解脫道論 禪觀、燥觀與出世諸分
四諦之通達說完，論主一句轉過來，開了一份目錄：「於是散法可知。如是觀覺喜受地根，解脫煩惱正受二定。」
「散法」這兩個字在本論只出現這一次。而這一句十個名字連讀而下，中間只一個逗——不逐一數，很容易讀成一句籠統的話。
數過才知道：標十目，而本段只釋了前七個。後三個沒有丟——煩惱之斷治在後面第二段，正受在第三段，想受滅正受在第四段。總標在此，逐目之釋橫跨四段。
這裡有一把可以帶走的工具：遇到一句總標開出若干名目，先逐一數清目數，再回頭看眼前這一段究竟釋了幾個。差出來的那幾個未必是丟了，可能是留給後段的。
七目之中，最見手藝的是頭一個。禪觀與燥觀之別，只在誰先誰後：禪觀以定力伏蓋、以名比色，奢摩他為初；燥觀以分別力伏蓋、以色比名，毘婆舍那為初。同一對法，把先後掉個位，就成了兩種觀，而每一格都是對稱的相反。
覺與喜二目用同一個式子，而且算得清楚：有覺地八分道，無覺地七分——除思惟；有喜地七覺分，無喜地六——除喜菩提覺。八減一、七減一，所除的那一目都點出來。數與所除相合。這與品十二前面幾段的長列正相反：長列處只列不數，短列處反而算得明白。
有一處值得自己去停：地這一目之下，論主二次立「二地」——先是見地與思惟地，接著「復次二地，學地、不學地」。同一個字分兩遍，而所分不同：一以見修分，一以學不學分。論主以「復次」相接，不判孰正孰兼，也不說二組如何相配。
而後一組還有一件字面：標作「不學地」，釋作「無學地」。這兩個詞在本論各只出現一次，就在相鄰兩行上。照錄不代齊。
末後三根對三位、三不作對三解脫，兩組都一目不缺。而收句又留了一個扣子：「以觀見成於種種道，以得成於一道」——下一段釋前半，再下一段釋後半。與段首那個總標同一種手法：先擺出來，分幾段慢慢還。
After completing the penetration of the four truths, the author turns in one sentence and opens a table of contents: “Here the dispersed topics may be known: contemplation, thought, joy, feeling, ground, faculty, liberation, defilement, attainment, and the two concentrations.”
The Chinese expression translated “dispersed topics” occurs only once in the treatise. Ten names run together with only one comma, so they can easily be mistaken for a general phrase rather than counted as a list.
Counting reveals the structure: ten topics are headed, but only the first seven are explained here. The other three have not vanished. The treatment of defilements comes two passages later, attainment in the third passage, and the attainment of cessation in the fourth. The heading is here, while its item-by-item explanation crosses four passages.
This yields a portable reading tool: whenever one sentence opens a series of named topics, count them first, then ask how many the present passage actually explains. A difference need not mean that material is missing; the outstanding topics may have been reserved for later passages.
The craft is clearest in the first of the seven. 禪觀, meditation contemplation, suppresses the hindrances through concentration and begins with calm; 燥觀, dry contemplation, suppresses them through discrimination and begins with insight. The same pair of practices becomes two contemplations solely by reversing which is first.
The topics of thought and joy use the same arithmetic. The ground with thought has eight path factors, while that without thought has seven because thought is removed. The ground with joy has seven awakening factors, while that without joy has six because joy is removed. Eight minus one and seven minus one both agree with the item explicitly removed.
One point deserves a pause. Under “ground,” the author twice establishes “two grounds”: first the grounds of seeing and cultivation, then the grounds of learning and not-learning. The same rubric is divided twice on different principles. “Furthermore” joins the two, but the author does not adjudicate their relation.
The latter pair also preserves a graphic difference: its heading says 不學地, “ground of not-learning,” while its explanation says 無學地, “ground beyond learning.” Each expression occurs only once in the treatise, on adjacent lines. They have therefore not been normalized.
Finally, three faculties match three positions, and three acts of not constructing match three liberations, without a missing item. The closing sentence leaves another clasp: “through contemplative seeing, on diverse paths; through attainment, on one path.” The next passage explains the first half and the passage after that the second. Like the ten-topic heading, the author places the frame first and discharges it across later passages.
Shi Huijing · Waken · The Path of Freedom · Meditation Contemplation, Dry Contemplation, and the Supramundane Divisions · 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〉「禪觀、燥觀與出世諸分」· 大正藏 T32n1648〔起 T32 0459a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0459a〕
爾時以聖行苦諦如是相以通達，成通達四諦。如其相四諦，以如義成一相。如五陰種種相一相，以前分別為色陰，以無常已見五陰無常，亦常見無常，非色陰為五陰。如是入界，如是於此可知。於是散法可知。如是觀覺喜受地根，解脫煩惱正受二定。於是觀者二觀，禪觀、燥觀。
〔T32 0459b〕
問：云何禪觀？已得定，以定力伏蓋。以名比分別色觀見禪分，奢摩他為初，修毘婆舍那。燥觀者，以分別力伏蓋，以色比分別名見觀諸行，毘婆舍那為初，修行奢摩他覺者燥觀。初禪及觀者，觀道及果成有覺，於三禪毘婆舍那乃至性除成有覺，道及果成無覺，於覺地道成八分道，於無覺地七分除思惟。喜者燥觀得苦行，具足毘婆舍那相似智，成無苦起，性除道及果共起喜。燥觀得樂行具足，於二禪毘婆舍那及道果共起喜。於第三禪、於第四禪，毘婆舍那道及果不共起喜。於喜地道及果七覺分起，於無喜地六菩提覺，除喜菩提覺。受者燥觀得苦行，具足毘婆舍那乃至相似智，共捨起，性除道及果共喜起。燥觀得樂行具足，於三禪毘婆舍那道果共喜起，於第四禪毘婆舍那道果共捨起。地者二地，見地、思惟地。於是須陀洹道見地，餘三道四沙門果思惟地。未甞見今見名見地。如是見、如是修是思惟地。復次二地，學地、不學地。於是四道三沙門果，學地；阿羅漢果，無學地。根者，三出世間根：未知我當知根、已知根、知已根。於是須陀洹道智、初未知今知者，成未知智；三道智、三果智，已知法更知知根，阿羅漢果智無餘。已知法知者，已知根。解脫者，三解脫：無相解脫、無作解脫、空解脫。於是道相似智，不作相是無相解脫、不作願是無作解脫、不作執是空解脫。復次此三解脫，以觀見成於種種道，以得成於一道。
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、四諦之通達與散法之標
這時候以聖行、苦諦如是之相而通達，成為通達四諦。像它的相那樣的四諦，以如義成一相。
像五陰的種種相與一相：在前已分別為色陰，以無常已見五陰無常，也常見無常，而不是把色陰當作五陰。入、界也是這樣，於此可以知道。
在這件事上，散法可以知道——這樣：觀、覺、喜、受、地、根、解脫、煩惱、正受、二定。
在這件事上，觀有二觀：禪觀、燥觀。
這一標所列共十目，而本段所釋只有前七（觀、覺、喜、受、地、根、解脫）；其餘三目（煩惱、正受、二定）不在本段。這裡照錄。
二、七目逐一
觀：禪觀與燥觀
問：怎樣是禪觀？
已經得定，以定力伏蓋，以名比而分別色，觀見禪分——奢摩他為初，修毘婆舍那。
燥觀，是以分別力伏蓋，以色比而分別名，見觀諸行——毘婆舍那為初，修行奢摩他。
二觀之別，正在誰先誰後：一個奢摩他為初，一個毘婆舍那為初。這裡照錄。
覺
覺，是燥觀。初禪以及觀者，觀道以及果成有覺；於三禪，毘婆舍那乃至性除成有覺，道以及果成無覺。
於有覺之地，道成八分道；於無覺之地，七分——除去思惟。
喜
喜，是燥觀得苦行，具足毘婆舍那、相似智，成無苦起，性除、道以及果共起喜。燥觀得樂行具足，於二禪毘婆舍那以及道果共起喜；於第三禪、於第四禪，毘婆舍那、道以及果不共起喜。
於有喜之地，道以及果七覺分起；於無喜之地，六菩提覺——除去喜菩提覺。
受
受，是燥觀得苦行，具足毘婆舍那乃至相似智，共捨起，性除、道以及果共喜起。燥觀得樂行具足，於三禪毘婆舍那、道果共喜起；於第四禪毘婆舍那、道果共捨起。
地
地，有二地：見地、思惟地。
在這件事上：須陀洹道是見地，其餘三道、四沙門果是思惟地。不曾見而今見，名為見地；這樣見、這樣修，是思惟地。
再者又有二地：學地、不學地。在這件事上：四道、三沙門果是學地；阿羅漢果是無學地。
此處二次立「二地」而所分不同：前一組以見與修分，後一組以學與不學分。又：後一組之標作「不學地」而其釋作「無學地」。這裡照錄，不代為齊。
根
根，是三出世間根：未知我當知根、已知根、知已根。
在這件事上：須陀洹道智——最初未知而今知的，成未知智；三道智、三果智，已知法而更知，是知根；阿羅漢果智無餘，已知法而知的，是已知根。
解脫
解脫，是三解脫：無相解脫、無作解脫、空解脫。
在這件事上，於道相似智：不作相是無相解脫，不作願是無作解脫，不作執是空解脫。
再者，這三解脫——以觀見成於種種道，以得成於一道。
末一句轉出下一段之題。這裡照錄。
1. Penetration of the Four Truths and the Heading of the Dispersed Topics
At that time, through noble practice one penetrates the truth of suffering by such a characteristic, and thereby penetrates the four truths. The four truths, each with its own characteristic, become one characteristic in accordance with their meaning.
It is like the aggregates in their diverse characteristics and their one characteristic. They were previously distinguished as the form aggregate; by seeing impermanence, one sees the five aggregates as impermanent and continually sees impermanence, yet one does not take the form aggregate to be all five aggregates. The sense-fields and elements are to be understood in the same way.
Here the dispersed topics may be known: contemplation, thought, joy, feeling, ground, faculty, liberation, defilement, attainment, and the two concentrations.
Here contemplation is of two kinds: 禪觀—meditation contemplation—and 燥觀—dry contemplation.
The heading lists ten topics, but this passage explains only the first seven: contemplation, thought, joy, feeling, ground, faculty, and liberation. The remaining three—defilement, attainment, and the two concentrations—do not occur in this passage. They are transcribed as they stand.
2. The Seven Topics, One by One
Contemplation: Meditation Contemplation and Dry Contemplation
Question: What is meditation contemplation (禪觀)?
Having attained concentration, one suppresses the hindrances by the power of concentration, distinguishes form by comparison with name, and contemplatively sees the factors of meditation: calm is first, and insight is cultivated.
In dry contemplation (燥觀), one suppresses the hindrances by the power of discrimination, distinguishes name by comparison with form, and contemplatively sees formations: insight is first, and calm is cultivated.
The difference between the two contemplations lies precisely in which comes first. In one, calm is first; in the other, insight is first. This is transcribed as it stands.
Thought
Thought is treated from the standpoint of dry contemplation. In the first meditation, contemplation, the path, and the fruit are accompanied by thought. In the three later meditations, insight through change-of-lineage is accompanied by thought, while the path and fruit are without thought.
On the ground accompanied by thought, the path becomes the eightfold path; on the ground without thought it has seven factors, thought being removed.
Joy
For one who reaches the difficult course through dry contemplation, full insight and knowledge resembling it arise without suffering, and change-of-lineage, path, and fruit arise together with joy. For one fully possessed of the pleasant course through dry contemplation, insight in the second meditation and the path and fruit arise together with joy; in the third and fourth meditations, insight, path, and fruit do not arise together with joy.
On the ground accompanied by joy, the seven awakening factors arise with the path and fruit. On the ground without joy there are six factors of awakening, the awakening factor of joy being removed.
Feeling
For one who reaches the difficult course through dry contemplation, full insight through knowledge resembling it arises together with equanimity, while change-of-lineage, path, and fruit arise together with joy. For one fully possessed of the pleasant course through dry contemplation, insight in the three meditations and the path and fruit arise together with joy; in the fourth meditation, insight, path, and fruit arise together with equanimity.
Ground
There are two grounds: the ground of seeing and the ground of cultivation.
Here the stream-entry path is the ground of seeing; the remaining three paths and the four fruits of recluseship are the ground of cultivation. Seeing now what had never before been seen is called the ground of seeing; seeing in this way and cultivating in this way is the ground of cultivation.
Furthermore, there are two grounds: the ground of learning and the “ground of not-learning” (不學地). Here the four paths and three fruits of recluseship are the ground of learning; the fruit of arahantship is the “ground beyond learning” (無學地).
Thus “two grounds” are established twice in this passage under different divisions: the first pair divides seeing from cultivation, and the second divides learning from not-learning. Moreover, the second pair is headed 不學地, “ground of not-learning,” but explained as 無學地, “ground beyond learning.” They are transcribed without being made uniform.
Faculty
There are three supramundane faculties: the faculty “I shall know what is not yet known,” the faculty of having known, and the faculty of one whose knowing is complete.
Here the knowledge of the stream-entry path, first knowing what was previously unknown, becomes the knowledge of what is not yet known. The knowledges of three paths and three fruits, knowing further a Dhamma already known, are the faculty of knowing. The knowledge of the fruit of arahantship, with nothing remaining and knowing a Dhamma already known, is the faculty of completed knowing.
Liberation
There are three liberations: signless liberation, desireless liberation, and emptiness liberation.
Here, in the knowledge resembling the path, not constructing a sign is signless liberation; not constructing a wish is desireless liberation; not constructing an appropriation is emptiness liberation.
Furthermore, through contemplative seeing these three liberations are accomplished on diverse paths; through attainment they are accomplished on one path.
The final sentence turns toward the topic of the next passage. It is transcribed as it stands.
Shi Huijing · Waken · The Path of Freedom · Meditation Contemplation, Dry Contemplation, and the Supramundane Divisions · Vernacular · Summer 2026
上一段末答「種種相一相，以前分別故」。本段接住這一句，先把四諦之通達說完，然後開一個總標。
先把所見說在前頭：那個總標一口氣列了十目——觀、覺、喜、受、地、根、解脫、煩惱、正受、二定——而本段從頭到尾只釋了前七個。後三個不在這一段：煩惱之斷治在 12-15，正受在 12-16，想受滅正受在 12-17。論主既不出總數，也不說哪幾目留到後面。
總標一句，十個名字
四諦之通達說完之後，論主一句轉過來：「於是散法可知。如是觀覺喜受地根，解脫煩惱正受二定」〔T32 459a28–29〕。
「散法」這兩個字在本論只出現這一次。
而這一句十個名字連讀而下，中間只一個逗。若不逐一數，很容易讀成一句籠統的話；數過才知道它是一份目錄。
隨即第一目就開了：「於是觀者二觀，禪觀、燥觀」〔T32 459a29–459b01〕。
讀法：遇總標，先數目數，再看這一段釋了幾個
本段交出的讀法就在這裡：遇到一句總標開出若干名目，先把名目逐一數清，再回頭看眼前這一段究竟釋了幾個。
照這個去數本段：標十目，釋七目。差三個。
而那三個並沒有丟——它們各自成了後面三個單元的正題。總標在此，逐目之釋橫跨四段。這在本論裡是少見的鋪法：前面幾段的總標，多半當段就釋完了。
本編照錄不代數、不代補——不替論主在標處注明「後三目見下」，也不把三目提前。
二觀之別，只在誰先誰後
七目之首是觀。論主設一問：「問：云何禪觀？已得定，以定力伏蓋」〔T32 459b01〕——以名比而分別色，觀見禪分；奢摩他為初，修毘婆舍那。
燥觀反過來：「燥觀者，以分別力伏蓋，以色比分別名見觀諸行」〔T32 459b03–04〕——毘婆舍那為初，修行奢摩他。
同一對法，只把先後掉了個位，就成了兩種觀。禪觀以定力伏蓋，燥觀以分別力伏蓋；禪觀以名比色，燥觀以色比名。每一格都是對稱的相反。
「禪觀」在本論二見，都在這一句裡；「燥觀」在本論七見，七見全在本段——本段以下說覺、說喜、說受，一路都從燥觀說起。
兩處「除一」，數與所除相合
覺與喜二目，用的是同一個式子。
覺：「於覺地道成八分道，於無覺地七分除思惟」〔T32 459b07–08〕——八減一得七，所除的是思惟。
喜：「於喜地道及果七覺分起，於無喜地六菩提覺，除喜菩提覺」〔T32 459b12–13〕——七減一得六，所除的是喜菩提覺。
兩處都不只給結果，還把所除的那一目點出來。數與所除相合，一算即知。這與品十二前面幾段「只列不數」的長列正相反——短列處論主反而算得清楚。照錄。
喜與受：同一組話，換了一個字
覺、喜、受三目連著讀，會發現一件事：喜與受二目的行文幾乎一樣，只在末一格換字。
喜那一目：燥觀得苦行者，具足毘婆舍那、相似智，成無苦起，性除道果共起喜；燥觀得樂行者，於二禪毘婆舍那及道果共起喜，於第三禪、第四禪則不共起喜〔T32 459b09 前後〕。
受那一目：燥觀得苦行者，具足毘婆舍那乃至相似智，共捨起，性除道果共喜起；燥觀得樂行者，於三禪毘婆舍那道果共喜起，於第四禪共捨起〔T32 459b13 前後〕。
同一批位置（苦行／樂行、毘婆舍那／性除、道果、諸禪），而所繫者一組是喜之有無、一組是喜與捨之分。論主不另出一句說明二目何以如此相近，只把二段並排寫下去。
而二目所繫之禪也不齊：喜目說到第三禪、第四禪，受目說三禪與第四禪。照錄不代齊。
這一組還有一件值得留意：苦行與樂行二人，在同一目之內所得不同。苦行者要到性除、道果才共起喜，樂行者在二禪的毘婆舍那與道果就已共起喜。同一個喜，兩種人到得早晚不同——論主把這一分寫在字面上，而不另加一句評語。照錄。
停一停：同一節裡為什麼兩次立「二地」？
地這一目該停下來看。
先一組：「地者二地，見地、思惟地」〔T32 459b17〕——須陀洹道是見地，其餘三道四果是思惟地；不曾見而今見叫見地，這樣見這樣修叫思惟地。
接著又一組：「復次二地，學地、不學地」〔T32 459b19–20〕——「於是四道三沙門果，學地；阿羅漢果，無學地」〔T32 459b20–21〕。
同一目之下，二次立「二地」，而所分不同：一組以見與修分，一組以學與不學分。
停下來問：一個「地」字，何以要分兩遍？
本段答不了。可核的有二件：二組所攝之人不同（前組須陀洹道對其餘七位，後組四道三果對阿羅漢果）；而論主以「復次」二字接上，不說二組孰為正、孰為兼，也不說二組如何相配。
還有一件字面：後一組之標作「不學地」而其釋作「無學地」（459b20·459b21）——這兩個詞在本論各只出現這一次，而它們就在相鄰兩行上。標與釋一字之異，照錄不代齊。
（此節另有一條校記：459b20 之「學」，宋本作「覺」。若從宋本，這二地就成了「覺地、不覺地」，而與其上「覺」目之有無二地相涉。並錄不判，本文從底本。）
段首那一句：一相與種種相怎麼並存
回頭補一件段首的事，因為它承的正是上一段之末。
上一段答難時只給一句「種種相一相，以前分別故」。本段開頭就把這一句攤開：「爾時以聖行苦諦如是相以通達，成通達四諦」〔T32 459a24–25〕，然後舉一個現成的例——「如五陰種種相一相，以前分別為色陰」〔T32 459a25–26〕。
論主用五陰來說明四諦。五陰本是五個，各有其相；可是以無常去看，五陰同是無常——一相不礙其為五，五相不礙其同為一。而關鍵在那一句：「以前分別」——先已把色陰分別出來了，所以說「五陰無常」時，並不是把色陰當作五陰。
隨後一句把這個例推廣：「如是入界，如是於此可知」——入與界也照這個讀。
四諦之一相與種種相，就照五陰這個樣子讀。論主不另立一套說明，只借一個讀者已經熟的例。本編照錄其借例之法，不代論其故。
三根三位，三不作三解脫
根一目最整齊：「根者，三出世間根：未知我當知根、已知根、知已根」〔T32 459b21–22〕。三根各配一位——須陀洹道智是未知智，三道智三果智是知根，阿羅漢果智是已知根。三對三，一目不缺。
解脫一目也整齊：「解脫者，三解脫：無相解脫、無作解脫、空解脫」〔T32 459b25–26〕，而其釋以三個「不作」相配——不作相是無相，不作願是無作，不作執是空。三不作對三解脫，也是一目不缺。
末一句把讀者送到下一段：「復次此三解脫，以觀見成於種種道，以得成於一道」〔T32 459b27–29〕。
種種道與一道——下一段釋前半，再下一段釋後半。這一句與段首那個總標是同一種手法：先擺出來，分幾段慢慢還。
把本段從頭到尾看一遍，這個手法其實出現了三次：段首借五陰之例把「一相種種相」交代過去、中段開一份十目的總標而只還七目、段末又留下「種種道與一道」的扣子。三處都是先立一個框，然後在別處還。本編只記其形，不代論其故。
帶走三件：一個所見——散法之總標開十目（觀·覺·喜·受·地·根·解脫·煩惱·正受·二定）而本段唯釋其前七〔T32 459a28–29〕；餘三目分屬其後三段（煩惱在 12-15、正受在 12-16、想受滅正受在 12-17），而論文不出總數、不言其分屬。一個讀法——遇一句總標開出若干名目，先逐一數清目數，再回看眼前這一段釋了幾個；差出來的那幾個未必是丟了，可能是留給後段的。一處停問——同一「地」目之下二次立「二地」（T32 459b17·459b19–20），一以見修分、一以學不學分，論主以「復次」相接而不判其正兼、不言二組如何相配；且後一組標作「不學地」而釋作「無學地」，二詞各全論唯一見而相鄰兩行。照錄不代齊。
還有三件小事該記著：二觀之別只在先後互換——禪觀奢摩他為初、燥觀毘婆舍那為初〔T32 459b01–459b04〕，而「燥觀」全論七見皆在本段；覺與喜二目皆以「除某」明其減（八分除思惟得七·七覺分除喜得六（T32 459b07–08·459b12–13）），數與所除相合；三根對三位、三不作對三解脫，二組皆一目不缺。
The preceding passage ended with “diverse characteristics and one characteristic, because they were distinguished beforehand.” This passage takes up that sentence, completes its account of penetrating the four truths, and then opens a general heading.
The finding comes first: the heading lists ten topics—contemplation, thought, joy, feeling, ground, faculty, liberation, defilement, attainment, and the two concentrations—but the passage explains only the first seven. The treatment of defilements occurs in 12-15, attainment in 12-16, and the attainment of cessation in 12-17. The author neither states the total nor identifies which topics will be deferred.
One Sentence, Ten Names
After the penetration of the four truths, the text turns: “Here the dispersed topics may be known: contemplation, thought, joy, feeling, ground, faculty, liberation, defilement, attainment, and the two concentrations” 〔T32 459a28–29〕.
The expression translated “dispersed topics” occurs only once in the treatise.
Ten names run together with only one comma. Without counting each one, the sentence can easily be read as an undifferentiated statement; once counted, it becomes a table of contents.
The first topic opens immediately: “Here contemplation is of two kinds: meditation contemplation and dry contemplation” 〔T32 459a29–459b01〕.
Reading Method: Count the Heading, Then Count What This Passage Explains
The passage itself teaches a reading method: when a sentence opens several named topics, count the names one by one and then count how many the present passage actually explains.
Here the heading contains ten and the passage explains seven. The difference is three.
Those three are not lost—each becomes the proper subject of one of the three units that follow. The general heading stands here while the explanation of its topics runs across four passages. This is an uncommon layout in the treatise: in the earlier passages a general heading is usually discharged within its own passage.
This edition records it as it stands and neither counts nor supplies on the treatise’s behalf—it does not annotate the heading with “for the remaining three topics, see below,” nor does it bring those three forward.
The Two Contemplations Differ Only in What Comes First
The first of the seven topics is contemplation. The author asks, “What is meditation contemplation? Having attained concentration, one suppresses the hindrances by the power of concentration” 〔T32 459b01〕. One distinguishes form by comparison with name and sees the factors of meditation: calm is first and insight is cultivated.
Dry contemplation reverses the order: “In dry contemplation, one suppresses the hindrances by the power of discrimination, distinguishes name by comparison with form, and contemplatively sees formations” 〔T32 459b03–04〕. Insight is first and calm is cultivated.
The same paired practices become two contemplations solely by exchanging first and second. Meditation contemplation (禪觀) suppresses through concentration and compares name with form; dry contemplation (燥觀) suppresses through discrimination and compares form with name. Each position is symmetrically reversed.
“Meditation contemplation” occurs twice in the treatise, both in this sentence. “Dry contemplation” occurs seven times, all within this passage; the subsequent accounts of thought, joy, and feeling continue from it.
Two Cases of “Remove One”: The Numbers Agree with What Is Removed
Thought and joy use the same formula.
For thought: “On the ground accompanied by thought the path becomes the eightfold path; on the ground without thought it has seven factors, thought being removed” 〔T32 459b07–08〕. Eight minus one is seven, and thought is the item removed.
For joy: “On the ground accompanied by joy, the seven awakening factors arise with the path and fruit; on the ground without joy there are six factors of awakening, the awakening factor of joy being removed” 〔T32 459b12–13〕. Seven minus one is six, and joy is the item removed.
In both cases the text gives not only the result but the removed member. The count and subtraction agree. Unlike the long unnumbered lists earlier in Chapter Twelve, these short lists are arithmetically explicit.
Joy and Feeling: Nearly the Same Statement with One Position Changed
Read thought, joy, and feeling together and a pattern appears: the passages on joy and feeling are nearly parallel, with the affected quality changed in the last position.
Under joy, the difficult-course practitioner reaches full insight and resembling knowledge; change-of-lineage, path, and fruit arise with joy. For the pleasant-course practitioner, insight and path and fruit in the second meditation arise with joy, whereas in the third and fourth they do not 〔T32 459b09 前後〕.
Under feeling, the difficult-course practitioner’s insight through resembling knowledge arises with equanimity, while change-of-lineage, path, and fruit arise with joy. For the pleasant-course practitioner, insight, path, and fruit in the three meditations arise with joy, and in the fourth with equanimity 〔T32 459b13 前後〕.
The positions are the same—difficult or pleasant course, insight or change-of-lineage, path and fruit, and the meditations—but one passage tracks the presence of joy, while the other distinguishes joy from equanimity. The author places the parallel accounts side by side without explaining their near repetition.
The meditation ranges are also not expressed uniformly: the joy passage names the third and fourth meditations, while the feeling passage says the three meditations and the fourth. They remain as written.
The two practitioners also reach the same joy at different points. The difficult-course practitioner does not share in joy until change-of-lineage, path, and fruit, whereas the pleasant-course practitioner already shares in it with insight in the second meditation. The wording preserves this difference without added judgment.
Pause: Why Are “Two Grounds” Established Twice in One Section?
The topic of ground deserves a pause.
First comes “There are two grounds: the ground of seeing and the ground of cultivation” 〔T32 459b17〕. The stream-entry path is the ground of seeing; the other three paths and four fruits are the ground of cultivation. Seeing now what was never seen is seeing; seeing and cultivating in this way is cultivation.
Then comes another pair: “Furthermore, there are two grounds: the ground of learning and the ground of not-learning” 〔T32 459b19–20〕, followed by “the four paths and three fruits of recluseship are the ground of learning; the fruit of arahantship is the ground beyond learning” 〔T32 459b20–21〕.
The same topic therefore establishes “two grounds” twice under different divisions: seeing versus cultivation, then learning versus not-learning.
Stop and ask: why should a single word, “ground,” be divided twice?
This passage cannot answer. Two things can be checked: the persons the two divisions cover differ (the first sets the stream-entry path against the remaining seven positions; the second sets the four paths and three fruits against the fruit of arahantship); and the author joins them with the two graphs 復次, “furthermore,” without saying which division is primary and which secondary, or how the two correspond.
There is one more matter of wording: the second pair is headed 不學地 while its explanation reads 無學地 (459b20·459b21)—each of these two terms occurs only once in the treatise, and they stand on adjacent lines. A one-graph difference between heading and explanation; recorded as it stands, not regularized.
There is also a critical note: for the graph “learning” at 459b20, the Song witness reads “awakening.” That reading would make the pair grounds with and without awakening, bringing it into contact with the earlier topic of thought. Both readings are recorded; the body follows the base.
The Opening Sentence: How Can One Characteristic and Diverse Characteristics Coexist?
One matter at the head of the passage remains to be filled in, because what it takes up is precisely the close of the preceding passage.
In answering the objection, the preceding passage gave only the one sentence, “diverse characteristics and one characteristic, because they were distinguished beforehand.” The opening of this passage spreads that sentence out: “At that time, through noble practice one penetrates the truth of suffering by such a characteristic, and thereby penetrates the four truths” 〔T32 459a24–25〕, and then raises a ready example—“as with the five aggregates in their diverse characteristics and their one characteristic, previously distinguished as the form aggregate” 〔T32 459a25–26〕.
The author uses the aggregates to clarify the four truths. The five aggregates are five and have diverse characteristics; seen as impermanent, all five share the one characteristic of impermanence. One characteristic does not erase the five, and the five do not prevent their sharing one. “Distinguished beforehand” is decisive: because form had already been distinguished, saying “the five aggregates are impermanent” does not turn form into all five.
The sentence that follows extends the example: “so too with the sense bases and the elements; so it may be known here”—sense bases and elements are read the same way.
The one characteristic and the diverse characteristics of the four truths are to be read exactly on the model of the five aggregates. The author sets up no separate explanation; he borrows an example the reader already knows. This edition records his method of borrowing and does not argue its rationale on his behalf.
Three Faculties for Three Positions; Three Non-Constructions for Three Liberations
The topic of faculties is especially regular: “There are three supramundane faculties: the faculty ‘I shall know what is not yet known,’ the faculty of having known, and the faculty of one whose knowing is complete” 〔T32 459b21–22〕. They are assigned respectively to knowledge of the stream-entry path, the knowledges of three paths and three fruits, and knowledge of the fruit of arahantship. Three positions match three faculties.
Liberation is equally regular: “There are three liberations: signless liberation, desireless liberation, and emptiness liberation” 〔T32 459b25–26〕. Their explanation matches three non-constructions: not constructing a sign, a wish, or an appropriation. Three non-constructions match three liberations.
The closing sentence sends the reader onward: “Furthermore, through contemplative seeing these three liberations are accomplished on diverse paths; through attainment they are accomplished on one path” 〔T32 459b27–29〕.
The next passage explains diverse paths and the following passage one path. This is the same technique as the opening heading: the frame appears first and is discharged across several passages.
Across the unit, the technique appears three times. The opening borrows the aggregates to settle one and diverse characteristics; the middle lists ten topics but explains seven; the ending leaves the clasp of diverse paths and one path. Each sets a frame whose discharge lies elsewhere. This exposition records the shape without deciding why it is used.
Carry away three things. One finding: the dispersed-topic heading opens ten topics but explains only seven here 〔T32 459a28–29〕; the remaining three belong to the next three relevant passages, although the treatise does not state their total or distribution. One method: count every item in a general heading, then count those actually explained in the present passage; the difference may be deferred rather than lost. One question to hold: under “ground,” “two grounds” are established twice (T32 459b17·459b19–20), first by seeing and cultivation, then by learning and not-learning, while the author neither ranks nor maps them; moreover, 不學地, “ground of not-learning,” becomes 無學地, “ground beyond learning,” in the explanation. The forms remain distinct.
Remember three smaller points as well. The difference between 禪觀 and 燥觀 is the reversal of calm-first and insight-first 〔T32 459b01–459b04〕, and all seven occurrences of dry contemplation are here. Thought and joy each make their subtraction explicit—eight minus thought gives seven, and seven minus joy gives six (T32 459b07–08·459b12–13)—so the numbers agree. Finally, three faculties match three positions and three non-constructions match three liberations, with nothing omitted.
Shi Huijing · Waken · The Path of Freedom · Meditation Contemplation, Dry Contemplation, and the Supramundane Divisions · 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 12-12 末答「種種相一相」而起：先明四諦之通達與一相種種相，次出散法之總標十目，續逐一釋其前七（觀·覺·喜·受·地·根·解脫）；其餘三目（煩惱·正受·二定）不在本段而分屬其後三段。底本二段〔T32 459a24–459b29〕。
一、科判定位
二段而成二節，第二節一問：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·四諦通達與散法之總標 | 「爾時以聖行苦諦如是相以通達，成通達四諦」〔T32 459a24–25〕…「於是觀者二觀，禪觀、燥觀」〔T32 459a29–459b01〕 |
| 第二節·七目逐一 | 「問：云何禪觀？已得定，以定力伏蓋」〔T32 459b01〕…「復次此三解脫，以觀見成於種種道，以得成於一道」〔T32 459b27–29〕 |
單元界與問答界之相合：起於四諦通達而訖於三解脫之轉句，段內一問一答〔459b01〕，無自答文中間切斷者。其前為 12-12 之末答〔T32 459a22–23〕，其後即三觀成三解脫一節。本段一問。
全段定位錨
〔T32, 459a24–459b29〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 散法之總標 | 「於是散法可知。如是觀覺喜受地根，解脫煩惱正受二定」〔T32 459a28–29〕 | 「散法」全論唯此一見〔459a28〕。總標十目而本段唯釋其前七（觀·覺·喜·受·地·根·解脫）；餘三目分屬其後——煩惱之斷治在 12-15、正受在 12-16、滅正受在 12-17。論文不出其總數、亦不言其分屬，照錄不代數、不代補 |
| 二觀 | 「於是觀者二觀，禪觀、燥觀」〔T32 459a29–459b01〕；「問：云何禪觀？已得定，以定力伏蓋」〔T32 459b01〕；「燥觀者，以分別力伏蓋，以色比分別名見觀諸行」〔T32 459b03–04〕 | 「禪觀」全論二見而皆在本段（459b01（二見））；「燥觀」全論七見而皆在本段（459b01·459b03·459b05·459b08·459b09·459b13·459b15）。二觀之別在其序：禪觀奢摩他為初而修毘婆舍那，燥觀毘婆舍那為初而修行奢摩他。同一對法而所先後互換 |
| 覺·有無二地 | 「於覺地道成八分道，於無覺地七分除思惟」〔T32 459b07–08〕 | 有覺地八分而無覺地七分，所除者思惟——八減一得七，數與所除相合 |
| 喜·有無二地 | 「於喜地道及果七覺分起，於無喜地六菩提覺，除喜菩提覺」〔T32 459b12–13〕 | 有喜地七覺分而無喜地六，所除者喜菩提覺——七減一得六，數與所除相合。與上目同式：皆以「除某」明其減 |
| 地·二次立二地 | 「地者二地，見地、思惟地」〔T32 459b17〕；「復次二地，學地、不學地」〔T32 459b19–20〕；「於是四道三沙門果，學地；阿羅漢果，無學地」〔T32 459b20–21〕 | 同一節之內二次立「二地」而所分不同：前以見與修分，後以學與不學分。又：後一組之標作「不學地」〔459b20〕而其釋作「無學地」〔459b21〕——「不學地」「無學地」各全論唯此一見。照錄不代齊。此節校記二條（見目三） |
| 三出世間根 | 「根者，三出世間根：未知我當知根、已知根、知已根」〔T32 459b21–22〕 | 「三出世間根」「未知我當知根」各全論唯此一見〔459b21〕〔459b21–22〕。三根逐一配三位（須陀洹道智·三道智三果智·阿羅漢果智）；此節校記一條（見目三） |
| 三解脫 | 「解脫者，三解脫：無相解脫、無作解脫、空解脫」〔T32 459b25–26〕；「復次此三解脫，以觀見成於種種道，以得成於一道」〔T32 459b27–29〕 | 三解脫各繫一「不作」（不作相·不作願·不作執）——三不作對三解脫，一目不缺。末句「以觀見成於種種道，以得成於一道」即次段之題〔459b29 起〕 |
三、校記與異讀
本段範圍內大正藏校記三處，誌而不改，本文一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 459b18 | 甞（未甞見今見） | 常 | 【宋】【元】【明】【宮】 |
| 459b20 | 學（學地、不學地） | 覺 | 【宋】（覆出） |
| 459b25 | 知（已知法知者） | 知知 | 【宋】【元】【明】【宮】 |
誌錄不判二事：
- 459b18「未甞見今見」之「甞」，四本作「常」——作「甞」則為曾經之義，作「常」則為恆常之義；二讀所指不同。並錄不判，本文從底本。
- 459b20「學地、不學地」之「學」，宋本作「覺」（覆出條）——若從宋本則此二地成「覺地、不覺地」，而與其上覺之有無二地相涉。並錄不判，本文從底本。
校本零命中三項：本段缺字零命中；夾註零命中；範圍內無校本已改正文者（三條皆為「記而未採」之形，本文與大正本同；其中 459b20 一條為覆出條）。
四、論主引據
本段引據零命中：全段無「如佛所說」「如世尊說」「如阿毘曇說」等引式，亦無稱引尊者之語，亦無異說。查而無獲，如實記之。
五、譬喻·修辭
- 譬喻零命中〔T32 459a24–459b29〕：全段無一譬；「譬」「猶如」二語零命中。
- 總標十目而唯釋其七〔T32 459a28–29〕：其餘三目不在本段。
- 二觀以其序相別〔T32 459b01–459b04〕：一奢摩他為初、一毘婆舍那為初——同一對法而先後互換。
- 減一之式二見（T32 459b07–08·459b12–13）：八分除思惟得七、七覺分除喜得六——皆以「除某」明其減，數與所除相合。
- 同節二次立「二地」（T32 459b17·459b19–20）：一以見修分、一以學不學分。
- 標與釋一字之異（T32 459b20·459b21）：標作「不學地」而釋作「無學地」。
- 三不作對三解脫〔T32 459b25–26 下〕：不作相·不作願·不作執，一目不缺。
六、章內互讀
- 前指：本段承 12-12 末答之「種種相一相」〔T32 459a22–23〕；「以前分別」一義亦承彼。
- 後指：散法總標之餘三目分屬其後——煩惱在 12-15、正受在 12-16、想受滅正受在 12-17；本段末句「以觀見成於種種道，以得成於一道」〔T32 459b28–29〕即次段之題〔T32 459b29 起〕。
- 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.” Continuing the end of 12-12 on “diverse characteristics and one characteristic,” it first explains penetration of the four truths and then gives a ten-topic heading of dispersed material, followed by explanations of the first seven topics: contemplation, thought, joy, feeling, ground, faculty, and liberation. The remaining three topics—defilement, attainment, and the two concentrations—are not in this passage but belong to the following three passages. The base text comprises two paragraphs 〔T32 459a24–459b29〕.
1. Structural Location
Two paragraphs form two sections; the second contains one question:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Section One · Penetration of the four truths and the general heading | “At that time, through noble practice one penetrates the truth of suffering by such a characteristic, and thereby penetrates the four truths” 〔T32 459a24–25〕 … “Here contemplation is of two kinds: meditation contemplation and dry contemplation” 〔T32 459a29–459b01〕 |
| Section Two · The seven topics, one by one | “Question: What is meditation contemplation? Having attained concentration, one suppresses the hindrances by the power of concentration” 〔T32 459b01〕 … “Furthermore, through contemplative seeing these three liberations are accomplished on diverse paths; through attainment they are accomplished on one path” 〔T32 459b27–29〕 |
Agreement of unit and question-answer boundaries: The unit begins with penetration of the four truths and ends with the transitional sentence concerning three liberations. It contains one question and one answer 〔459b01〕, with no answer cut in the middle. Before it stands the final answer of 12-12 〔T32 459a22–23〕; after it begins the passage on three contemplations becoming three liberations. This passage contains one question.
Locator
〔T32, 459a24–459b29〕
2. Terms and Translation
| Term | Use in this passage | Internal connection |
|---|---|---|
| Heading of dispersed topics | “Here the dispersed topics may be known: contemplation, thought, joy, feeling, ground, faculty, liberation, defilement, attainment, and the two concentrations” 〔T32 459a28–29〕 | The expression translated “dispersed topics” occurs only once in the treatise 〔459a28〕. The heading contains ten topics, but this passage explains only the first seven; the other three belong to 12-15, 12-16, and 12-17. The treatise itself states neither the total nor this distribution. Nothing is supplied or numbered editorially |
| Two contemplations | “Here contemplation is of two kinds: meditation contemplation (禪觀) and dry contemplation (燥觀)” 〔T32 459a29–459b01〕; “What is meditation contemplation? Having attained concentration, one suppresses the hindrances by the power of concentration” 〔T32 459b01〕; “In dry contemplation, one suppresses the hindrances by the power of discrimination, distinguishes name by comparison with form, and contemplatively sees formations” 〔T32 459b03–04〕 | 禪觀 occurs twice and 燥觀 seven times in the treatise, all in this passage (459b01; 459b01·459b03·459b05·459b08·459b09·459b13·459b15). The difference between the two contemplations lies in their order: in meditation contemplation calm comes first and insight is then cultivated; in dry contemplation insight comes first and calm is then cultivated. The same pair of dhammas, with what comes first and what follows exchanged |
| Thought: grounds with and without | “On the ground accompanied by thought, the path becomes the eightfold path; on the ground without thought it has seven factors, thought being removed” 〔T32 459b07–08〕 | Eight factors where thought is present and seven where it is absent, with thought explicitly removed: eight minus one is seven |
| Joy: grounds with and without | “On the ground accompanied by joy, the seven awakening factors arise with the path and fruit; on the ground without joy there are six factors of awakening, the awakening factor of joy being removed” 〔T32 459b12–13〕 | Seven factors where joy is present and six where it is absent, with joy explicitly removed: seven minus one is six. The formula matches the preceding topic |
| Ground: two pairs twice | “There are two grounds: the ground of seeing and the ground of cultivation” 〔T32 459b17〕; “Furthermore, there are two grounds: the ground of learning and the ground of not-learning (不學地)” 〔T32 459b19–20〕; “the four paths and three fruits of recluseship are the ground of learning; the fruit of arahantship is the ground beyond learning (無學地)” 〔T32 459b20–21〕 | Within one and the same section “two grounds” is established twice, and the divisions differ: the first divides by seeing and cultivation, the second by learning and not-learning. Moreover, the second pair is headed 不學地 〔459b20〕 but explained as 無學地 〔459b21〕—each form occurs only once in the whole treatise. Recorded as it stands, not regularized. Two notes occur in this section; see Section 3 |
| Three supramundane faculties | “There are three supramundane faculties: the faculty ‘I shall know what is not yet known,’ the faculty of having known, and the faculty of one whose knowing is complete” 〔T32 459b21–22〕 | “Three supramundane faculties” and the first faculty’s full name each occur only once in the treatise 〔459b21〕〔459b21–22〕. Three faculties match three positions without an omitted member. One note occurs here; see Section 3 |
| Three liberations | “There are three liberations: signless liberation, desireless liberation, and emptiness liberation” 〔T32 459b25–26〕; “through contemplative seeing these three liberations are accomplished on diverse paths; through attainment they are accomplished on one path” 〔T32 459b27–29〕 | Each of the three liberations is tied to one “non-construction” (not constructing a sign, not constructing a wish, not constructing an appropriation)—three non-constructions against three liberations, with not one member missing. The closing sentence, “through contemplative seeing they are accomplished on diverse paths; through attainment they are accomplished on one path,” is itself the subject of the next passage 〔459b29 起〕 |
3. Critical Notes and Variant Readings
Three 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 |
|---|---|---|---|
| 459b18 | 甞, in “never previously seen, now seen” | 常 | 【宋】【元】【明】【宮】 |
| 459b20 | 學, in “ground of learning, ground of not-learning” | 覺 | 【宋】 (repeated entry) |
| 459b25 | 知, in “knowing a Dhamma already known” | 知知 | 【宋】【元】【明】【宮】 |
Two matters are recorded without adjudication:
- At 459b18, the base graph 甞 means “previously,” while the four witnesses’ 常 means “continually”; the readings point differently. Both are recorded and the body follows the base.
- At 459b20, the Song witness reads 覺, “awakening,” where the base reads 學, “learning” (a repeated note). If followed, the pair would become grounds with and without awakening and would touch the earlier division under thought. Both are recorded and the body follows the base.
Three zero-result checks: There is no missing-character marker in the passage; there is no inline note; and no critical edition has altered the body text within the range. All three notes are unadopted readings, and the body agrees with the Taishō base. The note at 459b20 is repeated.
4. Authorities Cited by the Treatise
No citation is found. The passage contains no “as the Buddha said,” “as the Blessed One said,” or “as the Abhidhamma says,” cites no elder’s statement, and presents no alternative explanation. This zero result is recorded as found.
5. Simile and Rhetoric
- No simile is found 〔T32 459a24–459b29〕. The Chinese terms for “simile” and “just as” have zero occurrences.
- Ten topics are headed but only seven explained 〔T32 459a28–29〕; the remaining three are not in this passage.
- The two contemplations differ by sequence 〔T32 459b01–459b04〕: calm first in
禪觀, insight first in燥觀. - Two explicit subtractions (T32 459b07–08·459b12–13): eight minus thought gives seven; seven minus joy gives six. The count agrees with what is removed.
- “Two grounds” is established twice in one section (T32 459b17·459b19–20), once by seeing and cultivation and once by learning and not-learning.
- Heading and explanation differ by one Chinese graph (T32 459b20·459b21):
不學地, “ground of not-learning,” becomes無學地, “ground beyond learning.” - Three non-constructions match three liberations 〔T32 459b25–26 下〕, with no missing member.
6. Internal Cross-Reading
- Backward connection: This passage continues the final answer of 12-12 on “diverse characteristics and one characteristic” 〔T32 459a22–23〕 and develops its appeal to prior distinction.
- Forward connection: The three unexplicated topics in the general heading belong to 12-15, 12-16, and 12-17. The closing “through contemplative seeing, on diverse paths; through attainment, on one path” 〔T32 459b28–29〕 is the topic of the next passage 〔T32 459b29 起〕.
- 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 · Meditation Contemplation, Dry Contemplation, and the Supramundane Divisions · Apparatus · Summer 2026