解脫道論 水一切入
水一切入以心緣水相為名，以心住不亂為修；原文又列專意、不除水想、不作二意為相、味、處。問中另有「何起」，答中卻沒有相應解說，保留而不補。
舊人與新人
舊坐禪人於非水處取水相；原文再列井、瓶、池沼、江湖、淮海，接著並列「隨意即見」與「彼分水相得起」，兩節如何相接未自釋。新坐禪人則於作處取相，不能於非作處明修水一切入方便。原文只列兩者的取相差別，沒有說新人必然依某期限變成舊人。
作處與取相
新坐禪人的處所可在寺舍、石室或樹下，須不闇、不受日光曝曬，並且無塵、無風、無蚊蚋等、無諸障礙。鉢或瓫埋在淨地中，與地齊平，周迴一尋，盛水至滿，不雜餘色水。這些是原文逐項給出的規格；各項用途，原文沒有另作因果解說。
在此作意水想，以平等觀、方便、離亂三行取相；其餘之事如地一切入，廣說至非非想處。「兩水／雨水」、「平等觀／等觀」及「離／雜」的差異仍各自保留，尚無定論。
The water kasiṇa is named through the mind’s taking the water sign as its object, and its cultivation through the mind’s abiding without disturbance. The source also identifies one-pointed attention, not removing the perception of water, and not forming a second intention as its characteristic, function, and basis. Although “What is its manifestation?” appears in the question, the answer provides no corresponding explanation. The lack is retained without supplementation.
Experienced and New
An experienced meditator acquires the water sign where there is no water. The source then lists wells, bottles, ponds, marshes, rivers, lakes, the Huai, and the sea, followed by “seen at will” and “the counterpart water sign can arise.” It does not explain how the latter two phrases connect. A new meditator acquires the sign at a prepared place and cannot clearly cultivate the means of the water kasiṇa at an unprepared place. The source states only this difference in acquiring the sign; it does not say that the new inevitably becomes experienced after a specified period.
The Prepared Place and Acquiring the Sign
The new meditator may use a monastery dwelling, a stone chamber, or a place beneath a tree. It is to be neither dark nor scorched by sunlight, and free from dust, wind, mosquitoes, gnats, and other obstructions. A bowl or basin is buried in clean ground, level with the earth, one fathom around, filled with water, and unmixed with water of another color. These are specifications given item by item in the source; it gives no separate causal account of the function of each.
Here one attends to the perception of water and acquires the sign through balanced observation, skillful means, and freedom from disturbance. The remaining matters are as with the earth kasiṇa, explained in full through neither-perception-nor-non-perception. The differences 兩水／雨水, 平等觀／等觀, and 離／雜 are each retained without final determination.
Shi Huijing · Waken · The Path of Freedom · The Water Kasiṇa · 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〉「水一切入」· 大正藏 T32n1648〔起 T32 0422b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0422b〕
問：云何水一切入？何修？何相？何味？何起？何功德？云何取其相？答：心緣水相，此謂水一切入。心住不亂，此謂修行。於水一切入專意為相，不除水想是味，心不作二意是處。於水一切入不共五功德：於地出沒自在、於地出宮殿、令動令降雨、令身能起水、令化江海。於地一切入所說功德，亦共有明修水一切入，處處皆見水。云何取其相者，若取水一切入，於水現取相，若自然水、若自作水。於是舊坐禪人於非水處取水相，彼人處處見水，若於井於瓶、若於池沼江湖淮海，是其所觀隨意即見，彼分水相得起，不如新坐禪人。新坐禪人於作處取相，不能於非作處明修水一切入方便。彼坐禪人從初以觀，如是寂寂處，若寺舍、若石室、若樹下，是處不闇、不日光炙，無塵無風、無蚊蚋等，無諸障礙。於如是處，若鉢若瓫埋淨地中，令與地平，周迴一尋盛以兩水，不雜以餘色水，令滿鉢瓫。應於此處作意水想，以三行取相：以平等觀、以方便、以離亂，餘事如地一切入。廣說至非非想處（水一切入已竟）。
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.
七問並舉
問：什麼是水一切入？怎麼修？什麼相？什麼味？什麼起？什麼功德？怎麼取它的相？
名義、修行與相味處
答：心緣於水相——這叫作水一切入。心住而不亂——這叫作修行。
於水一切入以專意為它的相，以不除水想為它的味，以心不作二意為它的處。
五種不共功德
於水一切入有五種不共的功德：於地出沒自在、於地出宮殿、令動令降雨、令身能起水、令化江海。
於地一切入所說的功德，也共有；明修水一切入，處處都見水。
取相：舊坐禪人與新坐禪人
所謂怎麼取它的相：若取水一切入，是於水現前取相——或是自然之水、或是自作之水。
在此，舊坐禪人能在非水之處取水相。原文接著說他處處見水，又列出井、瓶、池沼、江湖、淮海，然後作「是其所觀隨意即見，彼分水相得起」。其中「是其所觀」承接到哪一部分，以及「隨意即見」與「彼分水相得起」如何相連，本段沒有再解釋；可以確定的是，上述處所、隨意即見與彼分水相得起都依此次序並列。這與新坐禪人的情形不同。
新坐禪人是於所作之處取相，不能於非作之處明修水一切入的方便。
明修之方便
那位坐禪人從最初而觀，如是寂寂之處——若寺舍、若石室、若樹下——這處不闇、不被日光炙，無塵、無風、無蚊蚋等，沒有諸障礙。
在這樣的處所，可用鉢或瓫：把器物埋在潔淨的地中，使它與地面齊平；原文接著說「周迴一尋」，再說所盛之水不混雜其他顏色，並把鉢或瓫盛滿。其中大正本作「盛以兩水」，四種異本作「盛以雨水」；「兩」若依底本讀，究竟指水量、器物之數或其他關係，本段沒有說明，因此兩種讀法並存，不作選擇。
應於此處作意水想，以三行取相：以平等觀、以方便、以離亂。其餘之事如地一切入，廣說乃至非非想處。
（水一切入已竟）
Seven Questions Together
Question: What is the water kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its manifestation? What are its benefits? How is its sign acquired?
Meaning, Cultivation, Characteristic, Function, and Basis
Answer: The mind takes the water sign as its object—this is called the water kasiṇa. The mind abides without disturbance—this is called cultivation.
With regard to the water kasiṇa, one-pointed attention is its characteristic, not removing the perception of water is its function, and the mind not forming a second intention is its basis.
Five Distinctive Benefits
The water kasiṇa has five distinctive benefits: freely appearing and disappearing within the earth; producing a palace from the earth; causing movement causing rain to fall; enabling the body to produce water; and transforming rivers and seas.
The benefits stated for the earth kasiṇa are also shared. One who clearly cultivates the water kasiṇa sees water everywhere.
Acquiring the Sign: Experienced and New Meditators
As for how its sign is acquired: in acquiring the water-kasiṇa sign, one takes the sign in the presence of water, whether naturally occurring water or water one has prepared.
Here an experienced meditator acquires the water sign in a place where there is no water. The source then says that such a person sees water everywhere, lists wells, bottles, ponds, marshes, rivers, lakes, the Huai, and the sea, and continues: “Whatever is observed is seen at will, and the counterpart water sign can arise.” The passage does not further explain how far “whatever is observed” reaches, or how “seen at will” relates to “the counterpart water sign can arise.” What can be established is that the places just named, seeing at will, and the arising of the counterpart water sign are juxtaposed in that order. This is unlike the case of a new meditator.
A new meditator acquires the sign at a prepared place and cannot clearly cultivate the means of the water kasiṇa at an unprepared place.
The Means of Clear Cultivation
That meditator observes from the beginning in a secluded, quiet place—whether a monastery dwelling, a stone chamber, or beneath a tree. The place is not dark, is not scorched by sunlight, has no dust or wind, no mosquitoes, gnats, or the like, and no obstructions.
In such a place, a bowl or basin may be used. Bury the vessel in clean ground so that it is level with the earth. The source then says “one fathom around,” and next says that the water placed in it is not mixed with water of any other color and that the bowl or basin is filled. The Taishō base reads 兩水, “two waters,” while four witnesses read 雨水, “rainwater.” If the base reading 兩 is followed, the passage does not explain whether it refers to an amount of water, a pair of vessels, or some other relation. Both readings are therefore retained without choice.
At this place one should attend to the perception of water and acquire the sign in three modes: through balanced observation, through skillful means, and through freedom from disturbance. The remaining matters are as with the earth kasiṇa, explained in full through the sphere of neither-perception-nor-non-perception.
(The water kasiṇa is concluded.)
Shi Huijing · Waken · The Path of Freedom · The Water Kasiṇa · Vernacular · Summer 2026
地一切入既畢，本段另問水一切入。全文依次交代名義、修行、相、味、處、不共功德、取相方法，最後以「餘事如地一切入」指回前文。問中雖列「何起」，答中卻沒有與它直接對應的解說；這個問答不齊之處應照原文保留。
七問與答中諸項
「問：云何水一切入？何修？何相？何味？何起？何功德？云何取其相？答：心緣水相，此謂水一切入。心住不亂，此謂修行」〔T32 422b20–22〕。論文先以心緣水相說水一切入，再以心安住而不散亂說修行。接下來說：「於水一切入專意為相，不除水想是味，心不作二意是處」〔T32 422b22–23〕。這三句依次標作相、味、處；其中「水」有四本作「外」，異讀所指不明，本文從大正本而不替它補義。問中的「何起」沒有在這組答語裡另得一項，不能把「處」逕改配為「起」。
功德先列不共者：「於水一切入不共五功德：於地出沒自在、於地出宮殿、令動令降雨、令身能起水、令化江海」〔T32 422b23–26〕。原文明標五種，但「令動令降雨」可否分作兩項，句面未定；因此保留原列，不強拆數。隨後說「於地一切入所說功德，亦共有」，再接「明修水一切入，處處皆見水」〔T32 422b26–27〕。前一句把地一切入已說的功德指為共有，後一句則明說修水一切入而處處見水；兩句各依原次序讀，不另添修成條件。
這一列的動詞也應依原文保存：第一項說在地中出沒自在，第二項說於地出宮殿，其後依次有令動令降雨、令身能起水、令化江海。論文沒有在本段逐項解釋其作用方式，故義疏只確認列目與次序；「於地一切入所說功德」則是明文指回前門，不能用推測替代被指涉的原句。
舊坐禪人與新坐禪人
取相可依自然水，也可依自作水：「若取水一切入，於水現取相，若自然水、若自作水」〔T32 422b27–28〕。接著原文把舊坐禪人與新坐禪人並列，所說的是兩者當下取相處所的差別。
舊坐禪人「於非水處取水相」〔T32 422b29〕；原文隨後說他處處見水，列井、瓶、池沼、江湖、淮海，再接「是其所觀隨意即見，彼分水相得起」〔T32 422c01–02〕。這些處所與後兩節依原序保存；「是其所觀」承接範圍及「隨意即見」與「彼分水相得起」的內部關係，本段不自釋。新坐禪人則「於作處取相，不能於非作處明修水一切入方便」〔T32 422c03–04〕。這一對舉止於原文所說的取相處所與能力，不把二者串成文中未說的必然先後次第。
新坐禪人的作處規格
論文接著寫新坐禪人從初觀察時所用的處所：「如是寂寂處，若寺舍、若石室、若樹下，是處不闇、不日光炙，無塵無風、無蚊蚋等，無諸障礙」〔T32 422c05–07〕。可用之處列寺舍、石室、樹下；處所條件則逐項列不闇、不受日光曝曬、無塵、無風、無蚊蚋等、無諸障礙。原文給出這些要求，卻沒有逐條解說它們各自防止何種心理或物理作用，故應保留為並列條件，不替埋鉢、避風塵或避蚊蚋各造理由。
器物作法是：「若鉢若瓫埋淨地中，令與地平，周迴一尋盛以兩水，不雜以餘色水，令滿鉢瓫」〔T32 422c07–09〕。可用鉢或瓫，埋在淨地中，使它與地面齊平；周圍尺度一尋，盛水至滿，且不混入別種顏色的水。「兩水」四本作「雨水」，兩讀所指不同，現只從大正本保留。這段同樣只規定埋置、尺度、所盛之水與不雜餘色，沒有明說與地平或不雜色的用意，不能把推想寫成論文已給的因果解釋。
按句法看，「若鉢若瓫」給出兩種器物，「埋淨地中」與「令與地平」接著規定放置，「周迴一尋」給尺度，「不雜以餘色水」限制所盛之水，「令滿鉢瓫」再說盛滿。這些命令彼此並列，既不能漏去其中一項，也不從其排列自行推出目的說明。
三行取相與指前
「應於此處作意水想，以三行取相：以平等觀、以方便、以離亂」〔T32 422c09–10〕。三行在本段明列為平等觀、方便、離亂；其中第三項「離」有三本作「雜」，而本段的「平等觀」與地門前文的「等觀」字面也不全同，均保留而不強行畫一。
段末說：「餘事如地一切入。廣說至非非想處」〔T32 422c10–11〕。這句把本段未重出的其餘事項指向地一切入，並明言廣說直到非非想處。能從本句確立的，是本門對前文的明確指涉；至於後續各門各自詳略，仍應依各門原文判讀，不能從這一句推出一套保證適用於所有學人的進程。
收束
本段可收作四組原文事實：心緣水相、心住不亂及相味處的答語；不共五功德與共有功德；舊坐禪人於非水處取相、新坐禪人於作處取相的對舉；寂寂處、鉢瓫、水與三行取相的作法。末句再以「餘事如地一切入，廣說至非非想處」指前。凡原文只列規格而未說理由之處，都停在規格本身；凡異讀或問答不齊之處，都保留未決。
With the earth kasiṇa complete, this passage separately asks about the water kasiṇa. It proceeds through meaning, cultivation, characteristic, function, basis, distinctive benefits, and the method of acquiring the sign, and ends by referring back to the preceding section with “The remaining matters are as with the earth kasiṇa.” Although the question includes “What is its manifestation?”, the answer contains no explanation that directly corresponds to it. This lack of alignment between question and answer must remain as it stands.
The Seven Questions and the Items in the Answer
“Question: What is the water kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its manifestation? What are its benefits? How is its sign acquired? Answer: The mind takes the water sign as its object—this is called the water kasiṇa. The mind abides without disturbance—this is called cultivation” 〔T32 422b20–22〕. The treatise first defines the water kasiṇa through the mind’s taking the water sign as its object, then defines cultivation through the mind’s stable and undisturbed abiding. It next says: “With regard to the water kasiṇa, one-pointed attention is its characteristic, not removing the perception of water is its function, and the mind not forming a second intention is its basis” 〔T32 422b22–23〕. These three statements are successively labeled characteristic, function, and basis. Four witnesses read 外, “external,” in place of 水, “water”; what that variant would refer to is unclear, so the Taishō base is followed without supplying a meaning. The question “What is its manifestation?” receives no separate counterpart among these answers, and “basis” cannot simply be reassigned as “manifestation.”
The passage first gives the distinctive benefits: “The water kasiṇa has five distinctive benefits: freely appearing and disappearing within the earth; producing a palace from the earth; causing movement causing rain to fall; enabling the body to produce water; and transforming rivers and seas” 〔T32 422b23–26〕. The source explicitly says there are five, but whether “causing movement causing rain to fall” is one item or two is not settled by the surface punctuation. The list is therefore preserved without forcing a division to make the count. It continues, “The benefits stated for the earth kasiṇa are also shared,” followed by, “One who clearly cultivates the water kasiṇa sees water everywhere” 〔T32 422b26–27〕. The first sentence refers to benefits already stated for the earth kasiṇa; the second expressly says that clear cultivation of the water kasiṇa results in seeing water everywhere. Each is read in its given order, without adding another condition for mastery.
The verbs in the list must likewise remain as the source gives them. The first item speaks of freely appearing and disappearing in the earth, the second of producing a palace from the earth, followed in sequence by causing movement causing rain to fall, enabling the body to produce water, and transforming rivers and seas. The treatise does not explain the operative manner of any item here, so the exposition confirms only the list and its order. “The benefits stated for the earth kasiṇa” is an explicit reference back to the preceding section and cannot be replaced by conjecture about the sentences to which it refers.
Experienced and New Meditators
The sign can be acquired using naturally occurring water or water one has prepared: “In acquiring the water-kasiṇa sign, one takes the sign in the presence of water, whether naturally occurring water or water one has prepared” 〔T32 422b27–28〕. The source then sets experienced and new meditators side by side, describing the difference in the places where they presently acquire the sign.
An experienced meditator “acquires the water sign in a place where there is no water” 〔T32 422b29〕. The source then says that such a person sees water everywhere, lists wells, bottles, ponds, marshes, rivers, lakes, the Huai, and the sea, and continues: “Whatever is observed is seen at will, and the counterpart water sign can arise” 〔T32 422c01–02〕. These places and the latter two phrases are preserved in their original order. The passage does not explain how far “whatever is observed” extends, nor the internal relation between “seen at will” and “the counterpart water sign can arise.” A new meditator, by contrast, “acquires the sign at a prepared place and cannot clearly cultivate the means of the water kasiṇa at an unprepared place” 〔T32 422c03–04〕. This contrast stops at the places and capacities described in the source; it is not turned into an inevitable developmental sequence between the two kinds of meditator.
Specifications for the New Meditator’s Prepared Place
The treatise next describes the place a new meditator uses when observing from the beginning: “A secluded, quiet place—whether a monastery dwelling, a stone chamber, or beneath a tree. The place is not dark, is not scorched by sunlight, has no dust or wind, no mosquitoes, gnats, or the like, and no obstructions” 〔T32 422c05–07〕. The three possible places are a monastery dwelling, a stone chamber, and beneath a tree. The conditions are separately listed: not dark, not exposed to scorching sunlight, without dust, wind, mosquitoes and gnats, and without obstructions. The source gives these requirements but does not explain what psychological or physical effect each one prevents. They must therefore remain parallel conditions, without inventing separate reasons for burying the bowl, avoiding wind and dust, or avoiding insects.
The vessel is prepared as follows: “Use a bowl or basin, bury it in clean ground, make it level with the earth, make it one fathom around, fill it with 兩水, do not mix it with water of another color, and fill the bowl or basin” 〔T32 422c07–09〕. A bowl or basin is buried in clean ground and made level with the earth; the circumference is one fathom, it is filled with water, and no water of another color is mixed in. Four witnesses read 雨水, “rainwater,” for the base reading 兩水. Only the Taishō reading is followed here. The paragraph prescribes burial, size, the water used, and the absence of other color; it does not state the purpose of making the vessel level with the ground or keeping the color unmixed, so conjecture cannot be presented as an explanation supplied by the treatise.
Syntactically, “a bowl or basin” gives two kinds of vessel; “bury it in clean ground” and “make it level with the earth” prescribe placement; “one fathom around” gives a measurement; “do not mix it with water of another color” restricts what is placed in it; and “fill the bowl or basin” states that it is to be full. These commands stand in parallel. None may be omitted, and their order does not itself establish a purpose for them.
Three Modes of Acquiring the Sign and the Reference Back
“At this place one should attend to the perception of water and acquire the sign in three modes: through balanced observation, through skillful means, and through freedom from disturbance” 〔T32 422c09–10〕. The three are expressly listed here as balanced observation, skillful means, and freedom from disturbance. The third term, 離, “freedom from,” has the variant 雜, “mixed,” in three witnesses. Moreover, this passage’s 平等觀, “balanced observation,” is not textually identical to the earlier 等觀, “equal observation,” in the earth section. Both differences are retained without forcing uniformity.
The ending says: “The remaining matters are as with the earth kasiṇa. Explained in full through the sphere of neither-perception-nor-non-perception” 〔T32 422c10–11〕. This expressly refers the matters not repeated here back to the earth kasiṇa and states that the expanded account reaches neither-perception-nor-non-perception. What can be established from this sentence is the explicit reference to the preceding section. The differing degrees of detail in later kasiṇa sections must still be read from their own wording; this sentence cannot be made into a progression guaranteed for every practitioner.
Concluding Focus
The facts established by this passage form four groups: taking the water sign as object, undisturbed abiding, and the answers concerning characteristic, function, and basis; the five distinctive benefits and the shared benefits; the contrast between the experienced meditator’s acquiring the sign where there is no water and the new meditator’s doing so at a prepared place; and the specifications for a quiet place, vessels, water, and three modes of acquiring the sign. The final sentence refers the remaining matters back to the earth kasiṇa and says that the expanded account reaches neither-perception-nor-non-perception. Where the source gives only specifications and no reasons, inquiry stops at the specifications. Where a variant or a mismatch between question and answer remains, it remains unresolved.
Shi Huijing · Waken · The Path of Freedom · The Water Kasiṇa · 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「（散句已竟，地一切入已滿）」〔T32 422b19〕而下。地一切入一門既畢，自本段起入其餘諸一切入。本段之次第：七問並舉→名義·修行·相味處→不共五功德→取相（舊·新坐禪人之別）→方便→以「餘事如地一切入」指前而不重出。（後諸門之次第各如其文，風門別立二行取相、識門唯二句，不一律。）段末以夾註「（水一切入已竟）」〔T32 422c11〕標一門之畢。其下「問：云何火一切入？」〔T32 422c12〕另起一問，屬下一單元。
一、科判定位
本段一問而七項並舉，答語順下不再分問；節次逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 七問並舉 | 「問：云何水一切入？」〔T32 422b20〕…「云何取其相？」〔T32 422b21〕 |
| 名義·修行·相味處 | 「心緣水相，此謂水一切入」〔T32 422b21–22〕…「心不作二意是處」〔T32 422b23〕 |
| 不共五功德 | 「於水一切入不共五功德」〔T32 422b23–24〕…「處處皆見水」〔T32 422b27〕 |
| 取相：舊·新坐禪人 | 「云何取其相者」〔T32 422b27〕…「新坐禪人於作處取相」〔T32 422c03〕 |
| 明修之方便 | 「彼坐禪人從初以觀」〔T32 422c04〕…「令滿鉢瓫」〔T32 422c08–09〕 |
| 三行取相與指前 | 「應於此處作意水想」〔T32 422c09〕…「廣說至非非想處」〔T32 422c11〕 |
單元界與問答界相合：本單元起於 422b20 水一切入之問、止於 422c11 水一切入已竟之夾註，不切斷任何一問。七問而答語不逐問對釋：問列水一切入、修、相、味、起、功德、取相七項，答中「何起」一問無對釋之語——照錄不補，不代為配答。
全段定位錨
〔T32, 422b20–422c11〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 水一切入 | 「心緣水相，此謂水一切入」〔T32 422b21–22〕 | 十一切入之列見品 7〔T32 411a09–11〕；地一切入之名義在 08-01〔T32 412b22–24〕 |
| 相·味·處 | 「於水一切入專意為相，不除水想是味，心不作二意是處」〔T32 422b22–23〕 | 「於水一切入」之「水」有校記（見目三）；08-01 之四事作修·相·味·處〔T32 412b25–26〕，本段答中無「起」 |
| 不共五功德 | 列「於地出沒自在、於地出宮殿、令動令降雨、令身能起水、令化江海」〔T32 422b24–26〕 | 標作五而所列不齊：依讀點或為五、或為六（「令動令降雨」是一是二，論文不分），照錄不判、不代配數 |
| 舊坐禪人·新坐禪人 | 「於是舊坐禪人於非水處取水相」〔T32 422b29〕、「新坐禪人於作處取相」〔T32 422c03〕 | 「不如新坐禪人」全論八見、「新坐禪人於作處取相」全論五見，皆為諸一切入之通例，本段為其首見 |
| 井·瓶·池沼江湖淮海 | 「若於井於瓶、若於池沼江湖淮海」〔T32 422c01〕 | 舊坐禪人所見之處，六名並列而不各釋 |
| 鉢·瓫 | 「若鉢若瓫埋淨地中」〔T32 422c07〕 | 作壇之器；地一切入之曼陀羅作法見 08-02〔T32 412c19–413a04〕 |
| 一尋 | 「周迴一尋」〔T32 422c08〕 | 08-02 作壇亦以「一尋」為度〔T32 412c22〕 |
| 兩水 | 「盛以兩水」〔T32 422c08〕 | 此語有校記（見目三），四本作「雨水」；二讀所盛之水遂異 |
| 三行取相 | 「以平等觀、以方便、以離亂」〔T32 422c10〕 | 「以平等觀、以方便、以離亂」全論七見；其正面界說在 08-03〔T32 413b12–13〕作「以等觀、以方便、以離亂」，本段作「平等觀」，字面不全同，照錄不齊 |
| 餘事如地一切入 | 「餘事如地一切入。廣說至非非想處」〔T32 422c10–11〕 | 指前而不重出之例；「至」字有校記（見目三） |
| 水一切入已竟 | 夾註「（水一切入已竟）」〔T32 422c11〕 | 與 08-22〜08-25 諸門畢語同例，照錄不改 |
三、校記與異讀
本段範圍內大正藏校記八處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 422b22 | 水（於水一切入專意為相） | 外 | 【宋】【元】【明】【宮】 |
| 422b25 | 出（於地出宮殿） | 山 | 【宋】【元】【明】【宮】 |
| 422c06 | 無風（無塵無風） | 不風 | 【宮】 |
| 422c06 | 蚊（無蚊蚋等） | 蛾 | 【宮】 |
| 422c08 | 兩（盛以兩水） | 雨 | 【宋】【元】【明】【宮】 |
| 422c09 | 想（應於此處作意水想） | 想想 | 【宋】【元】【明】【宮】 |
| 422c10 | 離（以離亂） | 雜 | 【元】【明】【宮】 |
| 422c11 | 至（廣說至非非想處） | 乃至 | 【宋】【元】【明】【宮】 |
誌錄不判三事：
- 422c08「盛以兩水」之「兩」，四本作「雨」——作「兩」則就水之量或器之對，作「雨」則就水之所自；所盛之水遂異。並錄不判，本文從底本。
- 422b22「於水一切入專意為相」之「水」，四本作「外」——作「水」則承本門之名，作「外」則異；「外」之所指論文不出，不代考定。並錄不判。
- 422c10「以離亂」之「離」，元、明、宮三本作「雜」——三行之第三，08-03 之正面界說作「離亂」〔T32 413b13〕。並錄不判，本文從底本。
校本命中二項：本段正文缺字零命中；夾註一命中——「（水一切入已竟）」〔T32 422c11〕。
四、論主引據
本段無標為佛語或他說之引據，查無所獲；「於地一切入所說功德」〔T32 422b26〕與「餘事如地一切入」〔T32 422c10–11〕指本論前文而非他書，不入引據。
五、譬喻·修辭
- 七問一氣〔T32 422b20–21〕：一問而七項並舉，與 08-01 地一切入之連問〔T32 412b22–24〕同體。
- 舊新對舉〔T32 422b29–422c03〕：舊坐禪人於非水處亦見水、新坐禪人唯於作處取相——一縱一限，以「不如新坐禪人」為其界。
- 處所之排除〔T32 422c04–07〕：寺舍·石室·樹下三處為所取，不闇·不日光炙·無塵·無風·無蚊蚋·無障礙六事為所除——一取一除相配。
- 指前不重出〔T32 422c10–11〕：「餘事如地一切入。廣說至非非想處」——以一語收全門之餘，為其後諸一切入之通例。
六、章內互讀
- 前指：地一切入之名義 08-01〔T32 412b22–24〕；作曼陀羅之法 08-02〔T32 412c19–413a04〕；三行取相之界說 08-03〔T32 413b12–13〕；十一切入之列品 7〔T32 411a09–11〕；散句與地一切入已滿 08-25〔T32 422b19〕。
- 後指：火一切入自「問：云何火一切入？」〔T32 422c12〕起（下一單元）；「不如新坐禪人」後七見自〔T32 422c24〕起。
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 parenthetical note, “The miscellaneous statements are concluded; the earth kasiṇa is complete” 〔T32 422b19〕. With the earth-kasiṇa section complete, the remaining kasiṇas begin here. The sequence is: seven questions together; meaning, cultivation, characteristic, function, and basis; five distinctive benefits; acquiring the sign, with experienced and new meditators contrasted; the means; and a reference back through “The remaining matters are as with the earth kasiṇa,” without repeating them. Later sections retain their own differing forms: the wind section gives two modes for acquiring the sign, and the consciousness section has only two sentences. The parenthetical note, “The water kasiṇa is concluded” 〔T32 422c11〕, marks the end of this section. “Question: What is the fire kasiṇa?” 〔T32 422c12〕 begins the next unit.
I. Structural Division
The passage asks one question containing seven items, after which the answer continues without separate questions. Its divisions can be checked word for word:
| Section | Exact opening and closing wording, each with its anchor |
|---|---|
| Seven questions together | “Question: What is the water kasiṇa?” 〔T32 422b20〕 … “How is its sign acquired?” 〔T32 422b21〕 |
| Meaning, cultivation, characteristic, function, and basis | “The mind takes the water sign as its object—this is called the water kasiṇa” 〔T32 422b21–22〕 … “the mind not forming a second intention is its basis” 〔T32 422b23〕 |
| Five distinctive benefits | “The water kasiṇa has five distinctive benefits” 〔T32 422b23–24〕 … “sees water everywhere” 〔T32 422b27〕 |
| Acquiring the sign: experienced and new meditators | “As for how its sign is acquired” 〔T32 422b27〕 … “a new meditator acquires the sign at a prepared place” 〔T32 422c03〕 |
| Means of clear cultivation | “That meditator observes from the beginning” 〔T32 422c04〕 … “fill the bowl or basin” 〔T32 422c08–09〕 |
| Three modes and reference back | “At this place one should attend to the perception of water” 〔T32 422c09〕 … “explained in full through the sphere of neither-perception-nor-non-perception” 〔T32 422c11〕 |
The unit boundary agrees with the question-and-answer boundary: the unit begins with the question about the water kasiṇa at 422b20 and ends with the parenthetical completion note at 422c11. No question is cut. Seven questions are asked, but the answer does not respond to each in a separate corresponding item: the question lists the water kasiṇa, cultivation, characteristic, function, manifestation, benefits, and acquiring the sign; “What is its manifestation?” has no corresponding explanatory phrase. The lack is recorded without supplementation or reassignment.
Whole-passage anchor
〔T32, 422b20–422c11〕
II. Terms and Translation
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| 水一切入, water kasiṇa | “The mind takes the water sign as its object—this is called the water kasiṇa” 〔T32 422b21–22〕 | The eleven kasiṇas are listed in chapter 7 〔T32 411a09–11〕; the meaning of the earth kasiṇa appears in 08-01 〔T32 412b22–24〕 |
| 相, 味, 處: characteristic, function, basis | “With regard to the water kasiṇa, one-pointed attention is its characteristic, not removing the perception of water is its function, and the mind not forming a second intention is its basis” 〔T32 422b22–23〕 | The character 水 in “with regard to the water kasiṇa” has a variant; see section III. The four items in 08-01 are cultivation, characteristic, function, and basis 〔T32 412b25–26〕; this answer contains no manifestation corresponding to the question |
| 不共五功德, five distinctive benefits | “Freely appearing and disappearing within the earth; producing a palace from the earth; causing movement causing rain to fall; enabling the body to produce water; and transforming rivers and seas” 〔T32 422b24–26〕 | Five are announced, but the surface list is not determinate: depending on punctuation, it may contain five or six because the treatise does not say whether “causing movement causing rain to fall” is one or two. The wording is retained without adjudication or numerical reassignment |
| 舊坐禪人 and 新坐禪人, experienced and new meditators | “Here an experienced meditator acquires the water sign in a place where there is no water” 〔T32 422b29〕; “a new meditator acquires the sign at a prepared place” 〔T32 422c03〕 | The phrase “unlike a new meditator” occurs eight times in the treatise, and “a new meditator acquires the sign at a prepared place” occurs five times. Both function as common patterns in the kasiṇa sections; this is their first occurrence |
| 井·瓶·池沼江湖淮海, wells, bottles, ponds, marshes, rivers, lakes, the Huai, and the sea | “Whether at a well or in a bottle, or at a pond, marsh, river, lake, the Huai, or the sea” 〔T32 422c01〕 | Places where the experienced meditator sees water; the names are listed without separate explanations |
| 鉢 and 瓫, bowl and basin | “Use a bowl or basin, bury it in clean ground” 〔T32 422c07〕 | Vessels used for preparing the practice object. The method for making the earth-kasiṇa maṇḍala appears in 08-02 〔T32 412c19–413a04〕 |
| 一尋, one fathom | “One fathom around” 〔T32 422c08〕 | The maṇḍala in 08-02 likewise uses “one fathom” as a measure 〔T32 412c22〕 |
| 兩水, “two waters” | “Fill it with 兩水” 〔T32 422c08〕 | The phrase has a variant; see section III. Four witnesses read 雨水, “rainwater,” changing what is placed in the vessel |
| 三行取相, acquiring the sign in three modes | “Through balanced observation, through skillful means, and through freedom from disturbance” 〔T32 422c10〕 | This triad occurs seven times in the treatise. Its positive definition in 08-03 reads “through equal observation, through skillful means, and through freedom from disturbance” 〔T32 413b12–13〕. This passage has 平等觀 where that passage has 等觀; the difference is retained |
| 餘事如地一切入, the remaining matters are as with the earth kasiṇa | “The remaining matters are as with the earth kasiṇa. Explained in full through the sphere of neither-perception-nor-non-perception” 〔T32 422c10–11〕 | An example of referring back without repetition. The character 至 has a variant; see section III |
| “The water kasiṇa is concluded” | Parenthetical note 〔T32 422c11〕 | Like the completion notes in 08-22 through 08-25, it is retained unchanged |
III. Collation and Variant Readings
There are eight Taishō collation notes within the passage. All are recorded without emending the text; the main text follows the Taishō base throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 422b22 | 水 in 於水一切入專意為相 | 外 | 【宋】【元】【明】【宮】 |
| 422b25 | 出 in 於地出宮殿 | 山 | 【宋】【元】【明】【宮】 |
| 422c06 | 無風 in 無塵無風 | 不風 | 【宮】 |
| 422c06 | 蚊 in 無蚊蚋等 | 蛾 | 【宮】 |
| 422c08 | 兩 in 盛以兩水 | 雨 | 【宋】【元】【明】【宮】 |
| 422c09 | 想 in 應於此處作意水想 | 想想 | 【宋】【元】【明】【宮】 |
| 422c10 | 離 in 以離亂 | 雜 | 【元】【明】【宮】 |
| 422c11 | 至 in 廣說至非非想處 | 乃至 | 【宋】【元】【明】【宮】 |
Three matters recorded without adjudication:
- At 422c08, four witnesses read 雨, “rain,” for the base 兩 in 盛以兩水. With 兩, the phrase may concern the quantity of water or a pair of vessels; with 雨, it concerns the source of the water. The water placed in the vessel therefore differs between the readings. Both are recorded without decision, and the main text follows the base.
- At 422b22, four witnesses read 外, “external,” for 水, “water,” in 於水一切入專意為相. With 水 the phrase continues the name of this section; with 外 it differs, but the treatise does not state what “external” would refer to. No determination is supplied. Both are recorded without decision.
- At 422c10, the Yuan, Ming, and Gong witnesses read 雜, “mixed,” for the base 離, “freedom from,” in 以離亂. The positive definition of the third mode in 08-03 reads 離亂 〔T32 413b13〕. Both readings are recorded without adjudication, and the main text follows the base.
Critical-apparatus hits: no lacuna marker occurs in the main text. One parenthetical note occurs: “The water kasiṇa is concluded” 〔T32 422c11〕.
IV. Citations Made by the Treatise
No statement in this passage is marked as the Buddha’s word or as another authority’s position. The searches find none. “The benefits stated for the earth kasiṇa” 〔T32 422b26〕 and “The remaining matters are as with the earth kasiṇa” 〔T32 422c10–11〕 refer to an earlier part of this treatise, not another work, and are not counted as citations.
V. Similes and Rhetoric
- Seven questions in one sequence 〔T32 422b20–21〕: one question contains seven items, in the same form as the linked questions on the earth kasiṇa in 08-01 〔T32 412b22–24〕.
- Experienced and new set in contrast 〔T32 422b29–422c03〕: an experienced meditator sees water even where there is no water, while a new meditator acquires the sign only at a prepared place. One is expansive and the other limited; “unlike a new meditator” marks their boundary.
- Exclusions defining the place 〔T32 422c04–07〕: monastery dwelling, stone chamber, and beneath a tree are the three places taken; darkness, scorching sunlight, dust, wind, mosquitoes and gnats, and obstructions are six matters excluded. Inclusion and exclusion are paired.
- Reference back without repetition 〔T32 422c10–11〕: “The remaining matters are as with the earth kasiṇa. Explained in full through the sphere of neither-perception-nor-non-perception” gathers the remainder of the section into a single reference and becomes a recurring device in the later kasiṇa passages.
VI. Cross-References Within the Chapter
- Earlier: the meaning of the earth kasiṇa, 08-01 〔T32 412b22–24〕; making the maṇḍala, 08-02 〔T32 412c19–413a04〕; the definition of the three modes of acquiring the sign, 08-03 〔T32 413b12–13〕; the list of eleven kasiṇas in chapter 7 〔T32 411a09–11〕; the conclusion of the miscellany and the earth kasiṇa, 08-25 〔T32 422b19〕.
- Later: the fire kasiṇa begins with “Question: What is the fire kasiṇa?” 〔T32 422c12〕 in the next unit; the next seven occurrences of “unlike a new meditator” begin at 〔T32 422c24〕.
VII. Transmission
Questions concerning the author, translator, and textual transmission are not determined in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Water Kasiṇa · Apparatus · Summer 2026