解脫道論 喜樂遍身與初禪四分
喜樂既非色法，何以遍身？答文先作「名者依色，色依名色」，再說名成喜則色亦成喜、名成樂則色亦成樂；又另說色從樂生，令身起猗。「色依名色」怎樣解，本段沒有說明。其後的「是故無礙令生梵天功德者」承上還是領下，也仍不確定。
三檔壽命
初禪有下中上：下者生梵天種類，壽一劫三分；中者生梵天，壽半劫；上者生大梵天，壽一劫。中、上判文一字不差，而本段另列不同生處與壽命；兩品的字面差別未能確定。
四分
生梵天功德有四分。退分句列鈍根、放逸與相隨作意；住分句列鈍根、不放逸與得彼法念；勝分句列利根、不放逸、第二禪與無覺作意；達分句列利根、不放逸、毘婆舍那、厭患想作意與隨意無染。
退因另列「樂禪事業、樂話語、樂睡眠，不住精進」；其中「樂禪事業」的意思在本段仍不確定。退法有四說：急疾煩惱、悠悠煩惱、失止、久不修。
If joy and pleasure are not material qualities, how do they pervade the body? The answer first says, “Name depends on form, and form depends on name-and-form,” then that when name becomes joy, form also becomes joy, and when name becomes pleasure, form also becomes pleasure. It separately says that form is born of pleasure and causes tranquillity to arise in the body. How “form depends on name-and-form” is to be understood is not explained here. Nor is it certain whether the following “Therefore, unobstructed, causing the qualities of birth in Brahmā” concludes what precedes or introduces what follows.
Three Lifespan Registers
The first jhāna has lower, middle, and upper grades. The lower leads to birth among a class of Brahmās and a lifespan of “one eon, three parts”; the middle to birth among the Brahmās and half an eon; and the upper to birth as a Great Brahmā and one eon. The criteria for middle and upper are identical word for word, although the passage gives them different destinations and lifespans. Their textual difference cannot be determined here.
Four Divisions
The qualities of birth in Brahmā have four divisions. The sentence on regression lists dull faculties, heedlessness, and accompanying attention. The sentence on stability lists dull faculties, heedfulness, and mindfulness of that Dhamma. The sentence on excellence lists sharp faculties, heedfulness, the second jhāna, and attention without applied thought. The sentence on reaching lists sharp faculties, heedfulness, insight, attention to the perception of danger, and being freely unstained.
Causes of regression are also given as “delighting in the work of jhāna, delighting in talk, delighting in sleep, and not abiding in energy.” The meaning of “the work of jhāna” remains uncertain here. Four further accounts of regression are listed: rapid defilement, lingering defilement, loss of calm, and long nonpractice.
Shi Huijing · Waken · The Path of Freedom · Joy and Pleasure Pervading the Body and the Four Divisions 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〉「喜樂遍身與初禪四分」· 大正藏 T32n1648〔起 T32 0417b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0417b〕
問：名喜樂，非色法、無有對相，何以遍住於身？答：名者依色，色依名色，是故若名已成喜，色亦成喜；若名已成樂，色亦成樂。復次色從樂生令身起猗，一切身成彼色猗樂，是故無礙令生梵天功德者。初禪成有三種，謂下、中、上。若觀勝緣，不善除五蓋，不至如意自在，是謂下禪。若觀勝緣，善除五蓋，至如意自在，是謂中禪。若觀勝緣，善除五蓋，至如意自在，是謂上禪。於是坐禪人，若修下初禪，命終生於梵天種類，彼壽命一劫三分。若修中初禪，命終生於梵天，壽半劫。若修上初禪，命終生大梵天，壽命一劫。是生梵天功德成有四種，有人成退分、有人成住分、有人成勝分、有人成達分。是鈍根人，欲住放逸作意相隨，成起此禪，故成退分。復次以三禪行成於退分，最大纏故令不精進。若人從初已起惡覺不能消除，以此大纏故成速退。其於樂禪事業、樂話語、樂睡眠，不住精進，是故成退。
〔T32 0417c〕
問：誰退？何以退？答：有說，若急疾煩惱成，起退失。復說悠悠煩惱故退。復說若失奢摩他成退。復說於有相久不修行，於彼彼處不能令起，以不得定成退分。若鈍根人住不放逸，得彼法念，成禪住分。利根人住不放逸，隨意得第二禪，無覺作意相隨，起成彼禪勝分。利根人住不放逸，隨意得毘婆舍那，隨逐厭患想作意成，起隨意無染，成禪達分。
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.
喜樂非色法，何以遍住於身
問：所謂喜樂是名，不是色法、沒有對相，為什麼能遍住於身？答：名依於色，色依於名色；所以若名已成喜，色也就成喜；若名已成樂，色也就成樂。
再者，答文明確說色從樂而生，並令身生起猗；接著說全身都成為那色的猗樂。其後原文連寫「是故無礙令生梵天功德者」；這句承接前面的遍身之答，還是領起後面的生梵天功德，本段仍不確定。
初禪三種
初禪成有三種，就是下、中、上。
若觀勝緣而不善於除五蓋，不至於如意自在，這叫作下禪。若觀勝緣而善除五蓋，至於如意自在，這叫作中禪。若觀勝緣、善除五蓋，至於如意自在，這叫作上禪。
三種初禪的生處與壽
在此，坐禪人若修下品初禪，命終生於梵天的種類，他的壽命是一劫三分；若修中品初禪，命終生於梵天，壽半劫；若修上品初禪，命終生大梵天，壽命一劫。
生梵天功德的四分
這生梵天的功德成有四種：有人成退分，有人成住分，有人成勝分，有人成達分。
退分
這鈍根之人，欲住於放逸，作意相隨，這樣起了此禪，所以成退分。
再者，以三禪之行而成於退分——因為最大的纏，令他不精進。若人從最初已起惡覺而不能消除，因這大纏的緣故就成速退。他對於樂於禪的事業、樂於話語、樂於睡眠，不住於精進，所以成退。
誰退、何以退
問：是誰退？為什麼退？答：有的說，若急疾的煩惱成就，就起退失。又說，是因為悠悠的煩惱而退。又說，若失了奢摩他就成退。又說，於有相久久不修行，於彼彼處不能令它生起，因不得定而成退分。
住分、勝分、達分
若鈍根之人住於不放逸，得那法念，就成禪的住分。
利根之人住於不放逸，隨意得第二禪，無覺的作意相隨而起，就成那禪的勝分。
利根之人住於不放逸，隨意得毘婆舍那，隨逐厭患之想、作意成就而起，隨意無染，就成禪的達分。
If Joy and Pleasure Are Not Material, How Do They Pervade the Body?
Question: What is called joy and pleasure is name, not a material quality, and has no resistant characteristic. How can it pervade and abide in the body? Answer: Name depends on form, and form depends on name-and-form. Therefore, when name has become joy, form also becomes joy; when name has become pleasure, form also becomes pleasure.
Again, the answer explicitly says that form is born of pleasure and causes tranquillity to arise in the body, after which the whole body becomes the tranquillity-pleasure of that form. The source then writes continuously, “Therefore, unobstructed, causing the qualities of birth in Brahmā.” Whether this concludes the preceding answer about bodily pervasion or introduces the following qualities of birth in Brahmā remains uncertain.
Three Kinds of First Jhāna
The first jhāna is of three kinds: lower, middle, and upper.
If one contemplates an excellent condition, removes the five hindrances unskillfully, and does not reach mastery as wished, this is called lower jhāna. If one contemplates an excellent condition, skillfully removes the five hindrances, and reaches mastery as wished, this is called middle jhāna. If one contemplates an excellent condition, skillfully removes the five hindrances, and reaches mastery as wished, this is called upper jhāna. The wording for the middle and upper is identical; this passage does not explain their difference.
Destinations and Lifespans of the Three Kinds of First Jhāna
Here, if a meditator cultivates the lower first jhāna, at death he is born among a class of Brahmās, and his lifespan is “one eon, three parts.” If he cultivates the middle first jhāna, at death he is born among the Brahmās and lives half an eon. If he cultivates the upper first jhāna, at death he is born as a Great Brahmā and lives one eon. The expression “one eon, three parts” is not explained here and is retained without conversion to another value.
Four Divisions of the Qualities of Birth in Brahmā
The qualities of birth in Brahmā are of four kinds: some persons form the division of regression, some the division of stability, some the division of excellence, and some the division of reaching.
The Division of Regression
A person of dull faculties wishes to dwell in heedlessness, and attention follows along. When this jhāna arises in this way, the division of regression is formed.
Again, through the practice of three jhānas he forms the division of regression: because of the greatest entanglement he is not energetic. If a person, from the beginning, has given rise to unwholesome applied thought and cannot dispel it, he rapidly regresses because of this great entanglement. He delights in “the work of jhāna,” delights in talk, and delights in sleep, and does not abide in energy. Therefore he regresses. The passage does not enumerate what “three jhāna practices,” “the greatest entanglement,” or “the work of jhāna” specifically denotes.
Who Regresses, and Why?
Question: Who regresses? Why does one regress? Answer: One account says that when “rapid defilement” is accomplished, regression and loss arise. Another says that one regresses because of “lingering defilement.” Another says that when calm is lost, regression occurs. Another says that when one has long not practiced with respect to “having a sign,” one cannot cause it to arise at the various places; because concentration is not gained, the division of regression is formed. The expressions “rapid,” “lingering,” and “having a sign” are not explained here and remain unresolved.
The Divisions of Stability, Excellence, and Reaching
If a person of dull faculties abides in heedfulness and gains mindfulness of that Dhamma, the division of stability of the jhāna is formed.
If a person of sharp faculties abides in heedfulness, gains the second jhāna at will, and attention without applied thought accompanies its arising, the division of excellence of that jhāna is formed.
If a person of sharp faculties abides in heedfulness, gains insight at will, and attention following the perception of danger is accomplished and arises, freely and unstained, the division of reaching of the jhāna is formed.
Shi Huijing · Waken · The Path of Freedom · Joy and Pleasure Pervading the Body and the Four Divisions of the First Jhāna · Vernacular · Summer 2026
本段承接前文喜樂遍身之說，先自問：喜樂既非色法、又無對相，何以遍住於身？答文列「名者依色，色依名色」及色從樂生、身起猗。接著初禪分下、中、上三品，各配生處與壽命；生梵天功德又分退、住、勝、達四分，退分之後另問誰退、何以退。全段的次序是遍身之問、初禪三品、三品果報、四分總標、退分、退之四說、住勝達三分。
停問：無形之喜，何以濕身？
開頭是論文自設的理論之難：「問：名喜樂，非色法、無有對相，何以遍住於身？」〔T32 417b24–25〕——喜樂屬名（心法），無形無對，上一段卻說它從頭到足內外遍滿，無形的水怎麼濕得了有形的身？
在此停問，答文先說：「名者依色，色依名色，是故若名已成喜，色亦成喜；若名已成樂，色亦成樂」〔T32 417b25–27〕。其中「色依名色」怎樣解，本段沒有說明。其後兩句只明說：名成喜時色亦成喜，名成樂時色亦成樂。答文又另起「復次」說：「色從樂生令身起猗，一切身成彼色猗樂」〔T32 417b27–28〕，把色從樂生、身起猗與全身成彼色猗樂依次列出。接著原文連寫「是故無礙令生梵天功德者」〔T32 417b28〕；此句承上還是領下，本段仍不確定。前後兩組答文都在喜樂遍身之問內，沒有由此建立通行於別段的名色法則。
答文的兩組句式各有自己的範圍。第一組以「若名已成」起兩句，喜與樂各說一次，兩句的後半都落在「色亦成」；第二組以「復次」另起，從「色從樂生」接到「令身起猗」，再接到「一切身成彼色猗樂」。前組回答名成喜樂時色如何，後組回答樂所生之色如何令身起猗；正文沒有把「色依名色」另拆成定義。
在段落轉折處，原文依次作「一切身成彼色猗樂，是故無礙令生梵天功德者。初禪成有三種」〔T32 417b27–29〕。可確定的是「色從樂生」「令身起猗」「一切身成彼色猗樂」都在復次答內，也可確定其後開始列下、中、上三種初禪；居中的「是故無礙令生梵天功德者」究竟收束前答還是引出後文，僅憑本段句面不能確定。
三品：同文之異
「初禪成有三種，謂下、中、上」〔T32 417b28–29〕。判文如下：不善除五蓋、不至如意自在，是下禪；善除五蓋、至如意自在，是中禪；而上禪之文——「若觀勝緣，善除五蓋，至如意自在」〔T32 417c01–03，中上兩見〕——與中禪一字不差。中、上兩品的字面差別在本段無法確定；果報則分別列為：「若修下初禪，命終生於梵天種類，彼壽命一劫三分。若修中初禪，命終生於梵天，壽半劫。若修上初禪，命終生大梵天，壽命一劫」〔T32 417c04–06〕。三種果報依下、中、上的原次序列出。
三品判文都從「若觀勝緣」起句，再說除五蓋與如意自在，最後以「是謂下禪／中禪／上禪」收束。下禪一句在除蓋與自在兩處都有否定；中禪、上禪兩句則兩處都無否定。正文的差別只明見於下句與後兩句之間；中句與上句的用字相同，故不從字面補出兩者之別。
三品果報另起三個「若修」句。下初禪繫「梵天種類」與「一劫三分」，中初禪繫「梵天」與「半劫」，上初禪繫「大梵天」與「一劫」〔T32 417c03–06〕。「一劫三分」的分法本段不釋，故三處生處與三個壽數各按原詞記錄，不把第一項換算成另一種數值。三句次序與下、中、上三名一致。
四分：依原句逐項讀
四分的總標只列四名：「有人成退分、有人成住分、有人成勝分、有人成達分」〔T32 417c07–08〕。下文逐項說各分所繫的人、作意與所得；依四句各自的用語讀，不把它們改造成另一本段未立的通則。
退分：「是鈍根人，欲住放逸作意相隨，成起此禪，故成退分」〔T32 417c08–09〕。句中明列鈍根、欲住放逸、作意相隨與成退分。退分的答文又續列「最大纏故令不精進」、初起惡覺不能消除而速退，以及「樂禪事業、樂話語、樂睡眠，不住精進」〔T32 417c12–13〕。其中「三禪行」「最大纏」「樂禪事業」都未在本段逐項解釋，依原詞保留。
退分的復次句先說「以三禪行成於退分」，再說最大纏令不精進；下一句以初已起惡覺不能消除與大纏說速退；末句並列樂禪事業、樂話語、樂睡眠與不住精進，收為「是故成退」〔T32 417c13〕。這三組語各依原次序存在，本段沒有替「三禪行」「最大纏」或三個「樂」另立定義。
退分所占的篇幅與其餘三分不同。總標之後先有鈍根、放逸一段，再以「復次」說三禪行、最大纏、不精進、惡覺不能消除與三個「樂」；接著又另設「誰退、何以退」之問，列四說。住分、勝分、達分則各用一句收成。本段詳退而略住勝達，沒有用退分的長答替後三分補列條件。
住分：「若鈍根人住不放逸，得彼法念，成禪住分」〔T32 417c16–17〕，句中仍說鈍根，另列住不放逸與得彼法念。勝分：「利根人住不放逸，隨意得第二禪，無覺作意相隨，起成彼禪勝分」〔T32 417c17–19〕，依次列利根、不放逸、得第二禪與無覺作意。達分：「利根人住不放逸，隨意得毘婆舍那，隨逐厭患想作意成，起隨意無染，成禪達分」〔T32 417c19–21〕，依次列利根、不放逸、得毘婆舍那、厭患想作意與隨意無染。
四句的字面分布可以直接核對：退分句作鈍根與放逸；住分句作鈍根與不放逸；勝分、達分兩句皆作利根與不放逸。勝分另說第二禪與無覺作意，達分另說毘婆舍那、厭患想作意與隨意無染。這些詞各依所在原句保留，不把某一句的條件移到另一句。
誰退、何以退
「問：誰退？何以退？」〔T32 417c13〕答文四說並存：「有說，若急疾煩惱成，起退失。復說悠悠煩惱故退。復說若失奢摩他成退。復說於有相久不修行，於彼彼處不能令起，以不得定成退分」〔T32 417c13–16〕。第一說繫於急疾煩惱，第二說繫於悠悠煩惱，第三說繫於失奢摩他，第四說繫於有相久不修、彼彼處不能令起與不得定。四說以「有說」「復說」依次列出；「急疾」「悠悠」與「有相」的確義，在本段仍不確定。
收束
回到本段：喜樂遍身之問有「名者依色，色依名色」與「色從樂生」兩層答文；初禪三品各配生處與壽命，其中中、上判文相同；生梵天功德另列退、住、勝、達四分，再分別說明各分所繫的人、作意與所得；退分之後又列四種說法。這些名目與配列都依本段原次序保留。
Continuing the preceding account of joy and pleasure pervading the body, the passage first asks: if joy and pleasure are not material qualities and have no resistant characteristic, how do they pervade and abide in the body? The answer gives “name depends on form, and form depends on name-and-form,” and says that form is born of pleasure and the body gives rise to tranquillity. The first jhāna is then divided into lower, middle, and upper, each paired with a destination and lifespan. The qualities of birth in Brahmā are further divided into regression, stability, excellence, and reaching, after which a separate question asks who regresses and why. The full order is: the question on bodily pervasion; three grades of the first jhāna; results of the three grades; the general heading of four divisions; the division of regression; four accounts of regression; and the divisions of stability, excellence, and reaching.
Pause: How Does Formless Joy Moisten the Body?
The opening is a theoretical difficulty raised by the treatise itself: “Question: What is called joy and pleasure is name, not a material quality, and has no resistant characteristic. How can it pervade and abide in the body?” 〔T32 417b24–25〕. Joy and pleasure belong to name, to mental qualities; they are formless and without resistance, yet the preceding passage says they fill the body within and without from head to foot. How can formless water moisten a formed body?
Pause here. The answer first says, “Name depends on form, and form depends on name-and-form. Therefore, when name has become joy, form also becomes joy; when name has become pleasure, form also becomes pleasure” 〔T32 417b25–27〕. The meaning of “form depends on name-and-form” is not explained here. The next two clauses explicitly say only that when name becomes joy, form also becomes joy, and when name becomes pleasure, form also becomes pleasure. The answer then begins another account: “Again, form is born of pleasure and causes tranquillity to arise in the body; the whole body becomes the tranquillity-pleasure of that form” 〔T32 417b27–28〕. It gives in order form born of pleasure, bodily tranquillity arising, and the entire body becoming that form's tranquillity-pleasure. The source next writes, “Therefore, unobstructed, causing the qualities of birth in Brahmā” 〔T32 417b28〕. Whether this sentence concludes what precedes or introduces what follows remains uncertain. Both groups of statements occur within the answer to the question on bodily pervasion; they do not establish a universal name-and-form rule for other passages.
The two groups in the answer have their own ranges. The first has two parallel clauses beginning, “when name has become”: one for joy and one for pleasure, both ending in “form also becomes.” The second begins separately with “again,” moving from “form is born of pleasure” to “causes tranquillity to arise in the body,” and then “the whole body becomes the tranquillity-pleasure of that form.” The first group answers how form responds when name becomes joy or pleasure; the second how form born of pleasure brings about bodily tranquillity. The body text does not separately define “form depends on name-and-form.”
At the transition, the source proceeds, “The whole body becomes the tranquillity-pleasure of that form. Therefore, unobstructed, causing the qualities of birth in Brahmā. The first jhāna is of three kinds” 〔T32 417b27–29〕. It is certain that “form is born of pleasure,” “causes tranquillity to arise in the body,” and “the whole body becomes the tranquillity-pleasure of that form” all belong to the further answer. It is also certain that lower, middle, and upper first jhāna begin immediately afterward. From the wording alone, however, it cannot be decided whether the intervening sentence concludes the preceding answer or introduces the following passage.
Three Grades: Difference in Results despite Identical Wording
“The first jhāna is of three kinds: lower, middle, and upper” 〔T32 417b28–29〕. The criteria read as follows: unskillfully removing the five hindrances and not reaching mastery as wished is lower jhāna; skillfully removing the five hindrances and reaching mastery as wished is middle jhāna; and the words for upper jhāna—“if one contemplates an excellent condition, skillfully removes the five hindrances, and reaches mastery as wished” 〔T32 417c01–03, occurring for both middle and upper〕—are identical to those for middle jhāna. Their textual difference cannot be determined here. Their results are separately listed: “If one cultivates the lower first jhāna, at death one is born among a class of Brahmās, and one's lifespan is one eon, three parts. If one cultivates the middle first jhāna, at death one is born among the Brahmās and lives half an eon. If one cultivates the upper first jhāna, at death one is born as a Great Brahmā and lives one eon” 〔T32 417c04–06〕. The three results occur in the source order of lower, middle, and upper.
All three criteria begin, “if one contemplates an excellent condition,” continue with removing the five hindrances and mastery as wished, and conclude, “this is called lower, middle, or upper jhāna.” The sentence on the lower has negatives in both places: it does not skillfully remove and does not reach mastery. The middle and upper have no negation in either place. The body text distinguishes only the lower from the following two; the middle and upper have identical wording, so no difference is supplied beyond the received text.
The three results then begin three separate clauses with “if one cultivates.” The lower first jhāna is joined to “a class of Brahmās” and “one eon, three parts”; the middle to “the Brahmās” and “half an eon”; and the upper to “Great Brahmā” and “one eon” 〔T32 417c03–06〕. The passage does not explain how “one eon, three parts” is divided. The three destinations and lifespans are therefore recorded in their source forms without converting the first into another numerical value. Their order agrees with the lower, middle, and upper headings.
Four Divisions: Read Each in Its Own Sentence
The general heading gives only four names: “Some persons form the division of regression, some the division of stability, some the division of excellence, and some the division of reaching” 〔T32 417c07–08〕. The following text describes the person, attention, and attainment connected with each. Each is read in its own wording without turning them into a general rule the passage does not state.
The division of regression: “A person of dull faculties wishes to dwell in heedlessness, and attention follows along. When this jhāna arises in this way, the division of regression is formed” 〔T32 417c08–09〕. The sentence explicitly gives dull faculties, wishing to dwell in heedlessness, accompanying attention, and the division of regression. The answer continues with “because of the greatest entanglement he is not energetic,” an unwholesome applied thought arising from the beginning and not being dispelled, leading to rapid regression, and “delighting in the work of jhāna, delighting in talk, delighting in sleep, not abiding in energy” 〔T32 417c12–13〕. The expressions “three jhāna practices,” “the greatest entanglement,” and “the work of jhāna” are not individually explained and are retained in their source form.
The further account first says, “through the practice of three jhānas, the division of regression is formed,” then that the greatest entanglement makes one unenergetic. The next sentence explains rapid regression through an unwholesome applied thought already arisen from the beginning that cannot be dispelled, together with the great entanglement. The final sentence juxtaposes delight in the work of jhāna, talk, and sleep with not abiding in energy, and concludes, “therefore one regresses” 〔T32 417c13〕. These three groups occur in this order. The passage does not separately define “three jhāna practices,” “the greatest entanglement,” or the three instances of “delight.”
The space devoted to regression differs from the other three divisions. After the general heading, there is first a paragraph on dull faculties and heedlessness, then an “again” statement on three jhāna practices, the greatest entanglement, lack of energy, the inability to dispel unwholesome applied thought, and the three delights. A further question, “Who regresses, and why?” then gives four accounts. The divisions of stability, excellence, and reaching each receive only one sentence. The passage treats regression at length and the other three briefly; nothing is supplied to make the explanations equal.
The division of stability: “If a person of dull faculties abides in heedfulness and gains mindfulness of that Dhamma, the division of stability of the jhāna is formed” 〔T32 417c16–17〕. It again names dull faculties, but now adds abiding in heedfulness and gaining mindfulness of that Dhamma. The division of excellence: “If a person of sharp faculties abides in heedfulness, gains the second jhāna at will, and attention without applied thought accompanies its arising, the division of excellence of that jhāna is formed” 〔T32 417c17–19〕. It lists sharp faculties, heedfulness, the second jhāna, and attention without applied thought. The division of reaching: “If a person of sharp faculties abides in heedfulness, gains insight at will, and attention following the perception of danger is accomplished and arises, freely and unstained, the division of reaching of the jhāna is formed” 〔T32 417c19–21〕. It lists sharp faculties, heedfulness, insight, attention to the perception of danger, and being freely unstained.
The distribution across the four sentences can be checked directly. Regression has dull faculties and heedlessness. Stability has dull faculties and heedfulness. Excellence and reaching both have sharp faculties and heedfulness. Excellence adds the second jhāna and attention without applied thought; reaching adds insight, attention to the perception of danger, and being freely unstained. Each term is retained in its own sentence; conditions from one are not moved into another.
Who Regresses, and Why?
“Question: Who regresses? Why does one regress?” 〔T32 417c13〕. Four accounts coexist in the answer: “One account says that when rapid defilement is accomplished, regression and loss arise. Another says that one regresses because of lingering defilement. Another says that when calm is lost, regression occurs. Another says that when one has long not practiced with respect to having a sign, one cannot cause it to arise at the various places; because concentration is not gained, the division of regression is formed” 〔T32 417c13–16〕. The first concerns rapid defilement; the second lingering defilement; the third loss of calm; and the fourth long nonpractice with respect to having a sign, inability to cause it to arise at the various places, and failure to gain concentration. The four are introduced successively by “one account says” and “another says.” The precise meanings of “rapid,” “lingering,” and “having a sign” remain uncertain here.
Conclusion
Return to the passage. The question of bodily pervasion receives two levels of answer: “name depends on form, and form depends on name-and-form,” and “form is born of pleasure.” The three grades of the first jhāna each receive a destination and lifespan, although the criteria for middle and upper are identical. The qualities of birth in Brahmā are further divided into regression, stability, excellence, and reaching, each explained by its person, attention, and attainment. Four accounts of regression follow. These names and correspondences are retained in the order of this passage.
Shi Huijing · Waken · The Path of Freedom · Joy and Pleasure Pervading the Body and the Four Divisions 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「內外喜樂遍滿」〔T32 417b23〕…「如是成住梵天」〔T32 417b24〕，先答喜樂非色法而何以遍身，續以下中上三品分初禪、配其生處與壽，末立生梵天功德之四分（退·住·勝·達）並逐一釋。段末「成禪達分」〔T32 417c20–21〕之後，求第二禪之文自〔T32 418a08〕起另段（中隔卷界），屬下一單元。
一、科判定位
本段二問，問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 喜樂非色法何以遍身 | 「問：名喜樂，非色法、無有對相，何以遍住於身？」〔T32 417b24–25〕…「是故無礙令生梵天功德者」〔T32 417b28〕 |
| 初禪三種 | 「初禪成有三種」〔T32 417b28–29〕…「是謂上禪」〔T32 417c03〕 |
| 三品之生處與壽 | 「於是坐禪人，若修下初禪」〔T32 417c03–04〕…「壽命一劫」〔T32 417c06〕 |
| 生梵天功德四分 | 「是生梵天功德成有四種」〔T32 417c06–07〕…「有人成達分」〔T32 417c08〕 |
| 退分 | 「是鈍根人，欲住放逸作意相隨」〔T32 417c08–09〕…「是故成退」〔T32 417c13〕 |
| 誰退·何以退 | 「問：誰退？何以退？」〔T32 417c13〕…「以不得定成退分」〔T32 417c16〕 |
| 住分·勝分·達分 | 「若鈍根人住不放逸」〔T32 417c16–17〕…「成禪達分」〔T32 417c20–21〕 |
句讀之難一處：底本作「是故無礙令生梵天功德者。初禪成有三種」〔T32 417b28–29〕——「令生梵天功德者」係承上作「是故無礙」之補語，抑係下文「初禪成有三種」之標目，在本段不明。下中上三品之辨不全別：中禪作「善除五蓋，至如意自在」〔T32 417c01–02〕，上禪亦作「善除五蓋，至如意自在」〔T32 417c02–03〕，二品之語全同而唯下禪別（「不善除五蓋，不至如意自在」〔T32 417b29–417c01〕）；本段沒有說明中、上二品的差別。
全段定位錨
〔T32, 417b24–417c21〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 名·色·名色 | 「名者依色，色依名色」〔T32 417b25〕 | 校記作依／於（見目三）；「名色」之目本段不釋 |
| 猗 | 「色從樂生令身起猗，一切身成彼色猗樂」〔T32 417b27–28〕 | 承 08-07「猗離」〔T32 415a16〕、08-08 覺觀之味「修猗想」「令心猗」〔T32 415b27·415c03〕、08-09「其猗是處」〔T32 416a15〕 |
| 下禪·中禪·上禪 | 三品各有其語〔T32 417b29–417c03〕 | 中、上二品之語全同（見目一） |
| 一劫三分·半劫·一劫 | 三品之壽〔T32 417c04–06〕 | 「一劫三分」本段不自釋，照字面保留，其義不代考定 |
| 退分·住分·勝分·達分 | 四分之目〔T32 417c07–08〕，各有逐釋〔T32 417c08–21〕 | 「達分」與 08-07 五離之彼分離…修達分定〔T32 415a15〕同字，是否同義不代判定 |
| 纏 | 「最大纏故令不精進」〔T32 417c10〕、「以此大纏故成速退」〔T32 417c11–12〕 | 本段不自釋，照字面保留 |
| 急疾煩惱·悠悠煩惱 | 退之四說之二〔T32 417c13–14〕 | 二語本段不自釋，「悠悠」照字面保留，不代考定 |
| 有相 | 「於有相久不修行」〔T32 417c15〕 | 本段不自釋；與 08-04 取相、彼分相之「相」是否同指，不代判定 |
三、校記與異讀
本段範圍內大正藏校記六處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 417b25 | 依（名者依色） | 於 | 【宋】【元】【明】【宮】 |
| 417c05 | 初禪（若修中初禪） | 禪初 | 【宋】【元】【明】【宮】 |
| 417c10 | 三（以三禪行成於退分） | 二 | 【宋】【元】【明】【宮】 |
| 417c12 | 話語（樂話語） | 語話 | 【宋】【元】【明】【宮】 |
| 417c16 | 得（以不得定成退分） | 復 | 【宋】【元】【明】【宮】 |
| 417c21 | 分（成禪達分） | 分＋（此明求第二禪思惟初禪過患二禪功德） | 【宮】 |
誌錄不判三事：
- 417c21 段末「達分」之下，宮本增「此明求第二禪思惟初禪過患二禪功德」十六字。此非宮本自增之語：同一十六字底本作「此明求第二禪。思惟初禪過患、二禪功德」而在下一段之首〔T32 418a08〕，該處大正藏出校記曰〔此明…功德〕十六字－【宮】——即宮本將此標目語自下段之首移置上段之末，餘本則仍在下段之首。二處校記相須而後其事乃明。並錄不判，本文從底本（十六字仍屬下一單元之首）。與 08-04 之例可對看：彼處底本有「此明因三行定心成，隨意得見曼陀羅形」十六字而宋元明宮四本並無〔T32 413c18〕——同為此明…式之十六字，彼為純闕、此為移位。
- 417c10「以三禪行成於退分」之「三」，四本作「二」——作「三」則所行為三，作「二」則為二；所指之「禪行」論文不列其目，兩讀皆無從自證。並錄不判，本文從底本。
- 417b25「名者依色」之「依」，四本作「於」——作「依」則與下句「色依名色」一律，作「於」則不一律。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、譬喻·修辭
- 名色互依之句〔T32 417b25–27〕：「名者依色，色依名色」領起，繼以「若名已成喜，色亦成喜；若名已成樂，色亦成樂」二句對舉，末以「復次色從樂生令身起猗」轉出第二答——一問而二答，前答依名色相依、後答依猗，二答並存不合一。
- 三品之句式〔T32 417b29–417c03〕：三句同構若觀勝緣…是謂…禪，唯下禪二處作否定（「不善除」「不至」），中、上二句全同（見目一）。
- 三品配壽〔T32 417c03–06〕：下→梵天種類·一劫三分，中→梵天·半劫，上→大梵天·一劫；三句一律，生處遞進而壽數之相互關係繫於「一劫三分」之義，該義不代考定，故不判其為遞進。
- 四分之逐釋不均〔T32 417c08–21〕：退分之釋最長（含一問一答之四說），住分、勝分、達分各止一句；四分而詳略懸殊，照錄不補。
- 四說之疊〔T32 417c13–16〕：有說…復說…復說…復說…四說並列而不判其是非，是本段唯一之異說並陳處。
五、章內互讀
- 前指：「內外喜樂遍滿」〔T32 417b23〕…「如是成住梵天」〔T32 417b24〕（本段所承）；「猗」之諸見〔T32 415a16–17〕〔T32 415b27〕〔T32 415c03〕〔T32 416a15〕；「達分定」〔T32 415a15〕；此明…十六字之例見〔T32 413c18〕。
- 後指：求第二禪、思惟初禪過患之文自〔T32 418a08〕起（下一單元；中隔卷界）；二禪之三善十相與二十三功德〔T32 418c20–21〕。
六、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 “filled within and without with joy and pleasure” 〔T32 417b23〕 … “In this way, he accomplishes abiding in Brahmā” 〔T32 417b24〕. It first answers how joy and pleasure, though not material qualities, pervade the body; then divides the first jhāna into lower, middle, and upper, assigning destinations and lifespans; and finally establishes four divisions of the qualities of birth in Brahmā—regression, stability, excellence, and reaching—and explains each. After the closing “the division of reaching of the jhāna is formed” 〔T32 417c20–21〕, the passage on seeking the second jhāna begins at 〔T32 418a08〕, across the fascicle boundary, and belongs to the next unit.
1. Structural Location
The passage has two questions. Their boundaries can be checked word for word:
| Section | Verbatim limits of the source, each with its anchor |
|---|---|
| If joy and pleasure are not material, how do they pervade the body? | “Question: What is called joy and pleasure is name, not a material quality, and has no resistant characteristic. How can it pervade and abide in the body?” 〔T32 417b24–25〕 … “Therefore, unobstructed, causing the qualities of birth in Brahmā” 〔T32 417b28〕 |
| Three kinds of first jhāna | “The first jhāna is of three kinds” 〔T32 417b28–29〕 … “this is called upper jhāna” 〔T32 417c03〕 |
| Destinations and lifespans of the three grades | “Here, if a meditator cultivates the lower first jhāna” 〔T32 417c03–04〕 … “lives one eon” 〔T32 417c06〕 |
| Four divisions of the qualities of birth in Brahmā | “The qualities of birth in Brahmā are of four kinds” 〔T32 417c06–07〕 … “some persons form the division of reaching” 〔T32 417c08〕 |
| Division of regression | “A person of dull faculties wishes to dwell in heedlessness, and attention follows along” 〔T32 417c08–09〕 … “therefore he regresses” 〔T32 417c13〕 |
| Who regresses, and why? | “Question: Who regresses? Why does one regress?” 〔T32 417c13〕 … “because concentration is not gained, the division of regression is formed” 〔T32 417c16〕 |
| Divisions of stability, excellence, and reaching | “If a person of dull faculties abides in heedfulness” 〔T32 417c16–17〕 … “the division of reaching of the jhāna is formed” 〔T32 417c20–21〕 |
One difficult point of punctuation: the base text reads, “Therefore, unobstructed, causing the qualities of birth in Brahmā. The first jhāna is of three kinds” 〔T32 417b28–29〕. Whether “causing the qualities of birth in Brahmā” completes the preceding “therefore, unobstructed” or is a heading for the following “the first jhāna is of three kinds” is unclear here. The criteria for the middle and upper grades are not distinguished in full: middle jhāna reads “skillfully removes the five hindrances and reaches mastery as wished” 〔T32 417c01–02〕, and upper jhāna has the identical wording 〔T32 417c02–03〕. Only the lower differs—“unskillfully removes the five hindrances and does not reach mastery as wished” 〔T32 417b29–417c01〕. The passage does not explain the difference between middle and upper.
Anchor for the whole passage
〔T32, 417b24–417c21〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Name; form; name-and-form | “Name depends on form, and form depends on name-and-form” 〔T32 417b25〕 | The apparatus gives 依／於 (section 3). The term “name-and-form” is not explained here |
| Tranquillity | “Form is born of pleasure and causes tranquillity to arise in the body; the whole body becomes the tranquillity-pleasure of that form” 〔T32 417b27–28〕 | This continues “seclusion from tranquillity” in 08-07 〔T32 415a16〕; “cultivating the perception of tranquillity” and “making the mind tranquil” under applied and sustained thought in 08-08 〔T32 415b27·415c03〕; and “its tranquillity is the basis” in 08-09 〔T32 416a15〕 |
| Lower, middle, and upper jhāna | Each of the three has its own statement 〔T32 417b29–417c03〕 | The statements for the middle and upper are identical (section 1) |
| One eon, three parts; half an eon; one eon | The lifespans of the three grades 〔T32 417c04–06〕 | “One eon, three parts” is not explained here and is retained literally without adjudicating its meaning |
| Divisions of regression, stability, excellence, and reaching | The four names occur at 〔T32 417c07–08〕, each followed by an explanation at 〔T32 417c08–21〕 | The character 達 in “division of reaching” is the same as in “concentration of the division of reaching” among the five separations in 08-07 〔T32 415a15〕. Whether it has the same meaning is not decided here |
| Entanglement | “Because of the greatest entanglement he is not energetic” 〔T32 417c10〕 and “because of this great entanglement, rapid regression occurs” 〔T32 417c11–12〕 | The term is not explained here and is retained literally |
| Rapid defilement; lingering defilement | Two of the four accounts of regression 〔T32 417c13–14〕 | Neither expression is explained here. “Lingering” is retained literally without adjudication |
| Having a sign | “When one has long not practiced with respect to having a sign” 〔T32 417c15〕 | The passage does not explain the expression or decide whether this “sign” is the same as taking up the sign or the counterpart sign in 08-04 |
3. Critical Notes and Variant Readings
The Taishō apparatus gives six notes in this passage. All are recorded without altering the body, which follows the Taishō base text throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 417b25 | 依 (in “name depends on form”) | 於 | 【宋】【元】【明】【宮】 |
| 417c05 | 初禪 (in “if one cultivates the middle first jhāna”) | 禪初 | 【宋】【元】【明】【宮】 |
| 417c10 | 三 (in “through the practice of three jhānas, the division of regression is formed”) | 二 | 【宋】【元】【明】【宮】 |
| 417c12 | 話語 (in “delights in talk”) | 語話 | 【宋】【元】【明】【宮】 |
| 417c16 | 得 (in “because concentration is not gained”) | 復 | 【宋】【元】【明】【宮】 |
| 417c21 | 分 (in “the division of reaching of the jhāna is formed”) | 分＋（此明求第二禪思惟初禪過患二禪功德） | 【宮】 |
Three matters are recorded without adjudication:
- After “the division of reaching” at 417c21, the Palace edition adds the sixteen characters 此明求第二禪思惟初禪過患二禪功德. This is not a text independently added by the Palace edition. The same sixteen characters occur in the base text at the beginning of the next passage as “This explains seeking the second jhāna: contemplating the faults of the first jhāna and the qualities of the second” 〔T32 418a08〕. At that location the Taishō apparatus says that the sixteen characters 〔此明…功德〕 are absent in 【宮】. The two notes together show what happened: the Palace edition moved this heading from the beginning of the next passage to the end of the present one, while the other witnesses retain it at the beginning of the next. Both locations are recorded without adjudication. The body follows the base text, in which the sixteen characters remain at the head of the next unit. Compare the example in 08-04: there the base has the sixteen-character statement “此明因三行定心成，隨意得見曼陀羅形” while the Song, Yuan, Ming, and Palace editions all omit it 〔T32 413c18〕. Both are sixteen-character 此明 headings, but the 08-04 case is a pure omission while the present one is relocation.
- At 417c10, the base has 三 in “through the practice of three jhānas, the division of regression is formed,” while the four witnesses have 二. With 三, the practices number three; with 二, two. The treatise does not list the practices meant, so neither reading can be proved from this passage. Both are recorded without adjudication; the body follows 三.
- At 417b25, the base has 依 in “name depends on form,” while the four witnesses have 於. Reading 依 makes it parallel to the following “form depends on name-and-form”; reading 於 does not. Both are recorded without adjudication; the body follows 依.
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. Simile and Rhetoric
- The statement of mutual dependence between name and form 〔T32 417b25–27〕: “Name depends on form, and form depends on name-and-form” introduces the two parallel clauses, “when name has become joy, form also becomes joy; when name has become pleasure, form also becomes pleasure.” The answer then turns to a second account with, “Again, form is born of pleasure and causes tranquillity to arise in the body.” One question thus receives two answers: the first through the dependence of name and form, the second through tranquillity. The two coexist and are not collapsed into one.
- Sentence form of the three grades 〔T32 417b29–417c03〕: all three begin, “If one contemplates an excellent condition,” and end, “this is called … jhāna.” Only the lower has two negations, “unskillfully removes” and “does not reach.” The sentences on middle and upper are identical (section 1).
- The three grades paired with lifespans 〔T32 417c03–06〕: lower corresponds to a class of Brahmās and “one eon, three parts”; middle to the Brahmās and half an eon; upper to Great Brahmā and one eon. The three clauses have the same form. Although the destinations appear in an ascending sequence, the mutual relation of the lifespans depends on the unresolved meaning of “one eon, three parts”; no progression in lifespan is therefore asserted.
- Unequal explanation of the four divisions 〔T32 417c08–21〕: regression receives the longest explanation, including a separate question and four accounts. Stability, excellence, and reaching receive one sentence each. The uneven detail is retained without supplementation.
- Layering of four accounts 〔T32 417c13–16〕: “one account says … another says … another says … another says.” Four accounts are juxtaposed without a judgment of correctness, the only place in the passage where variant explanations are presented together.
5. Internal Cross-Reading
- Backward: “filled within and without with joy and pleasure” 〔T32 417b23〕 … “In this way, he accomplishes abiding in Brahmā” 〔T32 417b24〕, which this passage continues; occurrences of “tranquillity” at 〔T32 415a16–17〕, 〔T32 415b27〕, 〔T32 415c03〕, and 〔T32 416a15〕; “concentration of the division of reaching” 〔T32 415a15〕; and the sixteen-character 此明 example at 〔T32 413c18〕.
- Forward: the passage on seeking the second jhāna and contemplating the fault of the first begins at 〔T32 418a08〕 in the next unit, across the fascicle boundary. The second jhāna's three kinds of goodness, ten characteristics, and twenty-three qualities occur at 〔T32 418c20–21〕.
6. Transmission
This edition takes no position here on questions of authorship, translation history, or transmission.
Shi Huijing · Waken · The Path of Freedom · Joy and Pleasure Pervading the Body and the Four Divisions of the First Jhāna · Apparatus · Summer 2026