for the produced person, it has no life faculty; produced food” 〔T32 443a08–09〕 | The statement appears among the miscellaneous statements without further explanation. Its punctuation is unresolved: the attachment of “produced food” above or below cannot be determined from the treatise. Marked for further study; no segmentation is imposed |
| Appearance and nonappearance of form made by transformation | “When the form made by transformation is discriminated at the time of arrival, it then no longer appears” 〔T32 443a06–07〕; “when it is discriminated before that time, and something is wished or said in the interval” 〔T32 443a07〕; “when no discrimination is made, it fails to appear moment after moment” 〔T32 443a08〕 | All three connect discrimination and nonappearance, but at different times—arrival, before arrival, and no discrimination. All three remain difficult to punctuate and receive no further explanation. The wording is retained without claiming final segmentation |
| Nine objects | “Knowledge of the kinds of objects of transformation comprises nine objects: small, great, indescribable, past, future, present, internal, external, and internal-and-external” 〔T32 443a09–11〕 | A direct count gives nine, agreeing with the announced number. Each method in this chapter has a differently numbered object-list: nine here 〔443a09〕, three for the divine ear 〔443b03–04〕, eight for knowledge of others’ minds 〔443b27〕, seven for recollection of past lives 〔444a03〕, and five for the divine eye 〔444b12〕. “Indescribable object” 〔443a09–10〕 differs from recollection’s “small, great, not to be spoken, past, internal, external, internal-and-external” 〔444a03–04〕; “present object” differs from the divine eye’s “current object” 〔444b13〕. All are retained without harmonization |
3. Critical Notes and Variant Readings
The Taishō apparatus gives four notes in this passage. All are recorded without changing the body text, which follows the Taishō base reading:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 442c10 | 軟 (in “becomes exceedingly 軟, light, and capable of being sustained”) | 輕 | 【宋】【元】【明】【宮】 |
| 442c12 | 軟 (in “the mind becomes 軟 and capable of sustaining”) | 次 | 【宋】【元】【明】【宮】 |
| 442c17 | 象馬形 | 象形馬形 | 【宋】【元】【明】【宮】 |
| 442c25 | 當成 (in “turns it toward what it 當成”) | omitted | 【宋】【元】【明】【宮】 |
Two matters are recorded without adjudication:
- At 442c17 four witnesses read “the form of an elephant, the form of a horse” for the base’s “the form of an elephant-and-horse.” Following the four witnesses would regularize the list so that every object has its own “form.” Both are recorded; the body follows the base and does not divide the phrase.
- At 442c25 four witnesses omit 當成, “is to become,” from “turns it toward what it is to become.” Under the four-witness reading the phrase is simply “turns it accordingly,” while “is to become” remains in the next sentence, “having turned it, he resolves with knowledge: let it become accordingly” 〔T32 442c25–26〕. Both are recorded; the body follows the base and does not delete the words.
One zero-hit check against the critical text: no missing-character or gaiji marker occurs. Three inline annotations occur: “(form-transformation is complete)” 〔T32 442c21〕, “(mind-produced transformation is complete)” 〔T32 443a05〕, and “(the miscellaneous statements are complete)” 〔T32 443a11〕. “The miscellaneous statements are complete” occurs three times in the treatise 〔424c14·438b24·443a11〕.
4. Authorities Cited by the Treatise
No citation formula occurs in this passage: there is no “as the Buddha said,” “as the Blessed One said,” “as the Abhidhamma says,” or comparable formula. The check returned no result, which is recorded as such.
5. Simile and Rhetoric
- The iron-ball simile 〔T32 442c11〕: “like an iron ball heated by fire that can be fashioned at will.” It is identical to the earlier passage on bringing forth transformation 〔T32 442a11–12〕 and is shared by the two methods.
- The empty-vessel simile 〔T32 442c23–24〕: “he attends within his body as though it were an empty vessel.” This is the only place in the chapter where a vessel illustrates the body. It is immediately followed by “within the empty space of his own body” 〔T32 442c24〕; comparison and referent are adjacent.
- Actions followed by the produced person 〔T32 443a01–03〕: strolling follows strolling, sitting and lying follow sitting and lying, emitting smoke and flame follows emitting smoke and flame, and questions and answers follow questions and answers. Four acts correspond one by one in identical syntax. The final phrase, “the produced person follows him and acts in these and similar ways” 〔T32 443a04〕, gathers them.
- The long list of forms 〔T32 442c15–18〕: boy, nāga, phoenix, yakṣa, asura, Śakra, Brahmā, sea, mountain, forest, lion, tiger, leopard, elephant-and-horse, infantry. It moves from living kinds to devas, landscape, beasts, and an army in one uninterrupted series. The closure repeats only the last item.
6. Internal Cross-Reading
- Backward: the initial classification and definitions of the three transformations 〔T32 441b02–08〕, where the third closes with “this is called mind-made transformation” 〔T32 441b08〕; the preparation of body and mind for determination-transformation 〔T32 442a06–12〕; and its boundary, “(determination-transformation is complete)” 〔T32 442c05〕.
- Forward: the divine-ear method begins, “Question: Who brings forth the divine ear?” 〔T32 443a12〕. The chapter’s other object-lists are three objects for the divine ear 〔T32 443b03–04〕, eight for knowledge of others’ minds 〔T32 443b27〕, seven for recollection of past lives 〔T32 444a03〕, and five for the divine eye 〔T32 444b12〕. Together with the present nine, they form a series with different numbers.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · Form-Transformation, Mind-Produced Transformation, and Miscellaneous Statements · Apparatus · Summer 2026