解脫道論 天眼通與五通散句
天眼一門的修法，走到一半忽然剎住。
先修四如意足，入第四禪，作意光想與日想而受持：此日如夜、此夜如日。心無礙無所著，於是修行的心成為有光明——沒有闇的障礙，過於日光。再以光明令滿於內，作意色形，以智令滿光明。
一路寫到這裡，光已經圓滿了。然後論文說了一句：「彼非天眼。」
那個還不是天眼。要「以智見內光明色」，這才叫天眼。光是被見的對象，不是能見；把光修出來只是把燈打亮，見還沒有發生。這一句是全門的樞紐——修出來的境界不等於功夫。它也是本論一貫的手法：先讓你以為到了，再告訴你還差一步。
接著是一張很長的應斷清單：疑、不正憶、懈怠、睡眠、慢、邪喜、惡口、急疾精進、遲緩精進、多語、種種想、最觀色。論文不出其總數。而它的厲害處在下一句：這些煩惱只要成就其中任何一項，天眼要起時定就會退；定退，光明失，見色也失。一根針就能把整張網戳破。
定即使不退，若不得自在，天眼也只是「小」——小定、小眼、知少光明、見小色。世尊自己的話擺在這裡：無量三昧，才有無量天眼。能見多遠，量的是定，不是眼。
末段的散句更把界線收緊：五神通是世間神通、有漏、色界繫、凡夫所共，而且不於無色界生。〈五通品〉用了卷九的大半篇幅講神通，收尾一句把它放回原處——它了不起，但它是世間的。
Halfway through the method of the divine eye, the treatise suddenly stops.
The meditator cultivates the four bases of power, enters the fourth jhāna, attends to the perceptions of light and sun, and determines, “This day is as night; this night is as day.” With the mind unobstructed and unattached, luminosity arises, free of darkness and brighter than sunlight. He fills the interior with light, attends to visible form, and fills the light through knowledge.
At this point the light is complete. Then the treatise says: “That is not yet the divine eye.”
Only seeing the internally luminous forms through knowledge is called the divine eye. Light is what is seen, not the seeing. Producing light merely lights the lamp; vision has not yet occurred. The distinction governs the method: a cultivated experience is not identical with the capacity that knows it.
Next comes a long list of defilements to abandon. The decisive sentence says that any single one is enough to make concentration fall away. When concentration falls, light is lost; when light is lost, seeing form is lost. One needle can puncture the entire net.
Even if the defilements are gone, the divine eye remains small when concentration lacks mastery: small concentration, small eye, little light, small forms. The Blessed One’s own contrast makes the measure plain: immeasurable samādhi, immeasurable divine eye. What measures the range of seeing is concentration, not the eye.
The final miscellaneous statements tighten the boundary further. The five direct knowledges are worldly, tainted, bound to the form realm, shared with ordinary people, and do not arise in the formless realm. After devoting most of fascicle nine to supernormal knowledge, the chapter’s last line returns it to its proper place: extraordinary, but still worldly.
Shi Huijing · Waken · The Path of Freedom · The Divine Eye and Miscellaneous Statements on the Five Direct Knowledges · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈五通品〉「天眼通與五通散句」· 大正藏 T32n1648〔起 T32 0444a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0444a〕
問：天眼誰起？幾種天眼？云何能起天眼？答：光明為九、或光明為五、或光明一切入事，於第四禪得自在，有眼性是其所能起。幾種天眼者，答二種天眼，業果報所成、修行所成。於是典藏天眼，從果報所成，是以得見寶藏或有珠或無珠。修行所成者，修行四如意足。云何能起天眼者，初坐禪人如是修四如意足，以心得自在，清白至不動，光一切入。入第四禪作意光想，及日想受持，此日如夜、此夜如日，以心無礙無所著，現修行心成有光明。彼坐禪人修行其心成有光明，無闇障礙，過日光明。彼坐禪人如是心修行，以光明令滿於內，作意色形，以智令滿光明。彼非天眼，以智見內光明色，此謂天眼。彼坐禪人以天眼清淨過人眼，見眾生或終或生、或麁或妙、或善色或醜色、生於善趣生於惡趣，如業所作。如是一切眾生，於是若能起天眼，此煩惱彼所應斷，所謂疑、不正憶、懈怠、睡眠、慢、邪喜、惡口、急疾精進、遲緩精進、多語、種種想、最觀色。此煩惱以此一一成就，若令起天眼，其定成退。若其定退，光明亦失，見色亦失，是故彼煩惱善哉應斷。若已斷此煩惱，若復不得定自在，以不自在天眼成小。彼坐禪人以小天眼知少光明，見色亦小。是故世尊說：是時我小定、是時我小眼，我以小眼知少光明、我見小色。是時我無量三昧，是時我無量天眼。我以此無量天眼，我知無量光明、我見無量色。於是初坐禪人非可愛色、非可畏怖色。如初說過天眼五種事，所謂小事、現事、內事、外事、內外事。依天眼生四智，未來分智、自所作業智、如行業智、業果報智。於是以未來分智，於未來色當起知之。以自所作業智，見他人所造業，以此業此人當往彼趣。以如行業智，見人生趣，以此業此人先生此知之。以業果報智，至此時、至此趣、至此煩惱、至此方便，此業應熟、此業不應熟，此業應多受、此業應少受知之。於是聲聞得自在，見一千世間；從此緣覺見最多；如來見無量（天眼已竟）。
〔T32 0444b〕
於是此散句。以天眼為見色，於一種修行定，唯見色不聞聲。若以天耳為聞聲，於一種修行定，唯聞聲不見色。若為見聞二俱修行定，亦見亦聞。若為見聞知他心修行於定，亦見聞知他心。若為見一方修行於定，非見餘方，不聞不知他心。若不少修行於定，於一切方，亦見亦聞，亦知他心。五神通、世間神通，有漏色界繫凡夫共。若善神通，學人及凡夫共或阿羅漢無記神通。五神通，不於無色界生（解脫道說神通道已竟）。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
三問並舉
問：天眼是誰起的？有幾種天眼？怎樣能起天眼？
答：光明為九、或光明為五、或光明一切入事，於第四禪得自在，有眼性——這是它的所能起。
「光明為九、或光明為五」一語，論文不更作解釋，其句讀與所指都未決，這裡保留原語。
二種天眼
至於「幾種天眼」——答：二種天眼，業果報所成、修行所成。
在這件事上，典藏天眼是從果報所成的，因此能見寶藏——或有珠、或無珠。
修行所成的，就是修行四如意足。
修行所成：作意光想與日想
至於「怎樣能起天眼」——初坐禪的人像這樣修四如意足，以心得自在，清白至於不動，光一切入。
入第四禪，作意光想以及日想而受持：此日如夜、此夜如日。以心無礙、無所著，現前修行的心成為有光明。
那坐禪人修行他的心成為有光明，沒有闇的障礙，過於日的光明。
那坐禪人像這樣心修行，以光明令滿於內，作意色形，以智令滿光明。
那個還不是天眼；以智見內光明的色，這才叫作天眼。
見眾生之終生
那坐禪人以天眼清淨過人眼，見眾生或終、或生，或麁、或妙，或善色、或醜色，生於善趣、生於惡趣，都如業所作。像這樣見一切眾生。
應斷之煩惱
在這件事上，若要能起天眼，這些煩惱是他所應斷的，就是：疑、不正憶、懈怠、睡眠、慢、邪喜、惡口、急疾精進、遲緩精進、多語、種種想、最觀色。
論文列此諸目而不出其總數，這裡不代為計。
這些煩惱只要以其中任何一項成就，若要令天眼起，他的定就會退。若他的定退，光明也失，見色也失。所以那些煩惱，最好應當斷。
定不自在則天眼成小
若已斷此煩惱，而又不得定自在，因為不自在，天眼就成為小。
那坐禪人以小天眼知少光明，見色也小。
所以世尊說：是時我小定、是時我小眼，我以小眼知少光明、我見小色；是時我無量三昧，是時我無量天眼，我以此無量天眼，我知無量光明、我見無量色。
初學所不應
在這件事上，初坐禪的人，非可愛色、非可畏怖色。
此句論文不更作解釋，其句讀亦未決，這裡保留原語。
五種事與四智
如最初所說，過天眼有五種事，就是：小事、現事、內事、外事、內外事。
依天眼生四智：未來分智、自所作業智、如行業智、業果報智。
在這件事上，以未來分智，於未來的色當起而知它。
以自所作業智，見他人所造的業——以這個業，這個人當往那一趣。
以如行業智，見人所生之趣——以這個業，這個人先前生在此處，就這樣知道。
以業果報智，到此時、到此趣、到此煩惱、到此方便，這個業應熟、這個業不應熟，這個業應多受、這個業應少受，就這樣知道。
見之遠近
在這件事上，聲聞得自在的，見一千世間；從此之上，緣覺見最多；如來見無量——天眼已竟。
散句
在這件事上，這是散句。
以天眼為見色，於一種修行定，唯見色不聞聲。
若以天耳為聞聲，於一種修行定，唯聞聲不見色。
若為見、聞二者俱修行定，也見也聞。
若為見、聞、知他心而修行於定，也見、也聞、也知他心。
若為見一方而修行於定，就不見其餘方，也不聞、也不知他心。
若不少修行於定，於一切方也見也聞，也知他心。
「若不少修行於定」一語，論文不更作解釋，這裡保留原語。
五神通，是世間神通，有漏，色界繫，凡夫所共。
若善神通，是學人及凡夫所共，或阿羅漢的無記神通。
五神通，不於無色界生——解脫道說神通道已竟。
Three Questions Together
Question: Who brings forth the divine eye? How many kinds of divine eye are there? How can the divine eye be brought forth?
Answer: Light as nine, or light as five, or an object of the light kasiṇa: one gains mastery of the fourth jhāna and possesses the nature of an eye. This is what can bring it forth.
The treatise gives no further explanation of “light as nine, or light as five.” Its punctuation and referent remain unresolved, so the expression is retained.
Two Kinds of Divine Eye
As for how many kinds there are: two—one accomplished through karmic result and one accomplished through cultivation.
In this matter, the “treasure-store divine eye” is accomplished through karmic result and can therefore see treasure, whether it contains jewels or not. The treatise does not explain the expression “treasure-store.”
The divine eye accomplished through cultivation cultivates the four bases of power.
Accomplished through Cultivation: Adverting to the Perceptions of Light and Sun
As for how it can be brought forth: the beginning meditator cultivates the four bases of power in this way, gains mastery of mind, becomes clear to the point of being unmoving, and takes the light kasiṇa.
He enters the fourth jhāna, attends to the perception of light and the perception of the sun, and determines: “This day is as night; this night is as day.” With the mind unobstructed and unattached, the mind cultivated in the present becomes luminous.
The meditator cultivates his mind to luminosity, without the obstruction of darkness and surpassing the light of the sun.
Cultivating the mind in this way, he fills the interior with light, attends to the forms of visible things, and fills the light through knowledge.
That is not yet the divine eye. Seeing the internally luminous forms through knowledge—this is called the divine eye.
Seeing the Death and Birth of Beings
With the divine eye purified and surpassing the human eye, the meditator sees beings dying and being born, coarse and refined, of good appearance and bad appearance, born in good destinations and bad destinations, according to their actions. In this way he sees all beings.
Defilements to Be Abandoned
In this matter, to bring forth the divine eye he should abandon these defilements: doubt, incorrect recollection, laziness, sleep, conceit, wrong joy, bad speech, overly rapid effort, sluggish effort, much talk, varied perceptions, and utmost observation of form.
The treatise lists the items without giving a total, so this edition does not supply one.
If any one of these defilements is brought to fulfillment while he is trying to bring forth the divine eye, his concentration falls away. If concentration falls away, the light is lost and the seeing of forms is lost. Therefore those defilements should indeed be abandoned.
Without Mastery of Concentration, the Divine Eye Remains Small
Even if these defilements have been abandoned, if mastery of concentration has not been gained, the divine eye remains small because of that lack of mastery.
With a small divine eye the meditator knows little light, and the forms he sees are also small.
Therefore the Blessed One said: “At that time my concentration was small and my eye was small. With my small eye I knew little light and saw small forms. At that time my samādhi was immeasurable and my divine eye was immeasurable. With that immeasurable divine eye I knew immeasurable light and saw immeasurable forms.”
What a Beginner Should Not
In this matter, for a beginning meditator: “not lovable forms; not frightening forms.”
The treatise gives no further explanation, and the punctuation is unresolved. The expression is therefore retained without deciding whether it is an instruction or a description.
Five Objects and Four Knowledges
As said at the beginning, the surpassing divine eye has five objects: a small object, a current object, an internal object, an external object, and an internal-and-external object.
Four knowledges arise in dependence on the divine eye: knowledge discriminating the future, knowledge of karma performed by oneself, knowledge of karma as practiced, and knowledge of karmic result.
Through knowledge discriminating the future, one knows a form that will arise in the future.
Through knowledge of karma performed by oneself, one sees the karma made by another person and knows: “Through this karma, this person will go to that destination.”
Through knowledge of karma as practiced, one sees the destination in which a person has been born and knows: “Through this karma, this person was previously born here.”
Through knowledge of karmic result, one knows the time, destination, defilement, and means: this karma should ripen or should not ripen; this karma should be experienced greatly or should be experienced little.
The Reach of Seeing
Here a disciple who has attained mastery sees one thousand worlds. Beyond him, a solitary buddha sees the most; a Tathāgata sees without measure. The divine eye is complete.
Miscellaneous Statements
Here are the miscellaneous statements.
When cultivating concentration in one way for seeing form through the divine eye, one sees forms only and does not hear sounds.
When cultivating concentration in one way for hearing sounds through the divine ear, one hears sounds only and does not see forms.
If concentration is cultivated for both seeing and hearing, one both sees and hears.
If concentration is cultivated for seeing, hearing, and knowing others’ minds, one sees, hears, and knows others’ minds.
If concentration is cultivated for seeing in one direction, one does not see other directions, does not hear, and does not know others’ minds.
If concentration is cultivated “not a little,” in every direction one sees, hears, and knows others’ minds.
The treatise gives no further explanation of “cultivated not a little,” so the expression is retained.
The five direct knowledges are worldly direct knowledges: tainted, bound to the form realm, and shared with ordinary people.
If wholesome direct knowledge: it is shared by trainees and ordinary people; or an arahant’s direct knowledge is indeterminate.
The five direct knowledges do not arise in the formless realm. The Path of Freedom has completed its explanation of the path of direct knowledge.
Shi Huijing · Waken · The Path of Freedom · The Divine Eye and Miscellaneous Statements on the Five Direct Knowledges · Vernacular · Summer 2026
五通的最後一門，也是全品的收尾。這一門把前面四門埋下的線索一次收齊，而且在修法的正中央放了一句幾乎會把讀者絆倒的話。
先把所見說在前頭：光修圓滿了，論文說「彼非天眼」。修法一路寫下來——入第四禪、作意光想與日想、「此日如夜、此夜如日」〔T32 444a21–22〕、心成有光明、「無闇障礙，過日光明」〔T32 444a23–24〕、再「以光明令滿於內，作意色形，以智令滿光明」〔T32 444a24–25〕——到這裡，光已經滿了，也照到色形上了。任誰讀到此處都會以為成了。然後論文寫下：「彼非天眼，以智見內光明色，此謂天眼」〔T32 444a25–26〕。
光是所見，不是能見。把燈點亮不等於看見；要「以智見內光明色」，那個「見」才是天眼。這一句是全門的樞紐：本段先否定所現光明就是天眼，再以智見內光明色立其正。可核的分界是光明色與天眼不相等；不必再加全論唯一性。
二種天眼，與一個藏寶的例子
先看分類：「答二種天眼，業果報所成、修行所成」〔T32 444a16〕。
業果報所成的，論文舉了一個很具體的例子：「於是典藏天眼，從果報所成，是以得見寶藏或有珠或無珠」〔T32 444a17–18〕。「典藏」是什麼，論文不釋，本編不代考定；但這一筆與前面「有功德人變」裡的轉輪王與長者〔T32 441c06–07〕是同一路數——論文從不隱瞞：有些能力是報得的，不是修得的。修行所成的那一種才接著「修行四如意足」〔T32 444a18〕往下說。
至於能起，論文給的是「光明為九、或光明為五、或光明一切入事，於第四禪得自在，有眼性是其所能起」〔T32 444a13–15〕。「光明為九、或光明為五」的句讀與所指都未決，本編誌為待考、不代點。可查的線索只有一條：修變辯一節有同構的一句「於虛空為九、或於虛空為五」〔T32 441c14–15〕——二處同式而只換了所繫之物。同式而不可解，兩處並存，正好互為佐證：這是本論的一個現成句型，而它的鑰匙不在本論之內。
天眼所見的不是風景
光既圓滿、見既成立，論文立刻交代它看見什麼：「彼坐禪人以天眼清淨過人眼，見眾生或終或生」〔T32 444a26–27〕、「或麁或妙、或善色或醜色」〔T32 444a27–28〕、「生於善趣生於惡趣，如業所作」〔T32 444a28–29〕、「如是一切眾生」〔T32 444a29〕。
這一句值得逐字看。所見的對象是「眾生」，不是山河景物；所見的樣態是「或終或生」——正在死的與正在生的；而收句是四個字：「如業所作」。
換句話說，天眼在本論裡不是一副看得更遠的望遠鏡，是一副看得見因果接口的眼睛。麁與妙、善色與醜色、善趣與惡趣，這些差別本身不是重點；重點是它們「如業所作」——看見的是果，讀出的是業。這也預告了後面的四智：眼只給色，智才從色讀出業與趣。四智之中三智繫於業（自所作業智、如行業智、業果報智），一智繫於未來色，比例本身就說明了這一門的重心在哪裡。
一句無法斷定的話
應斷煩惱與定自在之後，論文插了一句短得突兀的話：「於是初坐禪人非可愛色、非可畏怖色」〔T32 444b11–12〕。
這句的句讀無法判定：它可以讀成一條誡（初坐禪人不應取可愛之色、不應取可畏怖之色），也可以讀成一句記述（初坐禪人所現的既非可愛色、亦非可畏怖色）。論文不更釋，本編照錄不代點。
不過有一條可查的線索：天耳門有一句相近的誡——「於是初坐禪人，不應作意於最可畏」〔T32 443b01–02〕，同樣以「於是初坐禪人」起。兩處可以並列互讀，但所指是否相同，不能只憑句式判定；現有文本不足時，保留問號，不代補一個看似圓滿的答案。
一根針就能戳破整張網
修成之後，論文列了一張應斷的煩惱清單：「疑、不正憶、懈怠、睡眠、慢、邪喜、惡口」〔T32 444b01–02〕、「急疾精進、遲緩精進、多語、種種想、最觀色」〔T32 444b02–03〕。論文列目而不出總數，本編照錄不代計。
這張單子本身已經很值得看——它把「急疾精進」與「遲緩精進」並列，太快與太慢同樣是病；把「多語」也算進來，一個看起來與眼睛毫不相干的毛病。但真正厲害的是下一句：「此煩惱以此一一成就，若令起天眼，其定成退」〔T32 444b03–04〕。
只要其中任何一項成就，就足以退定。不是要全部具足才壞事，是一項就夠。接著是三失的連鎖：「若其定退，光明亦失，見色亦失」〔T32 444b04–05〕——定退，光滅，見亡。所以「是故彼煩惱善哉應斷」〔T32 444b05〕。
在這裡停下來問一句：既然這些煩惱斷了，天眼是不是就大了？
論文緊接著自己堵住了這條路：「若已斷此煩惱，若復不得定自在，以不自在天眼成小」〔T32 444b05–06〕——煩惱已斷而定不自在的，天眼還是小的。「彼坐禪人以小天眼知少光明，見色亦小」〔T32 444b07〕。斷煩惱與得自在是兩件事，前者除障、後者長力；除了障不等於有了力。
然後論文請出世尊自己的話作證：「是故世尊說」〔T32 444b07–08〕、「是時我小定、是時我小眼，我以小眼知少光明、我見小色」〔T32 444b08–09〕、「是時我無量天眼。我以此無量天眼」〔T32 444b10〕、「我見無量色」〔T32 444b11〕。小定小眼少光明小色，無量三昧無量天眼無量光明無量色——四對逐一相翻。這一段是本門唯一的引據，而它證的正是那件事：能見多遠，量的是定，不是眼。
四智：全品唯一標、目、釋俱全的一列
天眼所見的不只是色。「依天眼生四智，未來分智、自所作業智、如行業智、業果報智」〔T32 444b13–15〕，然後逐一有釋：以未來分智知未來當起之色；以自所作業智「見他人所造業，以此業此人當往彼趣」〔T32 444b16–17〕；以如行業智「見人生趣，以此業此人先生此知之」〔T32 444b17–18〕；以業果報智知「此業應熟、此業不應熟，此業應多受、此業應少受」〔T32 444b19–20〕。
本品列了許多組名目——三變、七變、三行、四對聲相、七色、三種憶宿命、五張事單——而唯有這一列是標數、列目、逐釋三者俱全的。這也合乎它的位置：四智已經不是「看見什麼」，是「從所見知道什麼」。眼只給色，智才給業與趣；論文把最完整的一節留給智，而不留給眼。
順帶記下本段四處校記：前三處落在「知」與「智」二字上——444b18 底本作「此人先生此知之」而三本作「智」、同行底本作「以業果報智」而宮本作「知」、444b20 底本作「此業應少受知之」而明本作「智」；第四處在散句，444b24 底本作「聞聲」而原本之異作「聲聞」。所以四處異讀並非同一組：前三處是知／智互異，第四處是聞聲／聲聞互異，四處須分列。本編一律從底本、誌而不改；校記只證明字面有異，不能據此替「知」「智」立新界說，也不代判異文成因。
至於五種事：「如初說過天眼五種事，所謂小事、現事、內事、外事、內外事」〔T32 444b12–13〕，五目與標數相符。這是本品五張事單的最後一張（變九〔T32 443a09〕、他心智八〔T32 443b27〕、憶宿命七〔T32 444a03〕、天眼五、天耳三〔T32 443b03–04〕）。本門作「現事」而變門作「現在事」，字面不一，照錄不代畫一。
散句：由偏而全的六句
門界之後是全品的散句，六句一路推上去：「以天眼為見色，於一種修行定，唯見色不聞聲」〔T32 444b23–24〕；「若以天耳為聞聲，於一種修行定，唯聞聲不見色」〔T32 444b24–25〕；「若為見聞二俱修行定，亦見亦聞」〔T32 444b25–26〕；「若為見聞知他心修行於定，亦見聞知他心」〔T32 444b26–27〕；「若為見一方修行於定，非見餘方，不聞不知他心」〔T32 444b27–28〕；末句「若不少修行於定，於一切方，亦見亦聞，亦知他心」〔T32 444b28–29〕。
六句只有一個變數：修定時把什麼算了進去。為一件事修的，就只得一件事；為兩件事修的，得兩件；限在一方修的，出了那一方就什麼也沒有。這一節等於把整品的道理壓縮成一條規則：所得的範圍，等於修時所涵的範圍。神通不是修成之後可以隨處挪用的萬能器官，它的邊界在起手處就已經劃好了。（末句「若不少修行於定」的語意論文不更釋，本編誌為待考。）
由此可以帶走一個讀法：讀完一門功夫，回頭找它的散句。本段散句沒有重述修光與見色的次第，而另列所取諸色、所知諸聲、三智與四種判別。就本段而言，它補入正文未集中列出的限制與分類；是否為全論散句的固定功能，仍須逐處另驗。
散句六句〔T32 444b23–29〕還有一個不易察覺的排法：前四句講「加法」——見、聞、見聞、見聞加他心，一句比一句多；後兩句忽然轉成「範圍」——一方與一切方。前四句加的是種類，後兩句加的是廣度。於是這六句其實排出了一張二維的表：你為哪幾種能力修定，決定你得到哪幾種；你為多大範圍修定，決定它們照得多遠。而兩者都在起手處決定，不在成就之後。
這也回頭解釋了本品為何處處在講「所憑」。開卷的七變按所憑排列，起變一門按病歷排列，受持變按「此當成什麼」排列，他心智靠自身練表，憶宿命靠相續不斷，天眼靠定的大小——六個單元、六種說法，說的其實是同一句話：能力的邊界，在因上不在果上。散句把它說成一條可操作的規則，作為全品的最後一課。
而這一課擺在全品之末，也擺在〈分別慧品〉之前。〈五通品〉用了卷九的大半篇幅寫神通，末了留下的不是一串本事，是一條分寸：先問自己修的時候把什麼算了進去，再問成就了什麼。問清楚了，神通就從一件想要的東西，變回一件可以衡量的事。
收尾：把神通放回原處
全品的最後三句判得很重：「五神通、世間神通，有漏色界繫凡夫共」〔T32 444b29–444c01〕、「若善神通，學人及凡夫共或阿羅漢無記神通」〔T32 444c01–02〕、「五神通，不於無色界生」〔T32 444c02–03〕。
世間、有漏、色界繫、凡夫共——四個判語一次落下，末了再加一條界：不於無色界生。卷九大半篇幅寫神通，寫到能手摸日月、能化人問答、能憶百千劫，收尾卻把它按回原位：它了不起，而它是世間的。
這與品首那張很寬的清單前後相扣。開卷把飛鳥與咒師也放進神通之列，收卷把整個五通判為世間、有漏、凡夫共——一頭一尾，說的是同一件事：能變、能見、能憶，都不足以作為聖與不聖的憑據。〈五通品〉全品收於「（解脫道說神通道已竟）」〔T32 444c03〕；而其後緊接著的，正是〈分別慧品〉。神通說完，慧才開場——這個次序本身就是全品最後一句話。
帶走三件：一個所見——光修圓滿了論文仍說「彼非天眼」；光是所見不是能見，「以智見內光明色」那個見才是。修出來的境界不等於功夫。一個讀法——讀完一門功夫，回頭找它的散句：正文教你怎麼修成，散句告訴你它的邊界；所得的範圍等於修時所涵的範圍。一處停問——煩惱斷了天眼就大了嗎？論文自己堵死：煩惱已斷而定不自在者，天眼仍小。斷煩惱與得自在是兩件事，除障不等於有力。
而世尊自己的那句話最該記著：小定小眼，無量三昧無量天眼。能見多遠，量的是定，不是眼。
This is the last of the five direct knowledges and the close of the chapter. It gathers the clues planted by the preceding four methods and places at the center of its practice a sentence that almost trips the reader.
The central observation is this: when the light has been cultivated to fullness, the treatise says, “That is not yet the divine eye.” The method proceeds through entering the fourth jhāna, attending to the perceptions of light and sun, “this day is as night; this night is as day” 〔T32 444a21–22〕, a mind become luminous “without the obstruction of darkness, surpassing the light of the sun” 〔T32 444a23–24〕, and finally “filling the interior with light, attending to the forms of visible things, and filling the light through knowledge” 〔T32 444a24–25〕. The light is full and visible forms are illuminated. Any reader might think the method complete. Then: “That is not yet the divine eye. Seeing the internally luminous forms through knowledge—this is called the divine eye” 〔T32 444a25–26〕.
Light is what is seen, not the seeing. Lighting a lamp is not the same as seeing. Only the “seeing through knowledge” is the divine eye. The sentence is the hinge of the method. The passage first denies that the manifested luminosity itself is the divine eye, then establishes seeing internally luminous form through knowledge. The checkable boundary is that luminous form and divine eye are not identical; nothing further needs to be added.
Two Kinds of Divine Eye, and One Example of Hidden Treasure
Begin with the classification: “Answer: There are two kinds of divine eye, one accomplished through karmic result and one accomplished through cultivation” 〔T32 444a16〕.
For that accomplished through karmic result, the treatise gives a concrete example: “The treasure-store divine eye is accomplished through result and therefore can see treasure, whether it contains jewels or not” 〔T32 444a17–18〕. The treatise does not explain “treasure-store,” so this edition leaves it unidentified. The statement belongs with the earlier transformation of persons of merit, where wheel-turning king and householders are named 〔T32 441c06–07〕. The treatise does not hide that some capacities are obtained through result rather than cultivation. Only the cultivated kind continues with “cultivates the four bases of power” 〔T32 444a18〕.
As for what can bring it forth, the text reads: “Light as nine, or light as five, or an object of the light kasiṇa: one gains mastery of the fourth jhāna and possesses the nature of an eye; this is what can bring it forth” 〔T32 444a13–15〕. The punctuation and referent of “light as nine, or light as five” remain unresolved. One clue can be checked: the section on cultivating transformative discernment has the parallel “with respect to space, nine; or with respect to space, five” 〔T32 441c14–15〕. The construction is the same and only its object changes. Two obscure instances together attest a formula already present in the treatise, while giving no key to its meaning.
What the Divine Eye Sees Is Not Scenery
Once light is full and seeing established, the treatise immediately tells us what the eye sees: “With the divine eye purified and surpassing the human eye, the meditator sees beings dying and being born” 〔T32 444a26–27〕, “coarse and refined, of good appearance and bad appearance” 〔T32 444a27–28〕, “born in good destinations and bad destinations, according to their actions” 〔T32 444a28–29〕, “in this way all beings” 〔T32 444a29〕.
Read the sentence carefully. The objects are beings, not mountains or scenery. Their condition is dying and being born. The closure is four characters: “according to their actions.”
The divine eye in this treatise is therefore not merely a telescope that sees farther. It sees an interface of cause and result. Coarse and refined, attractive and unattractive, good and bad destinations are not ends in themselves. They are seen “according to their actions.” The result is seen, and karma is read from it. This anticipates the four knowledges. Three concern karma—karma performed by oneself, karma as practiced, and karmic result—while only one concerns a future form. The distribution discloses the method’s center: the eye gives form; knowledge reads karma and destination from form.
One Sentence That Cannot Be Decided
After the list of defilements and the discussion of mastery, the treatise inserts a startlingly short line: “In this matter, for a beginning meditator: not lovable forms; not frightening forms” 〔T32 444b11–12〕.
Its punctuation cannot be decided. It may be an instruction—the beginning meditator should not take lovable or frightening forms—or a description—the forms manifest to a beginning meditator are neither lovable nor frightening. The treatise gives no further explanation, and this edition does not settle it.
One clue can be checked. The divine-ear method has a similar warning, “In this matter, a beginning meditator should not attend to what is most frightening” 〔T32 443b01–02〕, likewise beginning with “in this matter, a beginning meditator.” The two can be read beside each other, but parallel grammar cannot establish identical reference. When the text is insufficient, retain the question rather than supplying a smooth answer.
One Needle Can Puncture the Whole Net
After accomplishment, the treatise lists defilements to abandon: “doubt, incorrect recollection, laziness, sleep, conceit, wrong joy, and bad speech” 〔T32 444b01–02〕, then “overly rapid effort, sluggish effort, much talk, varied perceptions, and utmost observation of form” 〔T32 444b02–03〕. It gives no total, and this edition does not supply one.
The list itself is revealing. Overly rapid and sluggish effort are both illnesses; too fast and too slow equally obstruct. Much talk appears alongside faults that seem more directly connected to vision. But the decisive sentence follows: “If any one of these defilements is brought to fulfillment while he is trying to bring forth the divine eye, his concentration falls away” 〔T32 444b03–04〕.
Any single item is enough to make concentration fall. They need not all be present. Then comes the chain of three losses: “If concentration falls away, the light is lost and the seeing of forms is lost” 〔T32 444b04–05〕. Concentration falls, light goes out, seeing disappears. Therefore “those defilements should indeed be abandoned” 〔T32 444b05〕.
Pause here: once these defilements are abandoned, does the divine eye become great?
The treatise immediately closes that route: “Even if these defilements have been abandoned, if mastery of concentration has not been gained, the divine eye remains small because of that lack of mastery” 〔T32 444b05–06〕. “With a small divine eye the meditator knows little light, and the forms he sees are also small” 〔T32 444b07〕. Abandoning defilements and attaining mastery are two matters. The former removes obstruction; the latter develops strength. Removing an obstruction is not already possessing strength.
The treatise then calls the Blessed One’s own words as witness: “Therefore the Blessed One said” 〔T32 444b07–08〕. “At that time my concentration was small and my eye was small. With my small eye I knew little light and saw small forms” 〔T32 444b08–09〕; “at that time my divine eye was immeasurable; with that immeasurable divine eye” 〔T32 444b10〕; “I saw immeasurable forms” 〔T32 444b11〕. Small concentration / small eye / little light / small form contrast one by one with immeasurable samādhi / immeasurable divine eye / immeasurable light / immeasurable form. This is the method’s sole citation, and it proves precisely the point: what measures the range of seeing is concentration, not the eye.
Four Knowledges: The Chapter’s Only Fully Explained List
The divine eye sees more than form. “Four knowledges arise in dependence on the divine eye: knowledge discriminating the future, knowledge of karma performed by oneself, knowledge of karma as practiced, and knowledge of karmic result” 〔T32 444b13–15〕. Each is then explained. The first knows a form that will arise in the future. The second “sees karma made by another person and knows: through this karma, this person will go to that destination” 〔T32 444b16–17〕. The third “sees the destination in which a person has been born and knows: through this karma, this person was previously born here” 〔T32 444b17–18〕. The fourth knows “this karma should ripen or should not ripen; this karma should be experienced greatly or should be experienced little” 〔T32 444b19–20〕.
The chapter contains many enumerations—three transformations, seven transformations, three modes of travel, four sound conditions, seven colors, three kinds of recollection, and five object-lists. Only this list has all three: an announced number, named items, and an explanation of every item. Its placement accords with its content. The four knowledges are no longer a list of what is seen, but of what is known from what is seen. The eye supplies form; knowledge supplies karma and destination. The fullest explanation is given to knowledge, not merely to the eye.
Four critical notes belong to the passage. Three concern the interchange of 知, “know,” and 智, “knowledge.” At 444b18 the base reads “this person was previously born here—know this,” while three witnesses have “knowledge”; in the same line the base has “knowledge of karmic result,” while the Old Song witness has “know”; at 444b20 the base has “this karma should be experienced little—know this,” while the Ming witness has “knowledge.” The fourth note occurs in the miscellaneous statements: the base’s “hear sounds” at 444b24 has a source-copy variant “disciple.” The first three form one know/knowledge cluster; the fourth does not. Each is recorded separately. Variants establish a difference of characters; they do not license a new conceptual distinction or an account of scribal cause.
As for the five objects: “As said at the beginning, the surpassing divine eye has five objects: small, current, internal, external, and internal-and-external” 〔T32 444b12–13〕. A direct count gives five. This is the last of the chapter’s five object-lists: transformation nine 〔T32 443a09〕, knowledge of others’ minds eight 〔T32 443b27〕, recollection seven 〔T32 444a03〕, divine eye five, and divine ear three 〔T32 443b03–04〕. The divine eye has “current object,” while transformation has “present object.” The wording is retained without harmonization.
Miscellaneous Statements: Six Steps from Partial to Complete
After the boundary of the divine-eye method come the miscellaneous statements for the chapter. Six sentences build one upon another. “When cultivating concentration in one way for seeing form through the divine eye, one sees forms only and does not hear sounds” 〔T32 444b23–24〕. “When cultivating concentration in one way for hearing sounds through the divine ear, one hears sounds only and does not see forms” 〔T32 444b24–25〕. “If concentration is cultivated for both seeing and hearing, one both sees and hears” 〔T32 444b25–26〕. “If concentration is cultivated for seeing, hearing, and knowing others’ minds, one sees, hears, and knows others’ minds” 〔T32 444b26–27〕. “If concentration is cultivated for seeing in one direction, one does not see other directions, does not hear, and does not know others’ minds” 〔T32 444b27–28〕. Last: “If concentration is cultivated not a little, in every direction one sees, hears, and knows others’ minds” 〔T32 444b28–29〕.
The six sentences have one variable: what was included when concentration was cultivated. Cultivate for one capacity and one is gained. Cultivate for two and two are gained. Limit cultivation to one direction and outside that direction none is available. The passage compresses the chapter into one operational rule: the reach of what is gained equals the reach included in cultivation. Direct knowledge is not a universal organ obtained once and then moved anywhere at will. Its boundary was drawn at the beginning. The phrase “if concentration is cultivated not a little” in the final sentence receives no further explanation and remains marked for study.
This gives another reading practice: after finishing a method, return to its miscellaneous statements. Here they do not repeat the procedure of cultivating light and seeing form. They add limitations and classifications that the main treatment did not gather in one place. Whether miscellaneous statements always serve this function throughout the treatise must be checked case by case.
The six sentences 〔T32 444b23–29〕 also contain a less obvious arrangement. The first four add kinds: seeing, hearing, seeing-and-hearing, then seeing-and-hearing plus knowledge of another’s mind. The final two shift to range: one direction and every direction. The first four add kinds; the last two add breadth. Together they form a two-dimensional table. Which capacities are included in cultivating concentration determines which are gained; how wide a field is included determines how far they extend. Both are decided at the beginning, not after attainment.
This also explains why the chapter repeatedly asks about supports. Its opening seven transformations are arranged by what supports them; bringing forth transformation is organized like a case history of problems; determination-transformation by “let this become what?”; knowledge of another’s mind by a table practiced on oneself; recollection by unbroken continuity; the divine eye by the measure of concentration. Six units and six idioms say one thing: the boundary of an ability lies in its cause, not its result. The miscellaneous statements turn that into the chapter’s final practical rule.
The rule stands at the chapter’s end, immediately before the Chapter on the Analysis of Wisdom. Most of fascicle nine has spoken about direct knowledge. It closes not with a list of marvels but with a restraint: ask what was included in cultivation before asking what has been attained. Once asked correctly, supernormal knowledge ceases to be merely an object of desire and becomes something whose range can be measured.
Closure: Returning Direct Knowledge to Its Place
The chapter’s final three statements are severe: “The five direct knowledges are worldly direct knowledges: tainted, bound to the form realm, and shared with ordinary people” 〔T32 444b29–444c01〕; “if wholesome direct knowledge: it is shared by trainees and ordinary people; or an arahant’s direct knowledge is indeterminate” 〔T32 444c01–02〕; and “the five direct knowledges do not arise in the formless realm” 〔T32 444c02–03〕.
Worldly, tainted, bound to the form realm, shared with ordinary people: four judgments fall together, then one further boundary—they do not arise in the formless realm. Most of the fascicle has described touching the sun and moon, producing a person who asks and answers, and remembering vast eons. The ending restores the scale: these capacities are extraordinary, and they are worldly.
This joins the chapter’s end to its beginning. At the opening, flying birds and spell-holders entered the inventory of transformation. At the close, all five direct knowledges are judged worldly, tainted, and shared with ordinary people. Beginning and end state the same restraint: transformation, vision, and recollection are not evidence of nobility. The chapter closes with “the Path of Freedom has completed its explanation of the path of direct knowledge” 〔T32 444c03〕. Immediately afterward wisdom begins. Direct knowledge ends; wisdom opens. The sequence itself is the chapter’s final sentence.
Carry away three things. One observation: when light is full the treatise still says, “that is not yet the divine eye.” Light is the seen, not the seeing; the seeing of internally luminous form through knowledge is the divine eye. A cultivated experience is not identical with the capacity that knows it. One reading practice: after reading the main method, return to the miscellaneous statements. The main passage teaches cultivation; the miscellaneous statements disclose its boundaries. What is gained extends only as far as what cultivation included. One place to pause: once defilements are abandoned, does the divine eye become great? The treatise says no. Without mastery of concentration it remains small. Removing obstruction and developing strength are different.
The Blessed One’s words should remain: small concentration, small eye; immeasurable samādhi, immeasurable divine eye. What measures the range of seeing is concentration, not the eye.
Shi Huijing · Waken · The Path of Freedom · The Divine Eye and Miscellaneous Statements on the Five Direct Knowledges · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第九〈五通品〉之末，承憶宿命一門〔T32 443c03–444a12〕而下，為五通之第五門天眼，並以行內夾註「（天眼已竟）」〔T32 444b22〕落其門界；末段別出五通之散句，以「（解脫道說神通道已竟）」〔T32 444c03〕落全品之界。底本二段〔T32 444a13–444c03〕。
一、科判定位
二段，前段為天眼一門之全、後段為五通之散句：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 三問並舉·能起（第一段） | 「問：天眼誰起？幾種天眼？云何能起天眼？」〔T32 444a13〕…「有眼性是其所能起」〔T32 444a15〕 |
| 二種天眼（第一段續） | 「答二種天眼，業果報所成、修行所成」〔T32 444a16〕…「修行所成者，修行四如意足」〔T32 444a18〕 |
| 修行所成之法（第一段續） | 「云何能起天眼者」〔T32 444a19〕…「彼非天眼，以智見內光明色，此謂天眼」〔T32 444a25–26〕 |
| 見眾生之終生（第一段續） | 「見眾生或終或生」〔T32 444a27〕…「如是一切眾生」〔T32 444a29〕 |
| 應斷之煩惱（第一段續） | 「所謂疑、不正憶、懈怠、睡眠、慢、邪喜、惡口」〔T32 444b01–02〕…「是故彼煩惱善哉應斷」〔T32 444b05〕 |
| 定不自在則天眼成小（第一段續） | 「若已斷此煩惱，若復不得定自在」〔T32 444b05–06〕…「我見無量色」〔T32 444b11〕 |
| 初學所不應·五種事·四智（第一段續） | 「非可愛色、非可畏怖色」〔T32 444b11–12〕…「此業應少受知之」〔T32 444b20〕 |
| 見之遠近·門界（第一段末） | 「於是聲聞得自在，見一千世間」〔T32 444b20–21〕…「（天眼已竟）」〔T32 444b22〕 |
| 散句·品界（第二段） | 「於是此散句。以天眼為見色」〔T32 444b23〕…「（解脫道說神通道已竟）」〔T32 444c03〕 |
單元界與問答界之相合：起於「問：天眼誰起？」而訖於品界夾註，一門一散句之全，並收全品。前段止於「（憶宿命智已竟）」〔T32 444a12〕，下段已入品十——品題「解脫道論分別慧品第十」在〔T32 444c04〕、正文起「問：云何慧？」〔T32 444c05〕。段內無自答文中間切斷者。
全段定位錨
〔T32, 444a13–444c03〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 光明為九·或光明為五 | 「答：光明為九、或光明為五、或光明一切入事」〔T32 444a13–14〕 | 句讀與所指俱未決，誌「待考」、不代點。同構語在修變辯一節作「於虛空為九、或於虛空為五」〔T32 441c14–15〕——二處同式而易其所繫，只作線索、不代判定 |
| 二種天眼 | 「答二種天眼，業果報所成、修行所成」〔T32 444a16〕 | 二目與標數相符；業果報所成者舉「典藏天眼」〔T32 444a17〕為例，論文不釋「典藏」為何，不代考定 |
| 光想·日想 | 「入第四禪作意光想，及日想受持，此日如夜、此夜如日」〔T32 444a20–22〕 | 「此日如夜、此夜如日」為本段唯一之對翻句；論文不更釋其法 |
| 彼非天眼 | 「彼坐禪人如是心修行，以光明令滿於內，作意色形，以智令滿光明。彼非天眼，以智見內光明色，此謂天眼」〔T32 444a24–26〕 | 本門之樞紐句：光明圓滿猶未是天眼，必「以智見內光明色」方是。全論唯此一處以「彼非…此謂…」自遮而後自立 |
| 應斷之煩惱 | 「所謂疑、不正憶、懈怠、睡眠、慢、邪喜、惡口」〔T32 444b01–02〕、「急疾精進、遲緩精進、多語、種種想、最觀色」〔T32 444b02–03〕 | 論文列目而不出其總數，照錄不代計。「此煩惱以此一一成就，若令起天眼，其定成退」〔T32 444b03–04〕——任一目成就即足以退定，非須具足 |
| 定退則三失 | 「其定成退。若其定退，光明亦失，見色亦失」〔T32 444b04–05〕 | 定→光明→見色，三者連鎖而下；故「是故彼煩惱善哉應斷」〔T32 444b05〕 |
| 天眼成小 | 「以不自在天眼成小」〔T32 444b06〕、「以小天眼知少光明，見色亦小」〔T32 444b07〕 | 斷煩惱與得自在為二事：煩惱已斷而定不自在者，天眼猶小 |
| 非可愛色·非可畏怖色 | 「於是初坐禪人非可愛色、非可畏怖色」〔T32 444b11–12〕 | 句讀未決（其為所不應作意者、抑為所現之相，論文不明），誌「待考」、不代點。天耳門有同旨之誡「不應作意於最可畏」〔T32 443b01–02〕，只作線索 |
| 五種事 | 「如初說過天眼五種事，所謂小事、現事、內事、外事、內外事」〔T32 444b12–13〕 | 逐字實測五目，與標數相符；本門作「現事」而變門作「小事、大事、不可說事」〔T32 443a09–10〕之列中有「現在事」，字面不一，照錄不代畫一。「如初說」所指論文不出，不代考定。本品五門事數各異：變九〔T32 443a09〕、天耳三〔T32 443b03–04〕、他心智八〔T32 443b27〕、憶宿命七〔T32 444a03〕、天眼五 |
| 四智 | 「依天眼生四智」〔T32 444b13–14〕、「未來分智、自所作業智、如行業智、業果報智」〔T32 444b14–15〕，逐釋見〔T32 444b15–20〕 | 四目與標數相符，且逐一有釋——本品諸列之中唯此一列標、目、釋三者俱全 |
| 見之遠近三階 | 「於是聲聞得自在，見一千世間」〔T32 444b20–21〕、「從此緣覺見最多；如來見無量」〔T32 444b21–22〕 | 同式者天耳〔T32 443b04–06〕、他心智〔T32 443b29–443c01〕；本門作「一千世間」而他心智作「一千世界」、天耳作「千世界」，三處字面各異，照錄不代畫一 |
| 散句之六句 | 「唯見色不聞聲」〔T32 444b24〕、「唯聞聲不見色」〔T32 444b25〕、「若為見聞二俱修行定，亦見亦聞」〔T32 444b25–26〕、「亦見聞知他心」〔T32 444b26–27〕、「非見餘方，不聞不知他心」〔T32 444b27–28〕、「於一切方，亦見亦聞，亦知他心」〔T32 444b28–29〕 | 六句依所修之定而分；末二句以「一方」與「一切方」對出。「若不少修行於定」〔T32 444b28〕之語論文不更釋，誌「待考」 |
| 五神通之判 | 「五神通、世間神通，有漏色界繫凡夫共」〔T32 444b29–444c01〕、「若善神通，學人及凡夫共或阿羅漢無記神通」〔T32 444c01–02〕、「五神通，不於無色界生」〔T32 444c02–03〕 | 全品之收語，四判並下（世間·有漏·色界繫·凡夫共），並限其不生無色界；「若善神通」一句之句讀未決，誌「待考」、不代點 |
三、校記與異讀
本段範圍內大正藏校記四處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 444b18 | 知（此人先生此知之） | 智 | 【宋】【元】【明】 |
| 444b18 | 智（以業果報智） | 知 | 【宮】 |
| 444b20 | 知（此業應少受知之） | 智 | 【明】 |
| 444b24 | 聞聲（唯見色不聞聲） | 聲聞 | 〔原本之異，非四本〕 |
誌錄不判一事：444b18 二處校記相鄰而互易——底本作「知之」而三本作「智」、底本作「業果報智」而宮本作「知」；四智之名與「知之」之動詞於此二字往復，並錄不判，本文一律從底本。
校本零命中一項：本段缺字（造字）零命中。夾註二處：「（天眼已竟）」〔T32 444b22〕、「（解脫道說神通道已竟）」〔T32 444c03〕，底本行內夾註，照錄；後者為全品之界。
四、論主引據
本段引據一處：「是故世尊說」〔T32 444b07–08〕——標為世尊所說而不出其經，所引自「是時我小定、是時我小眼」〔T32 444b08〕至「我見無量色」〔T32 444b11〕（引文之界論文不標，照錄不代畫界）。「是故世尊說」全論五見〔407a17·407a26·409a29–409b01·436b13–14·444b07–08〕。
五、譬喻·修辭
- 日夜對翻〔T32 444a21–22〕：「此日如夜、此夜如日」——本段唯一之對翻句，二語同式而倒置；論文不更釋。
- 自遮而後自立〔T32 444a25–26〕：「彼非天眼，以智見內光明色，此謂天眼」——先否定已成之相，再立其正；全論唯此一處作此式。
- 三失之連鎖〔T32 444b04–05〕：定退→光明失→見色失，三者一線而下，不別立喻。
- 小與無量之對舉〔T32 444b08–11〕：小定·小眼·少光明·小色 對 無量三昧·無量天眼·無量光明·無量色——四對逐一相翻，出於世尊之語。
- 散句之六句遞舉〔T32 444b24–29〕：見不聞→聞不見→亦見亦聞→加知他心→限一方→遍一切方，由偏而全，六句同式。
六、章內互讀
- 前指：五通總標釋天眼作「天眼通者過人眼見」〔T32 441a29–441b01〕；修變辯一節之同構語「於虛空為九、或於虛空為五」〔T32 441c14–15〕；受持變末節先出其用「以天眼見梵天色」〔T32 442c03〕；他心智門之能起繫於天眼〔T32 443b07–08〕（先用後說，其法在此）；天耳門之誡「不應作意於最可畏」〔T32 443b01–02〕；本品五門事數之列〔T32 443a09·443b03–04·443b27·444a03〕。
- 後指：「（解脫道說神通道已竟）」〔T32 444c03〕收全品；品十〈分別慧品〉品題在〔T32 444c04〕、正文起於「問：云何慧？」〔T32 444c05〕。卷第九自 441a21 開、至 445c04 收，品九與品十合為此一卷之全。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This unit comes from the end of fascicle nine, Chapter on the Five Direct Knowledges, of the Path of Freedom. It follows the recollection method 〔T32 443c03–444a12〕 and treats the fifth direct knowledge, the divine eye. The inline annotation “(the divine eye is complete)” 〔T32 444b22〕 closes that method. The final paragraph separately gives miscellaneous statements on all five direct knowledges and ends with “the Path of Freedom has completed its explanation of the path of direct knowledge” 〔T32 444c03〕, the boundary of the whole chapter. The base text comprises two paragraphs 〔T32 444a13–444c03〕.
1. Structural Location
The first paragraph contains the complete divine-eye method; the second gives miscellaneous statements on all five direct knowledges:
| Section | Textual limits, each with its anchor |
|---|---|
| Three questions together; what can bring it forth (paragraph one) | “Question: Who brings forth the divine eye? How many kinds are there? How can it be brought forth?” 〔T32 444a13〕 … “possesses the nature of an eye; this is what can bring it forth” 〔T32 444a15〕 |
| Two kinds of divine eye | “Answer: two kinds of divine eye, one accomplished through karmic result and one accomplished through cultivation” 〔T32 444a16〕 … “one accomplished through cultivation cultivates the four bases of power” 〔T32 444a18〕 |
| Method of the cultivated divine eye | “As for how the divine eye can be brought forth” 〔T32 444a19〕 … “that is not yet the divine eye; seeing internally luminous form through knowledge is called the divine eye” 〔T32 444a25–26〕 |
| Seeing the death and birth of beings | “He sees beings dying and being born” 〔T32 444a27〕 … “in this way all beings” 〔T32 444a29〕 |
| Defilements to be abandoned | “Namely doubt, incorrect recollection, laziness, sleep, conceit, wrong joy, and bad speech” 〔T32 444b01–02〕 … “therefore those defilements should indeed be abandoned” 〔T32 444b05〕 |
| Without mastery of concentration the divine eye is small | “Even if these defilements have been abandoned, if mastery of concentration has not been gained” 〔T32 444b05–06〕 … “I see immeasurable forms” 〔T32 444b11〕 |
| What a beginner should not; five objects; four knowledges | “Not lovable forms; not frightening forms” 〔T32 444b11–12〕 … “this karma should be experienced little—know this” 〔T32 444b20〕 |
| Range of seeing and method boundary | “Here a disciple who has attained mastery sees one thousand worlds” 〔T32 444b20–21〕 … “(the divine eye is complete)” 〔T32 444b22〕 |
| Miscellaneous statements and chapter boundary (paragraph two) | “Here are the miscellaneous statements. With the divine eye for seeing form” 〔T32 444b23〕 … “the Path of Freedom has completed its explanation of the path of direct knowledge” 〔T32 444c03〕 |
The unit boundary coincides with question, method, and chapter boundaries: it begins with “Question: Who brings forth the divine eye?” and ends with the inline annotation closing the entire chapter, thus containing one complete method and the chapter’s miscellaneous statements. The preceding passage ends with “(knowledge recollecting past lives is complete)” 〔T32 444a12〕. The next passage belongs to Chapter Ten: its title, “The Path of Freedom, Chapter Ten: Analysis of Wisdom,” stands at 〔T32 444c04〕, and its body begins, “Question: What is wisdom?” 〔T32 444c05〕. No answer is cut in the middle.
Anchor for the whole passage
〔T32, 444a13–444c03〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Light as nine; or light as five | “Answer: light as nine, or light as five, or an object of the light kasiṇa” 〔T32 444a13–14〕 | Both punctuation and referent remain unresolved; marked for further study. The parallel construction “with respect to space, nine; or with respect to space, five” occurs in the section on cultivating transformative discernment 〔T32 441c14–15〕. Only the attached object changes. The parallel is recorded as a clue, not used to decide the meaning |
| Two kinds of divine eye | “Answer: two kinds of divine eye, one accomplished through karmic result and one accomplished through cultivation” 〔T32 444a16〕 | A direct count gives two. For that accomplished through karmic result, the “treasure-store divine eye” is named as an example 〔T32 444a17〕. The treatise does not explain “treasure-store,” and no identification is supplied |
| Perceptions of light and sun | “He enters the fourth jhāna, attends to the perception of light and the perception of the sun, and determines: this day is as night; this night is as day” 〔T32 444a20–22〕 | “This day is as night; this night is as day” is the passage’s only reversed pair. The treatise gives no further explanation of the method |
| That is not yet the divine eye | “Cultivating the mind in this way, he fills the interior with light, attends to the forms of visible things, and fills the light through knowledge. That is not yet the divine eye. Seeing the internally luminous forms through knowledge—this is called the divine eye” 〔T32 444a24–26〕 | The hinge of the method: complete luminosity is not yet the divine eye; seeing internally luminous form through knowledge is. The passage first blocks one identification and then establishes the correct one |
| Defilements to be abandoned | “Doubt, incorrect recollection, laziness, sleep, conceit, wrong joy, and bad speech” 〔T32 444b01–02〕; “overly rapid effort, sluggish effort, much talk, varied perceptions, and utmost observation of form” 〔T32 444b02–03〕 | The treatise lists the items without giving a total; none is supplied. “If any one of these defilements is brought to fulfillment while he is trying to bring forth the divine eye, his concentration falls away” 〔T32 444b03–04〕. Any one item is sufficient; all need not be present |
| Three linked losses | “His concentration falls away. If concentration falls away, the light is lost and the seeing of forms is lost” 〔T32 444b04–05〕 | Concentration → light → seeing: three losses in one chain. Therefore “those defilements should indeed be abandoned” 〔T32 444b05〕 |
| The divine eye remains small | “Because of the lack of mastery, the divine eye remains small” 〔T32 444b06〕; “with a small divine eye he knows little light, and the forms he sees are also small” 〔T32 444b07〕 | Abandoning defilements and gaining mastery are separate: even when defilements are abandoned, a divine eye without mastery remains small |
| Not lovable forms; not frightening forms | “In this matter, for a beginning meditator: not lovable forms; not frightening forms” 〔T32 444b11–12〕 | The punctuation is unresolved: the line may be an instruction about what not to attend to or a description of the manifested forms. Marked for further study. The divine-ear warning, “one should not attend to what is most frightening” 〔T32 443b01–02〕, is a clue only |
| Five objects | “As said at the beginning, the surpassing divine eye has five objects: small, current, internal, external, and internal-and-external” 〔T32 444b12–13〕 | A direct count gives five, agreeing with the announced number. This method has “current object,” while transformation has “present object” in its list 〔T32 443a09–10〕. The referent of “as said at the beginning” is not supplied. The chapter’s lists differ: transformation nine 〔T32 443a09〕, divine ear three 〔T32 443b03–04〕, knowledge of others’ minds eight 〔T32 443b27〕, recollection seven 〔T32 444a03〕, divine eye five |
| Four knowledges | “Four knowledges arise in dependence on the divine eye” 〔T32 444b13–14〕: knowledge discriminating the future, knowledge of karma performed by oneself, knowledge of karma as practiced, and knowledge of karmic result 〔T32 444b14–15〕, each explained at 〔T32 444b15–20〕 | A direct count gives four and all four are separately explained. Among the chapter’s lists, this alone has announced number, named items, and full explanations |
| Three ranges of seeing | “A disciple who has attained mastery sees one thousand worlds” 〔T32 444b20–21〕; “beyond him, a solitary buddha sees the most; a Tathāgata sees without measure” 〔T32 444b21–22〕 | Parallel frames occur for the divine ear 〔T32 443b04–06〕 and knowledge of others’ minds 〔T32 443b29–443c01〕. This method reads “one thousand worlds,” knowledge of others’ minds “one thousand worlds” with a different final character in Chinese, and the divine ear “a thousand worlds.” The wording is retained without harmonization |
| Six miscellaneous statements | “One sees forms only and does not hear sounds” 〔T32 444b24〕; “one hears sounds only and does not see forms” 〔T32 444b25〕; “one both sees and hears” 〔T32 444b25–26〕; “one sees, hears, and knows others’ minds” 〔T32 444b26–27〕; “one does not see other directions, does not hear, and does not know others’ minds” 〔T32 444b27–28〕; “in every direction one sees, hears, and knows others’ minds” 〔T32 444b28–29〕 | The six are divided according to the concentration cultivated. The final two contrast one direction with every direction. The phrase “if concentration is cultivated not a little” 〔T32 444b28〕 receives no further explanation and remains marked for study |
| Classification of the five direct knowledges | “The five direct knowledges are worldly direct knowledges: tainted, bound to the form realm, and shared with ordinary people” 〔T32 444b29–444c01〕; “if wholesome direct knowledge: it is shared by trainees and ordinary people; or an arahant’s direct knowledge is indeterminate” 〔T32 444c01–02〕; “the five direct knowledges do not arise in the formless realm” 〔T32 444c02–03〕 | The chapter closes with four judgments together—worldly, tainted, bound to the form realm, shared with ordinary people—and a further restriction to the form realm. The punctuation of “if wholesome direct knowledge” remains unresolved and is not decided |
3. Critical Notes and Variant Readings
The Taishō apparatus gives four notes in this passage. All are recorded without changing the body text, which follows the Taishō base reading:
| Anchor | Base text | Variant | Witness |
|---|---|---|---|
| 444b18 | 知 (in “this person was previously born here—知 this”) | 智 | 【宋】【元】【明】 |
| 444b18 | 智 (in “through knowledge 智 of karmic result”) | 知 | 【宮】 |
| 444b20 | 知 (in “this karma should be experienced little—知 this”) | 智 | 【明】 |
| 444b24 | 聞聲 (in “one sees forms only and does not 聞聲”) | 聲聞 | variant in the source copy, not one of the four witnesses |
One matter is recorded without adjudication: the two adjacent notes at 444b18 interchange 知, “know,” and 智, “knowledge.” The base has the verb “know this” where three witnesses have “knowledge,” while the base’s “knowledge of karmic result” has “know” in the Old Song witness. The name of a knowledge and the verb “know” move back and forth across these characters. All are recorded; the body follows the base.
One zero-hit check against the critical text: no missing-character or gaiji marker occurs. Two inline annotations occur: “(the divine eye is complete)” 〔T32 444b22〕 and “the Path of Freedom has completed its explanation of the path of direct knowledge” 〔T32 444c03〕. The latter marks the boundary of the whole chapter.
4. Authorities Cited by the Treatise
One citation occurs: “Therefore the Blessed One said” 〔T32 444b07–08〕. No sūtra is named. The quoted material extends from “at that time my concentration was small and my eye was small” 〔T32 444b08〕 through “I saw immeasurable forms” 〔T32 444b11〕, though the treatise does not mark the exact boundary of the quotation. “Therefore the Blessed One said” occurs five times in the treatise 〔407a17·407a26·409a29–409b01·436b13–14·444b07–08〕.
5. Simile and Rhetoric
- Day and night reversed 〔T32 444a21–22〕: “this day is as night; this night is as day.” The two statements reverse in the same form; the treatise gives no further explanation.
- Blocking and then establishing 〔T32 444a25–26〕: “that is not yet the divine eye; seeing internally luminous form through knowledge—this is called the divine eye.” The passage first denies the attained sign and then establishes the correct criterion.
- The chain of three losses 〔T32 444b04–05〕: concentration falls → light is lost → seeing form is lost. All three fall on one line without a separate simile.
- Small and immeasurable paired 〔T32 444b08–11〕: small concentration, small eye, little light, and small form contrast with immeasurable samādhi, immeasurable divine eye, immeasurable light, and immeasurable form. Four pairs reverse one by one in the Blessed One’s statement.
- Six miscellaneous statements in sequence 〔T32 444b24–29〕: see but not hear → hear but not see → both see and hear → add knowledge of others’ minds → restricted to one direction → extended to every direction. The sequence moves from partial to complete in a repeated frame.
6. Internal Cross-Reading
- Backward: the opening explanation defines the divine eye as “seeing beyond the human eye” 〔T32 441a29–441b01〕; the section on cultivating transformative discernment has the parallel “with respect to space, nine; or with respect to space, five” 〔T32 441c14–15〕; determination-transformation first gives the use “with the divine eye he sees Brahmā’s forms” 〔T32 442c03〕; knowledge of others’ minds depends on obtaining the divine eye 〔T32 443b07–08〕 before the present method explains it; the divine-ear warning is “one should not attend to what is most frightening” 〔T32 443b01–02〕; the earlier object-lists occur at 〔T32 443a09·443b03–04·443b27·444a03〕.
- Forward: “the Path of Freedom has completed its explanation of the path of direct knowledge” 〔T32 444c03〕 closes the whole chapter. The title of Chapter Ten, Analysis of Wisdom, stands at 〔T32 444c04〕 and its body begins with “Question: What is wisdom?” 〔T32 444c05〕. Fascicle nine opens at 441a21 and closes at 445c04; Chapters Nine and Ten together fill the fascicle.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Divine Eye and Miscellaneous Statements on the Five Direct Knowledges · Apparatus · Summer 2026