解脫道論 初禪五枝的成立
禪與枝是一是二？論文一喻裁斷：如依一一車分說車，離分無車；如依軍分說軍，離軍分無軍——離枝無禪。
禪是五枝的合稱，不是枝外另一個境界。求禪的人不必在覺觀喜樂一心之外另覓一個叫「禪」的東西：五枝修齊，禪就在；少一枝，禪缺一角。有些名字指物，有些名字指合——認錯了，就會終生去找一個不存在的東西。
執相與兩張表
何故但五枝？答文說「以執著成五」，隨後依次列覺、觀、方便、喜樂、心不亂與得定，末以「如是執著成五」收束。其中「以此四功德」所指哪些項目，本段沒有明列。
五枝另有兩組列法。第一組明說覺於初禪為勝枝、以覺除欲，觀、喜、樂、一心則分別於第二至第五禪「初起」；此前「初蓋對治初禪，乃至五蓋對治五禪」的施受方向未明。第二組明列一心治婬欲、歡喜治嗔恚、覺治懈怠眠、樂治調悔、觀治疑。
兩組都談到欲：一處說「以覺除欲」，一處說「一心是婬欲對治」。論文沒有解釋兩句關係，故兩句並存，關係未決。
Are jhāna and its factors one or two? The treatise decides by a simile: as a cart is spoken of in dependence on each part, and there is no cart apart from its parts; as an army is spoken of in dependence on its divisions, and there is no army apart from those divisions—there is no jhāna apart from its factors.
Jhāna is the collective name for the five factors, not another state beyond them. One who seeks jhāna need not look beyond applied thought, sustained thought, joy, pleasure, and one-pointedness for another thing called “jhāna.” When all five factors have been cultivated, jhāna is there; when one is absent, jhāna lacks a corner. Some names designate a thing; others designate a combination. Mistake one for the other, and a person may spend a lifetime seeking something that does not exist.
Grasping the Characteristic and Two Tables
Why only five factors? The answer says, “Through grasping, they become five,” then lists in order applied thought, sustained thought, means, joy and pleasure, the mind's nondistraction, and the gaining of concentration, concluding, “In this way, through grasping they become five.” Which items “these four qualities” refers to is not explicitly listed in this passage.
The five factors are also given in two arrangements. The first explicitly says that applied thought is the excellent factor in the first jhāna and removes sensual desire, while sustained thought, joy, pleasure, and one-pointedness respectively “first arise” in the second through fifth jhānas. The direction of action in the preceding statement, “The first hindrance is the antidote to the first jhāna, up to the five hindrances being the antidote to the five jhānas,” remains unclear. The second arrangement explicitly lists one-pointedness as the antidote to sensual desire, gladness to ill will, applied thought to sloth-and-torpor, pleasure to agitation-and-remorse, and sustained thought to doubt.
Both arrangements speak of desire. One says, “Applied thought removes sensual desire”; the other, “One-pointedness is the antidote to sensual desire.” The treatise does not explain their relation, so both statements remain and their relation is unresolved.
Shi Huijing · Waken · The Path of Freedom · The Establishment of the Five Factors of the First Jhāna · 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〉「初禪五枝的成立」· 大正藏 T32n1648〔起 T32 0416c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0416c〕
問：若說初禪成就五枝為禪，不應更復別說其枝為禪。若別說枝，何故初禪說五枝相應？答：依禪枝成禪，不離禪枝有禪。無別異禪。如依一一車分說車，離分無車。如依軍分說軍，非離軍分有軍。如是依禪枝名禪，非離枝有禪。以一種名禪，以可分名枝。說事名禪，說功德名枝。以說依制名禪，以說依性制名枝。
問：於有念精進等法，何故但說五枝耶？答：以執著成五。
問：云何為執相？答：覺者隨於事，心而得自安。觀者隨於持心，覺觀不雜，起於方便。若方便具足喜樂生，若起方便具足得生，喜心增長樂心成滿。以此四功德心成就不亂。若心不亂得定，是名執相。如是執著成五。復次蓋對治故成五。初蓋對治初禪，乃至五蓋對治五禪。覺者初禪為勝枝，以覺除欲。若覺入正定，餘枝亦起。觀者於五枝，第二禪是初起，喜者於第三禪是初起，樂者於第四禪是初起，一心者於第五禪是初起。如是以勝枝成五。復次以五蓋對治成五。如三藏所說：一心是婬欲對治，歡喜是嗔恚對治，覺是懈怠眠對治，樂是調悔對治，觀是疑對治。以蓋從對治，是故成五。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔承前〕上一單元答末標「五分成就者，謂覺、觀、喜、樂、一心」；本單元即釋五枝之成立。
禪與枝為什麼不相離
問：若說初禪成就五枝就是禪，就不應當再另外說它的枝是禪；若另外說枝，為什麼初禪說是五枝相應？答：依禪枝而成禪，不離禪枝而有禪，沒有另外異樣的禪。
如同依一一車分而說車，離了車分就沒有車；如同依軍分而說軍，並非離了軍分而有軍。這樣依禪枝而名為禪，並非離了枝而有禪。
論文接著列三組說法：以一種名為禪，以可分名為枝；說事名為禪，說功德名為枝。第三組原文作「以說依制名禪，以說依性制名枝」；「依制」「依性制」各指什麼，兩個「以說」怎樣切分並與「名禪」「名枝」相接，本段仍不確定。
為什麼只說五枝
問：於有念、精進等法，為什麼只說五枝？答：以執著而成五。
一 以執相成五
問：什麼是執相？答：覺，是隨於事而心得自安；觀，是隨於持心。覺、觀不雜，起於方便。若方便具足，喜、樂就生；若起方便具足而得生，喜心增長，樂心成滿。接著原文說「以此四功德」，心成就而不亂；若心不亂而得定，這叫作執相。這樣以執著而成五。「此四功德」究竟回指前文哪些項目，本段沒有明列。
二 以勝枝成五
再者，原文說：「復次蓋對治故成五。初蓋對治初禪，乃至五蓋對治五禪。」這一句中「蓋」「對治」「禪」的施受方向，以及初蓋至五蓋與初禪至五禪如何相繫，論文沒有說明；因此保留原句，不直接說成某蓋以某禪為對治，或某禪對治某蓋。
覺，於初禪為勝枝——以覺除欲；若覺入於正定，其餘的枝也就起了。觀，在五枝之中於第二禪是初起；喜，於第三禪是初起；樂，於第四禪是初起；一心，於第五禪是初起。這樣以勝枝而成五。
三 以五蓋對治成五
再者，以五蓋對治而成五。如三藏所說：一心是婬欲的對治，歡喜是嗔恚的對治，覺是懈怠眠的對治，樂是調悔的對治，觀是疑的對治。以蓋而從其對治，所以成五。
〔Continued from the preceding unit〕 The preceding answer ends by stating, “Accomplishment of five factors means applied thought, sustained thought, joy, pleasure, and one-pointedness.” This unit explains how the five factors are established.
Why Jhāna and Its Factors Are Not Separate
Question: If accomplishing the five factors of the first jhāna is itself jhāna, its factors should not again be separately called jhāna. If factors are separately spoken of, why is the first jhāna said to be associated with five factors? Answer: Jhāna is formed in dependence on the jhāna factors. There is no jhāna apart from the jhāna factors, no other separate jhāna.
It is like speaking of a cart in dependence on each part of the cart: apart from the parts, there is no cart. It is like speaking of an army in dependence on the divisions of the army: there is no army apart from its divisions. In the same way, it is named jhāna in dependence on the jhāna factors; there is no jhāna apart from the factors.
The treatise then gives three pairs: what is one is named jhāna, and what can be divided is named factor; speaking of the matter, it is named jhāna, and speaking of its qualities, they are named factors. The third pair reads, “By speaking, 依制 is named jhāna; by speaking, 依性制 is named factor.” What 依制 and 依性制 respectively refer to, and how the two occurrences of “by speaking” are segmented and attached to “named jhāna” and “named factor,” remain uncertain in this passage.
Why Are Only Five Factors Taught?
Question: Given qualities such as mindfulness and energy, why are only five factors taught? Answer: Through grasping, they become five.
1. Five through Grasping the Characteristic
Question: What is grasping the characteristic? Answer: Applied thought follows the matter, and the mind thereby settles itself. Sustained thought follows the maintaining of the mind. Applied and sustained thought are not intermixed, and means arises. When means is fulfilled, joy and pleasure arise. When arising means is fulfilled and gains arising, the mind of joy grows and the mind of pleasure becomes full. The source then says, “Through these four qualities,” the mind is accomplished and undistracted. When the mind is undistracted and gains concentration, this is called grasping the characteristic. In this way, through grasping they become five. The passage does not list which earlier items “these four qualities” refers to.
2. Five through the Excellent Factors
Again, the source says: “Further, because of the antidote to the hindrances, they become five. The first hindrance is the antidote to the first jhāna, up to the five hindrances being the antidote to the five jhānas.” The direction of action among “hindrance,” “antidote,” and “jhāna,” and how the first through fifth hindrances are joined to the first through fifth jhānas, are not explained. The wording is therefore retained and is not recast either as a hindrance taking a jhāna as its antidote or as a jhāna counteracting a hindrance.
Applied thought is the excellent factor in the first jhāna, for applied thought removes sensual desire. If applied thought enters right concentration, the other factors also arise. Among the five factors, sustained thought first arises in the second jhāna; joy first arises in the third; pleasure first arises in the fourth; and one-pointedness first arises in the fifth. In this way, through the excellent factors they become five.
3. Five through the Antidotes to the Five Hindrances
Again, through the antidotes to the five hindrances they become five. As the Piṭaka says: one-pointedness is the antidote to sensual desire; gladness is the antidote to ill will; applied thought is the antidote to sloth-and-torpor; pleasure is the antidote to agitation-and-remorse; and sustained thought is the antidote to doubt. Because the hindrances follow their antidotes, they therefore become five.
Shi Huijing · Waken · The Path of Freedom · The Establishment of the Five Factors of the First Jhāna · Vernacular · Summer 2026
五枝點齊了，一個尖銳的問題立刻被提出來：禪與枝，到底是一個東西還是兩個？
「問：若說初禪成就五枝為禪，不應更復別說其枝為禪。若別說枝，何故初禪說五枝相應？」〔T32 416c07–09〕——既然五枝合成禪，就不該再說枝；既然別說枝，禪又是什麼？
先把所見說在前頭，答案就是本段最有力的一喻：離枝無禪。「依禪枝成禪，不離禪枝有禪。無別異禪。如依一一車分說車，離分無車。如依軍分說軍，非離軍分有軍」〔T32 416c09–11〕——輪、軸、轅合起來叫車，拆開了沒有一個「車」剩下；兵、伍、陣合起來叫軍，散了隊沒有一個「軍」站著。禪亦如是：禪是五枝的合稱，不是枝外的第六個東西。求禪的人不必在覺觀喜樂一心之外另覓一個叫「禪」的境界——把五枝修齊，禪就在了；少一枝，禪就缺一角。這一喻順手也教了一種看名相的眼光：有些名字指物，有些名字指合——認錯了，就會去找一個不存在的東西。
名與分的關係，論文再列三對術語：「以一種名禪，以可分名枝。說事名禪，說功德名枝。以說依制名禪，以說依性制名枝」〔T32 416c12–14〕。前兩對分別列一種／可分、事／功德；第三對的「依制」「依性制」各指什麼，以及兩個「以說」怎樣切分、怎樣連到「名禪」「名枝」，原文沒有自釋。第三對與前兩對如何相接，在本段仍不確定。
車喻與軍喻的句式也各有一重否定。車喻說「離分無車」，軍喻說「非離軍分有軍」〔T32 416c11〕；前者直接說離開諸分便無車，後者說並非離開軍分另有軍。緊接的結語再說「依禪枝名禪，非離枝有禪」〔T32 416c11–12〕，把兩譬共同所證收回禪與枝。三對名義之辨則承此分出總名與可分、事與功德、依制與依性制。
執相答文的列次
「問：於有念精進等法，何故但說五枝耶？答：以執著成五」〔T32 416c14–15〕。問句先提到另有念、精進等法，答句只說以執著成五。接著問何謂執相，答文依次列出：「覺者隨於事，心而得自安。觀者隨於持心，覺觀不雜，起於方便。若方便具足喜樂生，若起方便具足得生，喜心增長樂心成滿。以此四功德心成就不亂。若心不亂得定，是名執相」〔T32 416c16–20〕。其中「此四功德」究竟回指哪些項目，原文沒有逐項點名；可以確定的是答文所列次序，以及以「若心不亂得定，是名執相」「如是執著成五」收束〔T32 416c19–20〕。
答文的句面可再分清：先各有一句說覺與觀，然後是「覺觀不雜，起於方便」；接下來連有兩個「若」句，一句作「若方便具足喜樂生」，一句作「若起方便具足得生」，再接「喜心增長樂心成滿」〔T32 416c18〕。其後才出「以此四功德」與心不亂、得定之句〔T32 416c18–20〕。原文既沒有替「此四」逐項編號，也沒有把五枝改列為一套先後工序，所以只按這些句子的現有次序說明。
兩組列法：並列而不調停
隨後論文給了第一組列法：「覺者初禪為勝枝，以覺除欲。若覺入正定，餘枝亦起。觀者於五枝，第二禪是初起，喜者於第三禪是初起，樂者於第四禪是初起，一心者於第五禪是初起。如是以勝枝成五」〔T32 416c21–25〕。這一組只有覺被明稱為初禪的「勝枝」；觀、喜、樂、一心則分別被說為於第二至第五禪「初起」。在它之前另有「初蓋對治初禪，乃至五蓋對治五禪」〔T32 416c21〕，但其施受方向與配列關係不自明，故不把它改寫成五蓋各以五禪為對治。
第二組列法出自三藏：「一心是婬欲對治，歡喜是嗔恚對治，覺是懈怠眠對治，樂是調悔對治，觀是疑對治。以蓋從對治，是故成五」〔T32 416c26–29〕。這裡逐項明列一心、歡喜、覺、樂、觀所對治的五蓋；五枝之目作「喜」，引文則作「歡喜」，保留不齊。
此組五項次序與五枝通常列作覺、觀、喜、樂、一心的次序不同；它依對治對象列作一心、歡喜、覺、樂、觀，並以「以蓋從對治，是故成五」收句〔T32 416c26–29〕。
兩組列法依原文並置：前一組有「勝枝」「初起」及「以覺除欲」，後一組則以「對治」逐項配五蓋。兩組各按原句保存；它們彼此如何相繫，仍依文本保持未決。
前組以「如是以勝枝成五」收束，後組以「以蓋從對治，是故成五」收束；兩句各自結清本組。
停問：覺除欲，還是一心對欲？
在此停問一處：同一段裡，兩張表的配法並不一致。縱表說「以覺除欲」〔T32 416c22〕——初禪以覺為勝枝，除的是欲；橫表引三藏卻說「一心是婬欲對治」〔T32 416c26–27〕——對治婬欲的是一心。同一個欲，一說覺除、一說一心治，論文兩說並陳，不作調停。
文本只明載兩句：「以覺除欲」〔T32 416c22〕與「一心是婬欲對治」〔T32 416c26–27〕。兩句同在一段，論文卻沒有說明「除欲」與「婬欲對治」之間的關係，也沒有交代兩組列法如何調和；兩句均予保留，關係未決。
收束
回到所見：離枝無禪。車喻與軍喻說明依枝名禪，離枝沒有別異之禪；執相一段依次說覺、觀、方便、喜樂、不亂與得定；末後兩組列法分別明列勝枝／初起與五蓋對治。帶走三件：禪與枝不相離，執相之答以心不亂得定作結，「以覺除欲」與「一心是婬欲對治」並存而未獲調停。
Once the five factors have been named, a sharp question immediately arises: are jhāna and its factors one thing or two?
“Question: If accomplishing the five factors of the first jhāna is itself jhāna, its factors should not again be separately called jhāna. If factors are separately spoken of, why is the first jhāna said to be associated with five factors?” 〔T32 416c07–09〕. If the five factors together constitute jhāna, factors should not be separately spoken of; if factors are spoken of separately, then what is jhāna?
The central observation is given by the passage's strongest simile: there is no jhāna apart from its factors. “Jhāna is formed in dependence on the jhāna factors. There is no jhāna apart from the jhāna factors, no other separate jhāna. It is like speaking of a cart in dependence on each part of the cart: apart from the parts, there is no cart. It is like speaking of an army in dependence on the divisions of the army: there is no army apart from its divisions” 〔T32 416c09–11〕. Wheels, axle, and shafts together are called a cart; when they are taken apart, no “cart” remains. Soldiers, ranks, and formations together are called an army; when the ranks disperse, no “army” stands apart. Jhāna is the same: jhāna is the collective name for five factors, not a sixth thing beyond them. One who seeks jhāna need not look beyond applied thought, sustained thought, joy, pleasure, and one-pointedness for another state called “jhāna.” When the five factors are cultivated together, jhāna is there; if one factor is absent, jhāna lacks a corner. The simile also teaches a way to look at names: some names designate a thing, while others designate a combination. Confusing the two leads one to seek something that does not exist.
The treatise gives three further pairs concerning name and division: “What is one is named jhāna, and what can be divided is named factor. Speaking of the matter, it is named jhāna; speaking of its qualities, they are named factors. By speaking, 依制 is named jhāna; by speaking, 依性制 is named factor” 〔T32 416c12–14〕. The first two pairs respectively set one against divisible, and matter against qualities. In the third, the referents of 依制 and 依性制, the segmentation of the two occurrences of “by speaking,” and their attachment to “named jhāna” and “named factor” are not explained by the source. How this third pair joins the first two remains uncertain here.
The cart and army similes also use different negative forms. The cart simile says, “apart from the parts, there is no cart,” while the army simile says, “there is no army apart from its divisions” 〔T32 416c11〕. The first directly denies a cart once the parts are left behind; the second denies that an army exists separately from its divisions. The conclusion immediately repeats, “It is named jhāna in dependence on the jhāna factors; there is no jhāna apart from the factors” 〔T32 416c11–12〕, bringing what both similes establish back to jhāna and its factors. The three pairs then distinguish collective name from divisible item, matter from qualities, and 依制 from 依性制.
The Sequence in the Answer on Grasping the Characteristic
“Question: Given qualities such as mindfulness and energy, why are only five factors taught? Answer: Through grasping, they become five” 〔T32 416c14–15〕. The question notes that there are also such qualities as mindfulness and energy, while the answer says only that through grasping they become five. Asked what “grasping the characteristic” means, the source proceeds in this order: “Applied thought follows the matter, and the mind thereby settles itself. Sustained thought follows the maintaining of the mind. Applied and sustained thought are not intermixed, and means arises. When means is fulfilled, joy and pleasure arise. When arising means is fulfilled and gains arising, the mind of joy grows and the mind of pleasure becomes full. Through these four qualities, the mind is accomplished and undistracted. When the mind is undistracted and gains concentration, this is called grasping the characteristic” 〔T32 416c16–20〕. The source does not individually name the items to which “these four qualities” refers. What can be established is the order of the answer and its conclusions, “When the mind is undistracted and gains concentration, this is called grasping the characteristic” and “In this way, through grasping they become five” 〔T32 416c19–20〕.
The surface sequence can be distinguished further. Applied thought and sustained thought each receive one sentence. Then comes “Applied and sustained thought are not intermixed, and means arises.” This is followed by two clauses beginning with “when”: “When means is fulfilled, joy and pleasure arise”; “when arising means is fulfilled and gains arising”; and then “the mind of joy grows and the mind of pleasure becomes full” 〔T32 416c18〕. Only afterward does the passage introduce “these four qualities,” the mind's nondistraction, and the gaining of concentration 〔T32 416c18–20〕. Since the source neither numbers the four nor recasts the five factors as a sequence of stages, the present account follows only the existing order of these statements.
Two Tables: Juxtaposed without Reconciliation
The treatise then gives the first table: “Applied thought is the excellent factor in the first jhāna, for applied thought removes sensual desire. If applied thought enters right concentration, the other factors also arise. Among the five factors, sustained thought first arises in the second jhāna; joy first arises in the third; pleasure first arises in the fourth; and one-pointedness first arises in the fifth. In this way, through the excellent factors they become five” 〔T32 416c21–25〕. In this table, only applied thought is explicitly called the first jhāna's “excellent factor.” Sustained thought, joy, pleasure, and one-pointedness are said respectively to “first arise” in the second through fifth jhānas. Immediately before it stands the statement “The first hindrance is the antidote to the first jhāna, up to the five hindrances being the antidote to the five jhānas” 〔T32 416c21〕. Its direction of action and relation to the ensuing correspondences are not self-evident, so it is not rewritten as though each hindrance took its respective jhāna as antidote.
The second table comes from the Piṭaka: “One-pointedness is the antidote to sensual desire; gladness is the antidote to ill will; applied thought is the antidote to sloth-and-torpor; pleasure is the antidote to agitation-and-remorse; and sustained thought is the antidote to doubt. Because the hindrances follow their antidotes, they therefore become five” 〔T32 416c26–29〕. Here the five factors and five hindrances are explicitly paired one by one. The ordinary list of factors uses “joy,” while the citation uses “gladness”; the discrepancy is retained.
The order of these five differs from the usual list—applied thought, sustained thought, joy, pleasure, one-pointedness. It is arranged by antidote as one-pointedness, gladness, applied thought, pleasure, and sustained thought, and closes with, “Because the hindrances follow their antidotes, they therefore become five” 〔T32 416c26–29〕.
The two tables stand side by side in the source. The first has “excellent factor,” “first arises,” and “applied thought removes sensual desire”; the second pairs each factor with a hindrance as its “antidote.” Each is preserved in its own wording. How they are related to one another remains unresolved in the text.
The first table concludes, “In this way, through the excellent factors they become five”; the second, “Because the hindrances follow their antidotes, they therefore become five.” Each sentence closes its own table.
Pause: Does Applied Thought Remove Desire, or Does One-Pointedness Counter Sensual Desire?
Pause here: the two tables in the same passage do not make the same pairing. The vertical table says, “Applied thought removes sensual desire” 〔T32 416c22〕: applied thought is the excellent factor of the first jhāna, and what it removes is desire. The horizontal table cited from the Piṭaka says instead, “One-pointedness is the antidote to sensual desire” 〔T32 416c26–27〕. For the same desire, one statement says applied thought removes it, while the other says one-pointedness counters it. The treatise presents both without reconciliation.
The text states only the two sentences, “Applied thought removes sensual desire” 〔T32 416c22〕 and “One-pointedness is the antidote to sensual desire” 〔T32 416c26–27〕. Although both occur in the same passage, the treatise does not explain the relation between “removing desire” and “being the antidote to sensual desire,” or how the two tables should be harmonized. Both statements are retained, and their relation remains unresolved.
Conclusion
Return to the central observation: there is no jhāna apart from its factors. The cart and army similes show that jhāna is named in dependence on its factors and that no other jhāna exists beyond them. The passage on grasping the characteristic proceeds through applied thought, sustained thought, means, joy and pleasure, nondistraction, and the gaining of concentration. Its final two tables give respectively the excellent factors and their first arising, and the antidotes to the five hindrances. Carry away three things: jhāna is inseparable from its factors; the answer on grasping the characteristic ends with the undistracted mind gaining concentration; and “applied thought removes sensual desire” stands beside “one-pointedness is the antidote to sensual desire” without reconciliation.
Shi Huijing · Waken · The Path of Freedom · The Establishment of the Five Factors of the First Jhāna · 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「五分成就者，謂覺、觀、喜、樂、一心」〔T32 416c06–07〕，以三問料簡五枝：先辨禪與枝之不相離（車分、軍分二譬），次答何故但立五枝，並以執相、勝枝、蓋對治三重釋其成五。段末「是故成五」〔T32 416c28–29〕之後，作意地相而何以不生地想之問自「問：此坐禪人作意於一切地相」〔T32 416c29〕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） |
|---|---|
| 禪與枝不相離 | 「問：若說初禪成就五枝為禪」〔T32 416c07〕…「以說依性制名枝」〔T32 416c13–14〕 |
| 何故但說五枝 | 「問：於有念精進等法，何故但說五枝耶？」〔T32 416c14–15〕…「答：以執著成五」〔T32 416c15〕 |
| 第一重·以執相成五 | 「問：云何為執相？」〔T32 416c15〕…「如是執著成五」〔T32 416c20〕 |
| 第二重·以勝枝成五 | 「復次蓋對治故成五」〔T32 416c20〕…「如是以勝枝成五」〔T32 416c25〕 |
| 第三重·以五蓋對治成五 | 「復次以五蓋對治成五」〔T32 416c25–26〕…「是故成五」〔T32 416c28–29〕 |
三重成五之首尾標目不齊：第二重起句作「復次蓋對治故成五」〔T32 416c20〕而收句作「如是以勝枝成五」〔T32 416c25〕，起收二名不同；第三重起句復作「復次以五蓋對治成五」〔T32 416c25–26〕，與第二重之起句名目相犯。照錄不改，不代為分判。
全段定位錨
〔T32, 416c07–29〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 禪·枝（三對之辨） | 「以一種名禪，以可分名枝。說事名禪，說功德名枝。以說依制名禪，以說依性制名枝」〔T32 416c12–14〕 | 三對皆不再自釋；「依制」「依性制」二語及兩個「以說」的切分連屬在本段不明 |
| 執相 | 論文自釋：「覺者隨於事，心而得自安。觀者隨於持心」〔T32 416c16〕…「若心不亂得定，是名執相」〔T32 416c19–20〕 | 「以此四功德心成就不亂」〔T32 416c18–19〕之「四功德」所指，本段沒有列明 |
| 勝枝 | 「覺者初禪為勝枝，以覺除欲」〔T32 416c21–22〕；餘四枝各於第二至第五禪初起——「觀者於五枝，第二禪是初起，喜者於第三禪是初起，樂者於第四禪是初起，一心者於第五禪是初起」〔T32 416c23–25〕 | 五枝配五禪之「初起」，校記作初起／起初（見目三） |
| 五禪·第五禪 | 「初蓋對治初禪，乃至五蓋對治五禪」〔T32 416c21〕；「一心者於第五禪是初起」〔T32 416c24–25〕 | 「第五禪」四字全論唯此一見，然五禪之列非本段孤出：品 4 分別定品先出四禪之列「定有四種：初禪、二禪、三禪、四禪」〔T32 408a01–02〕，繼即出五禪之列「復次定有五種，謂初禪、二禪、三禪、四禪、五禪」〔T32 408a05–06〕，並自設問料簡之——「問：何故說四禪及五禪？答：由二人報故，第二禪二種，謂無覺無觀、無覺少觀」〔T32 408a09–11〕，末以「是其修四禪次第」〔T32 408a13〕與「是其受五禪次第，是故說於五禪」〔T32 408a16〕分結。故二列並非未決之異說，論文自有其解；本段用五禪之列，即承品 4 之後說 |
| 枝（校記通例） | 段內「枝」十六見；大正藏出枝＝支之校記一條而以＊標其覆出，段內繫錨十四處 | 前段 08-06 已有「禪枝」之枝／支校記〔T32 414c19〕；五者之目品 8 四見（「覺、觀、喜、樂、一心及信等五根」〔T32 414a19–20〕、「初禪禪枝」〔T32 416a25〕、「五分成就」〔T32 416c06〕、二十五功德之首聚作「初禪覺、觀、喜、樂、一心具足」〔T32 417a21〕），品 4 先出〔T32 408a02·408a06〕 |
三、校記與異讀
本段範圍內大正藏校記四條，涵段內繫錨十九處（二條以＊標其覆出），均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 416c07 起 | 枝（禪枝·五枝·勝枝等） | 支 | 【宋】【元】【明】【宮】（一條＊，段內繫錨十四處） |
| 416c18 | 生（具足得生） | 心 | 【明】 |
| 416c21 | 乃（乃至五蓋對治五禪） | 及 | 【宋】【元】【明】【宮】 |
| 416c23 起 | 初起（第二禪是初起等） | 起初 | 【宋】【元】【明】【宮】（一條＊，段內繫錨三處） |
誌錄不判三事：
- 枝／支為全書通例之異，本段密集出現（繫錨十四處）；字別而義同，本文從底本作「枝」。並錄不判。
- 416c23 起初起／起初三處並同：作「初起」則為最初生起，作「起初」則語序倒而義近。並錄不判，本文從底本。
- 416c21「乃至五蓋對治五禪」之「乃」，四本作「及」——作「乃至」則初與五之間諸蓋諸禪略而不列，作「及」則僅並舉初、五二端。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：一心是婬欲對治，歡喜是嗔恚對治，覺是懈怠眠對治，樂是調悔對治，觀是疑對治」 | 〔T32 416c26–28〕 | 證第三重之成五。全論引「三藏」者三處（415b12·415c09·本處），此為唯一出所引之語者。所配之枝作「歡喜」而五枝之目作「喜」〔T32 416c06〕，兩處用字不齊；本段未說明所引書名 |
五、譬喻·修辭
- 車分之譬〔T32 416c10〕：「如依一一車分說車，離分無車」——以部分與全體之不相離喻枝與禪。
- 軍分之譬〔T32 416c10–11〕：「如依軍分說軍，非離軍分有軍」——與車分同旨而別取一事，二譬連下，句式相對（一作「離分無車」、一作「非離軍分有軍」，一否定一雙否定），照錄不齊。
- 三對之辨〔T32 416c12–14〕：一種／可分、說事／說功德、依制／依性制——三對六目，句句以「名禪」「名枝」收，是本段最整之排比。
- 五枝配五禪〔T32 416c21–25〕：覺於初禪為勝枝，觀、喜、樂、一心各於第二至第五禪「是初起」——一枝一禪，五枝五禪相配到底。
- 三重「成五」：執著、勝枝、蓋對治三重，各以「成五」作結——三重之收句在「如是執著成五」〔T32 416c20〕、「如是以勝枝成五」〔T32 416c25〕、「是故成五」〔T32 416c28–29〕；「成五」二字段內凡六見（另見 c15·c20 之起句與 c25–26 之起句）。
六、章內互讀
- 前指：「五分成就者，謂覺、觀、喜、樂、一心」〔T32 416c06–07〕（本段所承）；五者之目前見〔T32 414a19–20〕〔T32 416a25–26〕；五蓋名目〔T32 416b07–08〕與五蓋成五之料簡〔T32 416c02–06〕；「禪枝」之枝／支校記見 08-06〔T32 414c19〕；品 4 四禪之列〔T32 408a02〕與五枝之語〔T32 408a06〕。
- 後指：作意地相而何以不生地想之問自〔T32 416c29〕起（下一單元）；三善之總標〔T32 417a06–07〕、十相之逐釋〔T32 417a10–20〕與二十五功德之列〔T32 417a20–24〕。
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 is part of fascicle four of the Path of Freedom, in part one of the Chapter on Fields of Practice. It continues the preceding passage's final statement, “Accomplishment of five factors means applied thought, sustained thought, joy, pleasure, and one-pointedness” 〔T32 416c06–07〕, and analyzes the five factors through three questions. It first distinguishes jhāna and its factors as inseparable through the two similes of a cart's parts and an army's divisions. It next asks why only five factors are established, and explains their formation as five in three ways: grasping the characteristic, excellent factors, and antidotes to the hindrances. After the closing “they therefore become five” 〔T32 416c28–29〕, the question why attending to the earth sign does not produce the perception of earth begins at “Question: This meditator attends to the sign of the earth kasiṇa” 〔T32 416c29〕 and belongs to the next unit.
1. Structural Location
The passage has three questions. Their boundaries can be checked word for word:
| Section | Verbatim limits of the source, each with its anchor |
|---|---|
| Jhāna and its factors are inseparable | “Question: If accomplishing the five factors of the first jhāna is itself jhāna” 〔T32 416c07〕 … “by speaking, 依性制 is named factor” 〔T32 416c13–14〕 |
| Why only five factors are taught | “Question: Given qualities such as mindfulness and energy, why are only five factors taught?” 〔T32 416c14–15〕 … “Answer: Through grasping, they become five” 〔T32 416c15〕 |
| First account: five through grasping the characteristic | “Question: What is grasping the characteristic?” 〔T32 416c15〕 … “In this way, through grasping they become five” 〔T32 416c20〕 |
| Second account: five through the excellent factors | “Further, because of the antidote to the hindrances, they become five” 〔T32 416c20〕 … “In this way, through the excellent factors they become five” 〔T32 416c25〕 |
| Third account: five through the antidotes to the five hindrances | “Again, through the antidotes to the five hindrances they become five” 〔T32 416c25–26〕 … “they therefore become five” 〔T32 416c28–29〕 |
The opening and closing labels of the three accounts are not uniform. The second begins, “Further, because of the antidote to the hindrances, they become five” 〔T32 416c20〕 but concludes, “In this way, through the excellent factors they become five” 〔T32 416c25〕; its opening and close have different names. The third begins again, “Again, through the antidotes to the five hindrances they become five” 〔T32 416c25–26〕, overlapping the name at the opening of the second. The wording is retained without correction or an imposed division.
Anchor for the whole passage
〔T32, 416c07–29〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Jhāna and factor (three paired distinctions) | “What is one is named jhāna, and what can be divided is named factor. Speaking of the matter, it is named jhāna; speaking of its qualities, they are named factors. By speaking, 依制 is named jhāna; by speaking, 依性制 is named factor” 〔T32 416c12–14〕 | None of the three pairs is further explained. The meaning of 依制 and 依性制, and the segmentation and attachment of the two occurrences of “by speaking,” remain unclear here |
| Grasping the characteristic | The treatise explains it itself: “Applied thought follows the matter, and the mind thereby settles itself. Sustained thought follows the maintaining of the mind” 〔T32 416c16〕 … “When the mind is undistracted and gains concentration, this is called grasping the characteristic” 〔T32 416c19–20〕 | The passage does not explicitly list what “these four qualities” refers to in “Through these four qualities, the mind is accomplished and undistracted” 〔T32 416c18–19〕 |
| Excellent factor | “Applied thought is the excellent factor in the first jhāna, for applied thought removes sensual desire” 〔T32 416c21–22〕. The other four factors each first arise in the second through fifth jhānas: “Among the five factors, sustained thought first arises in the second jhāna; joy first arises in the third; pleasure first arises in the fourth; and one-pointedness first arises in the fifth” 〔T32 416c23–25〕 | The correspondence of five factors to five jhānas uses the base reading 初起, “first arises,” while the witnesses read 起初 (section 3) |
| Five jhānas; fifth jhāna | “The first hindrance is the antidote to the first jhāna, up to the five hindrances being the antidote to the five jhānas” 〔T32 416c21〕; “one-pointedness first arises in the fifth jhāna” 〔T32 416c24–25〕 | The expression “fifth jhāna” occurs only here in the treatise, but the five-jhāna list is not isolated to this passage. Chapter Four first lists four jhānas—“concentration is of four kinds: first, second, third, and fourth jhāna” 〔T32 408a01–02〕—then immediately lists five—“again, concentration is of five kinds: first, second, third, fourth, and fifth jhāna” 〔T32 408a05–06〕—and itself asks why: “Question: Why are four jhānas and five jhānas taught? Answer: Because there are two persons' results; the second jhāna is of two kinds, without applied and sustained thought, and without applied thought but with little sustained thought” 〔T32 408a09–11〕. It closes separately with “this is the sequence of cultivating four jhānas” 〔T32 408a13〕 and “this is the sequence of receiving five jhānas; therefore five jhānas are taught” 〔T32 408a16〕. The two lists are therefore not unresolved competing accounts: the treatise explains them. The present passage's five-jhāna list follows the later account in Chapter Four |
| 枝, factor (recurring apparatus note) | The character 枝 occurs sixteen times in this passage. One Taishō note gives 支 as its variant and marks recurrences with an asterisk, with fourteen anchored occurrences in this passage | The 枝／支 variant already occurs under “jhāna factor” in 08-06 〔T32 414c19〕. The five items occur four times in Chapter Eight: at 〔T32 414a19–20〕 as “applied thought, sustained thought, joy, pleasure, and one-pointedness, together with the five faculties beginning with faith”; at 〔T32 416a25〕 as “the factors of the first jhāna”; at 〔T32 416c06〕 as “accomplishment of five factors”; and at 〔T32 417a21〕 as the first group among the twenty-five qualities. They occur earlier in Chapter Four at 〔T32 408a02·408a06〕 |
3. Critical Notes and Variant Readings
The Taishō apparatus gives four notes in this passage, covering nineteen anchored occurrences. Two are marked with an asterisk for repeated instances. All are recorded without altering the body, which follows the Taishō base text throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| From 416c07 | 枝 (in “jhāna factor,” “five factors,” “excellent factor,” and so forth) | 支 | 【宋】【元】【明】【宮】 (one asterisked note, with fourteen anchored occurrences in the passage) |
| 416c18 | 生 (in “fulfilled and gains arising”) | 心 | 【明】 |
| 416c21 | 乃 (in “up to the five hindrances being the antidote to the five jhānas”) | 及 | 【宋】【元】【明】【宮】 |
| From 416c23 | 初起 (“first arises” in the second jhāna and so forth) | 起初 | 【宋】【元】【明】【宮】 (one asterisked note, with three anchored occurrences in the passage) |
Three matters are recorded without adjudication:
- 枝／支 is a recurring variant throughout the work and occurs densely here, with fourteen anchored instances. The characters differ while the meaning is the same. The body follows the base reading 枝. Both are recorded without adjudication.
- The three instances of 初起／起初 from 416c23 are alike. Reading 初起 gives “first arises”; 起初 reverses the character order with a similar sense. Both are recorded without adjudication; the body follows 初起.
- At 416c21, the base has 乃 in “乃至, up to, the five hindrances being the antidote to the five jhānas,” while the four witnesses have 及. With 乃至, the intermediate hindrances and jhānas between first and fifth are elided; with 及, only the first and fifth endpoints are coordinated. Both are recorded without adjudication; the body follows the base text.
Two zero-hit checks against the critical text: no missing-character or gaiji marker occurs in this passage, and no inline parenthetical annotation occurs.
4. Authorities Cited by the Treatise
| Verbatim citation | Anchor | Meaning assigned by the treatise |
|---|---|---|
| “As the Piṭaka says: one-pointedness is the antidote to sensual desire; gladness is the antidote to ill will; applied thought is the antidote to sloth-and-torpor; pleasure is the antidote to agitation-and-remorse; and sustained thought is the antidote to doubt” | 〔T32 416c26–28〕 | Evidence for the third account of why there are five. The treatise cites “the Piṭaka” three times, at 415b12, 415c09, and here; only this occurrence gives the words cited. The paired factor is “gladness,” while the five-factor list uses “joy” 〔T32 416c06〕; the wording differs. This passage does not name the cited work |
5. Simile and Rhetoric
- The cart-parts simile 〔T32 416c10〕: “It is like speaking of a cart in dependence on each part of the cart: apart from the parts, there is no cart.” The inseparability of part and whole illustrates the relation of the factors to jhāna.
- The army-divisions simile 〔T32 416c10–11〕: “It is like speaking of an army in dependence on the divisions of the army: there is no army apart from its divisions.” It has the same point as the cart simile but uses a different matter. The two similes are consecutive and their sentence forms correspond: one says “apart from the parts, there is no cart”; the other, “there is no army apart from its divisions.” The first is a direct negation, the second a double negation; the wording is retained without regularization.
- Three paired distinctions 〔T32 416c12–14〕: one/divisible, matter/qualities, 依制/依性制. The six items form three pairs, each ending in “named jhāna” and “named factor.” This is the passage's most regular parallelism.
- Five factors corresponding to five jhānas 〔T32 416c21–25〕: applied thought is the excellent factor in the first jhāna; sustained thought, joy, pleasure, and one-pointedness each “first arise” in the second through fifth jhānas. One factor is paired with one jhāna through all five.
- Three accounts of ‘becoming five’: grasping, excellent factors, and antidotes to the hindrances each close with “become five.” The three closing statements are “In this way, through grasping they become five” at 〔T32 416c20〕, “In this way, through the excellent factors they become five” at 〔T32 416c25〕, and “They therefore become five” at 〔T32 416c28–29〕. The words “become five” occur six times in the passage, also in the openings at c15, c20, and c25–26.
6. Internal Cross-Reading
- Backward: “Accomplishment of five factors means applied thought, sustained thought, joy, pleasure, and one-pointedness” 〔T32 416c06–07〕, which this passage continues; earlier lists of the five at 〔T32 414a19–20〕 and 〔T32 416a25–26〕; the list of five hindrances 〔T32 416b07–08〕 and the analysis of why they become five 〔T32 416c02–06〕; the 枝／支 variant under “jhāna factor” in 08-06 〔T32 414c19〕; and Chapter Four's four-jhāna list 〔T32 408a02〕 and wording of the five factors 〔T32 408a06〕.
- Forward: the question why attending to the earth sign does not produce the perception of earth begins at 〔T32 416c29〕 in the next unit; the general heading of the three kinds of goodness at 〔T32 417a06–07〕; the detailed explanation of ten characteristics at 〔T32 417a10–20〕; and the list of twenty-five qualities at 〔T32 417a20–24〕.
7. Transmission
This edition takes no position here on questions of authorship, translation history, or transmission.
Shi Huijing · Waken · The Path of Freedom · The Establishment of the Five Factors of the First Jhāna · Apparatus · Summer 2026