解脫道論 赤、白與光明一切入
一氣三門：赤、白、光明。赤門的新人作處可用朱丹；白門的功德列有伏懈怠眠、除闇作明、起天眼；光明門另寫水鉢、曼陀羅與著壁光的取相作法。三門各依本段原列存錄。
水鉢、曼陀羅與著壁光
光明門的新作處有「作東西壁」與「依東西壁」兩讀，兩讀並存；「坐令」怎樣斷讀、怎樣連到「水滿鉢」，原文也未明。其後依次寫鉢中滿水、安置日光所至處、從水光起曼陀羅、從曼陀羅光起著壁光，最後於此見光明相。「水光」「曼陀羅」「曼陀羅光」「著壁光」如何相接，原文沒有解說；只保留句序，不補成反射、投影或成像機制。
月光、日光，兩門重出
白門舊人見月光、日光，光明門舊人也見月光、日光。底本只給兩份名單，沒有說同一月光、日光在兩門中如何分判；因此保留重疊，不為兩門建立本段未說的定義或取相理論。
功德標數與所列不相應：赤門標四而明列三，白門標八而明列五。兩門隨後都指向地一切入，但本段沒有說明指前句如何同各自的標數及所列項目相配。
Three sections proceed in succession: red, white, and light. The prepared place for red may use cinnabar pigment; the white benefits list includes subduing sloth and sleep, removing darkness and producing light, and the arising of the divine eye; the light section separately gives the water-bowl, maṇḍala, and wall-attached-light procedure. Each is retained according to its own list.
The Water Bowl, Maṇḍala, and Wall-Attached Light
The light section’s prepared place has two readings, “make an east-west wall” and “rely on an east-west wall.” Both remain. How 坐令 is divided and connected with “water fills a bowl” is also unclear. The source then gives this order: fill the bowl with water; place it where sunlight reaches; from water-light a maṇḍala arises; from maṇḍala-light arises wall-attached light; there the light sign is seen. It does not explain how “water-light,” “maṇḍala,” “maṇḍala-light,” and “wall-attached light” connect. Only the sentence order is preserved, without adding a mechanism of reflection, projection, or image formation.
Moonlight and Sunlight Repeated in Two Sections
The experienced meditator in the white section sees moonlight and sunlight, and the experienced meditator in the light section also sees moonlight and sunlight. The base text gives two lists but does not say how the same moonlight and sunlight are distinguished between them. The overlap therefore remains, without constructing a definition or a theory of acquiring the sign that is absent from this unit.
The announced counts of benefits do not match the explicit lists: red announces four and lists three; white announces eight and lists five. Both then refer back to the earth kasiṇa, but the passage does not explain how the references relate to the announced numbers and listed items.
Shi Huijing · Waken · The Path of Freedom · The Red, White, and Light Kasiṇas · 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〉「赤、白與光明一切入」· 大正藏 T32n1648〔起 T32 0423b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0423b〕
問：云何赤一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於赤相，此謂赤一切入。彼修心住不亂，此謂修。於赤相放意為相，不離赤想為味，作意無二為處。何功德者，不共四功德，於赤一切入隨心得淨解脫，得赤除入，化種種赤色。不共功德者，如說於地一切入。修赤一切入，處處皆見赤。云何取其相者，現取赤一切入，取於赤相，若作處、若自然處。舊坐禪人於自然處取相，於處處見相，或赤花、或赤衣、或赤色，從此為初常見，隨樂不樂，即見彼分赤相得起，不如新坐禪人。新坐禪人於作處取相，不能於非作處修赤一切入方便。彼坐禪人，或衣處或板或壁處，如槃偷時婆花生赤色，或以朱丹作曼陀羅花，或三角或四角，以異色界其外。於此作赤相，以三行取相：以平等觀、以方便、以離亂。如初廣說（赤一切入已竟）。
〔T32 0423c〕
問：云何白一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於白相，此謂白一切入。彼修心住不亂，此謂修。於白相放意為相，不離白想為味，作意無二為處。何功德者，不共八功德，於白一切入隨心得淨解脫，得白除入，伏懈怠眠，除闇作明，白一切入得起天眼。餘功德如地一切入所說。修白一切入，處處皆見白。云何取其相者，現取白一切入，於白取相，若作處、若自然處。舊坐禪人於自然處取相，彼於處處見相，或白花、或白衣、或白色，或月光、或日光、或星色、或鏡圓，從彼為初常見，隨樂不樂，即見彼分白相得起，不如新坐禪人。新坐禪人於作處取相，非不作處取相修白一切入方便。彼坐禪人，或於衣處或板或壁處，以太白星等色，以此色作曼陀羅花，或三角四角，以異色界其外。於此作白相，以三行取相：以平等觀、以方便、以離亂。如初廣說（白一切入已竟）。
〔T32 0424a〕
問：云何光明一切入？何修？何相？何味？何處？何功德？云何取其相？答：心作光明相，此謂光明一切入。彼修心住不亂，此謂修。光明放意為相，不離光明想為味，作意無二為處。何功德者，與白功德等，修光明一切入處處見光明。云何取其相者，現取光明一切入，於光明取相，若作處、若自然處。舊坐禪人於自然處取相，彼於處處見相，或月光、或日光、或燈光、或珠光，從彼初常見，隨樂不樂，即見彼分光明即起，不如新坐禪人。新坐禪人於作處取相，不能於非作處修光明一切入方便。彼坐禪人，如是或作東西壁，坐令水滿鉢，安置日光所至處。從彼水光起曼陀羅，從曼陀羅光起著壁光，於此見光明相。以三行取相：以平等觀、以方便、以離亂。如初廣說（光明一切入已竟）。
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.
赤一切入
問：什麼是赤一切入？怎麼修？什麼相？什麼味？什麼處？什麼功德？怎麼取它的相？
答：心於赤相——這叫作赤一切入。那修，是心住而不亂——這叫作修。
它的相，是把心放在赤相上；它的味，是不離開赤想；它的處，是作意時心不作二意。
原文稱這裡有不共的四種功德，實際只明列三項：於赤一切入隨心得淨解脫、得赤除入、化種種赤色。接著又說：「不共功德者，如說於地一切入。」這個指前句同已列三項及所標「四」的關係，本段沒有說明。
修赤一切入，處處都見赤。
所謂怎麼取它的相：現前取赤一切入，是取於赤相——或於所作之處、或於自然之處。
舊坐禪人於自然之處取相，處處都能看見赤花、赤衣或赤色。他從這些景象開始，便常常看見。接著原文說「隨樂不樂，即見彼分赤相得起」；這一句的語法關係不清楚。可確定的是，他會看見那一分赤相生起；「隨樂不樂」怎樣接到下句，這裡尚無定論。這與新坐禪人不同。
新坐禪人於所作之處取相，不能於非作之處。
修赤一切入的方便：那位坐禪人，或於衣處、或板、或壁處，如槃偷時婆花所生的赤色，或以朱丹作曼陀羅花，或三角、或四角，以別的顏色界在它的外面。
於此作赤相，以三行取相：以平等觀、以方便、以離亂。如最初那裡廣說。
（赤一切入已竟）
白一切入
問：什麼是白一切入？怎麼修？什麼相？什麼味？什麼處？什麼功德？怎麼取它的相？
答：心於白相——這叫作白一切入。那修，是心住而不亂——這叫作修。
它的相，是把心放在白相上；它的味，是不離開白想；它的處，是作意時心不作二意。
原文稱這裡有不共的八種功德，實際只明列五項：於白一切入隨心得淨解脫、得白除入、伏懈怠眠、除闇作明、白一切入得起天眼。接著又說：「其餘功德如地一切入所說。」這個指前句同已列五項及所標「八」的關係，本段沒有說明。
修白一切入，處處都見白。
所謂怎麼取它的相：現前取白一切入，是於白取相——或於所作之處、或於自然之處。
舊坐禪人於自然之處取相，處處都能看見白花、白衣、白色、月光、日光、星色或鏡圓。他從這些景象開始，便常常看見。接著原文說「隨樂不樂，即見彼分白相得起」；這一句的語法關係不清楚。可確定的是，他會看見那一分白相生起；「隨樂不樂」怎樣接到下句，這裡尚無定論。「白」四本作「自」，兩讀並存而尚無定論。這與新坐禪人不同。
新坐禪人於所作之處取相，不是於不作之處取相。
修白一切入的方便：那位坐禪人，或於衣處、或板、或壁處，以太白星等的顏色，以這色作曼陀羅花，或三角四角，以別的顏色界在它的外面。
於此作白相，以三行取相：以平等觀、以方便、以離亂。如最初那裡廣說。
（白一切入已竟）
光明一切入
問：什麼是光明一切入？怎麼修？什麼相？什麼味？什麼處？什麼功德？怎麼取它的相？
答：心作光明相——這叫作光明一切入。那修，是心住而不亂——這叫作修。
它的相，是把心放在光明上；它的味，是不離開光明想；它的處，是作意時心不作二意。
所謂什麼功德，是與白的功德相等。
修光明一切入，處處見光明。
所謂怎麼取它的相：現前取光明一切入，是於光明取相——或於所作之處、或於自然之處。
舊坐禪人於自然之處取相，處處都能看見月光、日光、燈光或珠光。他從這些景象開始，便常常看見。接著原文說「隨樂不樂，即見彼分光明即起」；這一句的語法關係不清楚。可確定的是，那一分光明會生起；「隨樂不樂」怎樣接到下句，這裡尚無定論。這與新坐禪人不同。
新坐禪人於所作之處取相，不能於非作之處。
修光明一切入的方便：底本原句是「如是或作東西壁，坐令水滿鉢，安置日光所至處」。「作」在四種見證本中作「依」；一讀是作東西壁，一讀是依東西壁，這裡不作選擇。「坐令」應怎樣斷句、怎樣連到「水滿鉢」，原文也不清楚。可以確定的動作是鉢中裝滿水，並放在日光照到的地方。
接著原文依次說：「從彼水光起曼陀羅，從曼陀羅光起著壁光，於此見光明相。」水光、曼陀羅、曼陀羅光與著壁光彼此怎樣相接，以及它們同鉢、水、牆的具體關係，原文沒有解說；這裡只保留原有次序，不補成反射、投影或其他機制。
以三行取相：以平等觀、以方便、以離亂。如最初那裡廣說。
（光明一切入已竟）
The Red Kasiṇa
Question: What is the red kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?
Answer: The mind is directed to the red sign—this is called the red kasiṇa. That cultivation is the mind’s abiding without disturbance—this is called cultivation.
Its characteristic is directing the mind to the red sign; its function is not departing from the perception of red; and its basis is that the mind forms no second intention when attending.
The source says there are four distinctive benefits but explicitly lists only three: by following the mind in the red kasiṇa, one attains pure liberation; one attains the red overcoming entry; and one transforms various red colors. It then says, “As for the distinctive benefits, they are as stated for the earth kasiṇa.” The passage does not explain how this reference back relates to the three listed items and the announced number four.
One who cultivates the red kasiṇa sees red everywhere.
As for how its sign is acquired: in directly acquiring the red kasiṇa, one acquires the red sign either at a prepared place or at a naturally occurring place.
An experienced meditator acquires the sign at a naturally occurring place and sees everywhere a red flower, red cloth, or another red color. Beginning with these sights, the person sees them constantly. The source then says, “Following delight or non-delight, one immediately sees the counterpart red sign arise.” The grammatical relation in this statement is unclear. What can be established is that the counterpart red sign arises; how “following delight or non-delight” connects to what follows remains unresolved. This is unlike the case of a new meditator.
A new meditator acquires the sign at a prepared place and cannot do so at an unprepared place.
The means of cultivating the red kasiṇa are these. On cloth, a board, or a wall, the meditator uses red such as the color produced by the flower named 槃偷時婆, or uses cinnabar pigment to make a maṇḍala-flower, either triangular or quadrangular, marking off its outside with a different color.
There the meditator forms the red sign and acquires it in three modes: through balanced observation, through skillful means, and through freedom from disturbance. It is as explained in full at the beginning.
(The red kasiṇa is concluded.)
The White Kasiṇa
Question: What is the white kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?
Answer: The mind is directed to the white sign—this is called the white kasiṇa. That cultivation is the mind’s abiding without disturbance—this is called cultivation.
Its characteristic is directing the mind to the white sign; its function is not departing from the perception of white; and its basis is that the mind forms no second intention when attending.
The source says there are eight distinctive benefits but explicitly lists only five: by following the mind in the white kasiṇa, one attains pure liberation; one attains the white overcoming entry; one subdues sloth and sleep; one removes darkness and produces light; and the white kasiṇa enables the arising of the divine eye. It then says, “The remaining benefits are as stated for the earth kasiṇa.” The passage does not explain how this reference back relates to the five listed items and the announced number eight.
One who cultivates the white kasiṇa sees white everywhere.
As for how its sign is acquired: in directly acquiring the white kasiṇa, one acquires the sign from white either at a prepared place or at a naturally occurring place.
An experienced meditator acquires the sign at a naturally occurring place and sees everywhere a white flower, white cloth, another white color, moonlight, sunlight, the color of stars, or a round mirror. Beginning with these sights, the person sees them constantly. The source then says, “Following delight or non-delight, one immediately sees the counterpart white sign arise.” The grammatical relation in this statement is unclear. What can be established is that the counterpart white sign arises; how “following delight or non-delight” connects to what follows remains unresolved. Four witnesses read 自, “self,” for 白, “white”; both readings remain without final determination. This is unlike the case of a new meditator.
A new meditator acquires the sign at a prepared place, not at an unprepared place.
The means of cultivating the white kasiṇa are these. On cloth, a board, or a wall, the meditator uses a color such as that of the Taibai star and with it makes a maṇḍala-flower, either triangular or quadrangular, marking off its outside with a different color.
There the meditator forms the white sign and acquires it in three modes: through balanced observation, through skillful means, and through freedom from disturbance. It is as explained in full at the beginning.
(The white kasiṇa is concluded.)
The Light Kasiṇa
Question: What is the light kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?
Answer: The mind forms the light sign—this is called the light kasiṇa. That cultivation is the mind’s abiding without disturbance—this is called cultivation.
Its characteristic is directing the mind to light; its function is not departing from the perception of light; and its basis is that the mind forms no second intention when attending.
Its benefits are equal to those of white.
One who cultivates the light kasiṇa sees light everywhere.
As for how its sign is acquired: in directly acquiring the light kasiṇa, one acquires the sign from light either at a prepared place or at a naturally occurring place.
An experienced meditator acquires the sign at a naturally occurring place and sees everywhere moonlight, sunlight, lamplight, or jewel-light. Beginning with these sights, the person sees them constantly. The source then says, “Following delight or non-delight, one immediately sees that portion of light arise.” The grammatical relation in this statement is unclear. What can be established is that the portion of light arises; how “following delight or non-delight” connects to what follows remains unresolved. This is unlike the case of a new meditator.
A new meditator acquires the sign at a prepared place and cannot do so at an unprepared place.
The means of cultivating the light kasiṇa are these. The base text says, “Thus, either make an east-west wall; sitting, cause water to fill a bowl, and place it where sunlight reaches.” Four witnesses read 依, “rely on,” for 作, “make.” One reading therefore says to make an east-west wall, the other to rely on one; no choice is made here. How 坐令, “sitting, cause,” should be divided and connected with “water fills a bowl” is likewise unclear. What can be established is that a bowl is filled with water and placed where sunlight reaches.
The source next says in order: “From that water-light, a maṇḍala arises; from the maṇḍala-light arises light attached to the wall; there one sees the light sign.” It does not explain how the water-light, maṇḍala, maṇḍala-light, and wall-attached light connect with one another, or their precise relations to the bowl, water, and wall. Only the original order is retained; no mechanism of reflection, projection, or anything else is supplied.
The meditator acquires the sign in three modes: through balanced observation, through skillful means, and through freedom from disturbance. It is as explained in full at the beginning.
(The light kasiṇa is concluded.)
Shi Huijing · Waken · The Path of Freedom · The Red, White, and Light Kasiṇas · Vernacular · Summer 2026
本段一氣收三門——赤、白、光明。三門節次相近，可依名義、功德、舊人所見與新人作處逐項對讀；不齊處則各依本段保留。白門與光明門的舊人所見都列月光、日光，形成明白的重疊；底本沒有說同一月光或日光在兩門中如何分判。光明門的新作處另列水滿鉢、水光、曼陀羅、曼陀羅光與著壁光的次序；這些語詞如何相接，原文沒有另作解釋。
三門開頭各列七問，不是六問。赤門依次問赤一切入、何修、何相、何味、何處、何功德、云何取其相〔T32 423b24–25〕；白門七項同式〔T32 423c12–13〕；光明門也依同一次序列七項〔T32 424a01–02〕。三段答文都先答名義、修、相、味、處，再以「何功德者」另答功德，之後又以「云何取其相者」另起取相段。因此功德與取相是兩個分開的問項，不能合成一項。三門取相段最後又都列平等觀、方便、離亂三行，接「如初廣說」，再由各自的一切入已竟夾註收束〔T32 423c10–11·423c28–29·424a14–16〕。
赤門：兩種色源與換字之細
「問：云何赤一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於赤相，此謂赤一切入。彼修心住不亂，此謂修。於赤相放意為相，不離赤想為味，作意無二為處」〔T32 423b24–27〕。本單元的赤、白、光明三門都作「不離……想為味」「作意無二為處」；這是三段可以直接核對的共同字面，原文沒有解釋其意義，故只保留而不另立一套用語理論。功德作「不共四功德」，後接「隨心得淨解脫，得赤除入，化種種赤色」〔T32 423b28–29〕，再說「不共功德者，如說於地一切入。修赤一切入，處處皆見赤」〔T32 423b29–423c01〕。所標數目如何同後接字句及指前語相配，原文沒有明說；「淨解脫」「除入」也只按本段字面保留，不補作未載的後續功能。
取相段說：「舊坐禪人於自然處取相，於處處見相，或赤花、或赤衣、或赤色，從此為初常見，隨樂不樂，即見彼分赤相得起，不如新坐禪人」〔T32 423c03–05〕。「隨樂不樂」與下句如何連屬，底本句法不明，只可確定彼分赤相生起，不判作樂境與不樂境都能起相。新人作壇列兩種赤色材料：「如槃偷時婆花生赤色，或以朱丹作曼陀羅花」〔T32 423c08–09〕。槃偷時婆花在本單元不釋其物，「槃／盤」有異讀；兩讀並列，本段不能確定何者較合。接著原文說「以異色界其外」〔T32 423c09〕；「界」字的具體作用沒有另作解釋，因此只保留作壇次序，不補因果。末以三行取相（以平等觀、以方便、以離亂）、「如初廣說」指前、夾註關門〔T32 423c10–11〕。
白門：功德標八而列五
「問：云何白一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於白相，此謂白一切入。彼修心住不亂，此謂修。於白相放意為相，不離白想為味，作意無二為處」〔T32 423c12–15〕——名義、修、相、味、處照格全出；功德原列為「於白一切入隨心得淨解脫，得白除入，伏懈怠眠，除闇作明，白一切入得起天眼」〔T32 423c16–18〕，隨後說「餘功德如地一切入所說。修白一切入，處處皆見白」〔T32 423c18–19〕。標八而本段列五，五目各依原名保留，不替「餘功德」配數，也不把伏懈怠眠、除闇作明、起天眼三目另組成一套論文未說的理論。舊人所見為「或白花、或白衣、或白色，或月光、或日光、或星色、或鏡圓」〔T32 423c21–22〕：前三目是白花、白衣、白色，後四目是月光、日光、星色、鏡圓，共七目。新人則「以太白星等色」作壇〔T32 423c26〕；太白星之名全論唯此一見，其物不釋，保留不強作還原今名。作壇形制與三行取相照原文續寫，末以「如初廣說」指前、夾註關門〔T32 423c26–29〕。下一門另列光明門的名義、功德、所見與作處；白門與它都列月光、日光，但本段沒有解釋這兩項重出的理由或兩門的分判。
白門取相段還可依句序核讀：先問「云何取其相」，再分舊坐禪人與新坐禪人。舊坐禪人於自然處取相，處處見相，所列依次為白花、白衣、白色、月光、日光、星色、鏡圓；「從彼為初常見，隨樂不樂，即見彼分白相得起」〔T32 423c22–24〕的連屬不明，故只保留從初常見與彼分白相得起，不把「隨樂不樂」裁成兩類所緣。新人先取太白星等色，再作曼陀羅花；作處可用衣、板或壁，形狀可作三角或四角，以異色界其外〔T32 423c26–28〕。其後依次列平等觀、方便、離亂三行取相，說「如初廣說」，再以夾註「白一切入已竟」結束。這些是白門本段明列的材料、形制與三行，不用光明門的水鉢作法回解。
光明門與所見：水鉢、曼陀羅與著壁光
「問：云何光明一切入？何修？何相？何味？何處？何功德？云何取其相？答：心作光明相，此謂光明一切入。彼修心住不亂，此謂修。光明放意為相，不離光明想為味，作意無二為處」〔T32 424a01–04〕——格文全出，而名義動詞當眼：諸門之動詞本不一律（地「依」、水「緣」、火風以下多「於」），此門獨作「心作光明相」（並置保留，其義不判）。功德「與白功德等」〔T32 424a05〕——不出其數，逕指前門；「修光明一切入處處見光明」〔T32 424a05–06〕照格收之。舊人所見：「或月光、或日光、或燈光、或珠光」〔T32 424a08–09〕——與白門的四目二同二異：月、日相同，星色、鏡圓換成燈光、珠光（保留不齊）。舊新之例照舊（「若作處、若自然處」兩可，舊人自然處取相、「從彼初常見，隨樂不樂，即見彼分光明即起，不如新坐禪人」〔T32 424a09–10〕）。四光只依原列分作月光、日光、燈光、珠光；論文沒有再說它們的共同性或分級，故不增補。
新人的作處寫得很細：「或作東西壁，坐令水滿鉢，安置日光所至處。從彼水光起曼陀羅，從曼陀羅光起著壁光，於此見光明相」〔T32 424a12–14〕。底本「作東西壁」之「作」四本作「依」：一讀為作壁，一讀為依壁，並錄不判。「坐令」應怎樣斷讀、怎樣連到「水滿鉢」，原文也未明。可以確定的是，文中接著說鉢中滿水、置於日光所至處，然後依次出現水光、曼陀羅、曼陀羅光、著壁光與見光明相；這些語句同鉢、水、牆的具體關係沒有解說，故不補作反射、投影或成像機制。末以三行取相、「如初廣說」指前、夾註關門〔T32 424a14–16〕。
本段可核的比較不在諸門之間排出深淺，而在三門各自的名單與作法。赤門列赤色自然處與朱丹等作處；白門列白花、白衣、白色、月光、日光、星色、鏡圓；光明門列月光、日光、燈光、珠光，又另寫水鉢、曼陀羅與著壁光的作處。這三組材料有同有異，且白、光明二門明確重出月光、日光。文本不說這種重出代表層級、進程或所取方式的差別，因此只作名單對讀，不建立從實物到光影、再到無色法的進程。
停問：白與光明的重疊如何理解？
在此停問——白門舊人見月光、日光，光明門舊人也見月光、日光；同一所見為何重出於兩門？
本單元沒有給出答案。可確定的只有兩份名單：白門舊人所見為白花、白衣、白色、月光、日光、星色、鏡圓〔T32 423c21–22〕；光明門舊人所見為月光、日光、燈光、珠光〔T32 424a08–09〕。兩列之中月光、日光重出，星色、鏡圓只見於白列，燈光、珠光只見於光明列。名義句又分別作「心於白相」與「心作光明相」，但論文沒有用這個動詞差異解釋兩門。因此只能確認重疊與字面差異；本單元不能確定如何分判，故不強分兩門。
本段功德的標數與所列不相應：赤門標四而明列三，白門標八而明列五。赤門隨後說「不共功德者，如說於地一切入」，白門隨後說「餘功德如地一切入所說」；兩個指前句如何同各自的標數與所列項目相配，原文沒有說明，故不強配缺項。
三門的指前語又不完全相同。赤門列三事後說「不共功德者，如說於地一切入」〔T32 423b29–423c01〕；白門列五事後說「餘功德如地一切入所說」〔T32 423c18〕；光明門則不另列細目，只說「與白功德等」〔T32 424a05〕。因此，赤門的標四、白門的標八與光明門的指白，各依原句保留：赤不以指地補成四項，白不以指地補成八項，光明也不從白門另抄一份功德表。這樣既保留三個指前方向，也不替底本重編數目。
三門還有幾處直接影響讀法的異文。赤門「槃偷時婆花」之「槃」四本作「盤」〔T32 423c08〕；白門「即見彼分白相得起」之「白」三本作「自」〔T32 423c23〕；光明門「與白功德等」之「與」明本作「於」〔T32 424a05〕，「光明放意為相」三本又作光明相放意為相〔T32 424a03〕。此外，宮本在赤、白、光明三門各缺「處處皆見」與「修……方便」的一组語句。這些差異有的改花名用字，有的改句中主詞或介詞，有的整段闕文；義疏均從大正底本，不以異讀解決白門與光明門重疊的未決問題。
收束
回到所見：本段三門各有名義、功德、舊新取相與夾註收束。光明門依次列日光所至處、水滿鉢、水光、曼陀羅、曼陀羅光與著壁光，各語關係未釋；白與光明兩列都含月光、日光，底本不說如何分判；赤門標四列三、白門標八列五，兩個指前句如何同標數及所列相配也沒有說明。三門各有結束夾註；宮本於三門各闕「處處皆見」「方便」二語，與黃門同型凡六處，這些差異都並列保留。其後卷第五終、卷第六起，虛空與識二門接續。
This unit gathers three sections in succession—red, white, and light. Their sequences are similar and can be read in parallel through meaning, benefits, what experienced meditators see, and the prepared places used by new meditators; where they do not match, each passage remains as it stands. Moonlight and sunlight appear in the experienced meditator’s lists for both white and light, an explicit overlap. The base text does not say how the same moonlight or sunlight is distinguished between the two. The light section gives a further sequence involving a bowl filled with water, water-light, a maṇḍala, maṇḍala-light, and light attached to the wall. It does not separately explain how those expressions connect.
Each section begins with seven questions, not six. Red asks in sequence about the red kasiṇa, cultivation, characteristic, function, basis, benefits, and acquiring its sign 〔T32 423b24–25〕; white uses the same sevenfold form 〔T32 423c12–13〕; light likewise asks the seven in the same order 〔T32 424a01–02〕. Each answer first addresses meaning, cultivation, characteristic, function, and basis, then separately answers benefits with “concerning benefits,” and separately begins acquiring the sign with “as for how its sign is acquired.” Benefits and acquiring the sign are therefore distinct questions and cannot be merged. Each acquisition passage ends by listing the three modes of balanced observation, skillful means, and freedom from disturbance, followed by “as explained in full at the beginning” and its own parenthetical completion note 〔T32 423c10–11·423c28–29·424a14–16〕.
Red: Two Sources of Color and a Subtle Change of Characters
“Question: What is the red kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired? Answer: The mind is directed to the red sign—this is called the red kasiṇa. That cultivation is the mind’s abiding without disturbance—this is called cultivation. Directing the mind to the red sign is its characteristic, not departing from the perception of red is its function, and attending without a second is its basis” 〔T32 423b24–27〕. The red, white, and light sections in this unit all use “not departing from the perception of … is its function” and “attending without a second is its basis.” This shared wording can be checked directly in all three. The source does not explain it, so it is retained without building a new theory of terminology. The benefits are announced as four, followed by “by following the mind one attains pure liberation, one attains the red overcoming entry, and one transforms various red colors” 〔T32 423b28–29〕. The passage then says, “As for the distinctive benefits, they are as stated for the earth kasiṇa. One who cultivates the red kasiṇa sees red everywhere” 〔T32 423b29–423c01〕. It does not state how the announced number relates to the wording that follows or to the reference back. “Pure liberation” and “overcoming entry” are retained only as they stand here, without adding later functions not given in the passage.
The acquisition section says: “An experienced meditator acquires the sign at a naturally occurring place and sees everywhere a red flower, red cloth, or another red color. Beginning from this, the person sees it constantly. Following delight or non-delight, one immediately sees the counterpart red sign arise. This is unlike a new meditator” 〔T32 423c03–05〕. The syntax connecting “following delight or non-delight” to what follows is unclear in the base text. Only the arising of the counterpart red sign can be established; the sentence is not adjudicated to mean that both pleasing and displeasing objects produce the sign. The new meditator’s preparation gives two sources of red: “red such as the color produced by the flower named 槃偷時婆, or cinnabar pigment used to make a maṇḍala-flower” 〔T32 423c08–09〕. This unit does not identify the 槃偷時婆 flower. The character 槃 has the variant 盤; both readings are recorded, and this passage cannot determine which is more fitting. The source next says to “mark off its outside with a different color” 〔T32 423c09〕. It gives no separate explanation of the function of “mark off,” so the order of preparation is retained without causal supplementation. The section ends with the three modes, the reference back, and its parenthetical note 〔T32 423c10–11〕.
White: Eight Benefits Announced, Five Listed
“Question: What is the white kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired? Answer: The mind is directed to the white sign—this is called the white kasiṇa. That cultivation is the mind’s abiding without disturbance—this is called cultivation. Directing the mind to the white sign is its characteristic, not departing from the perception of white is its function, and attending without a second is its basis” 〔T32 423c12–15〕. Meaning, cultivation, characteristic, function, and basis all appear in the established form. The listed benefits are: “by following the mind in the white kasiṇa, one attains pure liberation; one attains the white overcoming entry; one subdues sloth and sleep; one removes darkness and produces light; and the white kasiṇa enables the arising of the divine eye” 〔T32 423c16–18〕. It then says: “The remaining benefits are as stated for the earth kasiṇa. One who cultivates the white kasiṇa sees white everywhere” 〔T32 423c18–19〕. Eight are announced and five explicitly listed. Each of the five is retained by its own name; “the remaining benefits” is not assigned a number, and subduing sloth and sleep, removing darkness and producing light, and the arising of the divine eye are not rearranged into a theory the treatise does not state. What the experienced meditator sees is “a white flower, white cloth, another white color, moonlight, sunlight, the color of stars, or a round mirror” 〔T32 423c21–22〕: the first three are white flower, cloth, and color; the latter four are moonlight, sunlight, star-color, and a round mirror, seven in all. The new meditator uses “a color such as that of the Taibai star” for the prepared maṇḍala 〔T32 423c26〕. The name 太白星 occurs nowhere else in the treatise and is not explained; it is retained without forcing a modern identification. The shapes and the three modes continue as given, and the section ends with the reference back and completion note 〔T32 423c26–29〕. The next section separately gives the meaning, benefits, seen objects, and prepared place for light. Both white and light list moonlight and sunlight, but this passage does not explain the reason for the repetition or how the two sections are divided.
The white acquisition passage can also be read in its sentence order. It first asks how the sign is acquired, then divides the experienced and the new. The experienced meditator acquires the sign at a naturally occurring place and sees everywhere, in order, a white flower, white cloth, white color, moonlight, sunlight, star-color, and a round mirror. The attachment of “Beginning from these, one sees them constantly; following delight or non-delight, one immediately sees the counterpart white sign arise” 〔T32 423c22–24〕 is unclear, so only constant seeing from the beginning and the arising of the counterpart white sign are retained; “following delight or non-delight” is not adjudicated into two types of object. The new meditator first takes a color such as that of the Taibai star and makes a maṇḍala-flower on cloth, a board, or a wall. It can be triangular or quadrangular, and a different color marks off its outside 〔T32 423c26–28〕. Balanced observation, skillful means, and freedom from disturbance follow, then “as explained in full at the beginning” and “the white kasiṇa is concluded.” These are the materials, form, and three modes expressly listed in the white section. They are not interpreted through the light section’s water-bowl procedure.
Light and What Is Seen: The Water Bowl, Maṇḍala, and Wall-Attached Light
“Question: What is the light kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired? Answer: The mind forms the light sign—this is called the light kasiṇa. That cultivation is the mind’s abiding without disturbance—this is called cultivation. Directing the mind to light is its characteristic, not departing from the perception of light is its function, and attending without a second is its basis” 〔T32 424a01–04〕. The full pattern appears, but the verb in the definition stands out. The verbs in the several kasiṇa definitions are not uniform—earth has “depends,” water “takes as object,” and fire, wind, and the colors mostly “is directed to.” This section alone says that the mind forms the light sign. The forms are placed side by side and retained without adjudicating their meaning. The benefits are “equal to those of white” 〔T32 424a05〕, with no number stated and a direct reference to the preceding section. “One who cultivates the light kasiṇa sees light everywhere” 〔T32 424a05–06〕 closes the usual sequence. The experienced meditator sees “moonlight, sunlight, lamplight, or jewel-light” 〔T32 424a08–09〕. Compared with the white list, its four items are two the same and two different: moon and sun are shared, while white has star-color and a round mirror where light has lamplight and jewel-light. The differences remain. The experienced-new pattern continues as before: a prepared or naturally occurring place is possible; the experienced acquires the sign at a naturally occurring place; and “Beginning from these, one sees them constantly; following delight or non-delight, one immediately sees that portion of light arise. This is unlike a new meditator” 〔T32 424a09–10〕. The four lights remain simply moonlight, sunlight, lamplight, and jewel-light. The treatise does not state a common nature or hierarchy among them, so none is supplied.
The new meditator’s prepared place is described in detail: “Either make an east-west wall; sitting, cause water to fill a bowl, and place it where sunlight reaches. From that water-light, a maṇḍala arises; from the maṇḍala-light arises light attached to the wall; there one sees the light sign” 〔T32 424a12–14〕. Four witnesses read 依, “rely on,” for 作, “make,” in “make an east-west wall”: one reading says to construct the wall, the other to use it. Both are recorded without decision. How 坐令, “sitting, cause,” is divided and connected to “water fills a bowl” is also unclear. What can be established is that the bowl is filled with water and placed where sunlight reaches; the sequence then names water-light, maṇḍala, maṇḍala-light, wall-attached light, and seeing the light sign. It does not explain the precise relation among these expressions or between them and the bowl, water, and wall. No mechanism of reflection, projection, or image formation is supplied. The three modes, reference back, and completion note follow 〔T32 424a14–16〕.
The comparison established by this unit is not a scale of depth among the sections, but the lists and procedures each one gives. Red lists naturally occurring red colors and prepared places using cinnabar and other red; white lists white flowers, cloth, color, moonlight, sunlight, star-color, and a round mirror; light lists moonlight, sunlight, lamplight, and jewel-light, and separately describes a procedure involving a bowl of water, a maṇḍala, and wall-attached light. The three sets overlap and differ, with moonlight and sunlight expressly repeated in white and light. The text does not say that this repetition represents levels, a progression, or a difference in the manner of acquiring the sign. The lists are compared without constructing a movement from material object to light and shadow to a formless dhamma.
Where Inquiry Stops: How Should the Overlap of White and Light Be Understood?
Inquiry pauses here: the experienced meditator in the white section sees moonlight and sunlight, and the experienced meditator in the light section sees moonlight and sunlight as well. Why is the same object repeated in both?
This unit gives no answer. Only the two lists can be established. White gives white flower, white cloth, white color, moonlight, sunlight, star-color, and a round mirror 〔T32 423c21–22〕; light gives moonlight, sunlight, lamplight, and jewel-light 〔T32 424a08–09〕. Moonlight and sunlight occur in both; star-color and a round mirror occur only in the white list; lamplight and jewel-light occur only in the light list. The definitions also differ between “the mind is directed to the white sign” and “the mind forms the light sign,” but the treatise does not use that verbal difference to explain the two sections. Only the overlap and the verbal difference can therefore be confirmed. This unit cannot determine the distinction and does not force one.
The announced counts do not correspond to the explicit lists: red announces four and explicitly lists three; white announces eight and explicitly lists five. Red then says, “As for the distinctive benefits, they are as stated for the earth kasiṇa,” and white says, “The remaining benefits are as stated for the earth kasiṇa.” The source does not explain how these references back relate to the announced numbers and listed items, so no missing benefit is supplied.
The three directions back are themselves not identical. After three items red says, “As for the distinctive benefits, they are as stated for the earth kasiṇa” 〔T32 423b29–423c01〕. After five items white says, “The remaining benefits are as stated for the earth kasiṇa” 〔T32 423c18〕. Light gives no separate list and says only, “equal to the benefits of white” 〔T32 424a05〕. Red’s four, white’s eight, and light’s reference to white therefore remain in their own sentences: the earth reference is not made to supply four for red or eight for white, and the white list is not recopied into light. This preserves all three directions of reference without re-editing the counts of the base text.
Several variants also bear directly on reading. In the red section, four witnesses read 盤 for 槃 in the flower-name 槃偷時婆 〔T32 423c08〕. In the white section, three witnesses read 自, “self,” for 白, “white,” in “one immediately sees the counterpart white sign arise” 〔T32 423c23〕. In the light section, the Ming witness reads 於, “in/at,” for 與, “equal with,” in “equal to the benefits of white” 〔T32 424a05〕, and four witnesses read 光明相放意為相, “directing the mind to the light sign is its characteristic,” where the base has 光明放意為相 〔T32 424a03〕. In addition, the Gong witness omits one “sees … everywhere” phrase and one “means of cultivating …” phrase in each of the red, white, and light sections. Some differences change a flower-name character, some a subject or preposition, and some omit a whole string. The exposition follows the Taishō base and does not use these readings to settle the unresolved overlap between white and light.
Concluding Focus
Return to what is seen: each of the three sections contains meaning, benefits, experienced-new acquisition, and a closing parenthetical note. The light passage lists, in order, the place reached by sunlight, the water-filled bowl, water-light, maṇḍala, maṇḍala-light, and wall-attached light, without explaining their relations. White and light both list moonlight and sunlight, without saying how they are distinguished. Red announces four but lists three benefits; white announces eight but lists five; neither explains how its reference back relates to the announced count and explicit list. Each section has its own completion note. The Gong witness omits a “sees … everywhere” phrase and a “means of cultivating …” phrase from each of the three, six omissions of the same kind, all retained as variants. The end of this unit is the end of fascicle five. Fascicle six begins next, followed by the space and consciousness kasiṇas.
Shi Huijing · Waken · The Path of Freedom · The Red, White, and Light Kasiṇas · 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「（黃一切入已竟）」〔T32 423b23〕而下。赤、白二門足四色之數，光明一門則色外別立；三門各為一段，體例一律而功德之數三門各異（四·八·與白等）。三門各以夾註標其畢〔T32 423c11〕〔T32 423c29〕〔T32 424a16〕。其下為卷第五之尾題與卷第六之首題、譯者題〔T32 424a17–24〕，虛空一切入之問自「問：云何虛空一切入？」〔T32 424a25〕起，屬下一單元——本單元之末即當卷之末。
一、科判定位
本段三問，三門各一；節次逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 赤·七問並舉 | 「問：云何赤一切入？」〔T32 423b24〕…「云何取其相？」〔T32 423b25〕 |
| 赤·名義與功德 | 「心於赤相，此謂赤一切入」〔T32 423b25–26〕…「處處皆見赤」〔T32 423c01〕 |
| 赤·取相與方便 | 「云何取其相者」〔T32 423c01–02〕…「如初廣說」〔T32 423c11〕 |
| 白·七問並舉 | 「問：云何白一切入？」〔T32 423c12〕…「云何取其相？」〔T32 423c13〕 |
| 白·名義與功德 | 「心於白相，此謂白一切入」〔T32 423c13–14〕…「處處皆見白」〔T32 423c19〕 |
| 白·取相與方便 | 「云何取其相者」〔T32 423c19〕…「如初廣說」〔T32 423c29〕 |
| 光明·七問並舉 | 「問：云何光明一切入？」〔T32 424a01〕…「云何取其相？」〔T32 424a02〕 |
| 光明·名義與功德 | 「心作光明相，此謂光明一切入」〔T32 424a02–03〕…「修光明一切入處處見光明」〔T32 424a05–06〕 |
| 光明·取相與方便 | 「云何取其相者」〔T32 424a06〕…「如初廣說」〔T32 424a15〕 |
單元界與問答界相合：本單元起於 423b24 赤一切入之問、止於 424a16 光明一切入已竟之夾註，不切斷任何一問。三門功德之數各異：赤作「不共四功德」〔T32 423b27–28〕、白作「不共八功德」〔T32 423c16〕、光明唯作「與白功德等」〔T32 424a05〕而不出其數——照錄不齊，不代畫一、不代配數。
全段定位錨
〔T32, 423b24–424a16〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 赤一切入·白一切入 | 「心於赤相，此謂赤一切入」〔T32 423b25–26〕、「心於白相，此謂白一切入」〔T32 423c13–14〕 | 與 08-29 青、黃二門〔T32 423a21–22〕〔T32 423b09〕同式 |
| 光明一切入 | 「心作光明相，此謂光明一切入」〔T32 424a02–03〕 | 獨作「心作」（諸門動詞本不一律：地「依」、水「緣」、火風以下多「於」），照錄不齊；「光明」二字有校記（見目三） |
| 味·處 | 三門並作「不離…想為味」「作意無二為處」〔T32 423b26–27〕以下 | 08-26〜08-29 皆作「不除…想為味」「作意無雙為處」；本段三門並易其字，照錄不齊，不代畫一 |
| 不共四功德（赤） | 列「隨心得淨解脫，得赤除入，化種種赤色」〔T32 423b28–29〕 | 標四而列三；末繫「不共功德者，如說於地一切入」〔T32 423b29–423c01〕 |
| 不共八功德（白） | 列「隨心得淨解脫，得白除入，伏懈怠眠，除闇作明，白一切入得起天眼」〔T32 423c16–18〕 | 標八而列五；末繫「餘功德如地一切入所說」〔T32 423c18〕 |
| 與白功德等（光明） | 「與白功德等」〔T32 424a05〕 | 不出其數而指前門；「與」字有校記（見目三） |
| 槃偷時婆花·朱丹 | 「如槃偷時婆花生赤色」〔T32 423c08〕、「或以朱丹作曼陀羅花」〔T32 423c08–09〕 | 「槃偷時婆花」全論唯此一見，論文不釋其物，不代考定；「槃」字有校記（見目三）。赤門獨出二色之源（花色與丹色），餘門唯一 |
| 太白星等色 | 「以太白星等色」〔T32 423c26〕 | 白門所取之色；「太白星」全論唯此一見 |
| 月光·日光·星色·鏡圓 | 白門作「或月光、或日光、或星色、或鏡圓」〔T32 423c22〕、光明門作「或月光、或日光、或燈光、或珠光」〔T32 424a08–09〕 | 二門四目而二同二異（月·日同，星色鏡圓／燈光珠光異），照錄不齊 |
| 水鉢、曼陀羅與著壁光 | 「或作東西壁，坐令水滿鉢」〔T32 424a12–13〕、「從彼水光起曼陀羅」〔T32 424a13〕、「從曼陀羅光起著壁光，於此見光明相」〔T32 424a13–14〕 | 「作／依」並錄，「坐令」斷讀未決；其餘依原句次序照錄。各光、曼陀羅及鉢水牆壁的關係不另解說，不代補物理機制 |
| 赤·白·光明一切入已竟 | 夾註〔T32 423c11〕〔T32 423c29〕〔T32 424a16〕 | 與 08-22〜08-29 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十三處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 423c01 | 修赤一切入處處皆見赤（十字） | 〔－〕 | 【宮】 |
| 423c06–07 | 修赤一切入方便 | 〔－〕 | 【宮】 |
| 423c08 | 槃（如槃偷時婆花生赤色） | 盤 | 【宋】【元】【明】【宮】 |
| 423c18–19 | 修白一切入，處處皆見白（十字） | 〔－〕 | 【宮】 |
| 423c19 | 相者現（云何取其相者現取白一切入） | 現相者 | 【宋】【元】【明】 |
| 423c23 | 白（即見彼分白相得起） | 自 | 【宋】【元】【明】 |
| 423c25 | 修白一切入方便 | 〔－〕 | 【宮】 |
| 424a03 | 彼修（彼修心住不亂） | 修彼 | 【宋】【元】【明】【宮】 |
| 424a03 | 光明（光明放意為相） | 光明相 | 【宋】【元】【明】【宮】 |
| 424a05 | 與（與白功德等） | 於 | 【明】 |
| 424a05–06 | 修光明一切入處處見光明（十一字） | 〔－〕 | 【宮】 |
| 424a11–12 | 修光明一切入方便 | 〔－〕 | 【宮】 |
| 424a12 | 作（或作東西壁） | 依 | 【宋】【元】【明】【宮】 |
誌錄不判四事：
- 宮本於三門各闕二處：「修某一切入處處皆見某」之十字（十一字）與「修某一切入方便」之七字（八字）——與 08-29 黃門所闕同型，凡六處。並錄不判，本文從底本存之。
- 423c08「槃偷時婆花」之「槃」，四本作「盤」。花名之異，論文不釋其物，並錄不判。
- 424a05「與白功德等」之「與」，明本作「於」。並錄不判。
- 424a12「或作東西壁」之「作」，四本作「依」——作「作」則造壁，作「依」則就壁；光明門方便之首句遂異。並錄不判。
校本命中二項：本段正文缺字零命中；夾註三命中——「（赤一切入已竟）」〔T32 423c11〕、「（白一切入已竟）」〔T32 423c29〕、「（光明一切入已竟）」〔T32 424a16〕。
四、論主引據
本段無標為佛語或他說之引據，查無所獲；「如說於地一切入」〔T32 423b29–423c01〕、「如地一切入所說」〔T32 423c18〕、「如初廣說」〔T32 423c11〕等指本論前文而非他書，不入引據。
五、譬喻·修辭
- 三門同構而功德之數遞異〔T32 423b27–28·423c16·424a05〕：赤四·白八·光明與白等——三門節次全同而數不相承。
- 水光、曼陀羅與著壁光〔T32 424a12–14〕：令水滿鉢置日光所至處，從水光起曼陀羅、從曼陀羅光起著壁光，於此見光明相；各語關係不另解說。
- 四目之列二同二異〔T32 423c22·424a08–09〕：白門月·日·星色·鏡圓，光明門月·日·燈光·珠光——前二相同、後二各異。
- 標數與所列不相應〔T32 423b28–29·423c16–18〕：赤標四而列三、白標八而列五，末各繫「如地一切入」之指前；論文不明言其如何足數，照錄不判。
六、章內互讀
- 前指：青、黃二門 08-29〔T32 423a20–423b23〕；穿壁引風 08-28〔T32 423a14–15〕；作曼陀羅之法 08-02〔T32 412c19–413a04〕；三行取相之界說 08-03〔T32 413b12–13〕。
- 後指：虛空、識二一切入自「問：云何虛空一切入？」〔T32 424a25〕起（下一單元）；其間有卷第五尾題與卷第六首題〔T32 424a17–24〕。
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 yellow kasiṇa is concluded” 〔T32 423b23〕. Red and white complete the four colors; light is established separately beyond them. Each forms one passage, with matching structure but different accounts of benefits—four, eight, and equal to white. Each has its own completion note 〔T32 423c11〕〔T32 423c29〕〔T32 424a16〕. The closing title of fascicle five, opening title and translator line of fascicle six follow at 〔T32 424a17–24〕. The question “What is the space kasiṇa?” begins at 〔T32 424a25〕 and belongs to the next unit. The end of this unit is therefore also the end of the fascicle.
I. Structural Division
The unit has three questions, one for each section. Its divisions can be checked word for word:
| Section | Exact opening and closing wording, each with its anchor |
|---|---|
| Red: seven questions | “Question: What is the red kasiṇa?” 〔T32 423b24〕 … “How is its sign acquired?” 〔T32 423b25〕 |
| Red: meaning and benefits | “The mind is directed to the red sign—this is called the red kasiṇa” 〔T32 423b25–26〕 … “sees red everywhere” 〔T32 423c01〕 |
| Red: acquiring the sign and means | “As for how its sign is acquired” 〔T32 423c01–02〕 … “as explained in full at the beginning” 〔T32 423c11〕 |
| White: seven questions | “Question: What is the white kasiṇa?” 〔T32 423c12〕 … “How is its sign acquired?” 〔T32 423c13〕 |
| White: meaning and benefits | “The mind is directed to the white sign—this is called the white kasiṇa” 〔T32 423c13–14〕 … “sees white everywhere” 〔T32 423c19〕 |
| White: acquiring the sign and means | “As for how its sign is acquired” 〔T32 423c19〕 … “as explained in full at the beginning” 〔T32 423c29〕 |
| Light: seven questions | “Question: What is the light kasiṇa?” 〔T32 424a01〕 … “How is its sign acquired?” 〔T32 424a02〕 |
| Light: meaning and benefits | “The mind forms the light sign—this is called the light kasiṇa” 〔T32 424a02–03〕 … “one who cultivates the light kasiṇa sees light everywhere” 〔T32 424a05–06〕 |
| Light: acquiring the sign and means | “As for how its sign is acquired” 〔T32 424a06〕 … “as explained in full at the beginning” 〔T32 424a15〕 |
The unit boundary agrees with the question-and-answer boundaries: the unit begins with the red question at 423b24 and ends with the light completion note at 424a16. No question is cut. The accounts of benefits differ in all three: red says “four distinctive benefits” 〔T32 423b27–28〕, white says “eight distinctive benefits” 〔T32 423c16〕, and light says only “equal to the benefits of white” 〔T32 424a05〕, without giving a number. The differences are retained without harmonization or numerical allocation.
Whole-passage anchor
〔T32, 423b24–424a16〕
II. Terms and Translation
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| 赤一切入 and 白一切入, red and white kasiṇas | “The mind is directed to the red sign—this is called the red kasiṇa” 〔T32 423b25–26〕; “The mind is directed to the white sign—this is called the white kasiṇa” 〔T32 423c13–14〕 | Their pattern matches the blue-green and yellow sections in 08-29 〔T32 423a21–22〕〔T32 423b09〕 |
| 光明一切入, light kasiṇa | “The mind forms the light sign—this is called the light kasiṇa” 〔T32 424a02–03〕 | This section alone uses 心作, “the mind forms.” The verbs in the several sections are not uniform: earth has 依, water 緣, and fire, wind, and the colors mostly 於. The difference is retained without adjudication. 光明 has a variant; see section III |
| 味 and 處, function and basis | All three say “not departing from the perception of … is its function” and “attending without a second is its basis,” from 〔T32 423b26–27〕 onward | 08-26 through 08-29 use “not removing the perception of …” and “attending without a double.” All three sections here change the characters. The differences are retained without harmonization |
| Four distinctive benefits, red | “By following the mind one attains pure liberation, one attains the red overcoming entry, and one transforms various red colors” 〔T32 423b28–29〕 | Four are announced and three listed. The ending is tied to “As for the distinctive benefits, they are as stated for the earth kasiṇa” 〔T32 423b29–423c01〕 |
| Eight distinctive benefits, white | “By following the mind one attains pure liberation, one attains the white overcoming entry, one subdues sloth and sleep, one removes darkness and produces light, and the white kasiṇa enables the arising of the divine eye” 〔T32 423c16–18〕 | Eight are announced and five listed. The ending is tied to “The remaining benefits are as stated for the earth kasiṇa” 〔T32 423c18〕 |
| Equal to white’s benefits, light | “Equal to the benefits of white” 〔T32 424a05〕 | No number is given; the preceding section is referenced directly. 與, “equal with,” has a variant; see section III |
| 槃偷時婆花 and 朱丹, the flower named 槃偷時婆 and cinnabar pigment | “Red such as the color produced by the 槃偷時婆 flower” 〔T32 423c08〕; “or use cinnabar pigment to make a maṇḍala-flower” 〔T32 423c08–09〕 | The flower name occurs only once in the treatise and is not explained. No identification or Indic reconstruction is supplied. 槃 has a variant; see section III. The red section alone gives two sources of color, flower-color and pigment, while the other sections give one |
| 太白星等色, a color such as that of the Taibai star | The phrase occurs at 〔T32 423c26〕 | The source of color used in the white section. 太白星 occurs only once in the treatise and is not identified here |
| 月光·日光·星色·鏡圓 and 月光·日光·燈光·珠光 | White lists moonlight, sunlight, star-color, and a round mirror 〔T32 423c22〕; light lists moonlight, sunlight, lamplight, and jewel-light 〔T32 424a08–09〕 | Four items in each list, two the same and two different: moon and sun are shared; star-color and round mirror versus lamplight and jewel-light differ. The wording is retained |
| Water bowl, maṇḍala, and wall-attached light | “Either make an east-west wall; sitting, cause water to fill a bowl” 〔T32 424a12–13〕; “From that water-light, a maṇḍala arises” 〔T32 424a13〕; “From the maṇḍala-light arises wall-attached light; there one sees the light sign” 〔T32 424a13–14〕 | 作／依 are both recorded; the division of 坐令 is unresolved. The remaining expressions are retained in source order. The relations among the lights, maṇḍala, bowl, water, and wall are not explained, so no physical mechanism is supplied |
| Red, white, and light kasiṇas concluded | Parenthetical notes 〔T32 423c11〕〔T32 423c29〕〔T32 424a16〕 | Like the completion notes in 08-22 through 08-29, they are retained unchanged |
III. Collation and Variant Readings
There are thirteen 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 |
|---|---|---|---|
| 423c01 | 修赤一切入處處皆見赤, ten characters | omitted | 【宮】 |
| 423c06–07 | 修赤一切入方便 | omitted | 【宮】 |
| 423c08 | 槃 in 如槃偷時婆花生赤色 | 盤 | 【宋】【元】【明】【宮】 |
| 423c18–19 | 修白一切入，處處皆見白, ten characters | omitted | 【宮】 |
| 423c19 | 相者現 in 云何取其相者現取白一切入 | 現相者 | 【宋】【元】【明】 |
| 423c23 | 白 in 即見彼分白相得起 | 自 | 【宋】【元】【明】 |
| 423c25 | 修白一切入方便 | omitted | 【宮】 |
| 424a03 | 彼修 in 彼修心住不亂 | 修彼 | 【宋】【元】【明】【宮】 |
| 424a03 | 光明 in 光明放意為相 | 光明相 | 【宋】【元】【明】【宮】 |
| 424a05 | 與 in 與白功德等 | 於 | 【明】 |
| 424a05–06 | 修光明一切入處處見光明, eleven characters | omitted | 【宮】 |
| 424a11–12 | 修光明一切入方便 | omitted | 【宮】 |
| 424a12 | 作 in 或作東西壁 | 依 | 【宋】【元】【明】【宮】 |
Four matters recorded without adjudication:
- In each of the three sections the Gong witness omits two passages: the ten- or eleven-character “one who cultivates the … kasiṇa sees … everywhere,” and the seven- or eight-character “the means of cultivating the … kasiṇa.” These six omissions are of the same kind as those in the yellow section of 08-29. They are recorded without decision, and the main text preserves the base.
- At 423c08, four witnesses read 盤 for 槃 in the flower-name 槃偷時婆. The treatise does not identify the flower; both readings are recorded without adjudication.
- At 424a05, the Ming witness reads 於 for 與 in “equal to the benefits of white.” Both are recorded without decision.
- At 424a12, four witnesses read 依, “rely on,” for 作, “make,” in “either make an east-west wall.” With 作 one constructs the wall; with 依 one uses it. The opening instruction for the light practice therefore differs. Both are recorded without adjudication.
Critical-apparatus hits: no lacuna marker occurs in the main text. Three parenthetical notes occur: “The red kasiṇa is concluded” 〔T32 423c11〕, “The white kasiṇa is concluded” 〔T32 423c29〕, and “The light kasiṇa is concluded” 〔T32 424a16〕.
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. “As stated for the earth kasiṇa” 〔T32 423b29–423c01〕, “as stated for the earth kasiṇa” 〔T32 423c18〕, and “as explained in full at the beginning” 〔T32 423c11〕 refer to earlier parts of this treatise, not another work, and are not counted as citations.
V. Similes and Rhetoric
- Three structurally parallel sections with successively different benefits 〔T32 423b27–28·423c16·424a05〕: red has four, white eight, and light “equal to white.” Their structures match, while their numerical expressions do not continue one another.
- Water-light, maṇḍala, and wall-attached light 〔T32 424a12–14〕: fill a bowl with water and place it where sunlight reaches; from water-light a maṇḍala arises, from maṇḍala-light arises wall-attached light, and there the light sign is seen. The relations among the expressions are not separately explained.
- Two lists of four, two the same and two different 〔T32 423c22·424a08–09〕: white gives moon, sun, star-color, and a round mirror; light gives moon, sun, lamplight, and jewel-light. The first two are shared and the latter two differ.
- Announced counts and explicit lists do not correspond 〔T32 423b28–29·423c16–18〕: red announces four and lists three; white announces eight and lists five. Each ends with a reference to the earth kasiṇa. The source does not say how the reference completes the count, so the mismatch remains unresolved.
VI. Cross-References Within the Chapter
- Earlier: the blue-green and yellow sections, 08-29 〔T32 423a20–423b23〕; drawing wind through a wall, 08-28 〔T32 423a14–15〕; making the maṇḍala, 08-02 〔T32 412c19–413a04〕; the definition of the three modes of acquiring the sign, 08-03 〔T32 413b12–13〕.
- Later: the space and consciousness kasiṇas begin with “Question: What is the space kasiṇa?” 〔T32 424a25〕 in the next unit. Between the two are the closing title of fascicle five and the opening title and translator line of fascicle six 〔T32 424a17–24〕.
VII. Transmission
Questions concerning the author, translator, and textual transmission are not determined in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Red, White, and Light Kasiṇas · Apparatus · Summer 2026