解脫道論 定處散句
聲一目說：「若人入定，聞有音聲，不得言說。」答文又說，這是因為入定者耳識不和合。三項並存，本段沒有解釋如何相合；「聞有音聲」不能刪去。
顛倒一目說，入地一切入時，於非地想而作地想；論文接著問，何故不成顛倒？
答文是：「此四顛倒想不異故，知此地想是其相，是故不成顛倒。」本段據此作出不成顛倒的結論；但「四」的具體所指、「其」的指代，以及兩句間的連屬，都沒有在本段展開。
疑一目另說，未斷貪欲等蓋而住非非想處、說於有餘，如畏毒蛇上樹。譬喻與「說於有餘」依原文並列，不再借此補一套心理次第。
Under sound, the passage says: “If someone who has entered concentration hears a sound, that person cannot speak.” The answer then says that this is because the person’s auditory consciousness is not conjoined. All three statements stand together, and the passage does not explain how they agree; “hears a sound” cannot be removed.
Under inversion, the passage says that, on entering the earth kasiṇa, one forms the perception of earth with regard to what is perceived as not-earth. The treatise then asks why this does not become an inversion.
Its answer is: “Because these four inverted perceptions do not differ, one knows that this perception of earth is its sign; therefore it does not become an inversion.” The passage thus reaches the conclusion that it is not an inversion, but does not unfold the specific referent of “four,” the antecedent of “its,” or the connection between the two clauses.
Under doubt, it separately says that one abides in the sphere of neither-perception-nor-non-perception without having abandoned the hindrances beginning with sensual greed and is said to have a remainder, like someone who climbs a tree out of fear of a venomous snake. The image and the words “having a remainder” are juxtaposed as in the source; they do not warrant adding a further psychological sequence.
Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on Concentration · 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〉「定處散句」· 大正藏 T32n1648〔起 T32 0422a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0422a〕
重明上義。問：於是定處，云何散句？答：所謂滅聲。顛倒起越外行覺受疑不應得。滅者，入初禪語言斷；入第四禪出入息斷。次第滅聲者，若人入定，聞有音聲，不得言說。何以故？是入定人耳識不和合故。復次入色定人，是聲成亂。如世尊所說：入禪人聲是其刺。顛倒者，入地一切入，於非地想而作地想。
〔T32 0422b〕
問：若然，何故不成顛倒？答：此四顛倒想不異故，知此地想是其相，是故不成顛倒。起者，以五因緣從於定起：以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意。若入無色定，以最多境界不得起，住不動故。入滅禪定及入果定，以初作行得起，不以餘因。越者，越有二種：分越、事越。從色禪越色定，是謂分越。從色禪越無色定，復從無色定越無色定，是謂事越。外行者，一切定外行成就五分。覺者，第二禪等性，除無間成無覺觀。受者，第四禪等性，除無間共捨起。有人樂相似無間。疑者，未斷一切貪欲等蓋，住非非想處，說於有餘，如畏毒蛇上樹。有四種人不得起定，必墮惡趣：無因作五逆邪見（散句已竟，地一切入已滿）。
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.
散句之目
重明上面之義。
問：在這定處，什麼是散句？
答：所謂滅、聲、顛倒、起、越、外行、覺、受、疑、不應得。
滅與聲
所謂滅，是入初禪語言斷，入第四禪出入息斷。
說到次第滅聲：若有人入定，聽到聲音，卻不能說話。為什麼？原文說，因為這位入定者的耳識不和合。原文同時保留「聽到聲音」與「耳識不和合」兩句，沒有解釋兩者如何相合；這裡不替它判成「沒有聽見」。
再者，入色定的人，這聲就成亂。如世尊所說：入禪之人，聲是它的刺。
顛倒
所謂顛倒，是入地一切入，於非地之想而作地想。
問：若是這樣，為什麼不成顛倒？
答文以「此四顛倒想不異」與「知此地想是其相」作答，結論是不成顛倒。不過，「四」具體指什麼、「其」指什麼，以及兩句如何連屬，本段都沒有說明。
起
所謂起，是以五種因緣從定而起：以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意。
若入無色定，以最多境界不得起，因為住而不動的緣故。
入滅禪定以及入果定，是以最初所作之行而得起，不以其餘之因。
越
所謂越，越有二種：分越、事越。
從色禪越色定，這叫作分越。從色禪越無色定，又從無色定越無色定，這叫作事越。
外行、覺、受
所謂外行，原文只說：「一切定外行成就五分。」其中「五分」是哪五分，本段沒有列出；「一切定」「外行」「成就五分」三者在句中如何連接，也沒有再解釋。
所謂覺，原文把「第二禪等性」「除無間」「成無覺觀」連在一句。可以確定的是，句末說成為無覺、無觀；「等性」和「除無間」是什麼意思、又怎樣連到句末，本段沒有說明。
所謂受，原文把「第四禪等性」「除無間」「共捨起」連在一句；「等性」「除無間」的意思與三節間的關係，本段都沒有說明。「起」另有異本作「越」，這裡不替兩讀作決定。下句另作「有人樂相似無間」；「有人」所指及「相似無間」的確切意思，本段也未交代。
疑與不應得
所謂疑，是未斷一切貪欲等蓋而住非非想處，說於有餘——如畏毒蛇而上樹。
有四種人不得起定、必墮惡趣：無因、作五逆、邪見。
（散句已竟，地一切入已滿）
The List of Statements
The preceding meanings are clarified once more.
Question: In these stations of concentration, what are the miscellaneous statements?
Answer: They are cessation, sound, inversion, emergence, crossing, access, applied thought, feeling, doubt, and what cannot be attained.
Cessation and Sound
Cessation means that on entering the first jhāna speech ceases, and on entering the fourth jhāna inhalation and exhalation cease.
Concerning sound ceasing in sequence: if someone who has entered concentration hears a sound, that person cannot speak. Why? The source says that it is because the auditory consciousness of one in concentration is not conjoined. The source preserves both “hears a sound” and “auditory consciousness is not conjoined,” without explaining how the two agree; this translation does not recast the first statement as “does not hear.”
Moreover, for one who has entered a form concentration, sound becomes a disturbance. As the Blessed One said: for one who has entered jhāna, sound is a thorn.
Inversion
Inversion means that, having entered the earth kasiṇa, one forms the perception of earth with regard to what is perceived as not-earth.
Question: If that is so, why does it not become an inversion?
The answer uses the statements “because these four inverted perceptions do not differ” and “one knows that this perception of earth is its sign,” and concludes that it therefore does not become an inversion. The passage does not, however, explain what “four” specifically denotes, what “its” refers to, or how the two statements are connected.
Emergence
Emergence means emerging from concentration through five causes: discomfort in one’s posture, the greatest object, the arising of an obstacle, imbalance in the means, and one’s own wish.
If one has entered a formless concentration, one cannot emerge through the greatest object, because one abides unmoving.
When one has entered the concentration of cessation or a fruition concentration, one can emerge through the activity first undertaken, not through any other cause.
Crossing
Crossing is of two kinds: sectional crossing and objective crossing.
Crossing from a form jhāna over a form concentration is called sectional crossing. Crossing from a form jhāna over a formless concentration, and again crossing from one formless concentration over another formless concentration, is called objective crossing.
Access, Applied Thought, and Feeling
For access, the source says only: “The access of every concentration accomplishes five factors.” It does not list what the five factors are, nor does it further explain how “every concentration,” “access,” and “accomplishes five factors” are connected in the sentence.
For applied thought, the source joins “the same nature as the second jhāna,” “excepting the immediately adjacent,” and “becomes without applied thought and examination” in a single sentence. What can be established is that the final words say it becomes without applied thought or examination. The passage does not explain what “same nature” and “excepting the immediately adjacent” mean, or how they connect with the final words.
For feeling, the source joins “the same nature as the fourth jhāna,” “excepting the immediately adjacent,” and “arises together with equanimity” in one sentence. The meanings of “same nature” and “excepting the immediately adjacent,” and the relation among the three phrases, are not explained. “Arises” has a variant reading “crosses”; no decision between the two is made here. The next sentence separately states, “Some hold that resemblance is immediately adjacent.” The passage does not identify “some,” nor does it explain the precise meaning of “resemblance is immediately adjacent.”
Doubt and What Cannot Be Attained
Doubt means that, without having abandoned the hindrances beginning with every form of sensual greed, one abides in the sphere of neither-perception-nor-non-perception and is said to have a remainder—like someone who climbs a tree out of fear of a venomous snake.
Four kinds of people cannot enter concentration and will inevitably fall into a bad destination: one without a cause, one who commits the five heinous deeds, and one holding wrong view.
(The miscellaneous statements are concluded; the earth kasiṇa is complete.)
Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on Concentration · Vernacular · Summer 2026
八定講畢，論文說：「重明上義。問：於是定處，云何散句？答：所謂滅聲。顛倒起越外行覺受疑不應得」〔T32 422a28–29〕。本段先列十目，隨後逐項還釋；列目與釋文並不完全對齊。
答文在顛倒一目後，依次以「起者」「越者」「外行者」「覺者」「受者」「疑者」領起各段；「不應得」沒有再標出目名，末尾則說「有四種人不得起定」〔T32 422b18–19〕。這是本段可直接核出的排列；列文沒有交代的項目，不另行補入。
散句的讀法：列目是地圖
先交付讀法。散句之體例是先列後釋：開頭一句把十目擠在一起（滅、聲、顛倒、起、越、外行、覺、受、疑、不應得），隨後還釋——而列目十而逐釋不足十：釋文詳略自便，有目無釋、缺名逕釋之處皆有（「者／香」異讀又動其一目），保留不齊，也不增補名目。讀散句，拿開頭的列目當地圖，逐釋對號入座；對不上的地方，記下不合、勿代畫一——地圖在手，散句就不散。此體例後文屢用（一切入散句、十不淨散句等），本段是首見。
十目掠影：「滅者，入初禪語言斷；入第四禪出入息斷」〔T32 422a29–422b01〕——兩個「斷」替定境立了可驗的外標：語言息於初禪，呼吸息於四禪（此說本段不更釋，照字面保留）。聲：「若人入定，聞有音聲，不得言說。何以故？是入定人耳識不和合故」〔T32 422b02–03〕——原文明說入定者「聞有音聲」而「不得言說」，隨後又說「耳識不和合」；三項並存，而本段沒有說明如何相合，不能刪去第一項的「聞」字。論文又引世尊語「入禪人聲是其刺」〔T32 422b04〕（與 08-21「入初禪，聲是其刺如是」〔T32 421a12–13〕字面不全同，保留不齊）。起之五因緣：「以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意」〔T32 422b08–09〕——五「以」並列，出定的理由也入了帳（五目不各釋，照字面保留）；「若入無色定，以最多境界不得起，住不動故」〔T32 422b09–10〕——無色定不以「最多境界」為出定之緣，以其住於不動；「入滅禪定及入果定，以初作行得起，不以餘因」〔T32 422b10–11〕——二定唯以初作之行得起，餘因皆不與（二定之名此處不釋其義，其名前文已見〔T32 408a01·416a19〕，仍不能確定）。越分二種：「從色禪越色定，是謂分越。從色禪越無色定，復從無色定越無色定，是謂事越」〔T32 422b12–14〕——分越一例、事越兩例（色禪越無色定、無色定越無色定），分、事之判論文不自釋，保留；前數段逐站之「越」，至此得了名目。外行：「一切定外行成就五分」〔T32 422b14〕（五分之目不列，保留不配；外行界說回 08-05〔T32 414b06–07〕）。覺與受各一句：「第二禪等性，除無間成無覺觀」「第四禪等性，除無間共捨起」〔T32 422b15–16〕——覺觀之斷繫二禪、捨受之起繫四禪，「等性」「無間」二詞論文不釋（照字面保留；「起」字有異讀作「越」，另有「有人樂相似無間」一句存異說而不出其人，俱仍未確定）。
「分越」與「事越」須依答文分開保存：前者只舉「從色禪越色定」一例；後者連舉「從色禪越無色定」與「從無色定越無色定」兩例〔T32 422b12–14〕。第二組兩例並不具有同一種表面結構，論文也沒有另下界說；因此只保留一例與兩例的原分組，不把「分」「事」改說成同類或跨類等新規則。
所見：於非地想作地想，何以不是顛倒？
十目之中，「顛倒」一目自帶料簡。「顛倒者，入地一切入，於非地想而作地想」〔T32 422b04–05〕；論文隨即自問：若是這樣，何故不成顛倒？本段只把於非地想作地想列在「顛倒者」之下，沒有另外給出一套顛倒的心理定義。
「答：此四顛倒想不異故，知此地想是其相，是故不成顛倒」〔T32 422b06–07〕。本段以「此四顛倒想不異故」與「知此地想是其相」作答，結論是不成顛倒；但「四」的具體所指、「其」的指代，以及兩句間的連屬，原文都沒有說明。因此保留原答，不把它擴成凡夫與行者的普遍心理分界，也不借別單元的「知」字另立通則。
停問：毒蛇上樹
「疑者，未斷一切貪欲等蓋，住非非想處，說於有餘，如畏毒蛇上樹」〔T32 422b17–18〕。這一句可以直接確認三項：貪欲等蓋未斷、住非非想處、說於有餘；句末另列「如畏毒蛇上樹」之喻。
原文沒有把喻中的人、蛇、樹逐項配給前面三項，也沒有敘述上樹以後的情形；因此只保留「有餘」與蛇樹之喻的並列，不補作暫時安全、終須下樹或煩惱留在何處等機制。段末另說：「有四種人不得起定，必墮惡趣：無因作五逆邪見」〔T32 422b18–19〕——標作四種而所列三事（無因、作五逆、邪見），其四論文不出，保留原有缺文，仍未確定。
夾註明說「散句已竟，地一切入已滿」〔T32 422b19〕，同時標明散句與地一切入至此結束。
收束
回到本段：聲一目同時保留「聞有音聲」「不得言說」「耳識不和合」三項，不刪去原文「聞」字；顛倒一目則保留「此四顛倒想不異故，知此地想是其相，是故不成顛倒」的完整答文。其餘起、越、外行、覺、受、疑與不應得，也都依散句列目逐項閱讀；列釋不齊處保留，不增補。
After the eight concentrations have been presented, the treatise says: “The preceding meanings are clarified once more. Question: In these stations of concentration, what are the miscellaneous statements? Answer: They are cessation, sound, inversion, emergence, crossing, access, applied thought, feeling, doubt, and what cannot be attained” 〔T32 422a28–29〕. The passage first gives ten headings and then explains them one by one, although the list and the explanations do not align perfectly.
After the entry on inversion, the answer introduces successive passages with “as for emergence,” “as for crossing,” “as for access,” “as for applied thought,” “as for feeling,” and “as for doubt.” “What cannot be attained” is not introduced again by name; instead, the ending says, “Four kinds of people cannot enter concentration” 〔T32 422b18–19〕. This is the arrangement that can be checked directly in the passage. No missing item is supplied where the list itself does not provide one.
How to Read the Miscellany: The List Is a Map
The first point is how to read it. The form of these miscellaneous statements is list first, explain afterward: the opening compresses ten items into a single line—cessation, sound, inversion, emergence, crossing, access, applied thought, feeling, doubt, and what cannot be attained—and then gives explanations. Yet ten items are listed while fewer than ten are distinctly explained. The explanations vary in fullness; some listed items receive no separate heading, while elsewhere an explanation appears without restating its heading. The variant 者／香 also changes the possible identification of one item. This lack of alignment is preserved, and no heading is supplied. Read the opening list as a map and match each later explanation to it. Where the two do not match, record the mismatch instead of drawing in a missing road. With the map in hand, the miscellany need not become scattered. This form recurs later in the treatise, including the miscellany on the kasiṇas and the miscellany on the ten impurities; here it appears for the first time.
A brief view of the ten items begins with cessation: “On entering the first jhāna speech ceases; on entering the fourth jhāna inhalation and exhalation cease” 〔T32 422a29–422b01〕. The two cessations provide observable marks for the concentrated states: speech ends at the first jhāna and breathing at the fourth. This passage gives no further explanation, so the wording is preserved as it stands. Concerning sound: “If someone who has entered concentration hears a sound, that person cannot speak. Why? Because the auditory consciousness of one in concentration is not conjoined” 〔T32 422b02–03〕. The source expressly says that the person “hears a sound” and “cannot speak,” and then says that auditory consciousness “is not conjoined.” All three statements stand together, but the passage does not explain how they agree. The word “hears” cannot be removed from the first. The treatise also cites the Blessed One: “For one who has entered jhāna, sound is a thorn” 〔T32 422b04〕. Its wording is not identical to 08-21, “On entering the first jhāna, sound is a thorn—so it is” 〔T32 421a12–13〕, and that difference is retained. Emergence has five causes: “discomfort in one’s posture, the greatest object, the arising of an obstacle, imbalance in the means, and one’s own wish” 〔T32 422b08–09〕. Five parallel phrases beginning with 以 are entered in the account, although none is separately explained. “If one has entered a formless concentration, one cannot emerge through the greatest object, because one abides unmoving” 〔T32 422b09–10〕: the “greatest object” is not a cause for emerging from a formless concentration, because that concentration abides unmoving. “When one has entered the concentration of cessation or a fruition concentration, one can emerge through the activity first undertaken, not through any other cause” 〔T32 422b10–11〕. These two concentrations emerge only through the activity first undertaken, with other causes excluded. The passage does not explain either name; both have appeared earlier 〔T32 408a01·416a19〕, and remain undetermined. Crossing has two kinds: “Crossing from a form jhāna over a form concentration is called sectional crossing. Crossing from a form jhāna over a formless concentration, and again crossing from one formless concentration over another formless concentration, is called objective crossing” 〔T32 422b12–14〕. One example is given for sectional crossing, and two for objective crossing: form jhāna over formless concentration, and formless concentration over formless concentration. The treatise does not itself define the distinction between “section” and “object,” so it is preserved. The crossings described station by station in the preceding passages receive names here. For access the source states, “The access of every concentration accomplishes five factors” 〔T32 422b14〕; the five are not listed and are not assigned from elsewhere. The chapter's definition of access appears in 08-05 〔T32 414b06–07〕. Applied thought and feeling each receive one sentence: “The same nature as the second jhāna, excepting the immediately adjacent, becomes without applied thought and examination,” and “The same nature as the fourth jhāna, excepting the immediately adjacent, arises together with equanimity” 〔T32 422b15–16〕. The ending of applied thought is tied to the second jhāna, and the arising of equanimous feeling to the fourth, but the treatise does not explain “same nature” or “immediately adjacent.” The wording is preserved. “Arises” has the variant “crosses”; another statement, “Some hold that resemblance is immediately adjacent,” records an unnamed opinion and remains undetermined.
“Sectional crossing” and “objective crossing” must be kept separate according to the answer itself. The former has only the example of crossing from a form jhāna over a form concentration; the latter has both crossing from a form jhāna over a formless concentration and crossing from one formless concentration over another 〔T32 422b12–14〕. The two examples in the second group do not even share a single surface structure, and the treatise gives no further definition. The original grouping of one example and two is therefore retained, without recasting “section” and “object” into a new rule about crossing within or between categories.
What Is Seen: Perceiving Earth in What Is Not Earth—Why Is This Not Inversion?
Among the ten items, inversion brings its own critical question. “Inversion means that, having entered the earth kasiṇa, one forms the perception of earth with regard to what is perceived as not-earth” 〔T32 422b04–05〕. The treatise immediately asks: if so, why does it not become an inversion? The passage places forming earth-perception regarding not-earth under the heading “inversion,” but supplies no separate psychological definition of inversion.
“Answer: Because these four inverted perceptions do not differ, one knows that this perception of earth is its sign; therefore it does not become an inversion” 〔T32 422b06–07〕. This answer uses both “because these four inverted perceptions do not differ” and “one knows that this perception of earth is its sign,” and concludes that it is not an inversion. But the source does not explain the specific referent of “four,” the antecedent of “its,” or the linkage between the two clauses. The answer is therefore preserved without expanding it into a universal psychological boundary between ordinary people and practitioners, or using the word “knows” from another unit to establish a new general rule.
Where Inquiry Stops: Climbing a Tree to Escape a Venomous Snake
“Doubt means that, without having abandoned the hindrances beginning with every form of sensual greed, one abides in the sphere of neither-perception-nor-non-perception and is said to have a remainder, like someone who climbs a tree out of fear of a venomous snake” 〔T32 422b17–18〕. Three elements can be confirmed directly: the hindrances beginning with sensual greed have not been abandoned; one abides in neither-perception-nor-non-perception; and one is said to have a remainder. The image of climbing a tree to escape a venomous snake is then added.
The source does not assign the person, snake, and tree one by one to the preceding three elements, nor does it tell what happens after the person climbs. It therefore preserves the juxtaposition of “having a remainder” and the snake-and-tree image, without adding a mechanism of temporary safety, an eventual descent, or a location where the defilements remain. The passage then says: “Four kinds of people cannot enter concentration and will inevitably fall into a bad destination: one without a cause, one who commits the five heinous deeds, and one holding wrong view” 〔T32 422b18–19〕. It says four kinds but lists three matters. The fourth is not given, so the lacuna is retained as unresolved.
The parenthetical note expressly states, “The miscellaneous statements are concluded; the earth kasiṇa is complete” 〔T32 422b19〕, marking both the end of the miscellany and the completion of the entire earth-kasiṇa section.
Concluding Focus
Return to the passage itself: the entry on sound preserves together “hears a sound,” “cannot speak,” and “auditory consciousness is not conjoined,” without deleting the source’s “hears.” The entry on inversion likewise preserves the complete answer: “Because these four inverted perceptions do not differ, one knows that this perception of earth is its sign; therefore it does not become an inversion.” Emergence, crossing, access, applied thought, feeling, doubt, and what cannot be attained are read item by item according to the opening list. Wherever listing and explanation do not align, the mismatch remains and nothing is supplied.
Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on Concentration · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第五〈行門品〉之二，接前段夾註「（非非想定已竟）」〔T32 422a27〕而下。四禪四無色定既畢，本段以「重明上義」〔T32 422a28〕總收，設一問而列散句十目（滅·聲·顛倒·起·越·外行·覺·受·疑·不應得），逐目略釋；中插一問料簡顛倒，末以四種不得起定之人收之，並以夾註「（散句已竟，地一切入已滿）」〔T32 422b19〕標地一切入一門之畢。其下「問：云何水一切入？」〔T32 422b20〕另起一問，屬下一單元。
一、科判定位
本段二問，問答之界與十目之次逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 散句之目 | 「重明上義」〔T32 422a28〕…「顛倒起越外行覺受疑不應得」〔T32 422a29〕 |
| 滅·聲 | 「入初禪語言斷」〔T32 422a29–422b01〕…「入禪人聲是其刺」〔T32 422b04〕 |
| 顛倒（含料簡一問） | 「於非地想而作地想」〔T32 422b05〕…「是故不成顛倒」〔T32 422b07〕 |
| 起 | 「以五因緣從於定起」〔T32 422b07–08〕…「不以餘因」〔T32 422b11〕 |
| 越 | 「越有二種：分越、事越」〔T32 422b11–12〕…「是謂事越」〔T32 422b14〕 |
| 外行·覺·受 | 「一切定外行成就五分」〔T32 422b14〕…「有人樂相似無間」〔T32 422b16–17〕 |
| 疑·不應得 | 「住非非想處，說於有餘，如畏毒蛇上樹」〔T32 422b17–18〕…「無因作五逆邪見」〔T32 422b19〕 |
單元界與問答界相合：本單元起於 422a28 重明上義之語、止於 422b19 地一切入已滿之夾註，不切斷任何一問。列目十而逐釋不足十：「聲」不別立其目而附於「滅」下（「次第滅聲者」〔T32 422b01–02〕），「不應得」不出其名而以「有四種人不得起定」〔T32 422b18–19〕當之——照錄不齊，不代為補目。
全段定位錨
〔T32, 422a28–422b19〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 散句 | 「問：於是定處，云何散句？」〔T32 422a28〕，答列十目〔T32 422a28–29〕 | 本品散句之體例，後見一切入散句〔T32 424b15〕以下與十不淨散句〔T32 426b04〕以下 |
| 滅（語言斷·出入息斷） | 「入初禪語言斷；入第四禪出入息斷」〔T32 422a29–422b01〕 | 「入初禪語言斷」之說本段不更釋，照字面保留，不代作禪級之推 |
| 聲 | 「次第滅聲者」〔T32 422b01–02〕以下，答以「是入定人耳識不和合故」〔T32 422b03〕 | 此「者」字有校記（見目三）；引「入禪人聲是其刺」〔T32 422b04〕；「聲是其刺」全論二見，餘一見在 08-21 作「入初禪，聲是其刺如是」〔T32 421a12–13〕，所繫之句不全同 |
| 顛倒 | 「入地一切入，於非地想而作地想」〔T32 422b05〕；料簡答以「此四顛倒想不異故，知此地想是其相」〔T32 422b06–07〕 | 「四」的具體所指、「其」的指代及兩句連屬，本段皆未說明 |
| 起（五因緣） | 「以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意」〔T32 422b08–09〕 | 五目並列而各不更釋，照字面保留 |
| 滅禪定·果定 | 「入滅禪定及入果定，以初作行得起，不以餘因」〔T32 422b10–11〕 | 二名前文已見（「一切果定」〔T32 408a01〕、「滅禪定」〔T32 416a19〕），本段不釋其義，不代考定 |
| 越（分越·事越） | 「越有二種：分越、事越」〔T32 422b11–12〕，各以一句自釋〔T32 422b12–14〕 | 與 08-22「越者謂正度」〔T32 421b16–17〕、08-23「成越此識超入正度」〔T32 421c14–15〕之「越」所指不同——彼就一定之越、此就類之越 |
| 外行 | 「一切定外行成就五分」〔T32 422b14〕 | 外行之界說在 08-05〔T32 414b06–07〕；「五分」之目本段不列，不代配數 |
| 覺·受 | 「第二禪等性，除無間成無覺觀」〔T32 422b15〕、「第四禪等性，除無間共捨起」〔T32 422b15–16〕 | 「等性」「無間」二詞論文不釋，照字面保留；「起」字有校記（見目三） |
| 相似無間 | 「有人樂相似無間」〔T32 422b16–17〕 | 「有人樂」為異說之標而不出其人，不代考定 |
| 疑 | 「住非非想處，說於有餘，如畏毒蛇上樹」〔T32 422b17–18〕 | 「有餘」與蛇樹之喻依原句並列；本段不拆配喻中人、蛇、樹 |
| 四種人不得起定 | 「無因作五逆邪見」〔T32 422b19〕 | 標作四種而所列三事（無因·作五逆·邪見），論文不出其第四，照錄不補、不代考定，誌待考 |
| 散句已竟，地一切入已滿 | 夾註〔T32 422b19〕 | 與 08-22〜08-24 三門之畢語同例，此則兼收地一切入全門，照錄不改 |
三、校記與異讀
本段範圍內大正藏校記二處，均誌而不改；本文之讀依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 422b02 | 者（次第滅聲者） | 香 | 【宋】【元】【明】【宮】 |
| 422b16 | 起（除無間共捨起） | 越 | 【宋】【元】【明】 |
誌錄不判二事：
- 422b02「次第滅聲者」之「者」，四本作「香」。作「者」則為逐目之標，作「香」則入色香之類；二讀所屬之句遂異。並錄不判。
- 422b16「除無間共捨起」之「起」，三本作「越」——本段方以「越」為散句之一目，二讀所繫遂異。並錄不判。
校本命中二項：本段正文缺字零命中；夾註一命中——「（散句已竟，地一切入已滿）」〔T32 422b19〕。
四、論主引據
論文自引之世尊語一處，不出經名；出處論文未標者不代為考定：
| 引語逐字 | 錨 | 論文所繫之義 |
|---|---|---|
| 「如世尊所說：入禪人聲是其刺」 | 〔T32 422b04〕 | 證入色定人聲成亂；「聲是其刺」全論二見，餘一見在 08-21 作「入初禪，聲是其刺如是」〔T32 421a12–13〕，字面不全同，照錄不齊 |
五、譬喻·修辭
- 毒蛇上樹之譬〔T32 422b17–18〕：「如畏毒蛇上樹」——喻住非非想而蓋未斷者之有餘。
- 列目十而逐釋不足十〔T32 422a28–422b19〕：先一氣列十目，隨後還釋——釋文詳略不一、有目無釋與缺名逕釋之處皆有（見目二首條），照錄不齊、不代補目。
- 二分之釋〔T32 422b11–14〕：越分為分越·事越二種，各以「從…越…」一句自釋，句式一律。
- 五因緣之並列〔T32 422b08–09〕：起之五因以「以」字五疊領起，並列而不各釋。
- 一問插於逐釋之中〔T32 422b05–07〕：顛倒一目釋畢即設料簡之問，答後乃接「起者」——問插目中而不亂其序。
六、章內互讀
- 前指：非非想不成漏盡 08-24〔T32 422a24–26〕；「入初禪，聲是其刺如是」08-21〔T32 421a12–13〕；外行之界說 08-05〔T32 414b06–07〕；「越者謂正度」08-22〔T32 421b16–17〕。
- 後指：水一切入自「問：云何水一切入？」〔T32 422b20〕起（下一單元）；散句之體例後見一切入散句〔T32 424b15〕以下與十不淨散句〔T32 426b04〕以下。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Passage location This passage comes from fascicle five of the Path of Freedom, “Chapter on Practice,” part two, immediately after the preceding parenthetical note, “The concentration of neither-perception-nor-non-perception is concluded” 〔T32 422a27〕. With the four jhānas and four formless concentrations complete, it gathers them under “the preceding meanings are clarified once more” 〔T32 422a28〕, poses one question, and lists ten miscellaneous items—cessation, sound, inversion, emergence, crossing, access, applied thought, feeling, doubt, and what cannot be attained. It briefly explains the items, inserts one critical question about inversion, and ends with four kinds of persons unable to enter concentration. The parenthetical note, “The miscellaneous statements are concluded; the earth kasiṇa is complete” 〔T32 422b19〕, marks the completion of the earth-kasiṇa section. The next line, “Question: What is the water kasiṇa?” 〔T32 422b20〕, begins a separate unit.
I. Structural Division
The passage has two questions. The boundaries of the questions and the order of the ten items can be checked word for word:
| Section | Exact opening and closing wording, each with its anchor |
|---|---|
| List of miscellaneous statements | “The preceding meanings are clarified once more” 〔T32 422a28〕 … “inversion, emergence, crossing, access, applied thought, feeling, doubt, and what cannot be attained” 〔T32 422a29〕 |
| Cessation and sound | “On entering the first jhāna speech ceases” 〔T32 422a29–422b01〕 … “for one who has entered jhāna, sound is a thorn” 〔T32 422b04〕 |
| Inversion, including one critical question | “One forms the perception of earth with regard to what is perceived as not-earth” 〔T32 422b05〕 … “therefore it does not become an inversion” 〔T32 422b07〕 |
| Emergence | “Emerging from concentration through five causes” 〔T32 422b07–08〕 … “not through any other cause” 〔T32 422b11〕 |
| Crossing | “Crossing is of two kinds: sectional crossing and objective crossing” 〔T32 422b11–12〕 … “is called objective crossing” 〔T32 422b14〕 |
| Access, applied thought, and feeling | “The access of every concentration accomplishes five factors” 〔T32 422b14〕 … “Some hold that resemblance is immediately adjacent” 〔T32 422b16–17〕 |
| Doubt and what cannot be attained | “Abides in the sphere of neither-perception-nor-non-perception and is said to have a remainder, like someone who climbs a tree out of fear of a venomous snake” 〔T32 422b17–18〕 … “one without a cause, one who commits the five heinous deeds, and one holding wrong view” 〔T32 422b19〕 |
The unit boundary agrees with the question-and-answer boundary: the unit begins with the renewed clarification at 422a28 and ends with the parenthetical statement that the earth kasiṇa is complete at 422b19. No question is cut. Ten items are listed while fewer than ten are distinctly explained: sound is not introduced independently but is attached below cessation in 次第滅聲者 〔T32 422b01–02〕, and “what cannot be attained” is not named again but is represented by “Four kinds of people cannot enter concentration” 〔T32 422b18–19〕. The imbalance is recorded as it stands; no substitute heading is supplied.
Whole-passage anchor
〔T32, 422a28–422b19〕
II. Terms and Translation
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| 散句, miscellaneous statements | “Question: In these stations of concentration, what are the miscellaneous statements?” 〔T32 422a28〕, followed by ten items 〔T32 422a28–29〕 | The same miscellany form appears later for the kasiṇas 〔T32 424b15〕 and for the ten impurities 〔T32 426b04〕 |
| 滅, cessation: speech and breathing cease | “On entering the first jhāna speech ceases; on entering the fourth jhāna inhalation and exhalation cease” 〔T32 422a29–422b01〕 | The passage gives no further explanation of “on entering the first jhāna speech ceases”; its literal wording is retained without extending it into a rule about jhāna levels |
| 聲, sound | Below 次第滅聲者 〔T32 422b01–02〕, the answer says, “Because the auditory consciousness of one in concentration is not conjoined” 〔T32 422b03〕 | The character 者 has a variant reading; see section III. The citation “For one who has entered jhāna, sound is a thorn” occurs at 〔T32 422b04〕. The phrase “sound is a thorn” occurs twice in the treatise; the other occurrence, in 08-21, reads “On entering the first jhāna, sound is a thorn—so it is” 〔T32 421a12–13〕, and the two governing phrases are not identical |
| 顛倒, inversion | “Having entered the earth kasiṇa, one forms the perception of earth with regard to what is perceived as not-earth” 〔T32 422b05〕; the critical answer is “Because these four inverted perceptions do not differ, one knows that this perception of earth is its sign” 〔T32 422b06–07〕 | The passage does not explain the specific referent of “four,” the antecedent of “its,” or the linkage between the two clauses |
| 起, emergence, with five causes | “Discomfort in one’s posture, the greatest object, the arising of an obstacle, imbalance in the means, and one’s own wish” 〔T32 422b08–09〕 | The five are juxtaposed and none is further explained; their wording is retained |
| 滅禪定 and 果定, concentration of cessation and fruition concentration | “When one has entered the concentration of cessation or a fruition concentration, one can emerge through the activity first undertaken, not through any other cause” 〔T32 422b10–11〕 | Both names occur earlier—“every fruition concentration” 〔T32 408a01〕 and “concentration of cessation” 〔T32 416a19〕. This passage does not explain them, and no determination is supplied |
| 越, crossing: sectional and objective | “Crossing is of two kinds: sectional crossing and objective crossing” 〔T32 422b11–12〕, each explained in a sentence 〔T32 422b12–14〕 | The referent differs from “crossing means the correct passage” in 08-22 〔T32 421b16–17〕 and “having accomplished crossing beyond this consciousness, one enters the correct passage” in 08-23 〔T32 421c14–15〕. Those concern crossing within a particular concentration; this passage concerns kinds of crossing |
| 外行, access | “The access of every concentration accomplishes five factors” 〔T32 422b14〕 | Access is defined in 08-05 〔T32 414b06–07〕. The five factors are not listed here and are not supplied from elsewhere |
| 覺 and 受, applied thought and feeling | “The same nature as the second jhāna, excepting the immediately adjacent, becomes without applied thought and examination” 〔T32 422b15〕; “The same nature as the fourth jhāna, excepting the immediately adjacent, arises together with equanimity” 〔T32 422b15–16〕 | The treatise does not explain 等性 or 無間, “same nature” or “immediately adjacent”; their wording is retained. 起, “arises,” has a variant; see section III |
| 相似無間, resemblance is immediately adjacent | “Some hold that resemblance is immediately adjacent” 〔T32 422b16–17〕 | “Some hold” marks an opinion without naming its proponents; no determination is supplied |
| 疑, doubt | “Abides in the sphere of neither-perception-nor-non-perception and is said to have a remainder, like someone who climbs a tree out of fear of a venomous snake” 〔T32 422b17–18〕 | “Having a remainder” and the snake-and-tree image are juxtaposed as in the source; the person, snake, and tree are not separately assigned |
| Four kinds of persons unable to enter concentration | “One without a cause, one who commits the five heinous deeds, and one holding wrong view” 〔T32 422b19〕 | The text says four kinds but lists three matters. It does not give the fourth. The wording is retained without supplementation or determination and is marked unresolved |
| “The miscellaneous statements are concluded; the earth kasiṇa is complete” | Parenthetical note 〔T32 422b19〕 | Like the completion notes in 08-22 through 08-24, this is retained unchanged; here it also closes the whole earth-kasiṇa section |
III. Collation and Variant Readings
There are two Taishō collation notes within the passage. Both are recorded without emending the text; the reading adopted in the main text is that of the Taishō base:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 422b02 | 者 in 次第滅聲者 | 香 | 【宋】【元】【明】【宮】 |
| 422b16 | 起 in 除無間共捨起 | 越 | 【宋】【元】【明】 |
Two matters recorded without adjudication:
- At 422b02, four witnesses read 香 where the base has 者 in 次第滅聲者. With 者, the phrase can mark an item being explained; with 香, the character would belong among such categories as form and scent. The two readings therefore attach the phrase differently. Both are recorded without decision.
- At 422b16, three witnesses read 越, “crosses,” where the base has 起, “arises,” in 除無間共捨起. Crossing is itself one of the miscellaneous headings in this passage, so the two readings may attach the statement differently. Both are recorded without decision.
Critical-apparatus hits: no lacuna marker occurs in the main text. One parenthetical note occurs: “The miscellaneous statements are concluded; the earth kasiṇa is complete” 〔T32 422b19〕.
IV. Citations Made by the Treatise
The treatise cites one saying of the Blessed One without naming a scripture. No source is supplied where the treatise does not supply one:
| Exact cited wording | Anchor | Meaning assigned by the treatise |
|---|---|---|
| “As the Blessed One said: for one who has entered jhāna, sound is a thorn” | 〔T32 422b04〕 | Supports the statement that sound disturbs one who has entered a form concentration. The wording “sound is a thorn” occurs twice in the treatise; the other occurrence, in 08-21, reads “On entering the first jhāna, sound is a thorn—so it is” 〔T32 421a12–13〕. Their wording is not identical and the difference is retained |
V. Similes and Rhetoric
- Climbing a tree to escape a venomous snake 〔T32 422b17–18〕: “Like someone who climbs a tree out of fear of a venomous snake”—the simile is attached to one who abides in neither-perception-nor-non-perception while the hindrances remain unabandoned and is said to have a remainder.
- Ten listed, fewer than ten distinctly explained 〔T32 422a28–422b19〕: ten headings are first given in one sequence, followed by explanations of unequal fullness. Some listed items lack a separate explanation, while some explanations proceed without restating the heading; the imbalance described in section II is recorded without supplying missing items.
- Explanation in two divisions 〔T32 422b11–14〕: crossing is divided into sectional and objective crossing, each explained with a sentence of the form “crossing from … over ….”
- Parallel list of five causes 〔T32 422b08–09〕: the five causes of emergence are each introduced with 以 and juxtaposed without individual explanations.
- A question inserted within the item-by-item explanation 〔T32 422b05–07〕: immediately after explaining inversion, the passage raises a critical question; only after the answer does it proceed to “as for emergence.” The inserted question does not disrupt the order of the items.
VI. Cross-References Within the Chapter
- Earlier: the failure to end the influxes in neither-perception-nor-non-perception, 08-24 〔T32 422a24–26〕; “On entering the first jhāna, sound is a thorn—so it is,” 08-21 〔T32 421a12–13〕; the definition of access, 08-05 〔T32 414b06–07〕; “crossing means the correct passage,” 08-22 〔T32 421b16–17〕.
- Later: the water kasiṇa begins with “Question: What is the water kasiṇa?” 〔T32 422b20〕 in the next unit. The miscellany form recurs for the kasiṇas from 〔T32 424b15〕 and for the ten impurities from 〔T32 426b04〕.
VII. Transmission
Questions concerning the author, translator, and textual transmission are not determined in this apparatus.
Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on Concentration · Apparatus · Summer 2026