解脫道論 相似智與性除智
樂解脫智收了，接著是兩個緊挨著的智：相似智、性除智。兩節各以夾註收。
相似智怎麼得？三對而下：在五陰上以無常現見、以苦現見、以無我現見；而所對的泥洹那一邊是常、樂、第一義。兩列並排，一一相反，一目不缺。論主不說「所以泥洹是常」，他只把兩列擺出來，讓相反自己現。
中間插一問，把「越正聚」切成兩半：現越是性除智的事，已越是道智的事。一個詞，兩個智各佔其時——一個在門檻上，一個已經跨過去。
然後是本段的重頭：性除這個名字是什麼意思？
答文一連給了六個——除凡夫法、非凡夫法所除、種殖泥洹、除生、度無生、除生因與度無生無相。其中兩個明說出自阿毘曇，而那兩個既不排在最前也不排在最後，是夾在論主自己的四個中間。
而六個並排下來，論主一句判語也不下。不說哪個為正、哪個為兼，不說阿毘曇那兩個與自己那四個是同是異，也不把六個收成一個。末了只給一句功能語：「於泥洹是初引路」。
這裡有一把可以帶走的工具：遇到一個名字底下連著好幾個解釋，先數它一共給了幾個，再看論主在末了判不判。不判，那個不判本身就是他的處理——本編照錄，不代判、不代收。
有一處值得自己去停：釋相似智之義時，答文列了七組——四念處、四正勤、四如意足、五根、五力、七覺分、八正道分——而總數不出。同樣這幾組，品十一論四諦之數時是出數的（三十七菩提法）。同一批組，一處出數、一處不出。本編照錄不代數。
還有一件該記的：「如阿毘曇所說」這五個字，全論只出現兩次，這裡是最後一次。其後直到書末，論主再不以此式引據。而它出現的位置也值得看——不是在立新法時，是在解一個名字時。
末了一句「性除智已竟」。把它與前面幾個並看：觀滅智、令起智怖、樂解脫智、相似智、性除智——卷第十二一開卷就是這樣逐智而收的。
Knowledge delighting in liberation has closed. Two adjoining knowledges follow: knowledge of similarity and disposition-removing knowledge. Each closes parenthetically.
How is knowledge of similarity attained? Three pairs follow. In the five aggregates, one presently sees impermanence, suffering, and not-self; on the corresponding side of Nibbāna stand permanence, ease, and the ultimate meaning. Two columns are placed side by side, opposed item by item, with none missing. The author does not write, “therefore Nibbāna is permanent.” He simply displays the two columns and lets the opposition appear.
A question in the middle divides “crossing the right fixed course” in two: present crossing belongs to disposition-removing knowledge; having crossed belongs to path knowledge. One expression, two knowledges, each assigned to its time—one at the threshold, one already across.
Then comes the passage’s main weight. What does the name “disposition-removal” mean?
The answer gives six explanations in sequence: removing ordinary-person states; that which is removed by non-ordinary states; planting and cultivating Nibbāna; removing birth; crossing beyond non-arising; removing the cause of birth together with crossing beyond non-arising and no-characteristic. Two are expressly attributed to the Abhidhamma, and those two stand neither first nor last, but between four explanations supplied by the author.
After placing all six side by side, the author gives not one sentence of judgment. He does not say which is primary or secondary, whether the Abhidhamma pair agrees with the other four, or how six are to be gathered as one. He ends only with a functional statement: “with respect to Nibbāna it is the first guide on the road.”
This gives a tool to carry away: when one name is followed by several explanations, first count how many are given; then see whether the author judges among them at the end. If he does not, that non-judgment is itself his handling. This edition records without deciding or gathering them.
One place deserves a pause. While explaining knowledge of similarity, the answer names seven groups—the four establishments of mindfulness, four right efforts, four bases of success, five faculties, five powers, seven factors of awakening, and eight factors of the right path—but gives no total. The same groups are counted in Chapter Eleven as the thirty-seven awakening dhammas. The same set is counted in one place and left uncounted in another. This edition does not supply the number.
One further fact matters. The formula “as the Abhidhamma says” occurs only twice in the entire treatise, and this is its last occurrence. From here to the end, the author never again cites with this formula. It appears not while establishing a new dhamma, but while explaining one name.
The last sentence closes Disposition-Removing Knowledge. Place it beside the preceding closings—Knowledge Contemplating Cessation, Knowledge That Arouses Fear, Knowledge Delighting in Liberation, Knowledge of Similarity, Disposition-Removing Knowledge. Fascicle twelve opens by closing one knowledge after another.
Shi Huijing · Waken · The Path of Freedom · Knowledge of Similarity and Disposition-Removing Knowledge · 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》〈分別諦品〉「相似智與性除智」· 大正藏 T32n1648〔起 T32 0457a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0457a〕
彼坐禪人如是現修行樂解脫智，從一切諸行樂解脫泥洹諸行，唯作一相，欲令起解脫門相似智起。以三行得相似智，以三行越正聚，於五陰無常現見得相似智。五陰滅常泥洹，如是現見越正聚。於五陰以苦現見得相似智，五陰滅樂泥洹，現見越正聚。於五陰以無我現見得相似智，五陰滅第一義泥洹，現見越正聚。
問：云何以智現越正聚？云何以智已越正聚？答：以性除智現越正聚，以道智已越正聚。
問：相似智者何義？答：相似者，四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，以彼相似，此謂相似智總語言。無怨見利相似忍，此是相似智總語言（相似智已竟）。
相似智無間次第，從一切諸行相起，作泥洹事，生性除智。
問：云何義名性除？答：除凡夫法名性除，非凡夫法所除亦名性除。性者是泥洹。復次種殖泥洹者名性除。如阿毘曇所說，除生名性除，度無生亦名性除。復除生因名性除，度無生無相名性除。於泥洹是初引路，從外起轉慧，此性除總語言（性除智已竟）。
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.
一、以三行得相似智、以三行越正聚
坐禪人這樣現修行樂解脫智，從一切諸行樂於解脫泥洹諸行，唯作一相，想使解脫門相似智生起。
以三行得相似智，以三行越正聚——
在五陰上以無常現見，得相似智；五陰滅是常的泥洹，這樣現見而越正聚。
在五陰上以苦現見，得相似智；五陰滅是樂的泥洹，現見而越正聚。
在五陰上以無我現見，得相似智；五陰滅是第一義的泥洹，現見而越正聚。
這三對之中，五陰那一邊是無常、苦、無我，而泥洹那一邊是常、樂、第一義。所繫者一一相反。這裡照錄。
底本此處作「五陰滅常泥洹」，明本作「災」不作「常」。這裡照錄，本文從底本。
二、現越與已越
問：怎樣以智現越正聚？怎樣以智已越正聚？
答：以性除智現越正聚，以道智已越正聚。
三、相似智是什麼意思
問：相似智是什麼意思？
答：所謂相似，是四念處、四正勤、四如意足、五根、五力、七覺分、八正道分——以那些相似，這叫作相似智的總語言。
無怨見利相似忍，這是相似智的總語言。（相似智已竟。）
答文列了七組，而其總數論文不出。這裡照錄，不代為數。
四、性除智之生
相似智無間次第，從一切諸行相起，作泥洹事，生起性除智。
五、性除是什麼意思
問：性除這個名字是什麼意思？
答：
除掉凡夫法，叫作性除；不是凡夫法所除的，也叫作性除。
「性」就是泥洹。再者，種植泥洹的，叫作性除。
像阿毘曇那裡所說：除生，叫作性除；度無生，也叫作性除。
再：除掉生的因，叫作性除；度無生、無相，叫作性除。
在泥洹上是最初的引路，從外而起轉慧——這是性除的總語言。（性除智已竟。）
答文一連給了六個「名性除」的說法，其中一個明說出自阿毘曇。這裡照錄，不代為判其同異。
一處該記的
本段兩節各以夾註收（相似智已竟、性除智已竟），與上一段兩節各以夾註收（令起智怖已竟、樂解脫智已竟）同式。四個收語連成一串，這一路是逐智而收。這裡照錄。
1. Attaining Knowledge of Similarity in Three Modes and Crossing the Right Fixed Course in Three Modes
The meditator presently practices knowledge delighting in liberation in this way. Delighting in liberation from all formations, the meditator treats Nibbāna and formations as a single characteristic and wishes to arouse the knowledge of similarity belonging to the gateway of liberation.
Knowledge of similarity is attained in three modes, and the right fixed course is crossed in three modes:
By presently seeing impermanence in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is permanent. Presently seeing in this way, one crosses the right fixed course.
By presently seeing suffering in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is ease. Presently seeing, one crosses the right fixed course.
By presently seeing not-self in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is the ultimate meaning. Presently seeing, one crosses the right fixed course.
Within these three pairs, the side of the five aggregates is impermanent, suffering, and not-self, while the side of Nibbāna is permanent, ease, and the ultimate meaning. The two sides are opposed item by item. This is recorded as it stands.
The base text here reads, “the five aggregates cease; Nibbāna is permanent,” while the Ming witness has “calamity” instead of “permanent.” This is recorded as it stands; the body follows the base.
2. Presently Crossing and Having Crossed
Question: How does one presently cross the right fixed course through knowledge? How does one cross it already through knowledge?
Answer: Through disposition-removing knowledge one presently crosses the right fixed course; through path knowledge one has crossed the right fixed course.
3. What Does Knowledge of Similarity Mean?
Question: What does knowledge of similarity mean?
Answer: “Similarity” means the four establishments of mindfulness, the four right efforts, the four bases of success, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the right path. Because it is similar to those, this is called the general statement-with-words of knowledge of similarity.
Non-resentment, seeing benefit, similarity, and acceptance—this is the general statement-with-words of knowledge of similarity. (Knowledge of Similarity has ended.)
The answer lists seven groups, but the treatise does not state their total. This is recorded as it stands, without supplying a count.
4. The Arising of Disposition-Removing Knowledge
Immediately and in sequence after knowledge of similarity, one rises from the characteristics of all formations, makes Nibbāna the matter, and disposition-removing knowledge arises.
5. What Does Disposition-Removal Mean?
Question: What does the name “disposition-removal” mean?
Answer:
Removing the states of an ordinary person is called disposition-removal; that which is removed by non-ordinary states is also called disposition-removal.
“Disposition” is Nibbāna. Further, one who plants and cultivates Nibbāna is called disposition-removing.
As the Abhidhamma says: removing birth is called disposition-removal; crossing beyond non-arising is also called disposition-removal.
Again, removing the cause of birth is called disposition-removal; crossing beyond non-arising and no-characteristic is called disposition-removal.
With respect to Nibbāna it is the first guide on the road; from outside, turning wisdom arises—this is the general statement-with-words of disposition-removal. (Disposition-Removing Knowledge has ended.)
The answer gives six consecutive explanations containing “called disposition-removal,” one of them expressly attributed to the Abhidhamma. This is recorded without deciding whether the explanations agree or differ.
One Matter to Record
Each of the passage’s two larger sections closes parenthetically—Knowledge of Similarity has ended; Disposition-Removing Knowledge has ended—just as the preceding passage’s two sections close parenthetically—Knowledge That Arouses Fear has ended; Knowledge Delighting in Liberation has ended. Four closing expressions form one sequence, closing one knowledge after another. This is recorded as it stands.
Shi Huijing · Waken · The Path of Freedom · Knowledge of Similarity and Disposition-Removing Knowledge · Vernacular · Summer 2026
樂解脫智收了，接著是相似智與性除智——兩個緊挨著的智，兩節各以夾註收。
先把所見說在前頭：本段解「性除」一名，一連給了六個說法，其中兩個明說出自阿毘曇；而論主把六個並排下來之後，一句判語也不下——不說哪個為正、哪個為兼，也不說它們是不是同一件事。這是本段最該記的形。
三對，兩邊一一相反
先看相似智怎麼得。
「以三行得相似智，以三行越正聚」〔T32 457a06–07〕，然後三對逐一而下：
「於五陰無常現見得相似智。五陰滅常泥洹，如是現見越正聚」〔T32 457a07–08〕。
「於五陰以苦現見得相似智，五陰滅樂泥洹，現見越正聚」〔T32 457a08–09〕。
「於五陰以無我現見得相似智，五陰滅第一義泥洹，現見越正聚」〔T32 457a09–11〕。
把三對的兩邊並排：五陰那一邊是無常、苦、無我，泥洹那一邊是常、樂、第一義。
一一相反，一目不缺。論主不說「所以泥洹是常」，他只把兩列擺在一起，讓相反自己現出來。「第一義泥洹」這四個字在本論只出現這一次。
（此處有一條校記：底本作「五陰滅常泥洹」而明本作「災」。作「常」則與其下「樂」「第一義」同為泥洹之德、與五陰之無常相反；作「災」則所指全異。並錄不判，本文從底本。）
一詞而二智分屬其時
第二節是一問二答：「問：云何以智現越正聚？云何以智已越正聚？答：以性除智現越正聚，以道智已越正聚」〔T32 457a11–13〕。
「越正聚」這三個字在本論八見，八見都在本段。而這一問把它切成兩半：現越是性除智的事，已越是道智的事。
一個詞，兩個智各佔其時——一個在門檻上，一個已經跨過去。論主不多說一字。
停一停：七組列了名，總數為什麼不出？
第三節釋相似智之義：「問：相似智者何義？答：相似者，四念處、四正勤、四如意足、五根、五力、七覺分、八正道分」〔T32 457a13–15〕，然後「以彼相似，此謂相似智總語言」〔T32 457a15〕。
七組逐一列名，而總數論文不出。
停下來問：這七組的總數，論主為什麼不說？
本段答不了。可核的是：同樣這幾組，品十一說過，而那裡是出數的。11-16 在論四諦之數時作「三十七菩提法」，四組二十九目加八正分而成三十七〔T32 452b21–452b27〕。同一批組，一處出數、一處不出。
本編照錄不代數——不替論主把「三十七」補進來。
（節末一句：「無怨見利相似忍，此是相似智總語言（相似智已竟）」〔T32 457a15–16〕。「相似忍」這三個字在本論四見——本段一見，上一段二見（「軟隨相似忍」與「捨中隨相似忍」（456c18–19·457a02）），另一見在品十一〔T32 445a23〕。三處各冠一語而三冠語全異：軟、捨中、無怨見利。照錄不代齊。）
讀法：一名多釋時，先數它給了幾個，再看它判不判
性除智之生只一句：「相似智無間次第，從一切諸行相起，作泥洹事，生性除智」〔T32 457a17–18〕。
隨後是本段的重頭：「問：云何義名性除？」〔T32 457a18〕
答文一連下來——
「除凡夫法名性除，非凡夫法所除亦名性除」〔T32 457a18–19〕；
「性者是泥洹。復次種殖泥洹者名性除」〔T32 457a19–20〕；
「如阿毘曇所說，除生名性除，度無生亦名性除」〔T32 457a20–21〕；
「復除生因名性除，度無生無相名性除」〔T32 457a21–22〕。
數一數：除凡夫法、非凡夫法所除、種殖泥洹、除生、度無生、除生因與度無生無相——六個「名性除」。其中「性者是泥洹」是一句對「性」字的直訓，不在六釋之列。
本段交出的讀法就在這裡：遇到一個名字底下連著好幾個解釋，先數它一共給了幾個，再看論主在末了判不判。
照這個去看本段：六個並排，而論主一句判語也不下。他不說哪個是正義、哪個是引申，不說阿毘曇那兩個與自己那四個是同是異，也不把六個收成一個。末了只給一句功能語：「於泥洹是初引路，從外起轉慧」〔T32 457a22–23〕。
六釋並列而不判，這本身就是論主的處理。本編照錄不代判、不代收。
阿毘曇的最後一次
還有一件該記的：「如阿毘曇所說」這五個字，在本論只出現兩次——一次在品十一 11-13〔T32 451b17〕，一次就是這裡〔T32 457a20–21〕。
這是全論最後一次引阿毘曇。其後直到書末，論主再不以此式引據。
而它出現的位置也值得看：不是在立一個新法時，是在解一個名字時。論主自己已經給了兩個解釋，然後把阿毘曇的兩個並進來，隨後又添自己的兩個。引來的與自出的交錯排列，而不分先後主從。照錄不代判。
四個收語連成一串
末以「此性除總語言（性除智已竟）」〔T32 457a23〕收。
把本段與上一段並看：令起智怖已竟〔456c19〕、樂解脫智已竟〔457a03〕、相似智已竟〔457a16〕、性除智已竟〔457a23〕——四個夾註收語連成一串，逐智而收。
從觀滅智〔456c02〕算起，這已是第五個。卷第十二一開卷就是這樣一路收下來的。
帶走三件：一個所見——性除一名而六釋並列，論主一句判語也不下〔T32 457a18–457a22〕：其中二釋明出阿毘曇，二釋在其前、二釋在其後，引來的與自出的交錯而不分主從，末了只給一句功能語（初引路）。一個讀法——遇一名多釋，先數它給了幾個，再看論主末了判不判；不判者，其不判即是處理。一處停問——相似之七組逐一列名而總數論文不出〔T32 457a13–15〕，何以？同一批組在品十一 11-16 是出數的（三十七菩提法〔452b21–27〕）——同批組一處出數、一處不出。照錄不代數。
還有三件小事該記著：三對兩邊一一相反（五陰無常·苦·無我／泥洹常·樂·第一義〔T32 457a07–11〕）；「越正聚」全論八見皆在本段而現越屬性除智、已越屬道智〔T32 457a11–13〕；「如阿毘曇所說」全論二見而本處為其末一見〔T32 457a20–21〕。
Knowledge delighting in liberation has closed. Knowledge of similarity and disposition-removing knowledge follow—two adjoining knowledges, each closing parenthetically.
The central observation comes first: the passage explains the one name “disposition-removal” in six consecutive ways, two of them expressly attributed to the Abhidhamma. After setting all six side by side, the author gives not a single judgment—he does not say which is primary or secondary, nor whether they explain the same thing. That is the form to remember here.
Three Pairs, Opposed Item by Item
First consider how knowledge of similarity is attained.
“Knowledge of similarity is attained in three modes, and the right fixed course is crossed in three modes” 〔T32 457a06–07〕. Three pairs then follow in order:
“By presently seeing impermanence in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is permanent. Presently seeing in this way, one crosses the right fixed course” 〔T32 457a07–08〕.
“By presently seeing suffering in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is ease. Presently seeing, one crosses the right fixed course” 〔T32 457a08–09〕.
“By presently seeing not-self in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is the ultimate meaning. Presently seeing, one crosses the right fixed course” 〔T32 457a09–11〕.
Place the two sides of the three pairs alongside each other: the side of the five aggregates is impermanent, suffering, and not-self, while the side of Nibbāna is permanent, ease, and the ultimate meaning.
They are opposed item by item, with none missing. The author does not write, “therefore Nibbāna is permanent”; he simply sets the two columns together and allows the opposition to appear. The Chinese expression “Nibbāna as the ultimate meaning” occurs only once in the treatise.
(One critical note occurs here. The base reads, “the five aggregates cease; Nibbāna is permanent,” while the Ming witness has “calamity.” With “permanent,” the word joins “ease” and “ultimate meaning” below as a quality of Nibbāna and opposes the impermanence of the five aggregates; with “calamity,” the referent changes entirely. Both are recorded without adjudication, and the body follows the base.)
One Expression, Two Knowledges Assigned to Different Times
The second section is one question with two answers: “Question: How does one presently cross the right fixed course through knowledge? How does one cross it already through knowledge? Answer: Through disposition-removing knowledge one presently crosses the right fixed course; through path knowledge one has crossed the right fixed course” 〔T32 457a11–13〕.
The Chinese expression for “cross the right fixed course” occurs eight times in the treatise, all eight in this passage. This question divides it in two: present crossing belongs to disposition-removing knowledge; having crossed belongs to path knowledge.
One expression, two knowledges, each assigned to its time—one at the threshold, one already across. The author adds not another word.
Pause: Seven Groups Are Named; Why Is Their Total Not Given?
The third section explains knowledge of similarity: “Question: What does knowledge of similarity mean? Answer: ‘Similarity’ means the four establishments of mindfulness, the four right efforts, the four bases of success, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the right path” 〔T32 457a13–15〕. It then says, “Because it is similar to those, this is called the general statement-with-words of knowledge of similarity” 〔T32 457a15〕.
Seven groups are named one by one, but the treatise does not state their total.
Pause and ask: why does the author not state the total of these seven groups?
This passage cannot answer. What can be checked is that the same groups appeared in Chapter Eleven, and there the number was stated. While counting the Four Truths, 11-16 speaks of the “thirty-seven awakening dhammas”: four groups contain twenty-nine items, and the eight right-path factors make thirty-seven 〔T32 452b21–452b27〕. The same set is counted in one place and left uncounted in another.
This edition records without supplying the number—it does not insert “thirty-seven” on the author’s behalf.
(The section closes: “Non-resentment, seeing benefit, similarity, and acceptance—this is the general statement-with-words of knowledge of similarity. (Knowledge of Similarity has ended.)” 〔T32 457a15–16〕. The Chinese expression for “similarity and acceptance” occurs four times in the treatise: once here, twice in the preceding passage—“softness followed by conformity and acceptance” and “equanimity followed by conformity and acceptance” (456c18–19·457a02)—and once in Chapter Eleven 〔T32 445a23〕. The three nearby occurrences each have a different preceding expression: softness, equanimity, and non-resentment-seeing-benefit. They are recorded without being made uniform.)
Reading Practice: When One Name Has Many Explanations, Count Them First, Then See Whether the Author Judges
The arising of disposition-removing knowledge receives one sentence: “Immediately and in sequence after knowledge of similarity, one rises from the characteristics of all formations, makes Nibbāna the matter, and disposition-removing knowledge arises” 〔T32 457a17–18〕.
Then comes the passage’s main weight: “Question: What does the name ‘disposition-removal’ mean?” 〔T32 457a18〕.
The answer proceeds in one sequence:
“Removing the states of an ordinary person is called disposition-removal; that which is removed by non-ordinary states is also called disposition-removal” 〔T32 457a18–19〕;
“‘Disposition’ is Nibbāna. Further, one who plants and cultivates Nibbāna is called disposition-removing” 〔T32 457a19–20〕;
“As the Abhidhamma says: removing birth is called disposition-removal; crossing beyond non-arising is also called disposition-removal” 〔T32 457a20–21〕;
“Again, removing the cause of birth is called disposition-removal; crossing beyond non-arising and no-characteristic is called disposition-removal” 〔T32 457a21–22〕.
Count them: removing the states of an ordinary person; that which is removed by non-ordinary states; planting and cultivating Nibbāna; removing birth; crossing beyond non-arising; removing the cause of birth together with crossing beyond non-arising and no-characteristic—six statements containing “called disposition-removal.” The sentence “‘Disposition’ is Nibbāna” directly glosses the graph for “disposition” and is not counted among the six explanations.
The reading practice delivered by the passage is this: when one name is followed by several explanations, first count how many are given; then see whether the author judges among them at the end.
Applied here, six explanations stand side by side, and the author gives not one sentence of judgment. He does not identify a primary meaning or derived meaning; he does not say whether the two Abhidhamma explanations agree with the four surrounding them; he does not gather six into one. He ends only with a functional statement: “With respect to Nibbāna it is the first guide on the road; from outside, turning wisdom arises” 〔T32 457a22–23〕.
Six explanations placed side by side without adjudication—that itself is the author’s handling. This edition records without deciding or gathering them.
The Last “As the Abhidhamma Says”
One further fact deserves notice. The Chinese formula “as the Abhidhamma says” occurs only twice in the treatise—once in 11-13 of Chapter Eleven 〔T32 451b17〕 and once here 〔T32 457a20–21〕.
This is the treatise’s final citation of the Abhidhamma. From here to the end of the work, the author never again cites with this formula.
Its position also matters: it does not appear while establishing a new dhamma, but while explaining a name. The author has already supplied two explanations, inserts the Abhidhamma’s two, and follows with two more of his own. Cited explanations and the author’s explanations are interleaved, without priority or hierarchy. This is recorded without adjudication.
Four Closing Expressions Form One Sequence
The passage ends with “this is the general statement-with-words of disposition-removal. (Disposition-Removing Knowledge has ended.)” 〔T32 457a23〕.
Read this passage together with the preceding one: Knowledge That Arouses Fear has ended 〔456c19〕; Knowledge Delighting in Liberation has ended 〔457a03〕; Knowledge of Similarity has ended 〔457a16〕; Disposition-Removing Knowledge has ended 〔457a23〕. Four parenthetical closings form one sequence, closing one knowledge after another.
Beginning with Knowledge Contemplating Cessation 〔456c02〕, this is already the fifth. Fascicle twelve opens by closing one knowledge after another in just this way.
Take away three things. One observation: the one name disposition-removal receives six parallel explanations, and the author gives not one sentence of judgment 〔T32 457a18–457a22〕. Two are expressly attributed to the Abhidhamma, with two explanations before and two after; cited and authorial explanations are interleaved without priority, and only a functional sentence—the first guide—comes at the end. One reading practice: when one name has many explanations, count how many are given, then see whether the author judges at the end; when he does not, that non-judgment is itself his handling. One pause: seven groups defining similarity are named one by one but the total is not stated 〔T32 457a13–15〕. Why? The same set is counted in Chapter Eleven 11-16 as the thirty-seven awakening dhammas 〔452b21–27〕—one place counts it, one does not. This edition does not supply the number.
Three smaller matters also deserve notice: the three pairs are opposed item by item—the five aggregates as impermanent, suffering, and not-self; Nibbāna as permanent, ease, and the ultimate meaning 〔T32 457a07–11〕. All eight occurrences of “cross the right fixed course” are in this passage, where present crossing belongs to disposition-removing knowledge and having crossed to path knowledge 〔T32 457a11–13〕. Finally, “as the Abhidhamma says” occurs twice in the treatise, and this is its last occurrence 〔T32 457a20–21〕.
Shi Huijing · Waken · The Path of Freedom · Knowledge of Similarity and Disposition-Removing Knowledge · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第十二〈分別諦品〉之二，承 12-07 樂解脫智之收而起：以三行得相似智、以三行越正聚，辨現越與已越之分；次釋相似智之義而收，續出性除智之生與其六釋而收。本段為全論引「如阿毘曇所說」之末一處。底本五段〔T32 457a04–23〕。
一、科判定位
五段而成五節，中三節各一問：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·三行得相似智、三行越正聚 | 「彼坐禪人如是現修行樂解脫智，從一切諸行樂解脫泥洹諸行，唯作一相」〔T32 457a04–05〕…「於五陰以無我現見得相似智，五陰滅第一義泥洹，現見越正聚」〔T32 457a09–11〕 |
| 第二節·現越與已越 | 「問：云何以智現越正聚？云何以智已越正聚？答：以性除智現越正聚，以道智已越正聚」〔T32 457a11–13〕 |
| 第三節·相似智之義並收 | 「問：相似智者何義？答：相似者，四念處、四正勤、四如意足、五根、五力、七覺分、八正道分」〔T32 457a13–15〕…「無怨見利相似忍，此是相似智總語言（相似智已竟）」〔T32 457a15–16〕 |
| 第四節·性除智之生 | 「相似智無間次第，從一切諸行相起，作泥洹事，生性除智」〔T32 457a17–18〕 |
| 第五節·性除之義並收 | 「問：云何義名性除？答：除凡夫法名性除，非凡夫法所除亦名性除」〔T32 457a18–19〕…「於泥洹是初引路，從外起轉慧，此性除總語言（性除智已竟）」〔T32 457a22–23〕 |
單元界與問答界之相合：起於三行得相似智而訖於性除智之收，段內三問三答（457a11·457a13·457a18），無自答文中間切斷者。其前為 12-07 樂解脫智之收〔T32 457a03〕，其後即道智一節。本段三問。
全段定位錨
〔T32, 457a04–23〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 三行三對之相反 | 「於五陰無常現見得相似智。五陰滅常泥洹，如是現見越正聚」〔T32 457a07–08〕；「於五陰以苦現見得相似智，五陰滅樂泥洹，現見越正聚」〔T32 457a08–09〕；「於五陰以無我現見得相似智，五陰滅第一義泥洹，現見越正聚」〔T32 457a09–11〕 | 三對而其兩邊一一相反：五陰邊作無常·苦·無我，泥洹邊作常·樂·第一義。「第一義泥洹」全論唯此一見〔457a10〕；此節校記一條（見目三） |
| 越正聚 | 「以三行得相似智，以三行越正聚」〔T32 457a06–07〕；「問：云何以智現越正聚？云何以智已越正聚？答：以性除智現越正聚，以道智已越正聚」〔T32 457a11–13〕 | 「越正聚」全論八見而皆在本段（457a06–07·457a08·457a09·457a11（二見）·457a12（二見）·457a13）；現越屬性除智、已越屬道智——一詞而二智分屬其時 |
| 相似智 | 「問：相似智者何義？答：相似者，四念處、四正勤、四如意足、五根、五力、七覺分、八正道分」〔T32 457a13–15〕；「以彼相似，此謂相似智總語言」〔T32 457a15〕 | 「相似智」全論十五見，本段十見（457a06（二見）·457a07·457a09·457a10·457a13·457a15·457a16（二見）·457a17）；答文列七組而其總數論文不出——七組之名與品十一 11-16 之三十七菩提法諸組同名〔T32 452b21–452b27〕，而彼處出其數、此處不出。照錄不代數 |
| 無怨見利相似忍 | 「無怨見利相似忍，此是相似智總語言（相似智已竟）」〔T32 457a15–16〕 | 「無怨見利」全論唯此一見〔457a15–16〕；「相似忍」全論四見（445a23·456c19·457a02·457a16）——本段一見、12-07 二見，另一見在品十一；三處皆以某語冠「相似忍」而三冠語各異（軟／捨中／無怨見利） |
| 性除智 | 「相似智無間次第，從一切諸行相起，作泥洹事，生性除智」〔T32 457a17–18〕 | 「性除智」全論十三見，本段三見（457a12·457a18·457a23）；其餘十見在 12-09（457b20–21·457b21·457b22·457b25（二見）·457b29·457c03·457c04）與 12-16（461a07（二見）） |
| 性除之六釋 | 「問：云何義名性除？答：除凡夫法名性除，非凡夫法所除亦名性除」〔T32 457a18–19〕；「性者是泥洹。復次種殖泥洹者名性除」〔T32 457a19–20〕；「如阿毘曇所說，除生名性除，度無生亦名性除」〔T32 457a20–21〕；「復除生因名性除，度無生無相名性除」〔T32 457a21–22〕 | 一名六釋（除凡夫法·非凡夫法所除·種殖泥洹·除生·度無生·除生因與度無生無相），其中二釋明出阿毘曇；「性者是泥洹」全論唯此一見〔457a19–20〕、「種殖」全論唯此一見〔457a20〕。論文不判六釋之同異，照錄不代判。此節校記二條（見目三） |
| 初引路 | 「於泥洹是初引路，從外起轉慧，此性除總語言（性除智已竟）」〔T32 457a22–23〕 | 「初引路」全論唯此一見〔457a23〕；論文不更釋，照字面保留 |
三、校記與異讀
本段範圍內大正藏校記四處，誌而不改，本文一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 457a05 | 脫（樂解脫泥洹諸行） | 脫樂 | 【宋】【元】【明】【宮】 |
| 457a07 | 常（五陰滅常泥洹） | 災 | 【明】 |
| 457a18 | 除（云何義名性除） | 〔－〕（無此字） | 【宋】【元】【明】【宮】 |
| 457a20 | 殖（種殖泥洹者） | 植 | 【宋】【元】【明】【宮】 |
誌錄不判三事：
- 457a07「五陰滅常泥洹」之「常」，明本作「災」——作「常」則與其下「樂」「第一義」同為泥洹之德而與五陰之無常相反；作「災」則所指全異。並錄不判，本文從底本。
- 457a18「云何義名性除」之「除」，四本無此字——去之則作「云何義名性」，存之則作「云何義名性除」。並錄不判，本文從底本。
- 457a20「種殖泥洹者」之「殖」，四本作「植」。並錄不判，本文從底本。
校本零命中二項：本段缺字零命中；範圍內無校本已改正文者（四條皆為「記而未採」之形，本文與大正本同）。夾註二處：「（相似智已竟）」〔T32 457a16〕·「（性除智已竟）」〔T32 457a23〕。
四、論主引據
引據一處〔T32 457a20–21〕：「如阿毘曇所說，除生名性除，度無生亦名性除」——「如阿毘曇所說」全論二見（451b17·457a20–21），另一見在品十一 11-13〔T32 451b17〕；本處為其末一見。所引之二釋為性除六釋之中二釋，論文不判其與餘四釋之同異。照錄不代判其所出之本。
其餘引據零命中：全段無「如佛所說」「如世尊說」等引式，亦無稱引尊者之語，亦無異說。
五、譬喻·修辭
- 譬喻零命中〔T32 457a04–23〕：全段無一譬；「譬」「猶如」「如」之喻式零命中（「如阿毘曇所說」之「如」為引式，非喻）。
- 三對兩邊一一相反〔T32 457a07–457a11〕：五陰邊無常·苦·無我，泥洹邊常·樂·第一義。
- 一名六釋而不判其同異〔T32 457a18–457a22〕：性除六釋連下，其中二釋明出阿毘曇。
- 列組而不出其數〔T32 457a13–15〕：相似之七組逐一列名而總數不出。
- 逐智而收（T32 457a16·457a23）：本段二夾註（相似智·性除智）與 12-07 之二夾註（令起智怖·樂解脫智）連成四收。
- 「相似忍」三冠語各異（456c18–19·457a02·457a15–16）：軟／捨中／無怨見利（此語全論四見，另一見在品十一〔445a23〕）。
六、章內互讀
- 前指：本段承 12-07 樂解脫智之收〔T32 457a03〕；「相似忍」全論四見，其二見在 12-07（456c18–19·457a02）、一見在品十一〔T32 445a23〕；相似之七組與品十一 11-16 三十七菩提法諸組同名〔T32 452b21–452b27〕而彼處出其數；「如阿毘曇所說」另一見在品十一 11-13〔T32 451b17〕。
- 後指：「性除智」之其餘十見在 12-09〔457b20–457c04〕與 12-16〔461a07〕；「以道智已越正聚」〔T32 457a12–13〕即次段之題。
- 卷／品次：本段在卷第十二〈分別諦品〉之二（卷第十二開 456c06、品題行〔T32 456c10〕）。
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 full passage This passage comes from fascicle twelve of the Path of Freedom, part two of Chapter Twelve, “Distinguishing the Truths,” and continues from the close of knowledge delighting in liberation in 12-07. It attains knowledge of similarity in three modes, crosses the right fixed course in three modes, and distinguishes present crossing from having crossed. It then explains and closes knowledge of similarity, gives the arising and six explanations of disposition-removing knowledge, and closes that knowledge. This is the treatise’s last occurrence of the formula “as the Abhidhamma says.” The base text comprises five paragraphs 〔T32 457a04–23〕.
1. Structural Location
Five paragraphs form five sections, with one question in each of the middle three:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Section One · Attaining knowledge of similarity and crossing the right fixed course in three modes | “The meditator presently practices knowledge delighting in liberation in this way. Delighting in liberation from all formations, the meditator treats Nibbāna and formations as a single characteristic” 〔T32 457a04–05〕 … “By presently seeing not-self in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is the ultimate meaning. Presently seeing, one crosses the right fixed course” 〔T32 457a09–11〕 |
| Section Two · Present crossing and having crossed | “Question: How does one presently cross the right fixed course through knowledge? How does one cross it already through knowledge? Answer: Through disposition-removing knowledge one presently crosses the right fixed course; through path knowledge one has crossed the right fixed course” 〔T32 457a11–13〕 |
| Section Three · Meaning and close of knowledge of similarity | “Question: What does knowledge of similarity mean? Answer: ‘Similarity’ means the four establishments of mindfulness, the four right efforts, the four bases of success, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the right path” 〔T32 457a13–15〕 … “Non-resentment, seeing benefit, similarity, and acceptance—this is the general statement-with-words of knowledge of similarity. (Knowledge of Similarity has ended.)” 〔T32 457a15–16〕 |
| Section Four · Arising of disposition-removing knowledge | “Immediately and in sequence after knowledge of similarity, one rises from the characteristics of all formations, makes Nibbāna the matter, and disposition-removing knowledge arises” 〔T32 457a17–18〕 |
| Section Five · Meaning and close of disposition-removal | “Question: What does the name ‘disposition-removal’ mean? Answer: Removing the states of an ordinary person is called disposition-removal; that which is removed by non-ordinary states is also called disposition-removal” 〔T32 457a18–19〕 … “With respect to Nibbāna it is the first guide on the road; from outside, turning wisdom arises—this is the general statement-with-words of disposition-removal. (Disposition-Removing Knowledge has ended.)” 〔T32 457a22–23〕 |
Agreement of unit and question-answer boundaries: The unit begins with the three-mode attainment of knowledge of similarity and ends with the close of disposition-removing knowledge. It contains three questions and three answers (457a11·457a13·457a18), with no answer cut in the middle. Before it is the close of knowledge delighting in liberation in 12-07 〔T32 457a03〕; after it comes the section on path knowledge. This passage contains three questions.
Locator
〔T32, 457a04–23〕
2. Terms and Translation
| Term | Use in this passage | Internal connection |
|---|---|---|
| Three modes and three opposed pairs | “By presently seeing impermanence in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is permanent. Presently seeing in this way, one crosses the right fixed course” 〔T32 457a07–08〕; “By presently seeing suffering in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is ease. Presently seeing, one crosses the right fixed course” 〔T32 457a08–09〕; “By presently seeing not-self in the five aggregates, one attains knowledge of similarity. The five aggregates cease; Nibbāna is the ultimate meaning. Presently seeing, one crosses the right fixed course” 〔T32 457a09–11〕 | The two sides of the three pairs are opposed item by item: the five-aggregate side has impermanence · suffering · not-self; the Nibbāna side has permanence · ease · ultimate meaning. The Chinese expression “Nibbāna as the ultimate meaning” occurs only once in the treatise 〔457a10〕. One critical note occurs in this section; see Section 3 |
| Crossing the right fixed course | “Knowledge of similarity is attained in three modes, and the right fixed course is crossed in three modes” 〔T32 457a06–07〕; “Question: How does one presently cross the right fixed course through knowledge? How does one cross it already through knowledge? Answer: Through disposition-removing knowledge one presently crosses the right fixed course; through path knowledge one has crossed the right fixed course” 〔T32 457a11–13〕 | The Chinese expression occurs eight times in the treatise, all in this passage (457a06–07·457a08·457a09·457a11（二見）·457a12（二見）·457a13). Present crossing belongs to disposition-removing knowledge; having crossed belongs to path knowledge—one expression assigned to two knowledges at different times |
| Knowledge of similarity | “Question: What does knowledge of similarity mean? Answer: ‘Similarity’ means the four establishments of mindfulness, the four right efforts, the four bases of success, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the right path” 〔T32 457a13–15〕; “Because it is similar to those, this is called the general statement-with-words of knowledge of similarity” 〔T32 457a15〕 | “Knowledge of similarity” occurs fifteen times in the treatise, ten in this passage (457a06（二見）·457a07·457a09·457a10·457a13·457a15·457a16（二見）·457a17). The answer lists seven groups, but the treatise does not state their total. The group names match the thirty-seven awakening dhammas in 11-16 of Chapter Eleven 〔T32 452b21–452b27〕, where the total is stated; here it is not. The number is not supplied |
| Non-resentment, seeing benefit, similarity, and acceptance | “Non-resentment, seeing benefit, similarity, and acceptance—this is the general statement-with-words of knowledge of similarity. (Knowledge of Similarity has ended.)” 〔T32 457a15–16〕 | The Chinese expression for “non-resentment, seeing benefit” occurs only once in the treatise 〔457a15–16〕. The expression for “similarity and acceptance” occurs four times (445a23·456c19·457a02·457a16)—once here, twice in 12-07, and once in Chapter Eleven. The three nearby occurrences each have a different preceding expression: softness / equanimity / non-resentment-seeing-benefit |
| Disposition-removing knowledge | “Immediately and in sequence after knowledge of similarity, one rises from the characteristics of all formations, makes Nibbāna the matter, and disposition-removing knowledge arises” 〔T32 457a17–18〕 | The Chinese expression occurs thirteen times in the treatise, three here (457a12·457a18·457a23); the remaining ten occur in 12-09 (457b20–21·457b21·457b22·457b25（二見）·457b29·457c03·457c04) and 12-16 (461a07（二見）) |
| Six explanations of disposition-removal | “Question: What does the name ‘disposition-removal’ mean? Answer: Removing the states of an ordinary person is called disposition-removal; that which is removed by non-ordinary states is also called disposition-removal” 〔T32 457a18–19〕; “‘Disposition’ is Nibbāna. Further, one who plants and cultivates Nibbāna is called disposition-removing” 〔T32 457a19–20〕; “As the Abhidhamma says: removing birth is called disposition-removal; crossing beyond non-arising is also called disposition-removal” 〔T32 457a20–21〕; “Again, removing the cause of birth is called disposition-removal; crossing beyond non-arising and no-characteristic is called disposition-removal” 〔T32 457a21–22〕 | One name receives six explanations—removing ordinary-person states · that which is removed by non-ordinary states · planting and cultivating Nibbāna · removing birth · crossing beyond non-arising · removing the cause of birth together with crossing beyond non-arising and no-characteristic. Two explanations are expressly attributed to the Abhidhamma. “‘Disposition’ is Nibbāna” occurs once in the treatise 〔457a19–20〕, as does the graph-combination for “plant and cultivate” 〔457a20〕. The treatise does not judge whether the six explanations agree or differ; they are recorded without adjudication. Two critical notes occur in this section; see Section 3 |
| First guide on the road | “With respect to Nibbāna it is the first guide on the road; from outside, turning wisdom arises—this is the general statement-with-words of disposition-removal. (Disposition-Removing Knowledge has ended.)” 〔T32 457a22–23〕 | The Chinese expression “first guide on the road” occurs once in the treatise 〔457a23〕. The treatise does not explain it further, and the literal wording is retained |
3. Critical Notes and Variant Readings
Four Taishō critical notes occur in the passage. They are recorded without changing the text, and the body follows the Taishō base throughout:
| Anchor | Base | Variant | Witnesses |
|---|---|---|---|
| 457a05 | liberation, in “delighting in liberation from all formations and Nibbāna formations” | liberation-delight | 【宋】【元】【明】【宮】 |
| 457a07 | permanent, in “the five aggregates cease; Nibbāna is permanent” | calamity | 【明】 |
| 457a18 | removal, in “what does the name disposition-removal mean?” | 〔－〕 (graph absent) | 【宋】【元】【明】【宮】 |
| 457a20 | cultivate, in “one who plants and cultivates Nibbāna” | plant | 【宋】【元】【明】【宮】 |
Three matters are recorded without adjudication:
- At 457a07, the Ming witness has “calamity” for “permanent” in “the five aggregates cease; Nibbāna is permanent.” With “permanent,” the word joins “ease” and “ultimate meaning” below as a quality of Nibbāna and opposes the impermanence of the five aggregates; with “calamity,” the referent changes entirely. Both are recorded without adjudication; the body follows the base.
- At 457a18, four witnesses omit the graph for “removal” from “what does the name disposition-removal mean?” Without it, the sentence asks “what does the name disposition mean?”; with it, the sentence asks “what does the name disposition-removal mean?” Both are recorded without adjudication; the body follows the base.
- At 457a20, four witnesses have the graph for “plant” in place of the base graph for “cultivate” in “one who plants and cultivates Nibbāna.” Both are recorded without adjudication; the body follows the base.
Two zero-result checks: There is no missing-character marker in the passage, and no critical edition has altered the body text within the range; all four notes are unadopted readings, and the body agrees with the Taishō base. Two inline notes occur: “(Knowledge of Similarity has ended.)” 〔T32 457a16〕 and “(Disposition-Removing Knowledge has ended.)” 〔T32 457a23〕.
4. Authorities Cited by the Treatise
One citation occurs 〔T32 457a20–21〕: “As the Abhidhamma says: removing birth is called disposition-removal; crossing beyond non-arising is also called disposition-removal.” The formula “as the Abhidhamma says” occurs twice in the treatise (451b17·457a20–21), the other occurrence being in 11-13 of Chapter Eleven 〔T32 451b17〕; this is the last occurrence. The cited pair forms two of the six explanations of disposition-removal, and the treatise does not judge whether it agrees with the other four. The source within the Abhidhamma is not supplied on the author’s behalf.
No other citation is found: the passage contains no “as the Buddha said” or “as the Blessed One said,” cites no elder’s statement, and reports no alternate explanation.
5. Simile and Rhetoric
- Zero similes 〔T32 457a04–23〕: no simile occurs in the passage. The Chinese terms meaning “simile,” “just as,” and the simile use of “like” have zero occurrences; the “as” in “as the Abhidhamma says” is a citation formula, not a simile.
- The two sides of three pairs are opposed item by item 〔T32 457a07–457a11〕: the five-aggregate side has impermanence · suffering · not-self; the Nibbāna side has permanence · ease · ultimate meaning.
- One name receives six explanations without adjudication 〔T32 457a18–457a22〕: six explanations of disposition-removal follow in sequence, two expressly attributed to the Abhidhamma.
- Groups are listed without their number 〔T32 457a13–15〕: the seven similarity groups are individually named, but their total is not stated.
- One knowledge closes after another (T32 457a16·457a23): the two parenthetical closings in this passage—Knowledge of Similarity and Disposition-Removing Knowledge—join the two closings in 12-07—Knowledge That Arouses Fear and Knowledge Delighting in Liberation—to form four closings.
- Three preceding expressions before “similarity and acceptance” all differ (456c18–19·457a02·457a15–16): softness / equanimity / non-resentment-seeing-benefit. The Chinese expression occurs four times in the treatise, the other being in Chapter Eleven 〔445a23〕.
6. Internal Cross-Reading
- Backward connections: This passage continues from the close of knowledge delighting in liberation in 12-07 〔T32 457a03〕. Of the four occurrences of the Chinese expression for “similarity and acceptance,” two are in 12-07 (456c18–19·457a02) and one in Chapter Eleven 〔T32 445a23〕. The seven similarity groups have the same names as the thirty-seven awakening dhamma groups in 11-16 of Chapter Eleven 〔T32 452b21–452b27〕, where their total is stated. The other occurrence of “as the Abhidhamma says” is in 11-13 of Chapter Eleven 〔T32 451b17〕.
- Forward connections: The remaining ten occurrences of disposition-removing knowledge occur in 12-09 〔457b20–457c04〕 and 12-16 〔461a07〕. “Through path knowledge one has crossed the right fixed course” 〔T32 457a12–13〕 names the subject of the next passage.
- Fascicle and chapter: This passage belongs to fascicle twelve, part two of Chapter Twelve, “Distinguishing the Truths” (fascicle twelve opens at 456c06; chapter title line at 〔T32 456c10〕).
7. Transmission
Questions of author, translator, and textual transmission are not adjudicated here.
Shi Huijing · Waken · The Path of Freedom · Knowledge of Similarity and Disposition-Removing Knowledge · Apparatus · Summer 2026