解脫道論 守相與外行、安定
得了相，先學守。守相三行：離惡、行善、常作——總標三個，問答只有兩個；其間承接之句讀，本段不能確定，故不作定解。
離不善的原列
離不善一段依次列：樂作務、樂語戲、樂睡眠、樂聚會、樂狎俗、不守護諸根、不節食、初夜後夜不起禪習、不敬所學、多惡親友、修不行處，以及應離不好時節食臥坐。原文沒有把這些項目分組，也沒有說一項必然引起另一項。
常作一段明列三個「常」：常觀功德、常歡喜行、常修多修；又說如珍寶想、晝夜多修行。取、起、觀、修的句子首尾相銜。
近與到
守出自在，就到了這一門最要緊的一對名目。禪外行：蓋已伏，五枝五根未修行，有定力而念念猶起。安：同樣那些法，於事不動。一「猶起」一「不動」，隔在中間的只有「性除」一線——性除無間，即是安。
差別先立判準——伏五蓋是外行，伏成即安；得勝定即安。再下譬：船在浪與船在無風水上、童子與有力人、廢誦與恒習、盲與不盲。原文又以「不清淨教」「清淨教」分別收束伏蓋不善與善；這些譬喻依原列理解，不據此判定行者所得階位。
壇的轉身
名義處兩譬成對：外行如村路——路因近村得名，行因近禪得名；安如到曼陀羅——安為和合義。那座親手作的壇，起初是所觀之物，此處成了「到」之譬——名目未變，用法自移。
而「出離、禪安無異義」——修地法開頭觀的那個出離，就是此刻到的地方。住外行的人，下一課是令一切入增長。
Once the sign has been obtained, first learn to guard it. The three ways are leaving evil, cultivating the wholesome, and constant practice. The general heading gives three, but only two receive separate questions. The connection of the intervening sentence cannot be determined here and is not given a settled construal.
The Source List for Leaving the Unwholesome
The passage lists in order: delighting in tasks, playful speech, sleep, gatherings, and intimacy with laypeople; not guarding the faculties; not being measured in food; not rising in the first and last watches for jhāna practice; not respecting what is learned; having many bad friends; cultivating what ought not be practiced; and leaving unsuitable times, food, lying down, and sitting. The source does not group these items or state that one necessarily produces another.
The constant-practice passage explicitly gives three “constant” clauses: constantly observing the benefits, constantly proceeding with gladness, and constantly cultivating it repeatedly. It also speaks of regarding the sign as a precious jewel and cultivating much by day and night. The clauses on acquiring, arising, observing, and cultivating link end to beginning.
Near and Arrived
Once guarding yields mastery, the passage reaches the two central terms of this practice. Access to jhāna: the hindrances are subdued, the five factors and five faculties have not yet been cultivated, and moments of thought still arise despite the strength of concentration. Absorption: those same dharmas remain unmoving with respect to the subject. “Still arising” and “unmoving” stand on opposite sides of one line—性除. Immediately after 性除 is absorption.
The difference is first given by criteria: subduing the five hindrances is access, and their subdual accomplished is absorption; excellent concentration obtained is absorption. Then come the similes: a boat in waves and on windless water, a child and a strong person, recitation neglected and constantly practiced, blindness and absence of blindness. The source closes skill and lack of skill in subduing the hindrances respectively with “unclean teaching” and “clean teaching.” These similes are retained in their original sequence and are not used to adjudicate a practitioner's attainment.
The Disk Changes Its Role
At the explanation of the names, two similes form a pair. Access is like a village road: a road receives its name from being near a village, and access from being near jhāna. Absorption is like arriving at the maṇḍala: absorption means harmony. The disk made by hand was first the object observed; here it becomes a simile of arrival. Its name is unchanged, but its textual role has shifted.
“Renunciation and jhāna absorption have no different meaning.” The renunciation observed at the beginning of the earth practice is the place reached here. For one abiding in access, the next task is to increase the kasiṇa.
Shi Huijing · Waken · The Path of Freedom · Guarding the Sign: Jhāna Access and Absorption · 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》〈行門品〉「守相與外行、安定」· 大正藏 T32n1648〔起 T32 0414a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0414a〕
問：云何應守護？答：以三種行應守護相，如是以離惡故、以修行善故、以常作故。云何離不善？樂於作務、樂種種語戲、樂睡眠、樂聚會、樂狎俗，不守護諸根、不節於食、初夜後夜不起禪習、不敬所學、多惡親友、修不行處、應離不好時節食臥坐、不彼對治。是善，應常作。
問：云何以常作？答：彼坐禪人善取此相，常觀其功德，如珍寶想，常歡喜行，常修多修，或晝夜多修行，或倚坐臥心樂攀緣，處處放心。取相已取，取已令起，起已觀隨，觀已修，修有時，時觀曼陀羅。如是以常作見相。彼如是現守護相，或得自在、若相隨心得禪外行。若外行從心者，由是得安。
問：云何禪外行？答：此事從心作意不亂，以伏諸蓋，但未修行覺、觀、喜、樂、一心及信等五根，雖得定力念念猶起，是禪外行。安者，從此外行是法，由心得修行力，是覺信等法於事不動，是名為安。
問：外行及安有何差別？答：若伏五蓋是其外行，以伏此五故成安。以禪外行得勝定，若得勝定是名為安。若於身心未得寂寂，於外定心動如船在浪。若於身心已得寂寂，處安不動如船無風在水，諸根無力故。於所為事外禪行不久住，如小童子，諸根有力故；於事安靜久住，如有力人。修不自在，故禪外行成不和合，如人誦經久廢則忘；以修自在，故成安和合，如人誦經恒習不忘。若不善伏蓋，猶如盲人，於禪外行成盲。如是等不清淨教。若善伏蓋成不盲，於成安定如是等清淨教。從相自在所初，乃至性除，名為外行。性除無間，是名為安。
〔T32 0414b〕
問：外行者何義？答：禪近故是名外行，如路近村是謂村路，義一名異。安者何義？安為和合義，如到曼陀羅。出離、禪安無異義。於是坐禪人住於外行，應令增長一切入，或於安定或於初禪當令增長。
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.
守護相的三行
問：怎樣應當守護？答：以三種行應當守護相——就是以離惡的緣故、以修行善的緣故、以常作的緣故。
什麼是離不善
怎樣是離不善？就是：樂於作務、樂於種種語戲、樂於睡眠、樂於聚會、樂於狎近俗人；不守護諸根、不節制於食、初夜後夜不起來習禪、不敬重所學、多惡親友、修不應行之處；此外，還應離開不合宜的時節、飲食、臥與坐。底本隨後作「不彼對治。是善，應常作」〔T32 414a11〕；「不彼對治」應當接在哪一項，「是善」指的是什麼，都沒有說清。因此只可確定末句說「應當經常去做」，但所要常做的內容仍隨前兩處未決。
什麼是常作
問：怎樣是以常作？答：那位坐禪人善巧地取這個相，常常觀它的功德，如珍寶之想；常懷歡喜而行，常修多修；或晝夜多多修行，或倚、或坐、或臥，心樂於攀緣，處處放心。相已取得，取了就令它生起；起了就隨順而觀，觀了就修；修有其時，時時觀曼陀羅。這樣以常作而見相。他這樣現前守護相，或者得自在，若相隨心，就得禪外行。若外行從心，由此而得安。
禪外行與安
問：什麼是禪外行？答：這件事從心作意而不亂，以此伏除諸蓋，但還沒有修行覺、觀、喜、樂、一心以及信等五根；雖然得了定力，念念之間猶自生起——這是禪外行。
所謂安：從這外行之法，由心而得修行之力，這覺、信等法對於事不動，這叫作安。
外行與安的差別
問：外行與安有什麼差別？答：若伏五蓋，這是外行；因為伏了這五蓋，就成安。以禪外行而得勝定，若得了勝定，就叫作安。
若身心還沒有得到寂寂，在外定中心會動，如同船在浪中；若身心已得寂寂，處在安中不動，如同船在無風的水上。原文緊接作「處安不動如船無風在水，諸根無力故」；其中「諸根無力故」應當往上連或往下連，語法不清，這裡不判定為諸根無力使安穩不動。後一句另說：對於所作之事，外禪行不能久住，如同小童子；再說諸根有力，於事安靜而能久住，如同有力之人。因為修習不自在，所以禪外行成為不和合，如同人誦經久廢就忘；因為修習自在，所以成為安和合，如同人誦經恒常溫習就不忘。若不善於伏蓋，猶如盲人，於禪外行成盲——像這樣等等是不清淨的教。若善於伏蓋就成不盲，於成就安定——像這樣等等是清淨的教。
從相自在的最初，乃至性除，名為外行；性除無間，這就叫作安。
外行與安的名義
問：外行是什麼義？答：因為近於禪，所以名為外行——如同路近於村就叫村路，義是一個而名字不同。
安是什麼義？安是和合之義，如同到了曼陀羅。出離與禪安沒有異義。
於是坐禪人住在外行，應當令一切入增長；或於安定、或於初禪，應當令它增長。
Guarding the Sign in Three Ways
Question: How should the sign be guarded? Answer: it should be guarded in three ways—by leaving evil, by cultivating what is wholesome, and by constant practice.
What Is Leaving the Unwholesome?
What is leaving the unwholesome? It means delighting in tasks, delighting in various playful forms of speech, delighting in sleep, delighting in gatherings, and delighting in intimacy with laypeople; not guarding the faculties, not being measured in food, not rising in the first and last watches of the night to practice jhāna, not respecting what one is learning, having many bad friends, and cultivating what ought not be practiced. One should also leave unsuitable times, food, lying down, and sitting. The base text then reads 不彼對治。是善，應常作〔T32 414a11〕. It is not clear what “not its antidote” attaches to, or what “this is wholesome” refers to. Only the closing statement “it should constantly be done” is certain; the content to be done constantly remains connected with those two unresolved clauses.
What Is Constant Practice?
Question: What is meant by constant practice? Answer: the meditator skillfully acquires this sign and constantly observes its benefits, regarding it as a precious jewel; one constantly proceeds with gladness and cultivates it repeatedly. Whether by cultivating much by day and night, or while leaning, sitting, or lying down, the mind delights in taking it as an object and is released in every place (處處放心). What the released mind is connected with is not explained here. Once the sign has been acquired, having acquired it one causes it to arise; once arisen, one observes in accordance with it; once observed, one cultivates; cultivation has its time, and at that time one observes the maṇḍala. Through such constant practice, the sign is seen. Guarding the sign directly in this way, one may gain mastery. If the sign accords with the mind, one gains access to jhāna. If access proceeds from the mind, absorption is thereby obtained.
Jhāna Access and Absorption
Question: What is access to jhāna? Answer: with the mind directing attention to this subject without distraction, the hindrances are subdued. Applied thought, examination, joy, bliss, one-pointedness, and the five faculties beginning with faith have not yet been cultivated. Although the strength of concentration has been obtained, moments of thought still arise. This is access to jhāna.
As for absorption: proceeding from that access, through the mind's obtaining the strength of cultivation, applied thought, faith, and the other dharmas remain unmoving with respect to the subject. This is called absorption.
The Difference between Access and Absorption
Question: What is the difference between access and absorption? Answer: when the five hindrances are subdued, that is access; because these five have been subdued, absorption is accomplished. Through access to jhāna one obtains excellent concentration; when excellent concentration is obtained, it is called absorption.
If body and mind have not yet obtained quietude, the mind moves in outer concentration like a boat among waves. If body and mind have obtained quietude, one remains unmoving in absorption like a boat on windless water. The source immediately continues, “remaining unmoving in absorption like a boat on windless water, because the faculties have no strength.” Whether “because the faculties have no strength” connects upward or downward is grammatically unclear; it is not taken here to mean that weak faculties make absorption stable and unmoving. The next sentence separately says that access to jhāna cannot remain long at the task, like a small child. It then says that, because the faculties have strength, one remains quiet and long at the task, like a strong person. Because cultivation lacks mastery, access to jhāna is not in harmony, like a person who forgets a scripture after long neglect. Because cultivation has mastery, absorption is harmonious, like a person who constantly recites a scripture and does not forget it. If one is not skilled in subduing the hindrances, one is like a blind person and becomes blind in access to jhāna—such statements are “unclean teaching” (不清淨教). If one is skilled in subduing the hindrances, one becomes not blind and accomplishes absorption—such statements are “clean teaching” (清淨教). What 教 denotes is not explained here.
From the beginning of mastery of the sign through “removal of disposition” (性除) is called access. Immediately after 性除 is what is called absorption. This passage does not define 性除.
The Meanings of Access and Absorption
Question: What does access mean? Answer: because it is near jhāna, it is called access—just as a road near a village is called a village road. The meaning is one, but the name differs.
What does absorption mean? Absorption has the meaning of harmony, like arriving at the maṇḍala. Renunciation and jhāna absorption have no different meaning; the attachment of “no different meaning” is retained as stated.
Thus, when a meditator abides in access, the kasiṇa should be made to increase. Whether in absorption or in the first jhāna, it should be made to increase.
Shi Huijing · Waken · The Path of Freedom · Guarding the Sign: Jhāna Access and Absorption · Vernacular · Summer 2026
上一段末尾留了一句叮嚀：「取於勝相應當守護，若不守護是則當失」〔T32 414a04–05〕。本段接著答怎麼守，守著守著，文章走到了行門第一門最要緊的一對名目——禪外行與安。
先把本段的所見說在前頭。這一段收尾的兩個釋名之譬，合起來是一幅完整的圖：「禪近故是名外行，如路近村是謂村路」〔T32 414b06–07〕、「安為和合義，如到曼陀羅」〔T32 414b08〕——外行是路近了村，安是到了壇——一近一到，是這條路上前後兩個位置。位置有先後，差別自然有：論文正是先以一整問長列其差別，再以這兩譬各釋其名——差別是路程，釋名是路圖。把這幅圖立在心裡回頭讀全段：守相三行是在這條路上走，而那座曼陀羅——08-02 親手作的壇〔T32 412c19–413a04〕——在此處的用法自己移了位：從所觀之物，成了「到」之譬。
守相三行：三個名目，兩個問答
「問：云何應守護？答：以三種行應守護相，如是以離惡故、以修行善故、以常作故」〔T32 414a05–07〕。
總標列三行，往下卻只有兩個問答：離不善與常作各有問，「修行善」不另設一問——科判與數目不齊。列末「不彼對治。是善，應常作」〔T32 414a11〕一句，其承接是承上列或另起，以及「是善」所指何事，本段不能確定，故不作定解。
離不善之列〔T32 414a07–11〕須依原序保存。開頭連用五個「樂」字，依次是樂作務、樂種種語戲、樂睡眠、樂聚會、樂狎俗；其後依次是不守護諸根、不節於食、初夜後夜不起禪習、不敬所學、多惡親友、修不行處，以及應離不好時節食臥坐。論文只把這些項目列在「云何離不善」的回答之下，沒有把前後分成兩類，也沒有說其中哪一項先引起另一項。末尾的「不彼對治」究竟承接哪一項，與下一句「是善」所指何事，都不能由本段確定。
常作：頂真句與珍寶想
「問：云何以常作？答：彼坐禪人善取此相，常觀其功德，如珍寶想，常歡喜行，常修多修」〔T32 414a11–13〕——三個「常」字定調；隨後「或晝夜多修行，或倚坐臥心樂攀緣，處處放心」〔T32 414a13–14〕，把常作鋪到晝夜與倚、坐、臥之間。「處處放心」所放之心繫於何處，本段不能確定，故不作定解。可以確定的是：正文把善取此相、常觀功德、如珍寶想、常歡喜行、常修多修與晝夜修行依次列在常作的回答中。
接著是一串頂真句：「取相已取，取已令起，起已觀隨，觀已修，修有時，時觀曼陀羅」〔T32 414a14–16〕——取、起、觀、修、時，六句首尾相銜，一氣呵成；句法自身就是「常作」的樣子：一環扣一環，中間不容斷。常作至此，「彼如是現守護相，或得自在、若相隨心得禪外行。若外行從心者，由是得安」〔T32 414a16–18〕——守出了自在，自在引出外行，外行引出安。三個名目一句遞一句，下文就順著這條線發問。
外行與安：一未一成
「問：云何禪外行？答：此事從心作意不亂，以伏諸蓋，但未修行覺、觀、喜、樂、一心及信等五根，雖得定力念念猶起，是禪外行」〔T32 414a18–21〕。
外行的畫像是三筆：蓋已伏（成績）、五枝五根「未修行」（所欠）、「雖得定力念念猶起」（實況）——有定力，但念頭還會一個一個冒。這三筆畫得誠實：它不把外行說成什麼都沒有（蓋確實伏了、定力確實得了），也不把它說成已經到家（枝根未修、念頭猶起）——正是近村該有的樣子：村舍在望，腳還在路上。安則是：「由心得修行力，是覺信等法於事不動」〔T32 414a21–22〕——同樣那些法，於事不動了。一「猶起」一「不動」，一未一成，界線畫在動靜上。414a19 底本作「未」，四本作「求」；本段依底本讀「未」，兩種讀面對外行之位的差別不能由本段確定。
讀法：差別文，先分欄排對喻
「問：外行及安有何差別？」〔T32 414a22–23〕答文先立兩句判準：「若伏五蓋是其外行，以伏此五故成安。以禪外行得勝定，若得勝定是名為安」〔T32 414a23–25〕——同一個伏蓋，伏成即是安；同一個定，得勝即是安。判準立了，隨後才是譬喻——本段全篇之譬凡十句七組，密集處正在這一問（答文自身七句四組）。這裡交付一個讀法：遇差別之文，先把成對的譬喻分左右兩欄排開，每一對鎖一個維度。
排出來先見船喻：「若於身心未得寂寂」則「心動如船在浪」，「已得寂寂」則「處安不動如船無風在水」〔T32 414a26–27〕。但原文緊接的「諸根無力故」應上承船靜水，還是下接「於所為事外禪行不久住」，句法不能確定，故不作「諸根無力使安不動」之解。下文另明說外禪行於所為事不能久住，如小童子；又說諸根有力、於事安靜久住，如有力人〔T32 414a27–29〕。其後是誦經久廢則忘／恒習不忘〔T32 414b01–02〕——不和合與和合；盲／不盲〔T32 414b03–04〕——不善伏蓋與善伏蓋。論文並於後一組各繫「如是等不清淨教」「如是等清淨教」〔T32 414b04–05〕；「教」之所指本段不能確定，故不作定解。這些比喻依原列存錄，用來分讀答文，不據此判定行者所得階位。還可以看見喻材的來歷：船、童子、誦經，全是僧團日用眼前之物——本論取譬一貫如此，從米篩〔T32 413a01〕、陶家輪〔T32 413b26–27〕到這裡的渡船與誦經聲，教法始終站在學人的生活裡。差別之文可把原列譬喻分欄閱讀；遇「諸根無力故」這類歸屬不明的短句，則保留未決，不用排表替底本決定句讀。
答文末後自結一句總界：「從相自在所初，乃至性除，名為外行。性除無間，是名為安」〔T32 414b05–06〕——從相得自在起、到性除為止是外行，性除無間即是安。性除何義，本段不能確定，故不作定解；品 4 另有同構之語「彼彼定初分，此謂外定。性除無間，此謂安定」〔T32 407b15–16〕，正面界說則在品 12〔T32 457a18–23〕。此處只須看見界碑立在哪裡：外行與安之間，隔著「性除」一線，而且是「無間」——貼著的，不是隔一段路的。近與到，本就只差最後一步。
停問：為何「安」的譬喻又是曼陀羅？
名義一問裡，兩個名字各配一譬。外行配村路：「禪近故是名外行，如路近村是謂村路，義一名異」〔T32 414b06–07〕——路因近村而得村路之名，行因近禪而得外行之名；名字是借鄰居起的。
在此停問一處：安的譬喻，為何偏偏是「如到曼陀羅」？〔T32 414b08〕壇是這一門一路作、一路觀的東西，到了釋名之處，它忽然不再是所觀之物，成了「到」的地標。論文自己給了理由：「安為和合義」——安之為安，是和合；而「到曼陀羅」正是行者與壇之間那段距離的消失。與村路之喻合看，兩譬恰成一對：村路譬「近」（還在路上），到曼陀羅譬「到」（和合無間）——正與上句「性除無間」的「無間」相印。隨後一句「出離、禪安無異義」〔T32 414b08–09〕把帳再往前結一層：08-03 開頭教人觀欲過患、觀出離功德〔T32 413a05–06〕，此處明言出離與禪安無異義——那時立的方向，就是此刻到的地方。
末句是囑咐：「於是坐禪人住於外行，應令增長一切入，或於安定或於初禪當令增長」〔T32 414b09–10〕——住在外行的人，接下來的功課是令一切入增長；增長的去處給了兩個：或於安定、或於初禪。留意這句話的位置感：它不催快到，而是叫住在半路的人做半路該做的事——外行不是等待室，它本身有功課。怎麼增長，下一段接講。
收束
回到所見：一條路的近與到。守相三行是走路的紀律——離惡是不出岔道，常作是不停步；外行是路近村，蓋已伏而念猶起；安是到了壇，於事不動、和合無間。差別諸喻量的是這段路程，「性除無間」說的是界碑貼在門前。而全段最可記的一筆，是曼陀羅的移位：起初它是泥作的所緣，此處成了「到」之譬——名目未變，用法自移。
離開本段前把可帶走的收攏：一幅圖（近村與到壇），一張表（差別文分欄排對喻——動靜、久暫、生熟、盲否），一份依原序保存的離不善清單，以及常作段明列的三個「常」字。行門第一門講到這裡，從作壇、取相到守相成安，一條路已經走通；餘下的增長與禪枝，是到壇之後的事。
The preceding passage leaves one admonition at its end: “Having taken the excellent sign, one should guard it; if it is not guarded, it will be lost”〔T32 414a04–05〕. This passage answers how to guard it. In following the act of guarding, the text reaches the most important pair of terms in this first practice: access to jhāna and absorption.
State the central observation first. The two naming similes at the close of the passage combine into one complete picture: “Because it is near jhāna, it is called access; as a road near a village is called a village road”〔T32 414b06–07〕, and “Absorption has the meaning of harmony, like arriving at the maṇḍala”〔T32 414b08〕. Access is the road nearing the village; absorption is arrival at the disk. Near and arrived are two successive positions on the same road. Once the positions have an order, their difference follows. The treatise first gives a long answer listing the differences, then explains each name with one of these similes. The difference is the journey; the explanations of names are its map. Holding this picture in mind, read back through the passage: the three ways of guarding are how one travels on this road. The maṇḍala—the disk made by hand in 08-02〔T32 412c19–413a04〕—changes its textual role here. It was an object of observation; now it becomes the simile of arrival.
Three Ways of Guarding the Sign: Three Names, Two Questions
“Question: How should it be guarded? Answer: the sign should be guarded in three ways: by leaving evil, by cultivating what is wholesome, and by constant practice”〔T32 414a05–07〕.
The general heading names three, but only two separate questions follow: leaving the unwholesome and constant practice each receive a question, while “cultivating what is wholesome” does not. The structural division and the announced number do not match. At the end of the list, 不彼對治。是善，應常作〔T32 414a11〕 may continue what precedes or begin a new clause, and the referent of “this is wholesome” cannot be determined here. It therefore receives no settled construal.
The list of what is to be left〔T32 414a07–11〕 must remain in source order. It begins with five instances of “delighting”: delighting in tasks, various playful forms of speech, sleep, gatherings, and intimacy with laypeople. These are followed, in order, by not guarding the faculties, not being measured in food, not rising in the first and last watches for jhāna practice, not respecting what is learned, having many bad friends, cultivating what ought not be practiced, and leaving unsuitable times, food, lying down, and sitting. The treatise lists all of them under the answer to “what is leaving the unwholesome?” It neither divides the earlier and later items into two classes nor says one causes another. What 不彼對治 at the end attaches to, and what the following 是善 refers to, cannot be established from this passage.
Constant Practice: Linked Clauses and the Perception of a Precious Jewel
“Question: What is meant by constant practice? Answer: the meditator skillfully acquires this sign, constantly observes its benefits as with the perception of a precious jewel, constantly proceeds with gladness, and constantly cultivates it repeatedly”〔T32 414a11–13〕. Three instances of “constantly” set the register. The source then says, “whether cultivating much by day and night, or while leaning, sitting, or lying down, the mind delights in taking it as an object and is released in every place”〔T32 414a13–14〕. What the mind released “in every place” is connected with cannot be determined here. What is certain is that the answer on constant practice successively lists skillfully acquiring the sign, constantly observing its benefits, regarding it as a precious jewel, proceeding constantly with gladness, repeated cultivation, and cultivating by day and night.
Next comes a chain of anadiplosis: “The acquired sign has been acquired; once acquired, cause it to arise; once arisen, observe in accordance with it; once observed, cultivate; cultivation has a time; at that time observe the maṇḍala”〔T32 414a14–16〕. Acquire, arise, observe, cultivate, time—six clauses link tail to head in one movement. The syntax itself resembles constant practice: one link catches the next without a gap. The passage then says, “Guarding the sign directly in this way, one may obtain mastery. If the sign accords with the mind, one obtains access to jhāna. If access proceeds from the mind, absorption is thereby obtained”〔T32 414a16–18〕. Guarding yields mastery; mastery introduces access; access introduces absorption. The three terms pass from one sentence into the next, and the questions below follow that line.
Access and Absorption: One Not Yet, One Accomplished
“Question: What is access to jhāna? Answer: the mind directs attention to this subject without distraction, thereby subduing the hindrances; applied thought, examination, joy, bliss, one-pointedness, and the five faculties beginning with faith have not yet been cultivated; although the strength of concentration is obtained, moments of thought still arise—this is access to jhāna”〔T32 414a18–21〕.
The portrait of access has three strokes: the hindrances have been subdued, which is its accomplishment; the five factors and five faculties “have not yet been cultivated,” which is what is lacking; and “although the strength of concentration is obtained, moments of thought still arise,” which is its present condition. The portrait is exact. It does not say that access has accomplished nothing—the hindrances have been subdued and the strength of concentration obtained. Nor does it call access arrival—the factors and faculties remain uncultivated and thoughts still arise. This is precisely the form of a road near a village: the houses are visible, but one's feet remain on the road. Absorption is then described: “Through the mind's obtaining the strength of cultivation, applied thought, faith, and the other dharmas remain unmoving with respect to the subject”〔T32 414a21–22〕. Those same dharmas are now unmoving with respect to the subject. “Still arise” and “unmoving,” not yet and accomplished, draw the line in terms of movement and stillness. At 414a19, the base reads 未, while the other four editions read 求. The present passage follows 未; the difference the two readings make to the position of access cannot be resolved from this passage.
A Way of Reading: In a Passage of Differences, Arrange the Paired Similes in Columns
“Question: What is the difference between access and absorption?”〔T32 414a22–23〕. The answer first establishes two criteria: “When the five hindrances are subdued, that is access; because these five have been subdued, absorption is accomplished. Through access to jhāna one obtains excellent concentration; when excellent concentration is obtained, it is called absorption”〔T32 414a23–25〕. The same five hindrances, once their subdual is accomplished, mark absorption; the same concentration, once excellent concentration is obtained, is absorption. After the criteria come the similes. The whole passage contains ten simile-clauses in seven groups, and the dense center lies in this question. Here is a way to read it: when a text presents differences, set each pair of similes into left and right columns, with each pair fixing one dimension.
The boat pair appears first. If “body and mind have not obtained quietude,” the mind “moves like a boat among waves”; if they “have obtained quietude,” one “remains unmoving in absorption like a boat on windless water”〔T32 414a26–27〕. But “because the faculties have no strength,” which follows immediately in the source, may continue the windless-water sentence or may lead into “access to jhāna does not remain long at the task.” Its syntax cannot be determined, so it is not interpreted as weak faculties causing unmoving absorption. The text separately says that access cannot remain long at the task, like a small child; and then that, because the faculties have strength, one remains quiet and long at the task, like a strong person〔T32 414a27–29〕. Next come forgetting a scripture after long neglect and not forgetting it through constant practice〔T32 414b01–02〕—lack of harmony and harmony; then blindness and absence of blindness〔T32 414b03–04〕—lack of skill and skill in subduing the hindrances. The latter pair is closed by “such statements are unclean teaching” and “such statements are clean teaching”〔T32 414b04–05〕. What 教 denotes cannot be determined here. These similes are retained in source order and used to separate the answer's sides, not to adjudicate a practitioner's level. The simile materials themselves are ordinary sights of community life: boat, child, and recitation. The treatise consistently draws from what lies before the student—from the rice sieve〔T32 413a01〕 and potter's wheel〔T32 413b26–27〕 to the ferryboat and the sound of recitation here. Its instruction stands in the student's life. The source similes may therefore be arranged in columns when reading a passage of differences; short phrases of uncertain attachment, such as 諸根無力故, must remain unresolved and not be assigned a punctuation by the table.
The answer closes with a general boundary: “From the beginning of mastery of the sign through 性除 is called access; immediately after 性除 is called absorption”〔T32 414b05–06〕. From mastery of the sign until 性除 is access; immediately after 性除 is absorption. The meaning of 性除 cannot be determined here. Chapter 4 has the parallel statement, “the initial part of each concentration is outer concentration; immediately after 性除 is absorption concentration”〔T32 407b15–16〕, while a positive definition occurs in chapter 12〔T32 457a18–23〕. Here it is enough to see where the boundary marker stands: a line called 性除 lies between access and absorption, and the text says “immediately after”—they touch, rather than being separated by another stretch of road. Near and arrived differ only by the final step.
A Pausing Question: Why Is the Simile for Absorption Again the Maṇḍala?
In the question on meanings, each name receives one simile. Access receives the village road: “Because it is near jhāna, it is called access; as a road near a village is called a village road, the meaning is one and the name differs”〔T32 414b06–07〕. A road takes the name “village road” from its proximity to a village; access takes its name from its proximity to jhāna. The name is borrowed from its neighbor.
Pause here: why, of all things, does absorption receive the simile “like arriving at the maṇḍala”?〔T32 414b08〕. The maṇḍala is what has been made and observed throughout this practice. At the explanation of the name, it suddenly ceases to be merely an object and becomes a landmark of arrival. The treatise supplies its own reason: “absorption has the meaning of harmony.” Arrival at the maṇḍala is the disappearance of the distance between practitioner and disk. Taken together with the village road, the two similes make one pair: village road illustrates near while still traveling; arrival at the maṇḍala illustrates arrived, harmony without an interval. This responds to the immediately preceding “immediately after 性除.” The next sentence, “renunciation and jhāna absorption have no different meaning”〔T32 414b08–09〕, carries the reckoning one step further back. At the opening of 08-03 the student was instructed to observe the dangers of desire and the benefits of renunciation〔T32 413a05–06〕. Here the source says that renunciation and jhāna absorption have no different meaning. The direction established then is the place reached now.
The final sentence is an instruction: “Thus, when a meditator abides in access, the kasiṇa should be made to increase; whether in absorption or in the first jhāna, it should be made to increase”〔T32 414b09–10〕. The next task for one abiding in access is to increase the kasiṇa. Two destinations are named for that increase: absorption or the first jhāna. Notice the spatial character of the instruction. It does not hurry one toward arrival; it gives the person on the road the work proper to the road. Access is not a waiting room. It has its own task. How to increase is explained in the next passage.
Conclusion
Return to the central picture: near and arrived along one road. The three ways of guarding are the discipline of walking. Leaving evil keeps one from taking a side road; constant practice keeps one moving. Access is the road near the village, with the hindrances subdued but thoughts still arising. Absorption is arrival at the disk, unmoving with respect to the subject and harmonious without an interval. The paired similes measure the distance, and “immediately after 性除” places the boundary at the threshold. The passage's most memorable shift is the movement of the maṇḍala: at first an object made of mud, here the simile of arrival. The term is unchanged; its role has moved.
Before leaving the passage, gather what can be carried onward: one picture—near the village and arrived at the disk; one table—the paired similes of a difference, separated by movement and stillness, short and long abiding, neglected and practiced recitation, blindness and sight; one list of what is to be left, retained in its source order; and the three explicit instances of “constantly” in the passage on constant practice. With the first practice developed this far, the road from making the disk and taking the sign through guarding it and attaining absorption has been traced. Increase and the factors of jhāna belong to what follows arrival.
Shi Huijing · Waken · The Path of Freedom · Guarding the Sign: Jhāna Access and Absorption · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第四〈行門品〉之一，承前段末「取於勝相應當守護」〔T32 414a04–05〕之語，接答守護之問，續由守相之三行轉入禪外行與安之界說、差別與名義。段末「應令增長一切入」〔T32 414b09–10〕逗起增長之問，其答自「問：云何應令增長？」〔T32 414b10–11〕起另段，屬下一單元。
一、科判定位
本段五問，問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 守護三行·離不善 | 「問：云何應守護？」〔T32 414a05–06〕…「是善，應常作」〔T32 414a11〕 |
| 常作 | 「問：云何以常作？」〔T32 414a11–12〕…「由是得安」〔T32 414a18〕 |
| 禪外行與安 | 「問：云何禪外行？」〔T32 414a18〕…「是名為安」〔T32 414a22〕 |
| 外行與安之差別 | 「問：外行及安有何差別？」〔T32 414a22–23〕…「性除無間，是名為安」〔T32 414b05–06〕 |
| 外行·安之名義 | 「問：外行者何義？」〔T32 414b06〕…「或於安定或於初禪當令增長」〔T32 414b10〕 |
單元界與問答界相合：本單元起於 414a05 守護問之首、止於 414b10 增長之囑，不切斷任何一問。守護三行之總標「以離惡故、以修行善故、以常作故」〔T32 414a06–07〕列三行，而文中別立問答者唯「離不善」與「常作」二行；中間之「修行善」不另設問，逕以「不彼對治。是善，應常作」〔T32 414a11〕承之——此為本段科判與總標數目不齊之處，照錄不補。
全段定位錨
〔T32, 414a05–414b10〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 守護（三行） | 「以三種行應守護相」〔T32 414a06〕：離惡、修行善、常作〔T32 414a06–07〕 | 承前段末「取於勝相應當守護，若不守護是則當失」〔T32 414a04–05〕 |
| 不彼對治 | 離不善之列末句作「應離不好時節食臥坐、不彼對治。是善，應常作」〔T32 414a10–11〕 | 「不彼對治」係承上列而言、抑自為一項，底本標點不判；「是善」所指亦不自明。照錄不改，誌待考 |
| 處處放心 | 「或倚坐臥心樂攀緣，處處放心」〔T32 414a14〕 | 本段不自釋，所放之心繫於何處不代考定，誌待考 |
| 禪外行 | 論文自釋：「禪近故是名外行，如路近村是謂村路，義一名異」〔T32 414b06–07〕；其相見「此事從心作意不亂，以伏諸蓋」〔T32 414a18–19〕…「雖得定力念念猶起」〔T32 414a20〕 | 全論十二見；前見品 7「謂十行處成禪外行」〔T32 411a19–20〕與「問：云何十行處成禪外行」〔T32 411a23〕；後見〔T32 414b17〕〔T32 415c21〕〔T32 419b25–26〕 |
| 安 | 論文自釋：「安為和合義，如到曼陀羅」〔T32 414b08〕；其相見「由心得修行力，是覺信等法於事不動」〔T32 414a21–22〕 | 「如到曼陀羅」回指作壇之法〔T32 412c19–413a04〕；「出離、禪安無異義」〔T32 414b08–09〕之「無異」句式全論三見（414a03–04／414b09／416c01） |
| 性除 | 「從相自在所初，乃至性除，名為外行。性除無間，是名為安」〔T32 414b05–06〕；本段不自釋 | 品 4 有同構之語：「彼彼定初分，此謂外定。性除無間，此謂安定」〔T32 407b15–16〕；正面界說在品 12〔T32 457a18–23〕。本段不預取後文之義 |
| 覺·觀·喜·樂·一心 | 「但未修行覺、觀、喜、樂、一心及信等五根」〔T32 414a19–20〕 | 五者為初禪五枝，本品後文各有專講（覺觀 415b26 起；喜樂 416a 起；五枝之成立 416c06 起）；本段只以「未修行」出其為外行之限，不預立枝義 |
| 信等五根 | 「及信等五根」〔T32 414a20〕；末又作「是覺信等法於事不動」〔T32 414a22〕 | 本段不列五根之目；諸根之全幅配列見品 11〔T32 452b21–26〕 |
| 五蓋 | 「若伏五蓋是其外行，以伏此五故成安」〔T32 414a23–24〕 | 五蓋之名目與料簡在本品後文〔T32 416b07 起〕；本段只用其數，不出其名 |
| 清淨教·不清淨教 | 「如是等不清淨教」〔T32 414b03–04〕、「如是等清淨教」〔T32 414b04–05〕 | 本段不自釋，「教」之所指不代考定，誌待考 |
| 寂寂 | 「若於身心未得寂寂」〔T32 414a25〕、「若於身心已得寂寂」〔T32 414a26〕 | 本品後文另有界說〔T32 415c20–21〕，本段不預取 |
三、校記與異讀
本段範圍內大正藏校記二處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 414a17 | 或（或得自在） | 成 | 【宋】【元】【明】【宮】 |
| 414a19 | 未（但未修行覺、觀…） | 求 | 【宋】【元】【明】【宮】 |
誌錄不判二事：
- 414a19「但未修行覺、觀、喜、樂、一心及信等五根」之「未」，宋、元、明、宮四本作「求」。作「未」則禪外行是尚未修成五枝五根之位，作「求」則是正求修行五枝五根之位——一為所闕、一為所趣，外行之位遂異。並錄不判，本文從底本作「未」。
- 414a17「或得自在」之「或」，四本作「成」——作「或」則與下句「若相隨心」為兩可之詞，作「成」則為既成之語。並錄不判。
校本零命中二項：本段正文缺字零命中；夾註零命中。
五、譬喻·修辭
本段之譬凡十句、七組（珍寶／船二句／童子·力人／誦經二句／盲人／村路／到曼陀羅）；其中三組為兩兩相對之雙喻（船、童子與力人、誦經），餘四組單出：
- 珍寶之想〔T32 414a12–13〕：「常觀其功德，如珍寶想」——寫守相之珍重。同一「珍寶想」後見本品不淨想一節「初坐禪人於此死屍成珍寶想」〔T32 425b14〕，所加之境相反而所取之態同，全論唯此二見。
- 船之二喻〔T32 414a26–27〕：「如船在浪」對「如船無風在水」——身心未寂寂／已寂寂。
- 童子與力人〔T32 414a27–29〕：「於所為事外禪行不久住，如小童子」與「於事安靜久住，如有力人」並列。「諸根無力故」緊接船靜水句而又鄰外禪行不久住句，所繫不明；不判作諸根無力使安不動。「諸根有力故」依現行讀點接久住句。
- 誦經二喻〔T32 414b01–02〕：「如人誦經久廢則忘」對「如人誦經恒習不忘」——修不自在／修自在。
- 盲人之喻〔T32 414b03〕：「猶如盲人，於禪外行成盲」——不善伏蓋；其反面不另設喻，逕作「成不盲」〔T32 414b04〕。
- 村路之喻〔T32 414b07〕：「如路近村是謂村路，義一名異」——以名之相因釋「外行」之得名。
- 到曼陀羅之喻〔T32 414b08〕：「安為和合義，如到曼陀羅」——釋「安」之得名；與村路之喻同為釋名之譬，二名各繫一譬，前後相對。
- 頂真句式〔T32 414a14–16〕：「取相已取，取已令起，起已觀隨，觀已修，修有時，時觀曼陀羅」——六句首尾相銜，一氣寫常作之次第。
六、章內互讀
- 前指：「爾時得相」〔T32 414a04〕…「取於勝相應當守護」〔T32 414a04–05〕（本段所答之所出）；作曼陀羅之法〔T32 412c19–413a04〕（「如到曼陀羅」所回指）；品 4「外定、安定」與「性除無間，此謂安定」〔T32 407b15–16〕（與本段 414b05–06 同構）；品 7「十行處成禪外行」〔T32 411a19–20·411a23〕。
- 後指：增長一切入之答自「問：云何應令增長？」〔T32 414b10–11〕起（下一單元）；「禪外行」後見〔T32 414b17〕〔T32 415c21〕〔T32 419b25–26〕；五蓋名目見〔T32 416b07 起〕、五蓋攝一切煩惱見〔T32 416c02–06〕；覺觀專講自〔T32 415b26〕起；「珍寶想」後見〔T32 425b14〕；「性除」之正面界說見品 12〔T32 457a18–23〕。
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 complete passage This passage belongs to the first practice in chapter four of the Path of Freedom, “The Practice.” Continuing the preceding instruction, “Having taken the excellent sign, it should be guarded”〔T32 414a04–05〕, it answers the question on guarding. From the three ways of guarding the sign, it proceeds to define access to jhāna and absorption, their difference, and the meanings of their names. The closing instruction “the kasiṇa should be made to increase”〔T32 414b09–10〕 prompts the question on increase. Its answer begins at “Question: How should it be made to increase?”〔T32 414b10–11〕 and belongs to the next unit.
1. Structural Location
The passage contains five questions. Their boundaries are textually verifiable:
| Section | Exact beginning and end of the source passage, with anchors |
|---|---|
| Three ways of guarding and leaving the unwholesome | From the question “How should it be guarded?”〔T32 414a05–06〕 through “this is wholesome; it should constantly be done”〔T32 414a11〕 |
| Constant practice | From the question on constant practice〔T32 414a11–12〕 through “absorption is thereby obtained”〔T32 414a18〕 |
| Jhāna access and absorption | From the question on access to jhāna〔T32 414a18〕 through “this is called absorption”〔T32 414a22〕 |
| Difference between access and absorption | From the question on their difference〔T32 414a22–23〕 through “immediately after 性除, this is called absorption”〔T32 414b05–06〕 |
| Meanings of access and absorption | From the question on the meaning of access〔T32 414b06〕 through the instruction to increase it in absorption or the first jhāna〔T32 414b10〕 |
The unit boundary coincides with the question-and-answer boundary. The unit begins with the question on guarding at 414a05 and ends with the instruction to increase at 414b10; no question is cut in two. The general heading lists three ways of guarding—leaving evil, cultivating the wholesome, and constant practice〔T32 414a06–07〕—but only leaving the unwholesome and constant practice receive separate questions. The intervening “cultivating the wholesome” has no question of its own and continues directly into 不彼對治。是善，應常作〔T32 414a11〕. The threefold heading and the number of subsequent questions therefore do not match; the discrepancy is retained without supplementation.
Anchor for the complete passage
〔T32, 414a05–414b10〕
2. Terms and Translation (Each with Its Own Exact Anchor)
| Term | Use in this passage | Verifiable intrachapter connection |
|---|---|---|
| 守護, guarding, in three ways | “以三種行應守護相”〔T32 414a06〕: leaving evil, cultivating the wholesome, and constant practice〔T32 414a06–07〕 | Continues “取於勝相應當守護，若不守護是則當失”〔T32 414a04–05〕 at the end of the preceding passage |
| 不彼對治 | The list on leaving the unwholesome ends “應離不好時節食臥坐、不彼對治。是善，應常作”〔T32 414a10–11〕 | Whether 不彼對治 continues the list or constitutes a separate item is not settled by the base punctuation; the referent of 是善 is also unclear. The wording is retained and remains unresolved |
| 處處放心 | “或倚坐臥心樂攀緣，處處放心”〔T32 414a14〕 | Not explained here. What the released mind is connected with is not determined and remains unresolved |
| 禪外行, access to jhāna | The treatise explains its name: “禪近故是名外行，如路近村是謂村路，義一名異”〔T32 414b06–07〕. Its condition is described from directing attention without distraction and subduing the hindrances〔T32 414a18–19〕 through “雖得定力念念猶起”〔T32 414a20〕 | Twelve occurrences in the work. Earlier instances include “謂十行處成禪外行”〔T32 411a19–20〕 and its question〔T32 411a23〕 in chapter 7; later instances occur at 〔T32 414b17〕, 〔T32 415c21〕, and 〔T32 419b25–26〕 |
| 安, absorption | The treatise explains: “安為和合義，如到曼陀羅”〔T32 414b08〕. Its condition is described as applied thought, faith, and the other dharmas remaining unmoving with respect to the subject through the mind's strength of cultivation〔T32 414a21–22〕 | “Arriving at the maṇḍala” points back to the procedure for making it〔T32 412c19–413a04〕. In “出離、禪安無異義”〔T32 414b08–09〕, 無異 belongs to a construction occurring three times in the work〔T32 414a03–04／414b09／416c01〕 |
| 性除, removal of disposition | “從相自在所初，乃至性除，名為外行。性除無間，是名為安”〔T32 414b05–06〕; not explained here | Chapter 4 has a parallel construction: “彼彼定初分，此謂外定。性除無間，此謂安定”〔T32 407b15–16〕. A positive definition occurs in chapter 12〔T32 457a18–23〕; this passage does not anticipate it |
| 覺, 觀, 喜, 樂, 一心 | “但未修行覺、觀、喜、樂、一心及信等五根”〔T32 414a19–20〕 | The five are the five factors of the first jhāna. Later in the present chapter, applied thought and examination begin at 415b26, joy and bliss at 416a, and the establishment of the five factors at 416c06. This passage uses their not-yet-cultivated status only as a limit of access and does not anticipate their definitions |
| 信等五根, five faculties beginning with faith | Occurs at 〔T32 414a20〕, and the close again refers to 覺信等法 remaining unmoving〔T32 414a22〕 | The five faculties are not listed here; their complete arrangement occurs in chapter 11〔T32 452b21–26〕 |
| 五蓋, five hindrances | “若伏五蓋是其外行，以伏此五故成安”〔T32 414a23–24〕 | Their names and classification occur later in this chapter beginning at 416b07. This passage uses the number without listing the names |
| 清淨教 and 不清淨教, clean and unclean teaching | “如是等不清淨教”〔T32 414b03–04〕 and “如是等清淨教”〔T32 414b04–05〕 | The passage does not explain what 教 denotes; it is not determined and remains unresolved |
| 寂寂, quietude | “若於身心未得寂寂”〔T32 414a25〕 and “若於身心已得寂寂”〔T32 414a26〕 | A later explanation occurs in the present chapter〔T32 415c20–21〕 and is not anticipated here |
3. Editorial Notes and Variant Readings
There are two Taishō apparatus entries within the passage. Both are recorded without emendation, and the present text follows the Taishō reading throughout:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 414a17 | 或 (或得自在) | 成 | 【宋】【元】【明】【宮】 |
| 414a19 | 未 (但未修行覺、觀…) | 求 | 【宋】【元】【明】【宮】 |
Two matters are recorded without adjudication:
- At 414a19, 未 in “但未修行覺、觀、喜、樂、一心及信等五根” is read 求 by the Song, Yuan, Ming, and Gong editions. With 未, access is a position in which the five factors and five faculties have not yet been cultivated. With 求, it is a position in which their cultivation is being sought. One states what is lacking; the other what is pursued. Both readings are recorded without decision, and the present text follows 未.
- At 414a17, 或 in “或得自在” is read 成 by the other four editions. With 或, the word has the sense of possibility alongside “if the sign accords with the mind”; with 成, it states an accomplishment. Both are recorded without adjudication.
Two zero-hit checks against the edition: no missing-character glyph occurs in the passage, and no inline parenthetical note occurs.
5. Simile and Rhetoric
The passage has ten simile-clauses in seven groups: precious jewel; two boat clauses; child and strong person; two scripture-recitation clauses; blind person; village road; arrival at the maṇḍala. Three groups are paired contrasts—the boats, child and strong person, and recitation; the other four stand singly.
- Regarding the sign as a precious jewel〔T32 414a12–13〕: “常觀其功德，如珍寶想” expresses treasuring the sign while guarding it. The same 珍寶想 occurs later in the impure-perception section: “初坐禪人於此死屍成珍寶想”〔T32 425b14〕. The object differs radically while the attitude is the same; these are the term's only two occurrences in the work.
- Two boat similes〔T32 414a26–27〕: “like a boat among waves” is paired with “like a boat on windless water”—body and mind without or with quietude.
- Child and strong person〔T32 414a27–29〕: access to jhāna does not remain long at the task, like a small child; remaining quiet and long at the task is like a strong person. 諸根無力故 immediately follows the windless-water sentence but also stands next to the clause on access not lasting. Its attachment is unclear; it is not adjudicated as weak faculties causing unmoving absorption. 諸根有力故 follows the long-abiding clause in the current punctuation.
- Two recitation similes〔T32 414b01–02〕: “like a person who forgets a scripture after long neglect” is paired with “like a person who constantly practices reciting a scripture and does not forget”—cultivation without and with mastery.
- The blind-person simile〔T32 414b03〕: “like a blind person, one becomes blind in access to jhāna” describes lack of skill in subduing the hindrances. Its positive side receives no separate simile and simply says “becomes not blind”〔T32 414b04〕.
- The village-road simile〔T32 414b07〕: “as a road near a village is called a village road, the meaning is one while the name differs” explains how access receives its name through proximity.
- The arrival-at-the-maṇḍala simile〔T32 414b08〕: “absorption has the meaning of harmony, like arriving at the maṇḍala” explains the name 安. Together with the village-road simile, it is one of two naming similes, one assigned to each term.
- Anadiplosis〔T32 414a14–16〕: “取相已取，取已令起，起已觀隨，觀已修，修有時，時觀曼陀羅.” Six clauses link end to beginning and express the sequence of constant practice in one movement.
6. Intrachapter Cross-Reading
- Backward references: “At that time the sign is obtained”〔T32 414a04〕 through “having taken the excellent sign, it should be guarded”〔T32 414a04–05〕, which elicits this answer; the maṇḍala procedure〔T32 412c19–413a04〕, to which “arriving at the maṇḍala” points; chapter 4's “outer concentration” and “absorption concentration,” including “性除無間，此謂安定”〔T32 407b15–16〕, parallel to 414b05–06; and chapter 7's “ten subjects of practice produce access to jhāna”〔T32 411a19–20·411a23〕.
- Forward references: the answer on increasing the kasiṇa begins with “問：云何應令增長？”〔T32 414b10–11〕 in the next unit. Later occurrences of access to jhāna are at 〔T32 414b17〕, 〔T32 415c21〕, and 〔T32 419b25–26〕. The five hindrances are named beginning at 〔T32 416b07〕 and said to subsume all defilements at 〔T32 416c02–06〕. The treatment of applied thought and examination begins at 〔T32 415b26〕. 珍寶想 later occurs at 〔T32 425b14〕. A positive definition of 性除 occurs in chapter 12〔T32 457a18–23〕.
7. Transmission
This edition does not advance a position in the apparatus on questions concerning the author, translator, or textual transmission.
Shi Huijing · Waken · The Path of Freedom · Guarding the Sign: Jhāna Access and Absorption · Apparatus · Summer 2026