解脫道論 覺觀的相味與差別
本段先分別問覺、觀的相、味、起、處，再以多組語句與譬喻分判二者。
原列對舉
第一喻是打鈴：初聲為覺，後聲為觀。正文又分列心所緣之初／後、求禪／守護、憶／不捨、麁心受持／細心受持；遠見來人而識男女、色、形為覺，觀其有戒無戒、富貧貴賤為觀；鳥凌虛奮翅為覺，遊住為觀；初教為覺，久教為觀。
其後還有守護／搜擇、思惟／隨思惟、不念惡法／受持於禪、四辯與心解的分列。默而誦經、隨念其義一句只說觀；「如覺所覺，覺已能知」一句只說覺，而句內關係未決。每一組各依原詞保存。
一句伏筆
答文另有一句：有覺處必有觀；有觀處，則可能有覺，也可能無覺。本段沒有進一步解釋原因。
名帶來歷
寂寂所成一節依次說：離五蓋名寂寂；又說色界善根、初禪外行，又說禪心從此心生。譬喻是地水生花，名地水花。末句以大歡喜、戲笑、心滿清涼初釋喜。
This passage first asks separately about the characteristic, function, arising, and proximate cause of applied thought and examination, then distinguishes them through many statements and similes.
The Contrasts in Source Order
The first simile is striking a bell: the first sound is applied thought, the following sound examination. The source also separates the mind's object into first and following; seeking jhāna and guarding; recollection and nonrelinquishment; sustaining with a coarse and subtle mind. Seeing a person approach from afar and recognizing man or woman, color, and shape is applied thought; examining virtue, wealth, and rank is examination. A bird mounting the sky and beating its wings is applied thought; gliding and remaining is examination. Initial instruction is applied thought; sustained instruction is examination.
Further pairs concern guarding and investigating, thinking and following thought, not thinking of evil dharmas and sustaining jhāna, the four discriminations, and the mind's understanding. Silent recitation and recollection of meaning state examination alone. 如覺所覺，覺已能知 states applied thought alone, and its internal relations remain unresolved. Every group is retained according to its own source terms.
A Sentence That Prepares What Follows
The answer also says that where applied thought is present, examination is present; where examination is present, applied thought may be present or absent. The passage gives no further reason.
A Name Carries Its Origin
The section on “accomplished through quietude” says in order: seclusion from five hindrances is quietude; again, the wholesome root of the form realm; access to the first jhāna; and the jhāna mind arising from this mind. The simile is a flower born from earth and water and therefore called an earth-and-water flower. The closing sentence begins the explanation of joy with great rejoicing, laughter, and a mind full and cool.
Shi Huijing · Waken · The Path of Freedom · Applied Thought and Examination: Their Qualities and Distinction · 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〉「覺觀的相味與差別」· 大正藏 T32n1648〔起 T32 0415b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0415b〕
問：覺者何想？何味？何起？何處？答：覺者，修猗想為味，下心作念為起，想為行處。云何為觀？於修觀時隨觀所擇，心住隨捨，是謂為觀。以此相應，成初禪有觀。復次入地一切入定人，從修地相心之所觀，如觀諸義為觀。
〔T32 0415c〕
問：觀何相？何味？何起？何處？答：觀者，隨擇是相，令心猗是味，隨見覺是處。
問：覺、觀何差別？答：猶如打鈴，初聲為覺，後聲為觀。復次如心所緣，初為覺，後為觀。復次求禪為覺，守護為觀。復次憶是覺，不捨是觀。復次麁心受持為覺，細心受持為觀。若處有覺，是處有觀；若處有觀，於處或有覺或無覺。如三藏所說。初安心於事是覺，得覺未定是觀。如遠見來人不識男女，及識男女如是色如是形為覺。從此當觀有戒無戒、富貧貴賤為觀。覺者求引將來，觀者守持隨逐，如鳥陵虛奮翅為覺，遊住為觀。初教為覺，久教為觀。以覺守護，以觀搜擇。以覺思惟，以觀隨思惟。覺行不念惡法，觀行受持於禪。如人有力，默而誦經，隨念其義是觀。如覺所覺，覺已能知。觀於辭辯及樂說辯是覺，義辯、法辯是觀。心解於勝是覺，心解分別是觀。是為覺觀差別。寂寂所成。名寂寂者，謂離五蓋是名寂寂。復次色界善根。復說初禪外行，復說禪心從此心生，是謂寂寂所成，如地水生花名地水花。喜樂者，心於是時大歡喜戲笑，心滿清涼，此名為喜。
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.
覺的四問
問：關於覺，原文先問「覺者何想」，又問它的味、起、處各是什麼。「覺者何想」怎樣切分、覺與「想」如何相連，原文沒有說明。答文只列三項：以「修猗想」為味，以「下心作念」為起，以「想」為行處。「修猗想」與「下心作念」也保留原語；各詞內部怎樣斷句、其中的「想」各指什麼，原文同樣沒有說明。問中有四項，答文沒有另列「何想」的答案。
觀
什麼是觀？在修觀的時候，隨所觀而揀擇，心安住而隨捨，這叫作觀。與這相應，就成初禪有觀。再者，入地一切入的定者，從所修的地相而為心之所觀，如觀種種義，這就是觀。
觀的四問
問：觀是什麼相？什麼味？什麼起？什麼處？答：觀，以隨揀擇為相，以令心猗為味，以隨見覺為處。
覺與觀的差別
問：覺與觀有什麼差別？答：
猶如打鈴，初起之聲是覺，後續之聲是觀。
再者，如心所緣，最初是覺，其後是觀。
再者，求禪是覺，守護是觀。
再者，憶念是覺，不捨是觀。
再者，麁心受持是覺，細心受持是觀。
若某處有覺，這處就有觀；若某處有觀，於這處或有覺、或無覺——如三藏所說。
最初安心於事是覺，得了覺而未定是觀。
如遠遠望見來人而不識是男是女，及至識得是男是女、如是色、如是形，這是覺；從此再觀他有戒無戒、富貧貴賤，這是觀。
原文又說，覺是「求引將來」：先尋求並把心引向所緣；觀是「守持隨逐」：守住所緣，跟隨而不離。「將來」在這一句中怎樣連讀，原文沒有另作解釋。
如鳥凌虛而奮翅是覺，遊住是觀。
最初教是覺，久教是觀。
以覺守護，以觀搜擇。
以覺思惟，以觀隨思惟。
覺行不念惡法，觀行受持於禪。
如人有力，默然誦經，隨念其義，這是觀。
原文作：「如覺所覺，覺已能知。」這一句中兩個「覺」與「所覺」究竟怎樣相繫，論文沒有解釋；此處保留原句，不另作定義。
觀於辭辯以及樂說辯，這是覺；義辯、法辯，這是觀。
心解於勝是覺，心解分別是觀。
這就是覺與觀的差別。
寂寂所成
所謂寂寂，是說離五蓋，這叫作寂寂。再者是色界的善根。又說是初禪外行，又說禪心從這心而生——這叫作寂寂所成，如同地水生出花來，就名為地水之花。
喜
所謂喜樂：心在這時大大歡喜、戲笑，心滿而清涼，這叫作喜。
Four Questions on Applied Thought
Question: regarding applied thought, the source first asks 覺者何想, followed by its function, arising, and proximate cause. How 覺者何想 is segmented and how applied thought connects with “perception” are not explained. The answer gives only three items: “cultivating the perception of 猗” as function, “lowering the mind and forming a thought” (下心作念) as arising, and perception as its sphere of conduct. 修猗想 and 下心作念 are retained in their source wording. Their internal segmentation and what 想 denotes are likewise unexplained. Four items are asked, but the answer gives no separate response to 何想.
Examination
What is examination? When cultivating examination, one selects in accordance with what is being observed; the mind abides and relinquishes in accordance with it. This is called examination. Being associated with this, the first jhāna has examination. Again, for one entering concentration on the earth kasiṇa, the earth sign being cultivated is what the mind observes; as one examines various meanings, this is examination.
Four Questions on Examination
Question: what is the characteristic, function, arising, and proximate cause of examination? Answer: selection in accordance is its characteristic; causing the mind to 猗 is its function; 隨見覺 is its proximate cause. Whether 見覺 is one expression or two connected matters is not explained. No answer to “arising” is separately given.
The Distinction between Applied Thought and Examination
Question: what is the distinction between applied thought and examination? Answer:
Like striking a bell, the first sound is applied thought and the following sound examination.
Again, with regard to the mind's object, the first is applied thought and what follows is examination.
Again, seeking jhāna is applied thought; guarding is examination.
Again, recollection is applied thought; not relinquishing is examination.
Again, sustaining with a coarse mind is applied thought; sustaining with a subtle mind is examination.
Where applied thought is present, examination is present. Where examination is present, applied thought may be present or absent—as spoken in the Three Piṭakas.
Initially settling the mind upon the subject is applied thought; 得覺未定 is examination. How 未定 connects in this phrase is not explained.
Like seeing a person approach from afar without knowing whether it is a man or a woman: coming to know man or woman, such a color, such a shape, is applied thought. Thereafter examining whether the person has virtue, whether rich or poor, noble or lowly, is examination.
The source also says applied thought is 求引將來—seeking and drawing the mind toward the object—while examination is 守持隨逐, holding to the object and following without leaving it. How 將來 is construed in this sentence is not further explained.
Like a bird mounting the sky and beating its wings, that is applied thought; gliding and remaining is examination.
Initial instruction is applied thought; sustained instruction is examination.
Through applied thought one guards; through examination one investigates.
Through applied thought one thinks; through examination one follows thought.
The practice of applied thought does not think of evil dharmas; the practice of examination sustains jhāna.
Like a strong person silently reciting a scripture and recollecting its meaning: this is examination.
The source reads: 如覺所覺，覺已能知. How the two occurrences of 覺 relate to 所覺 is not explained; the sentence is retained without a new definition.
Examining verbal discrimination and discriminative eloquence is applied thought; discrimination of meaning and discrimination of dharmas are examination. The four discriminations are not defined here.
The mind understanding what is excellent is applied thought; the mind understanding distinctions is examination.
This is the distinction between applied thought and examination.
Accomplished through Quietude
“Quietude” means seclusion from the five hindrances; this is called quietude. Again, it is the wholesome root of the form realm. It is also said to be access to the first jhāna, and it is further said that the jhāna mind arises from this mind. This is called accomplished through quietude, as a flower produced from earth and water is called an earth-and-water flower. These three accounts are kept side by side without being merged.
Joy
As for joy and bliss: at this time the mind greatly rejoices and laughs; the mind is full and cool. This is called joy.
Shi Huijing · Waken · The Path of Freedom · Applied Thought and Examination: Their Qualities and Distinction · Vernacular · Summer 2026
初禪五枝的料簡，從覺、觀二枝開始。本段先分別問覺與觀的相、味、起、處，再問二者有何差別；答文連列打鈴、遠見來人、鳥、誦經等譬喻與多組對舉，末後另釋「寂寂所成」並初釋喜。
領銜的一喻說：「猶如打鈴，初聲為覺，後聲為觀」〔T32 415c04–05〕。後文另列心所緣之初／後、求禪／守護、憶／不捨、麁心受持／細心受持、求引將來／守持隨逐、初教／久教等原對舉。論文又明說：「若處有覺，是處有觀；若處有觀，於處或有覺或無覺」〔T32 415c08–09〕。這些句子各以自己的用語分判覺、觀，須逐組保存；其中覺處與觀處的關係並不對稱。
四問三答：兩處各闕一目
先是名目功課。「問：覺者何想？何味？何起？何處？答：覺者，修猗想為味，下心作念為起，想為行處」〔T32 415b26–28〕。答文能直接對應的三項是：味為「修猗想」，起為「下心作念」，行處為「想」。「下心作念」怎樣分句，本段不能確定，故不作定解。問列四目，答只出三目，沒有另列「何想」的答案。觀之四問〔T32 415c02–04〕同樣只答三目，所缺的卻是「起」。兩處各缺一目而所缺不同，這是原文的可見差異。
觀的界說先說：「於修觀時隨觀所擇，心住隨捨，是謂為觀」〔T32 415b28–29〕；又說入地一切入定者「從修地相心之所觀，如觀諸義為觀」〔T32 415c01–02〕。觀自己的四問作「觀何相？何味？何起？何處」〔T32 415c02–03〕，答文作「隨擇是相，令心猗是味，隨見覺是處」〔T32 415c03–04〕：相是隨擇，味是令心猗，處是「隨見覺」，沒有另列「起」的答案。「隨見覺」是一詞或數詞如何連屬，本段不能確定，故不作定解。
覺觀差別十八轉
「問：覺、觀何差別？」〔T32 415c04〕以下，答文依次排開十八轉；十八轉逐項分列如下。
- 打鈴一轉：「初聲為覺，後聲為觀」〔T32 415c04–05〕。原文以同一口鈴的兩聲分列覺、觀，這是差別答文的第一喻。
- 心所緣一轉：「如心所緣，初為覺，後為觀」〔T32 415c05–06〕。本句只以心所緣的初、後分列二名，沒有另釋「心所緣」的範圍。
- 求禪與守護一轉：「求禪為覺，守護為觀」〔T32 415c06〕。求禪繫覺，守護繫觀，兩個動詞各有所屬。
- 憶與不捨一轉：「憶是覺，不捨是觀」〔T32 415c06–07〕。正文只立這一對，沒有增列中間環節。
- 麁心與細心一轉：「麁心受持為覺，細心受持為觀」〔T32 415c07〕。兩邊同用「受持」，前者繫麁心，後者繫細心。
- 處之有無一轉：「若處有覺，是處有觀；若處有觀，於處或有覺或無覺」〔T32 415c08–09〕。這是一個條件句，不是譬喻；它明載兩個方向並不相同。
- 安心於事一轉：「初安心於事是覺，得覺未定是觀」〔T32 415c09–10〕。「得覺未定」怎樣分句、所謂「未定」繫於何者，本段不能確定，故不作定解。
- 遠見來人一轉：遠見來人而不識男女，及至識男女、色、形，正文判為覺；從此再觀有戒無戒、富貧貴賤，正文判為觀〔T32 415c10–12〕。這一喻把兩邊所見的內容都逐項列出。
- 求引與隨逐一轉：「覺者求引將來，觀者守持隨逐」〔T32 415c12–13〕。「將來」應怎樣連屬，本段不能確定；可確定的是覺邊作「求引」，觀邊作「守持隨逐」。
- 鳥喻一轉：「如鳥陵虛奮翅為覺，遊住為觀」〔T32 415c13〕。奮翅明繫於覺，遊住明繫於觀，原文沒有再解兩個動作。
- 教習一轉：「初教為覺，久教為觀」〔T32 415c13–14〕。底本兩處都作「教」，因此這裡分別保存初教與久教。
- 守護與搜擇一轉：「以覺守護，以觀搜擇」〔T32 415c14〕。同一句以兩個介詞結構分列覺、觀的用語。
- 思惟一轉：「以覺思惟，以觀隨思惟」〔T32 415c14–15〕。覺邊作思惟，觀邊作隨思惟，兩句皆依原詞保存。
- 行之一轉：「覺行不念惡法，觀行受持於禪」〔T32 415c15–16〕。不念惡法繫覺行，受持於禪繫觀行。
- 默誦經一轉：「如人有力，默而誦經，隨念其義是觀」〔T32 415c16〕。本轉只明說觀，沒有另列覺邊的對句。
- 「如覺所覺」一轉：「如覺所覺，覺已能知」〔T32 415c17〕。本轉只出覺；兩個「覺」與「所覺」如何相繫，本段不能確定，故不作定解。
- 四辯一轉：「觀於辭辯及樂說辯是覺，義辯、法辯是觀」〔T32 415c17–18〕。正文以辭辯、樂說辯歸覺，以義辯、法辯歸觀，沒有在此解釋四辯各自的定義。
- 心解一轉：「心解於勝是覺，心解分別是觀」〔T32 415c18–19〕。兩句同用「心解」，一邊接「於勝」，一邊接「分別」，並以「是為覺觀差別」總收。
十八轉中，十六轉同句分列覺、觀；默誦經一句只出觀，「如覺所覺」一句只出覺。各轉的動詞、所緣與句式均依本段原序保存，不另把若干轉抽成統攝其餘各句的定義。
停問：為何覺處必有觀，觀處未必有覺？
長廊中有一句不是譬喻的話，格外要緊：「若處有覺，是處有觀；若處有觀，於處或有覺或無覺」〔T32 415c08–09〕。
在此停問：為何不對稱？本段沒有再說明理由。可直接確定的只有原句所列的單向關係：有覺處必有觀；有觀處則可能有覺，也可能無覺。「如三藏所說」位在此句與下一句之間，究竟收束前句或領起後句，也不能由本段確定。
寂寂所成，喜之初露
差別講畢，論文釋「寂寂所成」。第一說是「名寂寂者，謂離五蓋是名寂寂」；接著另說「色界善根」，又說「初禪外行」，再說「禪心從此心生，是謂寂寂所成」〔T32 415c21〕。「色界善根」單獨成句；「初禪外行」與「禪心從此心生」則各由「復說」領起。本段依次保留這幾句，不把其中一說改作其餘各說的定義。末後的譬喻是：「如地水生花名地水花」〔T32 415c22〕。花從地水而生，便名為地水花；譬喻所明的是以所從生者為名。
末後「喜樂者，心於是時大歡喜戲笑，心滿清涼，此名為喜」〔T32 415c22–23〕。本段對喜明列大歡喜、戲笑與心滿清涼三項，並以「此名為喜」收束。
收束
回到原文：一鈴兩聲是十八轉的第一喻，其後各轉依次分列覺、觀；兩個單邊句也依原樣保留。論文另明說覺處必有觀、觀處則或有覺或無覺。最後，寂寂一節依次列離五蓋、色界善根、初禪外行與禪心從此心生，並以地水生花為喻；喜則以大歡喜、戲笑、心滿清涼初釋。
The analysis of the five first-jhāna factors begins with applied thought and examination. This passage first asks separately about their characteristic, function, arising, and proximate cause, then asks how they differ. The answer gives the similes of striking a bell, seeing a person approach from afar, a bird, and reciting a scripture, together with many verbal contrasts. At the end it separately explains “accomplished through quietude” and begins joy.
The leading simile says, “Like striking a bell, the first sound is applied thought and the following sound is examination”〔T32 415c04–05〕. The source later gives the first and following of the mind's object, seeking jhāna and guarding, recollection and nonrelinquishment, sustaining with a coarse and subtle mind, seeking and drawing versus holding and following, and initial and sustained instruction. It also explicitly says: “Where applied thought is present, examination is present; where examination is present, applied thought may be present or absent”〔T32 415c08–09〕. Every group distinguishes applied thought and examination in its own terms and must be preserved as such. The relation between the two directions is asymmetrical.
Four Questions, Three Answers: One Different Item Missing in Each Place
First comes the work of names. “Question: what 想, function, arising, and proximate cause does applied thought have? Answer: for applied thought, cultivating the perception of 猗 is its function, lowering the mind and forming a thought is its arising, and perception is its sphere of conduct”〔T32 415b26–28〕. The three items that directly match the question are 修猗想 as function, 下心作念 as arising, and 想 as sphere of conduct. The punctuation of 下心作念 cannot be determined. Four items are asked, but only three answered; no answer to 何想 is separately listed. The four questions on examination〔T32 415c02–04〕 likewise receive three answers, but the missing item there is arising. The omissions differ and are a visible feature of the source.
Examination is first defined: “When cultivating examination, one selects in accordance with what is observed; the mind abides and relinquishes in accordance; this is called examination”〔T32 415b28–29〕. For one entering concentration on the earth kasiṇa, “the earth sign being cultivated is what the mind observes; as examining various meanings, this is examination”〔T32 415c01–02〕. Its own four questions read, “What is the characteristic, function, arising, and proximate cause of examination?”〔T32 415c02–03〕. The answer is, “selection in accordance is its characteristic; causing the mind to 猗 is its function; 隨見覺 is its proximate cause”〔T32 415c03–04〕. No arising is separately given. Whether 隨見覺 is one expression or several connected words cannot be determined and receives no settled construal.
Eighteen Turns Distinguishing Applied Thought and Examination
After “Question: what is the distinction between applied thought and examination?”〔T32 415c04〕, the answer sets out eighteen turns in sequence.
- The bell: “the first sound is applied thought, the following sound examination”〔T32 415c04–05〕. The two sounds of the same bell distinguish the pair; this is the first simile.
- The mind's object: “with regard to the mind's object, the first is applied thought and what follows is examination”〔T32 415c05–06〕. The sentence divides only first and following and does not define the range of “the mind's object.”
- Seeking jhāna and guarding: “seeking jhāna is applied thought; guarding is examination”〔T32 415c06〕. Each verb is assigned to one member.
- Recollection and nonrelinquishment: “recollection is applied thought; not relinquishing is examination”〔T32 415c06–07〕. The source gives only this pair, without an intermediate link.
- Coarse and subtle mind: “sustaining with a coarse mind is applied thought; sustaining with a subtle mind is examination”〔T32 415c07〕. Both use sustaining, first with a coarse mind and then a subtle mind.
- Presence by locus: “where applied thought is present, examination is present; where examination is present, applied thought may be present or absent”〔T32 415c08–09〕. This is a conditional statement, not a simile, and explicitly gives different relations in the two directions.
- Settling upon the subject: “initially settling the mind upon the subject is applied thought; 得覺未定 is examination”〔T32 415c09–10〕. How 得覺未定 is punctuated and what 未定 attaches to cannot be determined.
- A person approaching from afar: seeing a person at a distance without knowing whether man or woman, then recognizing man or woman, color, and shape is applied thought; thereafter examining whether virtuous or unvirtuous, rich or poor, noble or lowly is examination〔T32 415c10–12〕. Both sides' contents are listed item by item.
- Seeking and following: “applied thought seeks and draws 將來; examination holds and follows”〔T32 415c12–13〕. How 將來 attaches cannot be determined. What is certain is 求引 on the side of applied thought and 守持隨逐 on the side of examination.
- The bird: “like a bird mounting the sky and beating its wings, that is applied thought; gliding and remaining is examination”〔T32 415c13〕. Beating the wings belongs to applied thought and gliding to examination; the source gives no further account of the movements.
- Instruction: “initial instruction is applied thought; sustained instruction is examination”〔T32 415c13–14〕. The base reads 教 in both places, and the two are preserved.
- Guarding and investigating: “through applied thought one guards; through examination one investigates”〔T32 415c14〕. Two parallel prepositional constructions assign the terms.
- Thinking: “through applied thought one thinks; through examination one follows thought”〔T32 415c14–15〕. The source terms are retained on their respective sides.
- Practice: “the practice of applied thought does not think of evil dharmas; the practice of examination sustains jhāna”〔T32 415c15–16〕.
- Silent recitation: “like a strong person silently reciting a scripture and recollecting its meaning, this is examination”〔T32 415c16〕. This turn states examination alone and gives no counterpart for applied thought.
- 如覺所覺: “如覺所覺，覺已能知”〔T32 415c17〕. This turn states applied thought alone. How its two occurrences of 覺 relate to 所覺 cannot be determined.
- Four discriminations: “examining verbal discrimination and discriminative eloquence is applied thought; discrimination of meaning and discrimination of dharmas are examination”〔T32 415c17–18〕. The four are assigned between the two, but not defined here.
- The mind's understanding: “the mind understanding what is excellent is applied thought; the mind understanding distinctions is examination”〔T32 415c18–19〕. Both use “the mind understands,” followed respectively by excellence and distinction, and the source closes, “this is the distinction between applied thought and examination.”
Sixteen of the eighteen turns give both sides. Silent recitation states examination alone; 如覺所覺 states applied thought alone. The verbs, objects, and constructions are preserved in source order. No selection of several turns is made into a definition governing all the others.
A Pausing Question: Why Is Examination Always Present with Applied Thought, but Applied Thought Not Always with Examination?
Amid the long corridor of similes stands one especially important non-simile: “Where applied thought is present, examination is present; where examination is present, applied thought may be present or absent”〔T32 415c08–09〕.
Why the asymmetry? The passage gives no further reason. The only direct source fact is the one-way relation stated: applied thought entails examination; examination may occur with or without applied thought. “As spoken in the Three Piṭakas” stands between this sentence and the next. Whether it closes the former or introduces the latter cannot be determined here.
Accomplished through Quietude, and the First Appearance of Joy
After the distinctions, the treatise explains “accomplished through quietude.” The first account is: “What is called quietude means seclusion from the five hindrances; this is called quietude.” It then separately says “the wholesome root of the form realm,” “access to the first jhāna,” and “the jhāna mind arises from this mind; this is called accomplished through quietude”〔T32 415c21〕. “Wholesome root of the form realm” stands as its own clause; access to the first jhāna and the jhāna mind arising from this mind are each introduced by “it is further said.” The statements are retained in sequence and none is changed into the definition of the others. The closing simile is: “As a flower born from earth and water is called an earth-and-water flower”〔T32 415c22〕. The flower receives its name from that from which it arises.
The close reads: “As for joy and bliss, at this time the mind greatly rejoices and laughs; the mind is full and cool. This is called joy”〔T32 415c22–23〕. The initial account explicitly lists great rejoicing, laughter, and the mind being full and cool.
Conclusion
Return to the source. One bell and two sounds form the first of eighteen distinctions, and each subsequent turn separates applied thought and examination in its own terms. The two one-sided sentences remain one-sided. The source separately states that applied thought entails examination while examination may occur with or without applied thought. Finally, the quietude section lists seclusion from the hindrances, the wholesome root of the form realm, access to the first jhāna, and the jhāna mind arising from this mind, then uses the earth-and-water flower as a simile. Joy first appears as great rejoicing, laughter, and a mind full and cool.
Shi Huijing · Waken · The Path of Freedom · Applied Thought and Examination: Their Qualities and Distinction · 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，承前段末覺之二釋〔T32 415b23–26〕，續以相·味·起·處四問料簡覺與觀，再以十八轉分判二者之別，末釋初禪成句中「寂寂所成」一語並啟「喜」之釋。段末「此名為喜」〔T32 415c23〕之後，喜之相味起處自「問：喜何相」〔T32 415c23〕起另段，屬下一單元。
一、科判定位
本段三問，問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 覺之四問 | 「問：覺者何想？何味？何起？何處？」〔T32 415b26–27〕…「想為行處」〔T32 415b28〕 |
| 觀之界說 | 「云何為觀？」〔T32 415b28〕…「如觀諸義為觀」〔T32 415c02〕 |
| 觀之四問 | 「問：觀何相？何味？何起？何處？」〔T32 415c02–03〕…「隨見覺是處」〔T32 415c03–04〕 |
| 覺觀差別 | 「問：覺、觀何差別？」〔T32 415c04〕…「是為覺觀差別」〔T32 415c19〕 |
| 寂寂所成 | 「寂寂所成。名寂寂者」〔T32 415c19〕…「如地水生花名地水花」〔T32 415c22〕 |
| 喜之初釋（逗起下段） | 「喜樂者」〔T32 415c22〕…「此名為喜」〔T32 415c23〕 |
四問而三答，兩處各闕一目：覺之問列想·味·起·處四目〔T32 415b26–27〕，答唯出味（「修猗想為味」）、起（「下心作念為起」）、行處（「想為行處」）三目〔T32 415b27–28〕，闕想（相）一目；觀之問列相·味·起·處四目〔T32 415c02–03〕，答唯出相（「隨擇是相」）、味（「令心猗是味」）、處（「隨見覺是處」）三目〔T32 415c03–04〕，闕「起」一目。二處所闕不同，論文亦不聲明，照錄不補、不代為配目。又：覺之問作「何想」而觀之問作「何相」，同一問式而字別，照錄不齊。
全段定位錨
〔T32, 415b26–415c23〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 想·相（問式之字） | 覺之問作「覺者何想」〔T32 415b26–27〕；觀之問作「觀何相」〔T32 415c02〕 | 08-01 開卷連問之四事作修、相、味、處〔T32 412b25–26〕；本段二問一「想」一「相」，照錄不齊，不代為畫一 |
| 猗 | 覺之味作「修猗想為味」〔T32 415b27〕；觀之味作「令心猗是味」〔T32 415c03〕 | 08-07 五離之「猗離」〔T32 415a16〕同字（該處校記作猗／徛）；本段不自釋，照字面保留 |
| 下心作念 | 「下心作念為起」〔T32 415b27–28〕 | 本段不自釋，句讀不自明，照錄不改，誌待考 |
| 隨見覺 | 「隨見覺是處」〔T32 415c03–04〕 | 本段不自釋，「見覺」係一詞抑二事不代考定，誌待考 |
| 辭辯·樂說辯·義辯·法辯 | 「觀於辭辯及樂說辯是覺，義辯、法辯是觀」〔T32 415c17–18〕 | 四辯之全幅界說在品 10〔T32 445b17–29〕；「四辯為處」見〔T32 444c14〕。本段只用其名以分覺觀，不釋四辯之義 |
| 寂寂 | 「名寂寂者，謂離五蓋是名寂寂」〔T32 415c19–20〕；復出二說——「復次色界善根」〔T32 415c20〕、「復說初禪外行，復說禪心從此心生」〔T32 415c20–21〕 | 承 08-05「若於身心已得寂寂」〔T32 414a26〕；「初禪外行」承 08-05 之界說〔T32 414b06–07〕。三說並列不合一，照錄 |
| 喜 | 「心於是時大歡喜戲笑，心滿清涼，此名為喜」〔T32 415c22–23〕 | 喜之相味起處與六種、五種之分自下段起〔T32 415c23 以下〕 |
三、校記與異讀
本段範圍內大正藏校記六條而繫錨七處（教／放一條以＊覆出於 415c14 同行二處），均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 415c03 | 答（答：觀者，隨擇是相） | 若 | 【宋】【元】【明】【宮】 |
| 415c11 | 當（從此當觀有戒無戒） | 常 | 【宋】【元】【明】【宮】 |
| 415c12 | 貧貴（富貧貴賤） | 貴貧 | 【宋】【元】【明】【宮】 |
| 415c13 | 翅（陵虛奮翅） | 迅 | 【宋】【元】【明】【宮】 |
| 415c13 | 住（遊住為觀） | 任 | 【宮】 |
| 415c14 | 教（初教為覺，久教為觀） | 放 | 【宋】【元】【明】【宮】（同行二處並同） |
誌錄不判三事：
- 415c14「初教為覺，久教為觀」之「教」，宋、元、明、宮四本作「放」；同行二處校記並同。作「教」則為初教久教之教習，作「放」則兩讀之義迥異。並錄不判，本文從底本作「教」。
- 415c13「如鳥陵虛奮翅為覺」之「翅」，四本作「迅」；同句「遊住為觀」之「住」，宮本作「任」——一譬之內兩字並有異讀。並錄不判。
- 415c03「答：觀者」之「答」，四本作「若」——作「答」則承上問，作「若」則屬假設之詞。並錄不判，本文從底本。
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
| 引語逐字 | 錨 | 論文所繫之義 |
|---|---|---|
| 「如三藏所說」 | 〔T32 415c09〕 | 位在「若處有覺，是處有觀」〔T32 415c08〕…「或有覺或無覺」〔T32 415c08–09〕與「初安心於事是覺」〔T32 415c09〕之間，係收上抑啟下不自明，誌待考。全論引「三藏」者三處（415b12 作「如三藏說」，本處與〔T32 416c26〕作「如三藏所說」）；所引之語論文不出書名，不代考定 |
五、譬喻·修辭
- 覺觀差別十八轉〔T32 415c04–19〕：自「猶如打鈴」至「心解分別是觀」凡十八轉。計轉之準——以一分判為一轉：如遠見來人…為覺與從此當觀…為觀〔T32 415c10–12〕跨二句而同屬一譬，作一轉；「覺者求引將來，觀者守持隨逐，如鳥陵虛奮翅為覺，遊住為觀」〔T32 415c12–13〕一句含二判，作二轉。以「復次」明標者四（第二至第五轉，〔T32 415c05·415c06·415c06·415c07〕），餘皆逕接。十八轉中十六轉為覺、觀對舉，唯二轉只出一邊——「如人有力，默而誦經，隨念其義是觀」〔T32 415c16〕只出觀，「如覺所覺，覺已能知」〔T32 415c17〕只出覺。照錄不補其對。
- 打鈴之譬〔T32 415c04–05〕：「初聲為覺，後聲為觀」——以鐘聲之初後分判覺觀；這是十八轉之首的一種分判，不能抹去後文所說「若處有觀，於處或有覺或無覺」〔T32 415c08–09〕的不對稱。
- 遠見來人之譬〔T32 415c10–12〕：不識男女→識男女、識色形（覺）→更觀有戒無戒、富貧貴賤（觀）——三層遞進，是本段最詳之譬。
- 鳥之譬〔T32 415c13〕：「如鳥陵虛奮翅為覺，遊住為觀」——奮翅之發力對遊住之持續。
- 誦經之譬〔T32 415c16〕：「如人有力，默而誦經，隨念其義是觀」——與前段「是名為覺，如心誦經」〔T32 415b26〕同取誦經，彼喻覺、此喻觀，兩處相對成文。
- 地水花之譬〔T32 415c22〕：「如地水生花名地水花」——以所從生者為名，釋「寂寂所成」〔T32 415c21〕之「所成」。
- 以覺…以觀…對句〔T32 415c14–15〕：「以覺守護，以觀搜擇」「以覺思惟，以觀隨思惟」二句連下，句式最簡，居十八轉之中。
六、章內互讀
- 前指：覺之二釋〔T32 415b23–26〕與「如心誦經」〔T32 415b26〕（本段所承）；初禪成句有覺有觀…於寂靜處心所成就〔T32 415a07–09〕；「寂寂」見 08-05〔T32 414a26〕；「初禪外行」之界說見 08-05〔T32 414b06–07〕；「猗離」見 08-07〔T32 415a16–17〕；08-01 四事修、相、味、處〔T32 412b25–26〕。
- 後指：喜之相味起處與六種五種自〔T32 415c23〕起（下一單元）；五蓋名目〔T32 416b07 起〕；「如三藏所說」再見〔T32 416c26〕；四辯之全幅界說見品 10〔T32 445b17–29〕、「四辯為處」〔T32 444c14〕。
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 two explanations of applied thought at the end of the preceding passage〔T32 415b23–26〕, it examines applied thought and examination through four questions—characteristic or perception, function, arising, and proximate cause—then distinguishes them in eighteen turns. Finally it explains “accomplished through quietude” in the first-jhāna sentence and begins the explanation of joy. After “this is called joy”〔T32 415c23〕, the characteristic, function, arising, and proximate cause of joy begin with “Question: what is the characteristic of joy?”〔T32 415c23〕 in the next unit.
1. Structural Location
The passage contains three explicit questions. Their boundaries are textually verifiable:
| Section | Exact beginning and end of the source passage, with anchors |
|---|---|
| Four questions on applied thought | From “what 想, function, arising, and proximate cause does applied thought have?”〔T32 415b26–27〕 through “perception is its sphere of conduct”〔T32 415b28〕 |
| Definition of examination | From “what is examination?”〔T32 415b28〕 through “as examining meanings, this is examination”〔T32 415c02〕 |
| Four questions on examination | From “what characteristic, function, arising, and proximate cause does examination have?”〔T32 415c02–03〕 through “隨見覺 is its proximate cause”〔T32 415c03–04〕 |
| Distinction between applied thought and examination | From the question on their distinction〔T32 415c04〕 through “this is the distinction between applied thought and examination”〔T32 415c19〕 |
| Accomplished through quietude | From “accomplished through quietude; what is called quietude”〔T32 415c19〕 through the earth-and-water flower simile〔T32 415c22〕 |
| Initial explanation of joy | From “as for joy and bliss”〔T32 415c22〕 through “this is called joy”〔T32 415c23〕 |
Four questions but three answers, with a different item absent in each place. The applied-thought question lists 想, function, arising, and proximate cause〔T32 415b26–27〕. The answer gives only function—修猗想為味—arising—下心作念為起—and sphere of conduct—想為行處〔T32 415b27–28〕, leaving 想 or characteristic unanswered. The examination question lists characteristic, function, arising, and proximate cause〔T32 415c02–03〕. The answer gives characteristic—隨擇是相—function—令心猗是味—and proximate cause—隨見覺是處〔T32 415c03–04〕, leaving arising unanswered. The absent item differs in the two places; the treatise does not note the omissions. Nothing is supplied or reassigned. In addition, the applied-thought question reads 何想 while the examination question reads 何相. The character differs within the same question form and is retained.
Anchor for the complete passage
〔T32, 415b26–415c23〕
2. Terms and Translation (Each with Its Own Exact Anchor)
| Term | Use in this passage | Verifiable intrachapter connection |
|---|---|---|
| 想 and 相 in the question forms | The applied-thought question reads 覺者何想〔T32 415b26–27〕; the examination question reads 觀何相〔T32 415c02〕 | The four matters in the opening questions of 08-01 are cultivation, characteristic, function, and proximate cause〔T32 412b25–26〕. One question here has 想, the other 相. The irregularity is retained without normalization |
| 猗 | The function of applied thought is 修猗想〔T32 415b27〕; the function of examination is 令心猗〔T32 415c03〕 | The same character occurs in 猗離 in 08-07〔T32 415a16〕, where it has a 猗 / 徛 variant. It is not explained here and is retained |
| 下心作念 | “下心作念為起”〔T32 415b27–28〕 | Not explained here. Its punctuation is not made clear and remains unresolved |
| 隨見覺 | “隨見覺是處”〔T32 415c03–04〕 | Not explained here. Whether 見覺 is one expression or two connected matters is not determined |
| 辭辯, 樂說辯, 義辯, 法辯 | “觀於辭辯及樂說辯是覺，義辯、法辯是觀”〔T32 415c17–18〕 | The complete definitions of the four discriminations occur in chapter 10〔T32 445b17–29〕; “the four discriminations as locus” appears at 〔T32 444c14〕. This passage uses only their names to distinguish applied thought and examination |
| 寂寂, quietude | Defined first as seclusion from the five hindrances〔T32 415c19–20〕, followed by two further statements: “again, the wholesome root of the form realm”〔T32 415c20〕 and “again, access to the first jhāna; again, the jhāna mind arises from this mind”〔T32 415c20–21〕 | Continues “when body and mind have obtained quietude” in 08-05〔T32 414a26〕 and the definition of first-jhāna access there〔T32 414b06–07〕. The three accounts are retained side by side and not merged |
| 喜, joy | “心於是時大歡喜戲笑，心滿清涼，此名為喜”〔T32 415c22–23〕 | Its characteristic, function, arising, proximate cause, and divisions into six and five begin in the next passage〔T32 415c23 以下〕 |
3. Editorial Notes and Variant Readings
There are six Taishō apparatus entries tied to seven anchors because 教 / 放 is repeated twice in the same line at 415c14. All are recorded without emendation, and the present text follows the Taishō reading throughout:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 415c03 | 答 (答：觀者，隨擇是相) | 若 | 【宋】【元】【明】【宮】 |
| 415c11 | 當 (從此當觀有戒無戒) | 常 | 【宋】【元】【明】【宮】 |
| 415c12 | 貧貴 (富貧貴賤) | 貴貧 | 【宋】【元】【明】【宮】 |
| 415c13 | 翅 (陵虛奮翅) | 迅 | 【宋】【元】【明】【宮】 |
| 415c13 | 住 (遊住為觀) | 任 | 【宮】 |
| 415c14 | 教 (初教為覺，久教為觀) | 放 | 【宋】【元】【明】【宮】 (same note at both occurrences in the line) |
Three matters are recorded without adjudication:
- At 415c14, 教 in 初教為覺，久教為觀 is 放 in the Song, Yuan, Ming, and Gong editions, at both occurrences in the line. 教 yields initial and sustained instruction, while 放 gives a radically different reading. Both are recorded without decision, and the present text follows 教.
- At 415c13, 翅 in “如鳥陵虛奮翅為覺” is 迅 in the other four editions; in the same simile, 住 in 遊住為觀 is 任 in the Gong edition. Two characters within one simile have variants. Both are recorded without adjudication.
- At 415c03, 答 in 答：觀者 is 若 in the other four editions. 答 continues the preceding question; 若 introduces a conditional phrase. Both are recorded without decision, and the present text follows 答.
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 Citation
| Exact cited words | Anchor | Relation in the treatise |
|---|---|---|
| “如三藏所說” | 〔T32 415c09〕 | It follows the two-clause statement “where applied thought is present, examination is present”〔T32 415c08〕 and “where examination is present, applied thought may be present or absent”〔T32 415c08–09〕, and precedes “initially settling the mind upon the subject is applied thought”〔T32 415c09〕. Whether it closes the former or introduces the latter is not clear and remains unresolved. The work cites 三藏 in three relevant places: 如三藏說 at 415b12, and 如三藏所說 here and at 〔T32 416c26〕. The cited work is not named and is not identified on the text's behalf |
5. Simile and Rhetoric
- Eighteen turns distinguishing applied thought and examination〔T32 415c04–19〕: from striking a bell through “the mind understands distinctions as examination.” Counting rule: one division is one turn. Thus the approaching-person simile extends across two sentences〔T32 415c10–12〕 but forms one turn; “applied thought seeks and draws … examination holds and follows; as a bird …”〔T32 415c12–13〕 contains two separate divisions and forms two turns. Four turns are explicitly introduced by 復次, the second through fifth〔T32 415c05·415c06·415c06·415c07〕; the rest continue directly. Sixteen turns contrast both sides. Only two are one-sided: silent recitation and recollection of meaning is examination〔T32 415c16〕, while 如覺所覺，覺已能知〔T32 415c17〕 gives only applied thought. No missing counterpart is supplied.
- The bell simile〔T32 415c04–05〕: the first sound is applied thought, the following sound examination. This is only the first of eighteen distinctions and does not erase the later asymmetry: where examination is present, applied thought may be present or absent〔T32 415c08–09〕.
- The approaching-person simile〔T32 415c10–12〕: from not knowing whether a distant person is man or woman, to recognizing sex, color, and shape as applied thought, and then examining virtue, wealth, and rank as examination. It is the passage's most elaborated simile.
- The bird simile〔T32 415c13〕: beating the wings while mounting the sky is applied thought; gliding and remaining is examination—initial exertion paired with continuance.
- The recitation simile〔T32 415c16〕: a strong person silently recites a scripture and recollects its meaning; this is examination. The preceding passage says “this is applied thought, like the mind reciting a scripture”〔T32 415b26〕. The same recitation image serves applied thought there and examination here.
- The earth-and-water flower〔T32 415c22〕: a flower born from earth and water is named an earth-and-water flower. Naming by that from which something arises explains “accomplished through quietude”〔T32 415c21〕.
- Parallel through applied thought / through examination clauses〔T32 415c14–15〕: “through applied thought one guards; through examination one investigates” and “through applied thought one thinks; through examination one follows thought.” These are the most compact parallel clauses among the eighteen turns.
6. Intrachapter Cross-Reading
- Backward references: the two explanations of applied thought〔T32 415b23–26〕 and “like the mind reciting a scripture”〔T32 415b26〕, continued here; the first-jhāna sentence with applied thought and examination and the mind accomplished in a quiet place〔T32 415a07–09〕; quietude in 08-05〔T32 414a26〕; the definition of access to the first jhāna in 08-05〔T32 414b06–07〕; 猗離 in 08-07〔T32 415a16–17〕; and the four opening matters cultivation, characteristic, function, and proximate cause〔T32 412b25–26〕.
- Forward references: the characteristic, function, arising, proximate cause, and sixfold and fivefold divisions of joy begin at 〔T32 415c23〕 in the next unit; the five hindrances are named beginning at 〔T32 416b07〕; 如三藏所說 recurs at 〔T32 416c26〕; the complete account of the four discriminations occurs in chapter 10〔T32 445b17–29〕, and 四辯為處 at 〔T32 444c14〕.
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 · Applied Thought and Examination: Their Qualities and Distinction · Apparatus · Summer 2026