解脫道論 離欲與離不善法
初禪成句才落地，論文就把它拆開逐字盤問。本段拆頭一組：離、欲、不善法。
三離與五離
離有三種：身離（出處山野）、心離（清淨心到勝善處）、煩惱離（無生死行處）。又有五種：伏離（初禪伏五蓋）、彼分離（達分定伏諸見）、斷離（出世道斷煩惱）、猗離（得果時樂）、出離（涅槃）。正文逐項列出名稱、所修與所對，沒有再說明五項彼此的關係。
首惡點名
欲有二種：境是欲處，染是欲煩惱——所離者染，不是把色香味觸搬走。不善法有三類：貪、瞋、癡三根名自性，與它們相應的受、想、行、識名相應，所起身、口、意業名緣性；三類依原文並列，各有其所指。
論文自設一難：離不善法已含欲，何故別說離欲？答得乾脆：欲和合煩惱——欲若別離，一切煩惱皆亦別離。欲是黏合劑，拆了它整座就散。真正的疑處，論文寧可自己先問。
得而後離
「若得」一段列十句：得不嗔即離嗔，得明相即離懈怠睡眠，依次又列不亂、不悔、安定、智慧、正思惟、歡喜與心得樂所對的離，末以得一切善法則離一切不善總收。
本段共有八見「復次離欲者」：先列離貪欲蓋／離餘蓋與得出／十句，隨後六組依次對舉身離／心離、二覺、所避、所斷、現得樂與所超越。正文沒有另排六組的先後層級。
段末話頭一轉：云何為覺？——依地相無間思惟，如心誦經。五枝料簡自此開場。
As soon as the first-jhāna sentence is established, the treatise dismantles it and questions each word. This passage takes up the first group: seclusion, desire, and unwholesome dharmas.
Three and Five Kinds of Seclusion
Seclusion is of three kinds: bodily seclusion, going out to mountains and wilderness; mental seclusion, the purified mind reaching an excellent wholesome place; and seclusion from defilements, with no sphere of conduct in birth and death. It is also of five kinds: seclusion by subduing, the first jhāna subduing the five hindrances; counterpart seclusion, 達分定 subduing views; seclusion by cutting off, the supramundane path cutting off defilements; seclusion by repose, happiness at fruit attainment; and escape, Nibbāna. The source gives each name, what is cultivated, and what is addressed, without explaining the relation among the five.
Naming the Chief Evil
Desire is of two kinds: the object is the domain of desire, the stain is the defilement of desire. What is left is the stain; forms, odors, flavors, and tangibles are not removed from the world. The unwholesome has three categories: greed, aversion, and delusion are intrinsic nature; feeling, perception, formations, and consciousness associated with them are association; the bodily, verbal, and mental actions that arise are conditioned nature. The three are retained as parallel categories with their own referents.
The treatise poses a difficulty to itself: if seclusion from unwholesome dharmas includes desire, why state seclusion from desire separately? Its direct answer is that desire is conjoined with the defilements. When desire is separated, all defilements are likewise separated. The source names the principal evil instead of letting the question remain implicit.
Obtaining, Then Leaving
The “if one obtains” passage gives ten sentences: obtaining non-aversion means leaving aversion; obtaining the bright sign means leaving lassitude and sleepiness; then come nondistraction, nonremorse, absorption, wisdom, right thought, gladness, and the mind's bliss with their corresponding things left; the sequence closes with obtaining all wholesome dharmas and leaving all that is unwholesome.
The phrase 復次離欲者 occurs eight times in this passage. It first gives seclusion from the sensual-desire hindrance versus the remaining hindrances, and obtaining escape versus the ten sentences. Six subsequent groups contrast, in order, bodily and mental seclusion; two sets of thoughts; what is avoided; what is cut off; directly obtained happiness; and what is transcended. The source assigns no hierarchy among the six groups.
At the end the question changes: what is applied thought? In dependence on the earth sign, thought is applied without an interval, like the mind reciting a scripture. The word-by-word analysis of the five factors begins here.
Shi Huijing · Waken · The Path of Freedom · Seclusion from Desire and Unwholesome Dharmas · 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〉「離欲與離不善法」· 大正藏 T32n1648〔起 T32 0415a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0415a〕
問：云何身離？答：遠離諸惱，出處山野。云何心離？以清淨心到勝善處。云何煩惱離？無結累人，無生死行處。復次離有五種，謂伏離、彼分離、斷離、猗離、出離。云何伏離？謂修初禪伏於五蓋。云何彼分離？謂修達分定伏於諸見。云何斷離？謂修出世間道斷諸煩惱。云何猗離？謂得果時樂。云何出離？謂涅槃也。欲者有二種，一者處欲、二者欲煩惱。天堂及人所愛色香味觸，此謂欲處。於此欲處起欲染思惟，是謂欲煩惱。從此欲以心別離、以伏別離，是遠離、是出離、是解脫、是不相應，是謂離欲。
問：云何離不善法？答：謂不善根有三種，一貪、二瞋、三癡，與彼相應受想行識及身口意業，此謂不善法。說不善有三種：一自性、二相應、三生緣性。是三不善根，謂貪嗔癡，是名自性。與彼相應受想行識，是名相應。所起身口意業，此謂緣性。以此三不善法，是為遠離、是出、是脫、是不相應，是謂離不善法。復次離欲者，離貪欲蓋。離不善法者，謂離餘蓋。
〔T32 0415b〕
問：以說離不善法，欲是不善已在其中，何故別說離婬欲？答：婬欲是出對治。佛所說欲，能除煩惱。離欲者，佛說為出。如得初禪，欲想相應作意成起，此退分法。是故以欲和合煩惱。欲若別離，一切煩惱皆亦別離，是故別說離欲。復次離欲者，已得出，成離欲。離不善法者，若得不嗔，成離於嗔。若得明相，成離懈怠睡眠。若得不亂，成離調戲。若得不悔，成離於悔。若得安定，成離於疑。若得智慧，成離無明。若得正思惟，成離邪念。若得歡喜，成離不樂。若心得樂，成離於苦。若得一切善法，則離一切不善。如三藏說。以不貪滿故，成就離欲；以不嗔不癡滿故，成就離不善法。復次離欲者，是說身離；不善法者，是說心離。復次離欲者，是說斷欲覺；離不善法者，是說斷嗔恚害覺。復次離欲者，是說避欲樂；離不善法者，是說避著身懈怠。復次離欲者，是說斷於六戲笑及歡喜樂；離不善法者，是說斷戲覺及憂苦等，亦說斷於戲笑及捨。復次離欲者，是現得樂出於欲樂；離不善法者，是現得樂心無過患。復次離欲者，謂超出欲流；離不善法者，所餘煩惱應生欲有而生色界，是名超越。有覺觀者，云何為覺？謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺。此覺成就，故初禪有覺。復次入地一切入，依地相無間成覺思惟，是名為覺，如心誦經。
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.
〔承前〕上一單元答末標「離有三種，謂身離、心離、煩惱離」；本單元即逐一釋此三離。
三離
問：什麼是身離？答：遠離種種惱亂，出去住在山野。什麼是心離？以清淨的心到達殊勝的善處。什麼是煩惱離？沒有結累之人，沒有生死的行處。
五離
再者，離有五種——就是伏離、彼分離、斷離、猗離、出離。
什麼是伏離？是說修初禪而伏住五蓋。什麼是彼分離？是說修達分定而伏住諸見。什麼是斷離？是說修出世間道而斷除諸煩惱。什麼是猗離？是說得果時之樂。什麼是出離？是說涅槃。
欲有二種
欲有二種：一是處欲，二是欲煩惱。天堂以及人所愛的色、香、味、觸，這叫作欲處；對這欲處生起欲染的思惟，這叫作欲煩惱。
離欲的結語
從這欲以心別離、以伏別離，這是遠離、是出離、是解脫、是不相應，這叫作離欲。
離不善法
問：什麼是離不善法？答：是說不善根有三種：一是貪、二是瞋、三是癡。與它們相應的受、想、行、識以及身、口、意業，這叫作不善法。
不善的三種
說不善有三種：一是自性，二是相應，三是生緣性。這三不善根——就是貪、嗔、癡——叫作自性；與它們相應的受、想、行、識，叫作相應；所起的身、口、意業，這叫作緣性。以這三不善法而言，是遠離、是出、是脫、是不相應，這叫作離不善法。
再者，離欲者是離貪欲蓋，離不善法者是說離其餘的蓋。
何故別說離婬欲
問：既然說了離不善法，欲既是不善，已經在其中了，為什麼還要另外說離婬欲？答：原文先說：「婬欲是出對治。佛所說欲，能除煩惱。」這兩句的句讀和施受關係不明；論文沒有說明「出對治」如何連讀，也沒有說明「佛所說欲」與「能除煩惱」如何相接，因此保留原句，不另定其義。下句明說：「離欲者，佛說為出。」如得初禪，欲想相應的作意仍會生起，這是退分之法。所以欲與煩惱和合；欲若別離，一切煩惱也都別離——所以另外說離欲。
得一法即離一法
再者，離欲者，已經得出，就成為離欲。離不善法者：若得不嗔，就成離於嗔；若得明相，就成離懈怠睡眠；若得不亂，就成離調戲；若得不悔，就成離於悔；若得安定，就成離於疑；若得智慧，就成離無明；若得正思惟，就成離邪念；若得歡喜，就成離不樂；若心得樂，就成離於苦；若得一切善法，就離一切不善。
三藏所說
如三藏所說：以不貪圓滿的緣故，成就離欲；以不嗔、不癡圓滿的緣故，成就離不善法。
離欲與離不善法的六重對舉
再者，離欲者是說身離，不善法者是說心離。
再者，離欲者是說斷欲覺；離不善法者是說斷嗔恚害覺。
再者，離欲者是說避開欲樂；離不善法者是說避開著身懈怠。
再者，離欲者是說斷於六戲笑以及歡喜樂；離不善法者是說斷戲覺以及憂苦等，也說斷於戲笑以及捨。
再者，離欲者是現前得樂而出於欲樂；離不善法者是現前得樂而心無過患。
再者，離欲者是說超出欲流；離不善法者是說所餘的煩惱本應生於欲有而生於色界——這叫作超越。
覺
所謂有覺有觀：什麼是覺？原文說：「謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺。」其中「安思想」以及「心不覺知」與「入正思惟」怎樣連接，論文沒有說明，因此保留原句，不另作定義。下文只明說：這覺成就，所以初禪有覺。再者，入地一切入時，依地相無間而成覺思惟，這叫作覺，如同心裡誦經。
[Continuing the preceding unit] The close of the preceding unit states that seclusion is of three kinds—bodily seclusion, mental seclusion, and seclusion from defilements. This unit explains the three one by one.
Three Kinds of Seclusion
Question: What is bodily seclusion? Answer: one goes far from disturbances and goes out to dwell in mountains and wilderness. What is mental seclusion? With a purified mind, one reaches an excellent wholesome place. What is seclusion from defilements? For the person without binding burdens, there is no sphere of conduct in birth and death.
Five Kinds of Seclusion
Again, seclusion is of five kinds: seclusion by subduing, counterpart seclusion, seclusion by cutting off, seclusion by repose (猗離), and escape.
What is seclusion by subduing? Cultivating the first jhāna and subduing the five hindrances. What is counterpart seclusion? Cultivating 達分定 and subduing the views. What is seclusion by cutting off? Cultivating the supramundane path and cutting off the defilements. What is seclusion by repose? Happiness at the time of attaining the fruit. What is escape? Nibbāna. The source does not explain a relation or sequence among the five.
Desire Is of Two Kinds
Desire is of two kinds: first, the domain of desire; second, the defilement of desire. Forms, odors, flavors, and tangibles loved in heavenly and human realms are called the domain of desire. Desire-stained thought arising toward that domain is called the defilement of desire.
The Concluding Statement on Seclusion from Desire
From this desire, separation through the mind and separation through subduing are distancing, escape, liberation, and nonassociation. This is called seclusion from desire.
Seclusion from Unwholesome Dharmas
Question: What is seclusion from unwholesome dharmas? Answer: there are three unwholesome roots: greed, aversion, and delusion. Feeling, perception, formations, and consciousness associated with them, together with bodily, verbal, and mental action, are called unwholesome dharmas.
Three Kinds of the Unwholesome
The unwholesome is said to be of three kinds: intrinsic nature, association, and nature arising from conditions. The three unwholesome roots—greed, aversion, and delusion—are called intrinsic nature. Feeling, perception, formations, and consciousness associated with them are called association. Bodily, verbal, and mental action arising from them are called conditioned nature (緣性). The list reads 生緣性 while the explanation reads 緣性; the difference is retained. With respect to these three unwholesome dharmas, one is distanced, escaped, liberated, and unassociated. This is called seclusion from unwholesome dharmas.
Again, one secluded from desire is secluded from the hindrance of sensual desire; one secluded from unwholesome dharmas is said to be secluded from the remaining hindrances.
Why Seclusion from Sexual Desire Is Stated Separately
Question: since seclusion from unwholesome dharmas has already been stated, and desire is unwholesome and therefore included, why is seclusion from sexual desire stated separately? Answer: the source first says, 婬欲是出對治。佛所說欲，能除煩惱. The punctuation and agent-object relations of these sentences are unclear. It does not explain how 出對治 is to be construed or how 佛所說欲 connects with 能除煩惱, so the wording is retained without another meaning being imposed. The next sentence is clear: “One secluded from desire is what the Buddha called escape.” Even after obtaining the first jhāna, attention associated with the perception of desire may arise; this is a dharma belonging to regression. Thus desire is conjoined with the defilements. When desire is separated, all defilements are likewise separated. For this reason, seclusion from desire is stated separately.
When One Dharma Is Obtained, One Dharma Is Left
Again, one secluded from desire has obtained escape and thus becomes secluded from desire. Regarding one secluded from unwholesome dharmas: if non-aversion is obtained, one becomes secluded from aversion; if the bright sign is obtained, one becomes secluded from lassitude and sleepiness; if nondistraction is obtained, one becomes secluded from agitation; if nonremorse is obtained, one becomes secluded from remorse; if absorption is obtained, one becomes secluded from doubt; if wisdom is obtained, one becomes secluded from ignorance; if right thought is obtained, one becomes secluded from wrong thought; if gladness is obtained, one becomes secluded from discontent; if the mind obtains bliss, one becomes secluded from suffering; if all wholesome dharmas are obtained, one is secluded from all that is unwholesome.
As Spoken in the Three Piṭakas
As spoken in the Three Piṭakas: because non-greed is fulfilled, seclusion from desire is accomplished; because non-aversion and non-delusion are fulfilled, seclusion from unwholesome dharmas is accomplished. The source does not identify what “Three Piṭakas” denotes in this citation.
Six Contrasts between Seclusion from Desire and Seclusion from Unwholesome Dharmas
Again, one secluded from desire is said to have bodily seclusion; one secluded from unwholesome dharmas is said to have mental seclusion.
Again, one secluded from desire is said to cut off thoughts of desire; one secluded from unwholesome dharmas is said to cut off thoughts of aversion and harm.
Again, one secluded from desire is said to avoid the pleasures of desire; one secluded from unwholesome dharmas is said to avoid attachment to the body and lassitude.
Again, one secluded from desire is said to cut off the six kinds of joking and glad delight; one secluded from unwholesome dharmas is said to cut off playful thought and sorrow and suffering and is also said to cut off joking and equanimity. What the “six kinds” of joking are is not stated.
Again, one secluded from desire directly obtains happiness and escapes the pleasures of desire; one secluded from unwholesome dharmas directly obtains happiness and the mind is without danger.
Again, one secluded from desire is said to transcend the flood of desire; for one secluded from unwholesome dharmas, the remaining defilements that should arise in the existence of desire arise in the form realm—this is called transcendence.
Applied Thought
In the phrase “with applied thought and examination,” what is applied thought? The source says: 謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺. How 安思想 and 心不覺知 connect with 入正思惟 is not explained, so the source wording is retained without a new definition. It then states only that, because this applied thought is accomplished, the first jhāna has applied thought. Again, when entering the earth kasiṇa, thought becomes applied without an interval in dependence on the earth sign. This is called applied thought, like the mind reciting a scripture.
Shi Huijing · Waken · The Path of Freedom · Seclusion from Desire and Unwholesome Dharmas · Vernacular · Summer 2026
上一段末尾，初禪的成句第一次完整出現：離欲不善法，有覺有觀，有喜有樂，得於初禪。本段起，論文做一件它最擅長的事——把這句話拆開，一個詞一個詞盤問到底。本段拆的是頭一組：「離欲不善法」，兼及「有覺」之覺。
先把所見說在前頭：這一段是論文在讀自己。「離」被拆成三離、又五離；「欲」被拆成二種；「不善法」被拆成三根三性；「離欲」與「離不善法」的分工，用一連串「復次」翻出八個切面。一句五字的經文，拆出一座小法藏——初禪成句的每一個字，都經得起盤問，也都值得盤問。讀本論到此可以學會一種眼光：修證之句沒有一個字是順口帶過的。
三離與五離
承上段總標，正文分別回答三離。「云何身離？」答「遠離諸惱，出處山野」；「云何心離？」答「以清淨心到勝善處」；「云何煩惱離？」答「無結累人，無生死行處」〔T32 415a12–13〕。三句各有自己的名目與答語：身離句明說遠離諸惱與出處山野，心離句明說清淨心與勝善處，煩惱離句明說無結累人與無生死行處。原文依此次序分列，沒有另標三句的等級關係。
隨即又列五種離：「復次離有五種，謂伏離、彼分離、斷離、猗離、出離」〔T32 415a13–14〕。正文逐項解說：伏離是「修初禪伏於五蓋」，彼分離是「修達分定伏於諸見」，斷離是「修出世間道斷諸煩惱」，猗離是「得果時樂」，出離是「涅槃也」〔T32 415a17〕。五項的解說分別繫於初禪、達分定、出世間道、得果與涅槃；本段只逐項列出，沒有再說明五項彼此的關係。
五句的用字也各依正文保存。伏離與彼分離都以「修」與「伏」相接，但所修分別是初禪、達分定，所伏分別是五蓋、諸見；斷離同樣以「修」領起，動詞則改為「斷」，所斷為諸煩惱。猗離一句只說「得果時樂」，出離一句只說「涅槃也」。這些答語足以指明各名所繫，卻沒有把五句接成一個先後進程。
「欲」再拆二種：「一者處欲、二者欲煩惱。天堂及人所愛色香味觸，此謂欲處。於此欲處起欲染思惟，是謂欲煩惱」〔T32 415a18–20〕——境是境，染是染。這一刀切得極要緊：色香味觸自在世間，天堂人間本有可愛之境；成染的是「於此欲處起欲染思惟」——那一念染思惟。所離者是染，不是把色香味觸從世界上搬走；離欲之所以可行，正因它離的是自家的思惟，不是別人的世界。末後以四詞收束：「是遠離、是出離、是解脫、是不相應，是謂離欲」〔T32 415a20–21〕——四詞由行而果，層層加深。
不善法三性
「云何離不善法？答：謂不善根有三種，一貪、二瞋、三癡」〔T32 415a22–23〕，而不善法之為不善有三性：「一自性、二相應、三生緣性」〔T32 415a24–25〕。三類依原文並列：貪、瞋、癡三不善根名為自性；與它們相應的受、想、行、識名為相應；所起的身、口、意業名為緣性〔T32 415a25–27〕。底本在此建立三個分類並逐一指明所攝內容，沒有另定三者的先後或因果次序；結句則說以此三不善法而遠離、出、脫、不相應〔T32 415a27–28〕。末又補一對：「離欲者，離貪欲蓋。離不善法者，謂離餘蓋」〔T32 415a29〕——五蓋分了工，欲蓋歸離欲，餘四歸離不善。這是全段第一個「復次」式的對舉，也是最簡的一面：以蓋分帳。往下的問答與連環復次，都是把這筆帳翻來覆去地再算。
這一問先用一個總句界定不善法：三不善根，以及與它們相應的受、想、行、識和身、口、意業，都攝在「此謂不善法」之下〔T32 415a22–24〕。隨後才用自性、相應、生緣性三名重排：三根歸自性，四蘊歸相應，三業歸緣性。列目作「生緣性」，逐釋末句卻作「緣性」；兩個字面並不全同。結尾再把遠離、出、脫、不相應四語並列為「離不善法」〔T32 415a22／415a28／415a29／415b01／415b06／415b13〕，與前面離欲結句的四語相近而「出離／解脫」在此簡作「出／脫」。
論文自設的難：何故別說離欲
本段最精神的一筆，是論文自己停下來為難自己：「問：以說離不善法，欲是不善已在其中，何故別說離婬欲？」〔T32 415b01–02〕——既然離不善法已含離欲，何必疊床架屋？
在此停問一處：論文為何要自設這一難？它給的答案有兩層。第一層立對治之要：「婬欲是出對治。佛所說欲，能除煩惱。離欲者，佛說為出」〔T32 415b02–03〕，且初禪之退正由欲想：「如得初禪，欲想相應作意成起，此退分法」〔T32 415b03–04〕——初禪已得而仍會退，退的門正是欲想；把欲別提出來，是把退路點名；第二層立欲之樞紐：「以欲和合煩惱。欲若別離，一切煩惱皆亦別離，是故別說離欲」〔T32 415b04–06〕——欲是諸煩惱的黏合劑，拆了它，整座就散。別說離欲，不是重複，是點名首惡。自設難的用意也在此：真正的疑處，論文寧可自己先問，不留給讀者含糊帶過。
答語開頭「婬欲是出對治。佛所說欲，能除煩惱」的分句與施受關係不能確定；下一句「離欲者，佛說為出」則另行成立。其後的次序可以直接核對：欲想相應作意生起，被稱為退分法；接著說欲與煩惱和合；再說欲若別離，一切煩惱亦別離；末以「是故別說離欲」收束〔T32 415b03–06〕。黏合劑只是對「和合」一語的簡記，可確定的理由仍是原文這四步。
若得九句與八重復次：一個讀法
隨後是一連串「復次」的對舉：「復次離欲者……離不善法者……」之式，自「離貪欲蓋／離餘蓋」一對起，全段凡八見〔T32 415a27–415b23〕。其中一段先說「復次離欲者，已得出，成離欲」，再在離不善法一側展開十句〔T32 415b06–12〕。十句依次是：得不嗔而離嗔，得明相而離懈怠睡眠，得不亂而離調戲，得不悔而離悔，得安定而離疑，得智慧而離無明，得正思惟而離邪念，得歡喜而離不樂，心得樂而離苦，得一切善法而離一切不善。前八句作「若得……成離……」，第九句改作「若心得樂」，末句又改作「若得一切善法，則離一切不善」。就本段反覆成對的句式而言，可簡記為「得一法，即離一法」；原文沒有把這十句另立成修行階梯。末引三藏之說：「以不貪滿故，成就離欲；以不嗔不癡滿故，成就離不善法」〔T32 415b12–13〕，仍分別說明離欲與離不善法。
三藏之說以後〔T32 415b12–13〕，正文再以「復次」分列六組〔T32 415b13–23〕。第一組是離欲說身離，不善法說心離；第二組是斷欲覺，對斷嗔恚害覺；第三組是避欲樂，對避著身懈怠；第四組是斷六戲笑及歡喜樂，對斷戲覺及憂苦等，又說斷戲笑及捨；第五組是現得樂出於欲樂，對現得樂而心無過患；第六組是超出欲流，對所餘煩惱應生欲有而生色界，名為超越。六組各自分列，正文沒有把其中一組標作其餘各組的總義，也沒有另排先後層級；因此逐組保留其原對舉。
覺：如心誦經
段末轉入「有覺觀者，云何為覺？」〔T32 415b23〕——初禪五枝的料簡從此開始。覺的界說兩層：先立通義——「種種覺思惟安思想，心不覺知入正思惟，此謂為覺」〔T32 415b23–24〕；「安思想」「心不覺知」與「入正思惟」如何連屬，本段不能確定，故不作定解。再就本門言——「入地一切入，依地相無間成覺思惟，是名為覺，如心誦經」〔T32 415b25–26〕——心對著地相不斷地思惟過去，像心裡誦經一樣，一句接一句不斷。「無間」二字是眼：覺不是一次的觸到，是相續不斷的靠上去。這個譬喻把「覺」從玄名拉回可認的經驗：誦經人不必看字，經文自己一句句現前；覺於地相，亦復如是。觀之界說屬下段，此處話頭方起——五枝逐枝的料簡，將沿著這個「如心誦經」的調子講下去。
收束
回到本段列次：三離與五離逐項解說「離」，二欲與不善三種分列欲處／欲煩惱及自性／相應／緣性；「若得」十句逐項配出所得與所離，後六組「復次」則逐項對舉離欲與離不善法。帶走一份列目（身離、心離、煩惱離，以及伏離、彼分離、斷離、猗離、出離）與本段八見「復次」各自所列的內容；各組之間不另立原文未說的階位或通則。
At the end of the preceding passage, the complete first-jhāna sentence appears for the first time: secluded from desire and unwholesome dharmas, with applied thought and examination, with joy and bliss, one obtains the first jhāna. Beginning here, the treatise does what it does particularly well: it dismantles the sentence and questions it word by word. This passage treats the first group, “secluded from desire and unwholesome dharmas,” and also begins applied thought in “with applied thought.”
State the observation first: this passage is the treatise reading itself. Seclusion is divided into three kinds and then five. Desire is divided into two kinds. Unwholesome dharmas are divided into three roots and three natures. The division of labor between seclusion from desire and seclusion from unwholesome dharmas is unfolded through a chain of “again” clauses into eight aspects. Five words of a sentence open into a small treasury of dharmas. Not one word in the first-jhāna sentence is passed over as merely idiomatic.
Three and Five Kinds of Seclusion
Continuing the preceding general heading, the source answers the three separately. “What is bodily seclusion?”—going far from disturbances and going out to dwell in mountains and wilderness. “What is mental seclusion?”—reaching an excellent wholesome place with a purified mind. “What is seclusion from defilements?”—for the person without binding burdens, there is no sphere of conduct in birth and death〔T32 415a12–13〕. Each sentence has its own name and answer: bodily seclusion explicitly gives distance from disturbances and mountain wilderness; mental seclusion explicitly gives the purified mind and excellent wholesome place; defilement seclusion explicitly gives absence of binding burdens and a sphere of birth and death. The source lists them in this order without establishing a hierarchy among them.
It then gives five: “Again, seclusion is of five kinds: seclusion by subduing, counterpart seclusion, seclusion by cutting off, seclusion by repose, and escape”〔T32 415a13–14〕. Each is explained. Seclusion by subduing is “cultivating the first jhāna and subduing the five hindrances.” Counterpart seclusion is “cultivating 達分定 and subduing the views.” Seclusion by cutting off is “cultivating the supramundane path and cutting off the defilements.” Seclusion by repose is “happiness at the time of attaining the fruit.” Escape is “Nibbāna”〔T32 415a17〕. The five explanations respectively attach to first jhāna, 達分定, the supramundane path, fruit attainment, and Nibbāna. The passage lists them without stating their mutual relation.
The wording of each is retained. Both the first and second connect “cultivate” with “subdue,” but the practices are first jhāna and 達分定 and what they subdue are five hindrances and views. Seclusion by cutting off also begins with cultivation, but the verb changes to cutting off and its object is the defilements. Seclusion by repose says only “happiness at fruit attainment”; escape only “Nibbāna.” The answers identify each term without joining the five into a chronological process.
“Desire” is next divided into two: “first, the domain of desire; second, the defilement of desire. Heavenly and human forms, odors, flavors, and tangibles that are loved are the domain of desire. Desire-stained thought arising toward this domain is the defilement of desire”〔T32 415a18–20〕. Object is object; stain is stain. Forms, odors, flavors, and tangibles exist in the world, and heavenly and human realms contain agreeable objects. The stain is the “desire-stained thought” arising toward that domain. What is left is the stain, not the removal of forms, odors, flavors, and tangibles from the world. The source closes with four terms: “this is distancing, escape, liberation, and nonassociation; this is called seclusion from desire”〔T32 415a20–21〕.
Three Natures of Unwholesome Dharmas
“What is seclusion from unwholesome dharmas? Answer: the unwholesome roots are three: greed, aversion, and delusion”〔T32 415a22–23〕. The unwholesome has three natures: “first intrinsic nature, second association, third nature arising from conditions”〔T32 415a24–25〕. The three are parallel in the source. The roots greed, aversion, and delusion are called intrinsic nature. Feeling, perception, formations, and consciousness associated with them are called association. Bodily, verbal, and mental action arising from them are called conditioned nature〔T32 415a25–27〕. The source creates three classifications and identifies what each includes. It assigns no order or causal sequence among them. The closing says that with respect to these three unwholesome dharmas one is distanced, escaped, liberated, and unassociated〔T32 415a27–28〕. It adds: “One secluded from desire is secluded from the hindrance of sensual desire; one secluded from unwholesome dharmas is secluded from the remaining hindrances”〔T32 415a29〕. The five hindrances are divided between the two: sensual desire belongs to seclusion from desire, the other four to seclusion from the unwholesome. This is the first contrast in the passage and the simplest ledger: division by hindrance.
The question first defines the unwholesome broadly: the three roots, the feeling, perception, formations, and consciousness associated with them, and bodily, verbal, and mental action are all included under “these are called unwholesome dharmas”〔T32 415a22–24〕. Only then does it rearrange them under intrinsic nature, association, and nature arising from conditions: roots under intrinsic nature, four aggregates under association, and three actions under conditioned nature. The list reads 生緣性, but the explanation closes with 緣性; the wording is not fully uniform. At its conclusion the source repeatedly aligns distancing, escape, liberation, and nonassociation with seclusion from unwholesome dharmas〔T32 415a22／415a28／415a29／415b01／415b06／415b13〕. It resembles the four terms in the conclusion on desire, while 出離 / 解脫 are shortened here to 出 / 脫.
The Treatise Poses Its Own Difficulty: Why State Seclusion from Desire Separately?
The most vigorous moment in the passage is the treatise's challenge to itself: “Question: having spoken of seclusion from unwholesome dharmas, desire is unwholesome and already included; why state seclusion from sexual desire separately?”〔T32 415b01–02〕. If the broader category already includes desire, why repeat it?
The answer has two levels. First it establishes the importance of its counteraction: “婬欲是出對治。佛所說欲，能除煩惱。離欲者，佛說為出”〔T32 415b02–03〕. Regression from the first jhāna occurs through the perception of desire: “when the first jhāna has been obtained, attention associated with the perception of desire arises; this is a dharma belonging to regression”〔T32 415b03–04〕. Even after first jhāna is obtained, the gate of regression is the perception of desire; naming desire separately names that gate. Second, the source makes desire pivotal: “desire is conjoined with the defilements; when desire is separated, all defilements are likewise separated. Therefore seclusion from desire is separately stated”〔T32 415b04–06〕. Desire is called out because it binds the defilements together. This is not repetition but naming the chief evil.
The punctuation and agent-object relations of the opening words, 婬欲是出對治。佛所說欲，能除煩惱, remain indeterminate; the following “one secluded from desire is what the Buddha called escape” stands separately. The verifiable sequence is: attention associated with the perception of desire arises and is called a dharma of regression; desire is said to be conjoined with the defilements; when desire is separated, all defilements are separated; therefore seclusion from desire is stated separately〔T32 415b03–06〕. The central reason remains these source steps, not an imported mechanism.
The Ten “If One Obtains” Sentences and Eight “Again” Turns: A Way of Reading
A chain of contrasts follows in the form “again, one secluded from desire … one secluded from unwholesome dharmas …,” eight instances in the passage beginning with the pair “secluded from the sensual-desire hindrance / from the remaining hindrances”〔T32 415a27–415b23〕. One section first says, “again, one secluded from desire has obtained escape and becomes secluded from desire,” then unfolds ten sentences on the side of unwholesome dharmas〔T32 415b06–12〕. In order: obtaining non-aversion means seclusion from aversion; obtaining the bright sign, from lassitude and sleepiness; nondistraction, from agitation; nonremorse, from remorse; absorption, from doubt; wisdom, from ignorance; right thought, from wrong thought; gladness, from discontent; the mind's bliss, from suffering; all wholesome dharmas, from all that is unwholesome. The first eight use “if one obtains … one becomes secluded from ….” The ninth changes to “if the mind obtains bliss,” and the last to “if all wholesome dharmas are obtained, then one is secluded from all that is unwholesome.” The sequence may be remembered as obtaining one dharma and leaving one, but the source does not present the ten as a ladder of cultivation. It then cites the Three Piṭakas: “because non-greed is fulfilled, seclusion from desire is accomplished; because non-aversion and non-delusion are fulfilled, seclusion from unwholesome dharmas is accomplished”〔T32 415b12–13〕.
After that statement〔T32 415b12–13〕, the source gives six further pairs introduced by “again”〔T32 415b13–23〕. First, seclusion from desire is bodily seclusion, while the unwholesome side is mental seclusion. Second, cutting off thoughts of desire is paired with cutting off thoughts of aversion and harm. Third, avoiding the pleasures of desire is paired with avoiding attachment to the body and lassitude. Fourth, cutting off the six kinds of joking and glad delight is paired with cutting off playful thought, sorrow and suffering, and, in another formulation, joking and equanimity. Fifth, directly obtaining happiness and escaping the pleasures of desire is paired with directly obtaining happiness and a mind without danger. Sixth, transcending the flood of desire is paired with the remaining defilements that should arise in the existence of desire arising in the form realm, called transcendence. The source gives each pair without identifying one as the general meaning of the others or ranking them.
Applied Thought: Like the Mind Reciting a Scripture
At the close, the question changes: “With applied thought and examination, what is applied thought?”〔T32 415b23〕. The word-by-word analysis of the five factors begins here. Applied thought receives two explanations. The first reads, 種種覺思惟安思想，心不覺知入正思惟，此謂為覺〔T32 415b23–24〕. How 安思想 and 心不覺知 connect with 入正思惟 cannot be determined and receives no settled definition. The second belongs to this practice: “Entering the earth kasiṇa, in dependence on the earth sign and without an interval, applied thought is accomplished; this is called applied thought, like the mind reciting a scripture”〔T32 415b25–26〕. The source gives dependence on the earth sign, no interval, and the simile of mental recitation. It does not explain the precise syntax of the earlier clause. The characteristic, function, arising, and proximate cause of applied thought belong to the next passage.
Conclusion
Return to the source sequence. Three and five kinds explain “seclusion.” Two kinds of desire and three kinds of the unwholesome distinguish the domain and stain of desire, and intrinsic nature, association, and conditioned nature. Ten “if one obtains” sentences pair what is obtained with what is left; six subsequent “again” groups contrast seclusion from desire and unwholesome dharmas. What may be carried onward is a list—bodily, mental, and defilement seclusion; seclusion by subduing, counterpart seclusion, seclusion by cutting off, seclusion by repose, and escape—and the content assigned to each of the eight 復次離欲者 turns. No level or rule absent from the source is imposed among the groups.
Shi Huijing · Waken · The Path of Freedom · Seclusion from Desire and Unwholesome Dharmas · 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，承前段末所立初禪成句「離欲不善法，有覺有觀」〔T32 415a08〕…「有喜有樂得於初禪」〔T32 415a09〕，自此逐語料簡：先釋「離欲」「離不善法」二語，末啟「有覺觀」一語之釋。段末「是名為覺，如心誦經」〔T32 415b26〕之後，覺之相味起處自「問：覺者何想？」〔T32 415b26–27〕起另段，屬下一單元。
一、科判定位
本段標「問」者三、逕以「云何」設問者多重，復以「復次」層層加說；問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 三離逐釋 | 「問：云何身離？」〔T32 415a10–11〕…「無生死行處」〔T32 415a12–13〕 |
| 五離 | 「復次離有五種」〔T32 415a13〕…「云何出離？謂涅槃也」〔T32 415a17〕 |
| 欲之二種 | 「欲者有二種」〔T32 415a17–18〕…「是謂欲煩惱」〔T32 415a19–20〕 |
| 離欲之結 | 「從此欲以心別離、以伏別離」〔T32 415a20〕…「是謂離欲」〔T32 415a21〕 |
| 離不善法 | 「問：云何離不善法？」〔T32 415a21–22〕…「是謂離不善法」〔T32 415a28〕 |
| 二蓋之分 | 「復次離欲者，離貪欲蓋」〔T32 415a28–29〕…「謂離餘蓋」〔T32 415a29〕 |
| 何故別說離婬欲 | 「問：以說離不善法」〔T32 415b01〕…「是故別說離欲」〔T32 415b05–06〕 |
| 得一法即離一法（十句） | 「復次離欲者，已得出，成離欲」〔T32 415b06〕…「則離一切不善」〔T32 415b11–12〕 |
| 三藏所說 | 「如三藏說」〔T32 415b12〕…「成就離不善法」〔T32 415b13〕 |
| 六重對舉 | 「復次離欲者，是說身離」〔T32 415b13–14〕…「是名超越」〔T32 415b22–23〕 |
| 覺之初釋（逗起下段） | 「有覺觀者，云何為覺？」〔T32 415b23〕…「是名為覺，如心誦經」〔T32 415b26〕 |
單元界與問答界相合：本單元起於 415a10 三離逐釋之首、止於 415b26 覺之初釋之末，不切斷任何一問。三離之總標句「於是離欲者，離有三種，謂身離、心離、煩惱離」〔T32 415a09–10〕在底本屬前一段之末，其逐一釋別為一段——總標與逐釋之分屬兩段係底本段界所致，照錄不移。「復次離欲者」段內八見〔T32 415a28–29·415b06·415b13–14·415b14–15·415b16·415b17·415b19·415b21〕；相對之「離不善法者」七見，另一處作「不善法者」而無「離」字〔T32 415b14–15〕，照錄不齊。
全段定位錨
〔T32, 415a10–415b26〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 身離·心離·煩惱離 | 各有自釋：身離「遠離諸惱，出處山野」〔T32 415a11〕；心離「以清淨心到勝善處」〔T32 415a11–12〕；煩惱離「無結累人，無生死行處」〔T32 415a12–13〕 | 總標句在前段之末〔T32 415a09–10〕 |
| 伏離·彼分離·斷離·猗離·出離 | 五離各有自釋〔T32 415a13–17〕：伏離＝修初禪伏五蓋；彼分離＝修達分定伏諸見；斷離＝修出世間道斷諸煩惱；猗離＝得果時樂；出離＝涅槃 | 「達分定」前見品 1〔T32 399c28〕與〔T32 400a28–29〕，全論三見；「出離」之義本段作涅槃，與 08-03 之兩層自釋〔T32 413a20–21·413a24–25〕別，並存不合一 |
| 猗離 | 「云何猗離？謂得果時樂」〔T32 415a16–17〕 | 校記作猗／徛（見目三），同字段內二見〔T32 415a14·415a16〕 |
| 處欲·欲煩惱 | 論文自釋：「天堂及人所愛色香味觸，此謂欲處。於此欲處起欲染思惟，是謂欲煩惱」〔T32 415a18–20〕 | 與 08-03 所觀之「欲過患」〔T32 413a06〕同字，彼在過患、此在分類 |
| 自性·相應·生緣性 | 不善之三種，各有自釋〔T32 415a25–27〕 | 末句「所起身口意業，此謂緣性」〔T32 415a26–27〕作「緣性」而列目作「生緣性」〔T32 415a25〕，照錄不齊 |
| 六戲笑 | 「是說斷於六戲笑及歡喜樂」〔T32 415b17–18〕 | 全論唯此一見；「六」之所指論文不出，不代考定，誌待考 |
| 欲流 | 「謂超出欲流」〔T32 415b21〕 | 本段不自釋，照字面保留 |
| 覺 | 二釋並列：「謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺」〔T32 415b23–24〕；「入地一切入，依地相無間成覺思惟，是名為覺」〔T32 415b25–26〕 | 覺之相、味、起、處自下段起〔T32 415b23–24〕；「安思想」與「心不覺知」之句讀不自明，照錄不改，誌待考 |
| 佛所說欲 | 「婬欲是出對治。佛所說欲，能除煩惱」〔T32 415b02–03〕 | 「佛所說欲」之句讀（佛所說：欲能除煩惱抑佛所說之欲，能除煩惱）不自明，照錄不改，誌待考 |
三、校記與異讀
本段範圍內大正藏校記三條、麗本異文一條，凡四條而繫錨五處（猗／徛一條以＊覆出於 415a14·415a16 二處），均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 415a14·415a16 | 猗（猗離） | 徛 | 【明】（同字二處並同） |
| 415a27 | 為（是為遠離） | 謂 | 【宋】【元】【明】【宮】 |
| 415b13 | 不（不嗔不癡滿故） | 以不 | 【宋】【元】【明】【宮】 |
| 415b24 | 知（心不覺知） | 智 | 【麗-CB】（本文從大正作「知」） |
誌錄不判三事：
- 415b24「心不覺知入正思惟」之「知」，麗本作「智」——作「知」則屬覺知之知，作「智」則屬智慧之智，覺之界說遂異。此處大正與麗異而大正藏不出校記，係校本自身之異文；並錄不判，本文從大正作「知」。
- 415a14「猗離」之「猗」，明本作「徛」；同字於 415a16 再見，二處校記並同。並錄不判。
- 415b13「以不貪滿故」…「不嗔不癡滿故」，四本於後句加「以」字作「以不嗔不癡滿故」——底本前句有「以」而後句無，四本兩句齊備。並錄不判，本文從底本之不齊。
校本零命中二項：本段正文缺字零命中；夾註零命中。
四、論主引據
論文自引之經說三處；出處論文未標者不代為考定：
| 引語逐字 | 錨 | 論文所繫之義 |
|---|---|---|
| 「佛所說欲，能除煩惱」 | 〔T32 415b02–03〕 | 釋何以別說離婬欲 |
| 「離欲者，佛說為出」 | 〔T32 415b03〕 | 同上 |
| 「如三藏說。以不貪滿故，成就離欲；以不嗔不癡滿故，成就離不善法」 | 〔T32 415b12–13〕 | 以三根之滿分配二離。全論引「三藏」者三處——本處作「如三藏說」〔T32 415b12〕，餘二處作「如三藏所說」〔T32 415c09〕，其一復見 416c26；其餘「三藏」十二見皆卷首譯者題名。「三藏」所指論文不標，不代考定 |
五、譬喻·修辭
- 十句對治〔T32 415b06–12〕：離不善法者，若得不嗔成離於嗔以下一氣十句，八句作若得…成離…，一句作「若心得樂，成離於苦」〔T32 415b11〕；末句轉作「若得一切善法，則離一切不善」〔T32 415b11–12〕——由「成離」改作「則離」，由別法收為一切，句式之變即語勢之收。
- 六重對舉〔T32 415b13–23〕：復次離欲者…離不善法者…六轉，前四轉皆以「是說」相配〔T32 415b13–19〕，第五轉改作「是現得樂」〔T32 415b20〕，第六轉改作「謂超出」與「所餘煩惱」〔T32 415b22〕…「是名超越」〔T32 415b22–23〕——同一對舉而三易其式。
- 「復次」十見〔T32 415a13·415a28·415b06·415b13·415b14·415b16·415b17·415b19·415b21·415b25〕：首見領五離，末見領覺之第二釋，中間八見皆領離欲者／離不善法者之對舉——同一連詞而三種用法，是本段層層加說之骨。
- 誦經之譬〔T32 415b26〕：「是名為覺，如心誦經」——以心中誦經喻覺；本品後文釋觀復作「如人有力，默而誦經，隨念其義是觀」〔T32 415c16〕，同一誦經之譬前後兩用而所喻分屬覺、觀。
六、章內互讀
- 前指：初禪成句「離欲不善法，有覺有觀」〔T32 415a08〕…「得於初禪」〔T32 415a09〕（本段所料簡之所出）；三離總標〔T32 415a09–10〕；「達分定」見品 1〔T32 399c28〕〔T32 400a28–29〕；「出離」之兩層自釋見 08-03〔T32 413a20–21·413a24–25〕；欲過患二十喻〔T32 413a06–19〕；「若伏五蓋是其外行」〔T32 414a23〕。
- 後指：覺之相味起處自「問：覺者何想？」〔T32 415b26–27〕起（下一單元）；觀之誦經譬〔T32 415c15〕；五蓋之名目〔T32 416b07 起〕；五枝之成立〔T32 416c06 起〕。
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.” It continues the first-jhāna sentence established at the end of the preceding passage—“secluded from desire and unwholesome dharmas, with applied thought and examination”〔T32 415a08〕 through “with joy and bliss, obtains the first jhāna”〔T32 415a09〕—and analyzes it word by word. It first explains “secluded from desire” and “unwholesome dharmas,” then begins explaining “with applied thought and examination.” After the closing “this is called applied thought, like the mind reciting a scripture”〔T32 415b26〕, the characteristic, function, arising, and proximate cause of applied thought begin with “Question: what is the 想 of applied thought?”〔T32 415b26–27〕 in the next unit.
1. Structural Location
The passage has three explicit 問 questions, numerous direct 云何 questions, and successive elaborations introduced by 復次. Their boundaries are textually verifiable:
| Section | Exact beginning and end of the source passage, with anchors |
|---|---|
| Explanation of three kinds of seclusion | From the question on bodily seclusion〔T32 415a10–11〕 through “no sphere of conduct in birth and death”〔T32 415a12–13〕 |
| Five kinds of seclusion | From “again, seclusion is of five kinds”〔T32 415a13〕 through “what is escape? It is Nibbāna”〔T32 415a17〕 |
| Two kinds of desire | From “desire is of two kinds”〔T32 415a17–18〕 through “this is called the defilement of desire”〔T32 415a19–20〕 |
| Conclusion on seclusion from desire | From separation from desire through mind and subduing〔T32 415a20〕 through “this is called seclusion from desire”〔T32 415a21〕 |
| Seclusion from unwholesome dharmas | From the question on unwholesome dharmas〔T32 415a21–22〕 through “this is called seclusion from unwholesome dharmas”〔T32 415a28〕 |
| Division by two hindrance groups | From seclusion from desire as seclusion from the sensual-desire hindrance〔T32 415a28–29〕 through seclusion from the remaining hindrances〔T32 415a29〕 |
| Why seclusion from sexual desire is stated separately | From the question beginning “Having spoken of seclusion from unwholesome dharmas”〔T32 415b01〕 through “therefore seclusion from desire is stated separately”〔T32 415b05–06〕 |
| Obtaining one dharma means leaving one dharma (ten sentences) | From one who has obtained escape becoming secluded from desire〔T32 415b06〕 through “one is secluded from all that is unwholesome”〔T32 415b11–12〕 |
| Statement of the Three Piṭakas | From “as spoken in the Three Piṭakas”〔T32 415b12〕 through accomplishment of seclusion from unwholesome dharmas〔T32 415b13〕 |
| Six contrasts | From “again, one secluded from desire is said to have bodily seclusion”〔T32 415b13–14〕 through “this is called transcendence”〔T32 415b22–23〕 |
| Initial explanation of applied thought | From “with applied thought and examination: what is applied thought?”〔T32 415b23〕 through “this is called applied thought, like the mind reciting a scripture”〔T32 415b26〕 |
The unit boundary coincides with the question-and-answer boundary. The unit begins with the first explanation of the three kinds of seclusion at 415a10 and ends with the initial explanation of applied thought at 415b26; no question is cut in two. The general heading, “seclusion is of three kinds: bodily, mental, and defilement seclusion”〔T32 415a09–10〕, belongs to the preceding source paragraph, while the three explanations occupy the next. This division follows the base paragraph boundary and is not moved. 復次離欲者 occurs eight times in this passage〔T32 415a28–29·415b06·415b13–14·415b14–15·415b16·415b17·415b19·415b21〕. The counterpart 離不善法者 occurs seven times; at one further point the source reads 不善法者 without 離〔T32 415b14–15〕. The irregularity is retained.
Anchor for the complete passage
〔T32, 415a10–415b26〕
2. Terms and Translation (Each with Its Own Exact Anchor)
| Term | Use in this passage | Verifiable intrachapter connection |
|---|---|---|
| 身離, 心離, 煩惱離 | Each is self-explained: bodily seclusion as going far from disturbances and dwelling in mountains and wilderness〔T32 415a11〕; mental seclusion as reaching an excellent wholesome place with a purified mind〔T32 415a11–12〕; defilement seclusion as no sphere of birth-and-death conduct for one without binding burdens〔T32 415a12–13〕 | The general heading is at the end of the preceding passage〔T32 415a09–10〕 |
| 伏離, 彼分離, 斷離, 猗離, 出離 | Each has a self-explanation〔T32 415a13–17〕: first jhāna subduing five hindrances; 達分定 subduing views; supramundane path cutting off defilements; happiness at fruit attainment; Nibbāna | 達分定 occurs earlier in chapter 1〔T32 399c28〕 and 〔T32 400a28–29〕, three times in the work. 出離 means Nibbāna here, distinct from the two self-explanations in 08-03〔T32 413a20–21·413a24–25〕. Both uses are retained without merger |
| 猗離, seclusion by repose | “云何猗離？謂得果時樂”〔T32 415a16–17〕 | The character has the variant 猗 / 徛 (section 3) and occurs twice in the passage〔T32 415a14·415a16〕 |
| 處欲 and 欲煩惱 | Heavenly and human forms, odors, flavors, and tangibles that are loved are 欲處; desire-stained thought toward them is 欲煩惱〔T32 415a18–20〕 | The same word 欲 appears in the dangers of desire in 08-03〔T32 413a06〕; there it is treated as danger, here classified |
| 自性, 相應, 生緣性 | Three kinds of the unwholesome, each self-explained〔T32 415a25–27〕 | The final explanation reads 緣性 for bodily, verbal, and mental action〔T32 415a26–27〕, while the list reads 生緣性〔T32 415a25〕. The irregularity is retained |
| 六戲笑 | “斷於六戲笑及歡喜樂”〔T32 415b17–18〕 | The work's sole occurrence. The six are not identified, and this remains unresolved |
| 欲流, flood of desire | “謂超出欲流”〔T32 415b21〕 | Not explained here and retained literally |
| 覺, applied thought | Two explanations are placed side by side: 謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺〔T32 415b23–24〕; and entering the earth kasiṇa, thought becomes applied without an interval in dependence on the earth sign〔T32 415b25–26〕 | Its characteristic, function, arising, and proximate cause begin in the next passage. The punctuation of 安思想 and 心不覺知 is not clear and remains unresolved〔T32 415b23–24〕 |
| 佛所說欲 | “婬欲是出對治。佛所說欲，能除煩惱”〔T32 415b02–03〕 | The punctuation may mean “the Buddha said: desire can remove defilements,” or “desire spoken of by the Buddha can remove defilements.” The passage does not settle it, and the wording remains unresolved |
3. Editorial Notes and Variant Readings
There are three Taishō apparatus entries and one Korean-edition variant, four entries tied to five anchors because 猗 / 徛 is repeated at 415a14 and 415a16. All are recorded without emendation, and the present text follows the Taishō reading throughout:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 415a14·415a16 | 猗 (猗離) | 徛 | 【明】 (same reading in both places) |
| 415a27 | 為 (是為遠離) | 謂 | 【宋】【元】【明】【宮】 |
| 415b13 | 不 (不嗔不癡滿故) | 以不 | 【宋】【元】【明】【宮】 |
| 415b24 | 知 (心不覺知) | 智 | 【麗-CB】 (the present text follows 知) |
Three matters are recorded without adjudication:
- At 415b24, 知 in 心不覺知入正思惟 is 智 in the Korean edition. 知 concerns knowing; 智 concerns wisdom, changing the account of applied thought. The Taishō does not record this in its apparatus, but it is a variant in the edition witness. Both are recorded without decision, and the present text follows 知.
- At 415a14, 猗 in 猗離 is 徛 in the Ming edition. The same character recurs at 415a16 with the same note. Both are recorded without adjudication.
- At 415b13, the base reads “以不貪滿故” but “不嗔不癡滿故,” while the other four editions add 以 to the latter, producing two parallel clauses. The irregular base reading is retained.
Two zero-hit checks against the edition: no missing-character glyph occurs in the passage, and no inline parenthetical note occurs.
4. The Treatise Author's Citations
The treatise cites three scriptural statements. An unnamed source is not identified on the text's behalf:
| Exact cited words | Anchor | Meaning assigned by the treatise |
|---|---|---|
| “佛所說欲，能除煩惱” | 〔T32 415b02–03〕 | Used in explaining why seclusion from sexual desire is separately stated; punctuation remains unresolved |
| “離欲者，佛說為出” | 〔T32 415b03〕 | Used in the same explanation |
| “如三藏說。以不貪滿故，成就離欲；以不嗔不癡滿故，成就離不善法” | 〔T32 415b12–13〕 | Assigns the fulfillment of three roots to the two kinds of seclusion. The work cites 三藏 in three relevant passages: 如三藏說 here 〔T32 415b12〕, and 如三藏所說 at 〔T32 415c09〕 and 〔T32 416c26〕; the remaining twelve occurrences of 三藏 are in translator headings. The referent is not identified by the treatise and is not determined here |
5. Simile and Rhetoric
- Ten remedial sentences〔T32 415b06–12〕: on the side of seclusion from unwholesome dharmas, the sequence beginning with obtaining non-aversion and becoming secluded from aversion runs for ten sentences. Eight use “if one obtains … one becomes secluded from …”; one reads “if the mind obtains bliss, one becomes secluded from suffering”〔T32 415b11〕; the last changes to “if all wholesome dharmas are obtained, then one is secluded from all that is unwholesome”〔T32 415b11–12〕. The change from 成離 to 則離 and from individual dharmas to all dharmas closes the sequence.
- Six contrasts〔T32 415b13–23〕: six turns of “again, one secluded from desire … one secluded from unwholesome dharmas ….” The first four use paired 是說 clauses〔T32 415b13–19〕; the fifth changes to “directly obtains happiness”〔T32 415b20〕; the sixth to “transcends” and “remaining defilements”〔T32 415b22〕 before closing “this is called transcendence”〔T32 415b22–23〕. One contrast changes construction three times.
- Ten occurrences of 復次〔T32 415a13·415a28·415b06·415b13·415b14·415b16·415b17·415b19·415b21·415b25〕: the first introduces the five kinds of seclusion, the last the second explanation of applied thought, and the eight between introduce contrasts between seclusion from desire and unwholesome dharmas. The same connective serves three functions.
- The recitation simile〔T32 415b26〕: “this is called applied thought, like the mind reciting a scripture.” Later, examination is explained as “like a strong person silently reciting a scripture and recollecting its meaning”〔T32 415c16〕. The same recitation simile is used twice, once for applied thought and once for examination.
6. Intrachapter Cross-Reading
- Backward references: the first-jhāna sentence from “secluded from desire and unwholesome dharmas, with applied thought and examination”〔T32 415a08〕 through “obtains the first jhāna”〔T32 415a09〕, analyzed here; the threefold heading〔T32 415a09–10〕; 達分定 in chapter 1〔T32 399c28〕 and 〔T32 400a28–29〕; the two self-explanations of renunciation in 08-03〔T32 413a20–21·413a24–25〕; the twenty similes for the dangers of desire〔T32 413a06–19〕; and “when the five hindrances are subdued, that is access”〔T32 414a23〕.
- Forward references: the characteristic, function, arising, and proximate cause of applied thought begin at “問：覺者何想？”〔T32 415b26–27〕 in the next unit; the examination recitation simile appears at 〔T32 415c15〕; the five hindrances are named beginning at 〔T32 416b07〕; the establishment of the five factors begins at 〔T32 416c06〕.
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 · Seclusion from Desire and Unwholesome Dharmas · Apparatus · Summer 2026