解脫道論 十二品結竟與總結偈
《解脫道論》到這裡結束。九十五個字，五段：一句收，一句目錄，三頌六句。
那句目錄，論主把全書十二品的名字報了一遍：因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦。
把它逐目抄下來，回頭去對每一品開頭自己的題——十二目之中，五目對不上。
三目少了「分別」二字：這裡作「戒」，那一品的題是「分別戒品」；這裡作「定」，那一品是「分別定品」；這裡作「行處」，那一品是「分別行處品」。
一目多了一個字：這裡作「五神通」，那一品的題是「五通品」。
還有一目名字全然不同：這裡作「求善友」，而那一品從頭到尾稱自己作「覓善知識」。「求善友」這三個字，在全書只出現這一次——就在這份末尾的目錄裡。
而這九十五個字上，校記一條也沒有。缺字沒有，夾註也沒有。
這一查是有分量的：校本一字未動，那五處不合就不是傳寫之異，而是這本書自身如此。照錄，不代齊。
最後是三頌六句，二句一對：一對說法——無邊、無稱、不可思，無量善才善語言；一對說人——於此法中誰能知，唯坐禪人能受持；一對說果——微妙勝道為善行，於教不惑離無明。
一部從頭到尾講工序的論，末後六句一句工序也沒有。它先問「誰能知」，然後用五個字把答收死：唯坐禪人能受持。
「坐禪人」正是全書一路所稱的那個人。從第一品到最後一節，行人一律是這三個字；而它的末一見，就是這一句。
全書的末一句是「於教不惑離無明」。「無明」這兩個字在本論屢見，而它的末見就在這裡——也就是全書的最後三個字之中。
講了十二品的工序、次第、入定與斷惑之道，末後不再說工序，只說離。
而在「離」之前還有一句：於教不惑。兩件事並排寫下，中間不加一個「故」字。
The Path of Freedom ends here. Ninety-five graphs, five paragraphs: one sentence of closing, one sentence of register, and three verses in six lines.
In that register sentence the author reports the names of all twelve chapters of the book once over: Causation; Discipline; Ascetic Practices; Concentration; Seeking a Good Friend; Distinguishing Conduct; Field of Conduct; Doorways of Conduct; Five Superknowledges; Distinguishing Wisdom; Five Methods; Distinguishing the Truths.
Copy them down item by item, then turn back and check each against the heading that stands at the opening of its own chapter—of the twelve items, five do not match.
Three items are short the two graphs 分別, “distinguishing”: here it reads 戒, “Discipline,” while that chapter’s title is 分別戒品, “Chapter on Distinguishing Discipline”; here it reads 定, “Concentration,” while that chapter is 分別定品, “Chapter on Distinguishing Concentration”; here it reads 行處, “Field of Conduct,” while that chapter is 分別行處品, “Chapter on Distinguishing the Field of Conduct.”
One item carries a graph too many: here it reads 五神通, “Five Superknowledges,” while that chapter’s title is 五通品, “Chapter on the Five Knowledges.”
And one item bears an altogether different name: here it reads 求善友, “seeking a good friend,” while that chapter calls itself 覓善知識, “looking for a spiritual friend,” from beginning to end. The three graphs 求善友 occur only this once in the whole book—right here, in this closing register.
And upon these ninety-five graphs there is not one critical note. No missing graph, and no interlinear note either.
That check carries weight: since the critical edition moved not a single graph, those five mismatches are not differences of transmission but the book itself being like this. Record them as they stand; do not regularize them on its behalf.
Last come three verses in six lines, paired two by two. One pair speaks of the Dhamma—boundless, beyond naming, inconceivable; measureless in fine talent and fine speech. One pair speaks of the person—who, within this Dhamma, is able to know? Only the sitting meditator is able to receive and retain it. One pair speaks of the fruit—the subtle and supreme path is good conduct; unconfused in the teaching, one parts from ignorance.
A treatise that speaks of procedure from beginning to end, and in its last six lines not one line of procedure. It first asks “who is able to know,” and then closes the answer dead with five graphs: only the sitting meditator is able to receive and retain it.
“Sitting meditator” is precisely the one whom the whole book has called by that name all along. From the first chapter to the last section, the practitioner is uniformly these three graphs; and their final occurrence is this very sentence.
The last sentence of the whole book is “unconfused in the teaching, one parts from ignorance.” The two graphs for “ignorance” appear repeatedly in this treatise, and their final occurrence is here—that is, within the last three graphs of the whole book.
Having spoken through twelve chapters of procedure, sequence, entering concentration, and the way of severing the defilements, at the end it no longer speaks of procedure; it speaks only of parting.
And before “parting” stands one more clause: unconfused in the teaching. The two things are written down side by side, with no graph for “therefore” placed between them.
Shi Huijing · Waken · The Path of Freedom · Completion of the Twelve Chapters and Concluding Verses · 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〉「十二品結竟與總結偈」· 大正藏 T32n1648〔起 T32 0461c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0461c〕
解脫分別諦十二品已竟。
於此品數：因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦，此十二品，是解脫道品次第。
無邊無稱不可思， 無量善才善語言，
於此法中誰能知， 唯坐禪人能受持，
微妙勝道為善行， 於教不惑離無明。
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、結竟
解脫分別諦十二品，到此已竟。
（上二段之收目皆作夾註而在括號之內；此一句則是正文一段。這裡照錄。）
二、十二品之總錄
在此品數：因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦。這十二品，是解脫道品的次第。
（此一總錄之十二目，與各品自身的品題有五處不合：戒、定、行處三目少「分別」二字；五神通一目多一「神」字，而品題作「五通品」；求善友一目與品題之「覓善知識」名全異。這裡照錄。）
三、總結三頌
無邊、無稱、不可思議；無量的善才、善語言。
於此法之中，誰能知？唯有坐禪的人能夠受持。
微妙的勝道為善行；於教不惑，離於無明。
（六句七言，二句一對：前二句說法、中二句說人、後二句說果。此為全書之末。這裡照錄。）
1. Completion
The twelve chapters of the Path of Freedom, through the Distinguishing of the Truths, are now complete.
(The two preceding topic-closes are inline notes enclosed in parentheses. This sentence instead forms a paragraph of the body.)
2. General Register of the Twelve Chapters
Here is the chapter register: Causation; Discipline (戒); Ascetic Practices; Concentration (定); Seeking a Good Friend (求善友); Distinguishing Conduct; Field of Conduct (行處); Doorways of Conduct; Five Superknowledges (五神通); Distinguishing Wisdom; Five Methods; Distinguishing the Truths. These twelve chapters are the sequence of chapters in the Path of Freedom.
(Five entries differ from the chapters’ own titles. 戒, “Discipline,” lacks “Analysis” from the title “Analysis of Discipline.” 定, “Concentration,” lacks it from “Analysis of Concentration.” 行處, “Field of Conduct,” lacks it from “Analysis of the Field of Conduct.” 五神通, “Five Superknowledges,” adds “super-” relative to the title “Five Knowledges.” Most decisively, 求善友, “Seeking a Good Friend,” is not the same wording as the title “Looking for a Spiritual Friend.” Recorded here as it stands.)
3. Three Concluding Verses
Boundless, beyond naming, inconceivable; immeasurable in skillful talent and skillful speech.
Who within this Dhamma can know? Only the sitting meditator can receive and retain it.
The subtle, supreme path is wholesome conduct; unconfused in the teaching, one parts from ignorance.
(Six lines of seven graphs, paired two by two: the first pair speaks of the Dhamma, the middle pair of the person, and the last pair of the fruit. This is the end of the whole book. Recorded here as it stands.)
Shi Huijing · Waken · The Path of Freedom · Completion of the Twelve Chapters and Concluding Verses · Vernacular · Summer 2026
《解脫道論》到這一段結束。九十五個字，五段：一句結竟、一句總錄、三頌六句。
先把所見說在前頭：這一段報了一遍全書十二品的名目，而其中五個名目與那些品自己的題對不上——三個少了「分別」二字、一個多了一個「神」字、一個名字全然不同。而本段校記零命中：校本在這九十五個字上一字未動。也就是說，這五處不合不是傳寫之異，是論文自身如此。
先收，再錄
第一句：「解脫分別諦十二品已竟」〔T32 461c17〕。
這一句有一件形式上的事值得先記著。本品收目之話，前二處皆為夾註，寫在括號裡——上一段是「（滅禪定已竟）」〔T32 461c16〕，再上一段是「（果正受已竟）」〔T32 461a21〕。而這一句不是夾註，它自成一段正文。
收的層級不同：那兩句收的是一個目，這一句收的是一整品——而且是最後一品。
然後是總錄：「於此品數：因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦」〔T32 461c18–19〕，收作「此十二品，是解脫道品次第」〔T32 461c19–20〕。
「於此品數」與「解脫道品次第」二語，在本論各只出現這一次。而論主收得很輕：只說是「次第」——是序，不是類；他不說這十二品怎麼分卷，也不說哪幾品該合在一起讀。
讀法：拿末尾的目錄，去對每一品自己的題
本段交出的讀法就在這裡：讀到一部書末尾的總錄，不要順眼掃過去；把它逐目抄下來，回頭去對每一品開頭自己的題。
對不上的地方，再走一步：查那裡有沒有校記。有校記，其異先作傳寫看；沒有校記，那就是書自身如此。
照這個去對本段，十二目之中七目合、五目不合。
三目少了「分別」二字：總錄作「戒」，而其品之題作「分別戒品第二」〔T32 400b29〕；總錄作「定」，而其題作「分別定品第四」〔T32 406c20〕；總錄作「行處」，而其題作「分別行處品第七」〔T32 411a07〕。
一目多了一個字：總錄作「五神通」，而其題作「五通品第九」〔T32 441a25〕。
一目名全然不同：總錄作「求善友」，而其題作「覓善知識品第五」〔T32 408a28〕。
這最後一處最要記著：「求善友」這三個字，在全書只出現這一次——就在這份總錄裡。那一品從頭到尾稱自己作「覓善知識」，而全書的末尾稱它作「求善友」。
而五處一條校記也沒有。本段九十五個字，校記零命中、缺字零命中、夾註零命中。
本編照錄十二目，不代齊——不把「戒」補成「分別戒」，不把「求善友」改成「覓善知識」，也不注明何者為正。
停一停：末後六句，為什麼不總結工序？
全書到此，講了十二品的工序：戒怎麼持、定怎麼修、行處怎麼選、行門怎麼入、通怎麼起、慧怎麼分別、諦怎麼觀。
而末後的六句，一句工序也沒有。
「無邊無稱不可思」「無量善才善語言」〔T32 461c21〕——這一對說的是法。
「於此法中誰能知」「唯坐禪人能受持」〔T32 461c22〕——這一對說的是人。
「微妙勝道為善行」「於教不惑離無明」〔T32 461c23〕——這一對說的是果。
六句三對：法、人、果。六句皆七言。
停下來問：一部從頭到尾講工序的論，末後為什麼不總結工序，而先問「誰能知」？
就文本自答。可核的有三件：
其一，那一問的答只有五個字：「唯坐禪人能受持」。一個「唯」字把答收死了——不是「誰都可以」，是只有那一種人。
其二，「坐禪人」正是全書一路所稱的那個人。從前面各品到品十二的每一節，行人一律稱作「坐禪人」；而它的末一見，就是這一句〔T32 461c22〕。全書最後一次提到讀者，用的還是同一個稱呼。
其三，這六句不冠任何引式。品十二前面引偈有三種形——「如偈所說」〔T32 456a08〕、「如譬喻偈所說」〔T32 457a29〕、「是故說此偈」〔T32 458a13〕；而這三頌一形不用，逕接在總錄之後。前面的偈是引來的，這三頌不說它從哪裡來。
論主一句自解也沒有。本編只記其形，不代論其故。
最後三個字
全書的末一句是「於教不惑離無明」〔T32 461c23〕。
「無明」這兩個字在本論共七十五見；其末見就在這裡——也就是全書的最後三個字之中。
一部論以「離無明」三字收尾，而它一路所教的是工序、是次第、是每一個定該怎麼入、每一種煩惱該由哪一道斷。末後不再說工序，只說離。
而在「離」之前還有一句：「於教不惑」。不惑於教，然後離無明。兩件事論主並排寫下，中間不加一個「故」字。照錄，不代補其連。
帶走三件：一個所見——全書末段之十二品總錄與各品自身之品題五處不合：三目少「分別」（戒〔T32 400b29〕·定〔T32 406c20〕·行處〔T32 411a07〕）、一目多「神」（五神通／「五通品第九」〔T32 441a25〕）、一目名全異（求善友／「覓善知識品第五」〔T32 408a28〕）；而本段校記零命中——五處不合出於論文自身，非傳寫之異。一個讀法——讀到一部書末尾的總錄，逐目回對各品自己的題；對不上處再查有無校記：有校記者其異先作傳寫看，沒有校記就是書自身如此。本編照錄不代齊。一處停問——一部講工序的論，末後六句不總結工序而先問「誰能知」〔T32 461c22〕。就文本可核者三：其答只五字而以一「唯」字收死、「坐禪人」正是全書一路所稱之人而其末見即此句、三頌不冠品十二前段所用之任一引式。論主不出一語自解。
還有三件小事該記著：收目三形而唯此一句為正文——「（果正受已竟）」「（滅禪定已竟）」皆夾註〔T32 461a21·461c16〕，「解脫分別諦十二品已竟」〔T32 461c17〕則自為一段；總錄以「次第」二字收之〔T32 461c19–20〕，是序而非類，論主不言分卷、不言合讀；全書末見之詞是「無明」〔T32 461c23〕，而其前一句作「於教不惑」，二事並排而不加連詞。
The Path of Freedom ends with this passage: ninety-five Chinese characters in five paragraphs—one completion, one register, and three verses in six lines.
The finding comes first. The passage gives all twelve chapter names, but five do not match the chapters’ own titles: three omit 分別, “Analysis”; one adds 神, “super-”; and one uses an entirely different name. No critical note occurs in the passage. The five mismatches are therefore part of the transmitted body, not recorded scribal variation.
First Closing, Then Registering
The first sentence says, “The twelve chapters of the Path of Freedom, through the Distinguishing of the Truths, are now complete” 〔T32 461c17〕.
Its form matters. The two preceding closes are inline notes in parentheses: “(Fruit attainment is complete)” 〔T32 461a21〕 and “(Cessation meditation-concentration is complete)” 〔T32 461c16〕. This closing is not an inline note; it stands as a paragraph in the body.
The levels differ. The first two close topics. This sentence closes an entire chapter, and the final chapter at that.
Then comes the register: “Causation; Discipline; Ascetic Practices; Concentration; Seeking a Good Friend; Distinguishing Conduct; Field of Conduct; Doorways of Conduct; Five Superknowledges; Distinguishing Wisdom; Five Methods; Distinguishing the Truths” 〔T32 461c18–19〕. It closes: “These twelve chapters are the sequence of chapters in the Path of Freedom” 〔T32 461c19–20〕.
The Chinese expressions “here is the chapter register” and “the sequence of chapters in the Path of Freedom” each occur only once. The author calls it a sequence, not a classification; he says nothing about fascicle divisions or which chapters belong together.
Reading Method: Compare an End Register with Every Chapter’s Own Title
When a book reports its table of contents at the end, do not scan it as familiar material. Copy each entry and compare it against the chapter’s own opening title.
When they differ, take one more step: check the critical notes. A note may indicate witness variation; no note means the book’s transmitted body itself preserves the difference.
Here seven entries match and five do not.
Three omit 分別, “Analysis.” The register says 戒, “Discipline,” but the title is 分別戒品第二, “Chapter Two, Analysis of Discipline” 〔T32 400b29〕. It says 定, “Concentration,” but the title is 分別定品第四, “Chapter Four, Analysis of Concentration” 〔T32 406c20〕. It says 行處, “Field of Conduct,” but the title is 分別行處品第七, “Chapter Seven, Analysis of the Field of Conduct” 〔T32 411a07〕.
One adds a graph. The register says 五神通, “Five Superknowledges,” while the chapter’s title says 五通品第九, “Chapter Nine, Five Knowledges” 〔T32 441a25〕.
One entry bears an altogether different name: the register says 求善友, “seeking a good friend,” while its chapter’s title says 覓善知識品第五, “Chapter Five, Looking for a Spiritual Friend” 〔T32 408a28〕.
This last place is the one most worth remembering: the three graphs 求善友 occur only this once in the whole book—right here in this register. That chapter calls itself 覓善知識 from beginning to end, and the end of the whole book calls it 求善友.
Not one of the five carries a critical note. The ninety-five characters have zero notes, zero gaiji, and zero inline notes.
The edition therefore records the twelve entries without normalizing them—without supplying “Analysis,” replacing “Seeking a Good Friend” with “Looking for a Spiritual Friend,” or declaring one name correct.
Pause: Why Do the Final Six Lines Not Summarize the Procedures?
Across twelve chapters, the treatise has taught procedures: how discipline is kept, concentration cultivated, fields chosen, doorways entered, superknowledges raised, wisdom distinguished, and truths contemplated.
Yet the final six Chinese lines contain no procedure.
“Boundless, beyond naming, inconceivable; / Immeasurable in skillful talent and skillful speech” 〔T32 461c21〕. This pair speaks of Dhamma.
“Who within this Dhamma can know? / Only the sitting meditator can receive and retain it” 〔T32 461c22〕. This pair speaks of the person.
“The subtle, supreme path is wholesome conduct; / Unconfused in the teaching, one parts from ignorance” 〔T32 461c23〕. This pair speaks of the result.
Six lines in three pairs: Dhamma, person, fruit. All six are seven-graph lines.
Stop and ask: a treatise that speaks of procedure from beginning to end—why, at the very end, does it not summarize the procedures, but ask first “who is able to know”?
Let the text answer for itself. Three things can be checked:
First, the answer has only five Chinese graphs: “Only the sitting meditator can receive and retain it.” The graph 唯, “only,” closes the field decisively.
Second, “sitting meditator” is the name used for the practitioner throughout the treatise. Its final occurrence is this line 〔T32 461c22〕. The book addresses its reader at the end with the same designation it has used throughout.
Third, the verses have no citation formula. Earlier in Chapter Twelve, verses are introduced as “as the verse says” 〔T32 456a08〕, “as the simile verse says” 〔T32 457a29〕, or “therefore this verse is spoken” 〔T32 458a13〕. These three final verses use none of those forms; they follow the register directly.
The author offers no explanation. The edition records the form without inferring a source or motive.
The Final Three Chinese Graphs
The final sentence is “Unconfused in the teaching, one parts from ignorance” 〔T32 461c23〕.
“Ignorance” occurs seventy-five times in the treatise. Its final occurrence is here, in the book’s last three Chinese graphs.
After teaching procedures and sequences for entering attainments and abandoning defilements, the treatise closes with “parts from ignorance.” It no longer states a procedure, only release.
Immediately before release stands “unconfused in the teaching.” The author places the two together without adding a causal “therefore.” Their juxtaposition remains as written.
Carry away three things. One finding: the final register differs from five chapter titles: Discipline/Analysis of Discipline 〔T32 400b29〕, Concentration/Analysis of Concentration 〔T32 406c20〕, Field of Conduct/Analysis of the Field of Conduct 〔T32 411a07〕, Five Superknowledges/Five Knowledges 〔T32 441a25〕, and Seeking a Good Friend/Looking for a Spiritual Friend 〔T32 408a28〕. No critical note occurs, so the discrepancies belong to the text as transmitted. One method: compare every entry in an end register to the chapter’s own title, then check whether critical notes explain the mismatch. One question to hold: why does a procedural treatise end not with procedure but with “Who can know?” 〔T32 461c22〕? The answer says only the sitting meditator; this is the practitioner’s final occurrence; and the verses use none of the preceding citation formulas.
Remember three smaller points. The first two completion formulas are inline notes 〔T32 461a21·461c16〕, while the final chapter close is body text 〔T32 461c17〕. The register calls the chapters a sequence 〔T32 461c19–20〕, not a classification. The treatise’s final occurrence of “ignorance” is in its last sentence 〔T32 461c23〕, beside “unconfused in the teaching” without an added connective.
Shi Huijing · Waken · The Path of Freedom · Completion of the Twelve Chapters and Concluding Verses · 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，為全書之末段：先一句結竟品十二，次以一句總錄十二品之次第，末以三頌六句收全書。底本五段〔T32 461c17–23〕，九十五字。
一、科判定位
五段而成三節，全段無問：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第一節·結竟 | 「解脫分別諦十二品已竟」〔T32 461c17〕 |
| 第二節·十二品總錄 | 「於此品數：因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦」〔T32 461c18–19〕；「此十二品，是解脫道品次第」〔T32 461c19–20〕 |
| 第三節·總結三頌 | 「無邊無稱不可思」「無量善才善語言」〔T32 461c21〕；「於此法中誰能知」「唯坐禪人能受持」〔T32 461c22〕；「微妙勝道為善行」「於教不惑離無明」〔T32 461c23〕 |
單元界與段界之相合：起於品十二之結竟句而訖於全書末句〔T32 461c23〕；其前為 12-17 之夾註收目〔T32 461c16〕，其後即卷第十二之卷題，正文至此而畢。全段無問——「問：」零見，問號零見；此為品十二諸單元中唯一無問者。
全段定位錨
〔T32, 461c17–23〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 結竟之語 | 「解脫分別諦十二品已竟」〔T32 461c17〕 | 本品收目之語多作夾註而在括號之內（如 12-16 之「（果正受已竟）」〔T32 461a21〕、12-17 之「（滅禪定已竟）」〔T32 461c16〕）；此一句則自為正文一段。「解脫分別諦十二品已竟」全論唯此一見〔461c17〕 |
| 十二品總錄 | 「於此品數：因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦」〔T32 461c18–19〕 | 「於此品數」全論唯此一見〔461c18〕。總錄十二目而與各品自身之品題五處不合（見目五）。論文於此不出總數之字，只以「此十二品」收之 |
| 求善友·覓善知識 | 「於此品數：因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦」〔T32 461c18–19〕 | 「求善友」全論唯此一見〔461c18〕——即在本段總錄之中；而其品之題作「覓善知識品第五」〔T32 408a28〕。一書之內，此品之名唯此一處作「求善友」，照錄不代齊 |
| 五神通·五通 | 同上 | 「五神通」全論四見（441a27·444b29·444c02·461c19）；「五通」全論三見（407a25·441a25 二見）。品之題作「五通品第九」〔T32 441a25〕而總錄作「五神通」，照錄不代齊 |
| 品次第 | 「此十二品，是解脫道品次第」〔T32 461c19–20〕 | 「解脫道品次第」全論唯此一見〔461c20〕。以「次第」二字定其為序而非為類——論文不言其分卷、不言其分段 |
| 坐禪人 | 「唯坐禪人能受持」〔T32 461c22〕 | 「坐禪人」一名貫全書而屢見，其末見即此句〔461c22〕。全書所稱之行人，至末頌而再稱一次 |
| 離無明 | 「於教不惑離無明」〔T32 461c23〕 | 「無明」全論七十五見，其末見即此句〔461c23〕——亦即全書之末三字。「於教不惑離無明」全論唯此一見 |
三、校記與異讀
本段範圍內大正藏校記零命中：全段九十五字無一條校記。缺字零命中；夾註零命中。
故本段所見之五處名異，非傳寫之異——校本於此一字未動；其不合出於論文自身。誌其形，不代齊、不代判。
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，亦無稱引尊者長老之語，亦無異說。三頌亦不冠引式——不作「如偈所說」「如譬喻偈所說」「是故說此偈」之任一形，逕接於總錄之後。查而無獲，如實記之。
五、譬喻·修辭
- 譬喻零命中〔T32 461c17–23〕：全段無一譬；「譬」「猶如」二語零命中。
- 總錄與品題五處不合〔T32 461c18–19〕：逐目對讀如下——
| 序 | 總錄之目 | 該品之題（各繫其錨） | 合否 |
|---|---|---|---|
| 一 | 因緣 | 因緣品第一 | 合 |
| 二 | 戒 | 「分別戒品第二」〔T32 400b29〕 | 少「分別」 |
| 三 | 頭陀 | 頭陀品第三 | 合 |
| 四 | 定 | 「分別定品第四」〔T32 406c20〕 | 少「分別」 |
| 五 | 求善友 | 「覓善知識品第五」〔T32 408a28〕 | 名全異 |
| 六 | 分別行 | 分別行品第六 | 合 |
| 七 | 行處 | 「分別行處品第七」〔T32 411a07〕 | 少「分別」 |
| 八 | 行門 | 行門品第八 | 合 |
| 九 | 五神通 | 「五通品第九」〔T32 441a25〕 | 多「神」 |
| 十 | 分別慧 | 分別慧品第十 | 合 |
| 十一 | 五方便 | 五方便品第十一 | 合 |
| 十二 | 分別諦 | 分別諦品第十二 | 合 |
-
七目合、五目不合〔T32 461c18–19〕：三目少「分別」（戒·定·行處）·一目多「神」（五神通）·一目名全異（求善友／覓善知識）。五處俱無校記（見目三）。
-
收目三形而末形獨為正文〔T32 461a21·461c16·461c17〕：「（果正受已竟）」·「（滅禪定已竟）」皆夾註，「解脫分別諦十二品已竟」則自為一段。
-
三頌不冠引式〔T32 461c21–23〕：品十二前段引偈凡三形（「如偈所說」〔T32 456a08〕·「如譬喻偈所說」〔T32 457a29〕·「是故說此偈」〔T32 458a13〕），本段之頌一形不用。
-
六句三對〔T32 461c21–23〕：前二句說法（無邊無稱不可思·無量善才善語言）、中二句說人（於此法中誰能知·唯坐禪人能受持）、後二句說果（微妙勝道為善行·於教不惑離無明）。六句皆七言。
-
一問而自答者一處：「於此法中誰能知」「唯坐禪人能受持」〔T32 461c22〕——全段唯此一設問，而不作「問」「答」二字。
六、章內互讀
- 前指：本段之結竟句承 12-17 之收〔T32 461c16〕；品十二之正文至彼而畢。總錄第十二目「分別諦」即本品，其品題行在〔T32 456c10〕。
- 總錄與全書：十二目即全書十二品之序；其五處不合逐一繫於各品之題（見目五）。
- 後指無：本段之後即卷第十二卷題，全書正文至此而止。
- 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 is the final passage of the Path of Freedom, in fascicle twelve and part two of Chapter Twelve, “Distinguishing the Truths.” One sentence completes Chapter Twelve, one sentence registers the sequence of all twelve chapters, and three verses in six lines close the treatise. The base comprises five paragraphs and ninety-five Chinese characters 〔T32 461c17–23〕.
1. Structural Location
Five paragraphs form three sections, with no explicit question:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Section One · Completion | “The twelve chapters of the Path of Freedom, through the Distinguishing of the Truths, are now complete” 〔T32 461c17〕 |
| Section Two · General register of the twelve chapters | “Here is the chapter register: Causation; Discipline; Ascetic Practices; Concentration; Seeking a Good Friend; Distinguishing Conduct; Field of Conduct; Doorways of Conduct; Five Superknowledges; Distinguishing Wisdom; Five Methods; Distinguishing the Truths” 〔T32 461c18–19〕; “These twelve chapters are the sequence of chapters in the Path of Freedom” 〔T32 461c19–20〕 |
| Section Three · Three concluding verses | “Boundless, beyond naming, inconceivable; / Immeasurable in skillful talent and skillful speech” 〔T32 461c21〕; “Who within this Dhamma can know? / Only the sitting meditator can receive and retain it” 〔T32 461c22〕; “The subtle, supreme path is wholesome conduct; / Unconfused in the teaching, one parts from ignorance” 〔T32 461c23〕 |
Agreement of unit and paragraph boundaries: The unit begins with the completion of Chapter Twelve and ends with the treatise’s final sentence 〔T32 461c23〕. Before it stands 12-17’s inline close 〔T32 461c16〕; after it comes only the fascicle title. The passage has no explicit question or question mark and is the only unit in Chapter Twelve without one.
Locator
〔T32, 461c17–23〕
2. Terms and Translation
| Term | Use in this passage | Internal connection |
|---|---|---|
| Completion formula | “The twelve chapters of the Path of Freedom, through the Distinguishing of the Truths, are now complete” 〔T32 461c17〕 | Other topic closes are inline notes, such as “(Fruit attainment is complete)” 〔T32 461a21〕 and “(Cessation meditation-concentration is complete)” 〔T32 461c16〕. This sentence stands as a body paragraph and occurs only once 〔461c17〕 |
| Twelve-chapter register | The twelve entries 〔T32 461c18–19〕 | “Here is the chapter register” occurs only once 〔461c18〕. Five entries differ from their chapters’ titles; see Section 5. The text does not state the number before the list, but closes it as “these twelve chapters” |
| Seeking a Good Friend / Looking for a Spiritual Friend | The register says 求善友, “Seeking a Good Friend” 〔T32 461c18–19〕 | 求善友 occurs only once 〔461c18〕, while the title is 覓善知識品第五, “Chapter Five, Looking for a Spiritual Friend” 〔T32 408a28〕. Both Chinese forms and both English renderings remain visibly distinct |
| Five Superknowledges / Five Knowledges | As above | 五神通 occurs four times (441a27·444b29·444c02·461c19), while 五通 occurs three times (407a25·441a25 twice). The chapter title is 五通品第九, “Chapter Nine, Five Knowledges” 〔T32 441a25〕 while the register says 五神通. Recorded as it stands, not regularized |
| Chapter sequence | “These twelve chapters are the sequence of chapters in the Path of Freedom” 〔T32 461c19–20〕 | The expression occurs only once 〔461c20〕. “Sequence” marks order, not classification; the text does not describe fascicle divisions or reading groups |
| Sitting meditator | “Only the sitting meditator can receive and retain it” 〔T32 461c22〕 | This is the final occurrence of the practitioner term 〔461c22〕. The practitioner the whole treatise names is named once more in the concluding verses |
| Parts from ignorance | “Unconfused in the teaching, one parts from ignorance” 〔T32 461c23〕 | “Ignorance” occurs seventy-five times; its final occurrence is here, in the treatise’s last three Chinese graphs 〔461c23〕. The full sentence occurs only once |
3. Critical Notes and Variant Readings
No Taishō critical note occurs in this passage. Its ninety-five Chinese characters also contain no gaiji and no inline note.
The five title mismatches below therefore are not recorded witness differences. The critical edition changed no graph in the passage; the discrepancies belong to the text as transmitted. They are recorded without normalization or adjudication.
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, and presents no alternate statement. The three verses also have no introductory formula: neither “as the verse says,” “as the simile verse says,” nor “therefore this verse is spoken.” They follow the register directly.
5. Simile and Rhetoric
- No simile is found 〔T32 461c17–23〕. The Chinese terms for “simile” and “just as” have zero occurrences.
- Five mismatches between the register and chapter titles 〔T32 461c18–19〕:
| No. | Register entry | Chapter’s own title, with anchor | Match? |
|---|---|---|---|
| 1 | Causation | Chapter One, Causation | Yes |
| 2 | 戒, Discipline | 分別戒品第二, Chapter Two, Analysis of Discipline 〔T32 400b29〕 | Missing “Analysis” |
| 3 | Ascetic Practices | Chapter Three, Ascetic Practices | Yes |
| 4 | 定, Concentration | 分別定品第四, Chapter Four, Analysis of Concentration 〔T32 406c20〕 | Missing “Analysis” |
| 5 | 求善友, Seeking a Good Friend | 覓善知識品第五, Chapter Five, Looking for a Spiritual Friend 〔T32 408a28〕 | Entirely different name |
| 6 | Distinguishing Conduct | Chapter Six, Distinguishing Conduct | Yes |
| 7 | 行處, Field of Conduct | 分別行處品第七, Chapter Seven, Analysis of the Field of Conduct 〔T32 411a07〕 | Missing “Analysis” |
| 8 | Doorways of Conduct | Chapter Eight, Doorways of Conduct | Yes |
| 9 | 五神通, Five Superknowledges | 五通品第九, Chapter Nine, Five Knowledges 〔T32 441a25〕 | Adds “super-” (神) |
| 10 | Distinguishing Wisdom | Chapter Ten, Distinguishing Wisdom | Yes |
| 11 | Five Methods | Chapter Eleven, Five Methods | Yes |
| 12 | Distinguishing the Truths | Chapter Twelve, Distinguishing the Truths | Yes |
- Seven match and five do not 〔T32 461c18–19〕: three omit
分別, “Analysis”; one adds神; one changes求善友, “Seeking a Good Friend,” to/from覓善知識, “Looking for a Spiritual Friend.” None has a critical note. - Three completion forms, only the last in body text 〔T32 461a21·461c16·461c17〕: the first two are inline notes, the final chapter close a paragraph.
- Three verses without a citation formula 〔T32 461c21–23〕, unlike earlier formulas at 〔T32 456a08〕, 〔T32 457a29〕, and 〔T32 458a13〕.
- Six lines in three pairs 〔T32 461c21–23〕: the first pair speaks of the Dhamma (boundless, beyond naming, inconceivable · measureless in fine talent and fine speech), the middle pair of the person (within this Dhamma, who is able to know? · only the sitting meditator is able to receive and retain it), the last pair of the fruit (the subtle and supreme path is good conduct · unconfused in the teaching, one parts from ignorance). All six are seven-graph lines.
- One unlabelled question and answer: “Who within this Dhamma can know? / Only the sitting meditator can receive and retain it” 〔T32 461c22〕.
6. Internal Cross-Reading
- Backward connection: The completion follows 12-17’s inline close 〔T32 461c16〕. The twelfth register entry names the present chapter, whose title appears at 〔T32 456c10〕.
- Register and book: The twelve entries are the sequence of the twelve chapters; the five mismatches are tied to the chapter-title anchors in Section 5.
- No forward connection: Only the fascicle title follows. The treatise’s body ends here.
- 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 · Completion of the Twelve Chapters and Concluding Verses · Apparatus · Summer 2026