解脫道論 一切入散句與十六行

The treatise uses “sixteen modes” as its heading and gives the general statement, “At the place one desires, the concentration one desires is freely attained without obstruction.” What follows lists desired place, concentration, and time; ascending and descending sequences; kinds of increase; and items described as less and combined. Fifteen explanatory headings can actually be found, and “less by object” occurs twice.

The miscellany first says that, when mastery of one sign is attained, the remaining signs follow one’s attention. If one has attained mastery of the first jhāna with respect to a kasiṇa in one place, one becomes capable with respect to the remaining kasiṇas and can arouse the second jhāna; the sequence continues through the fourth.

The Four Colors and the Sixteen Modes

Asked which kasiṇas are supreme, the answer calls the four color kasiṇas supreme and gives accomplishment of liberation, attainment of the overcoming entries, and production of light as reasons, adding that the mind attains mastery. The sixteen modes then proceed through desired place, desired jhāna, desired time, ascending sequence, descending sequence, ascending and descending sequence, two kinds of increase, and the items described as less and combined. The source’s operations are retained in their order.

How to read it: the statement contains “less by division and object,” but the explanations give “less by object” twice and never expressly give “less by division and object.” The passage does not say how the mismatch arose.

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Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Kasiṇas and the Sixteen Modes · Doorway · Summer 2026

Miscellaneous Statements on the Kasiṇas

Question: Among these kasiṇas, what are the miscellaneous statements?

Answer: If one has attained mastery of one sign, all the remaining signs follow one’s attention.

If, with respect to a kasiṇa in one place, one has attained mastery of the first jhāna, one is capable with respect to the remaining kasiṇas and can arouse the second jhāna. In this way, having attained mastery of the second jhāna, one can arouse the third; having attained mastery of the third, one can arouse the fourth.

Which Kasiṇas Are Supreme?

Question: Among the kasiṇas, which are supreme?

Answer: The four color kasiṇas are supreme—because they accomplish liberation and because one attains the overcoming entries, they are said to be supreme among the kasiṇas. Because they produce light, the mind attains mastery.

Statement of the Sixteen Modes

The treatise next says that with respect to the eight kasiṇas and eight concentrations, “through entering the sixteen modes, one rises at ease.” The syntax of “through entering” is not explained, and the Ming witness reads 八, “eight,” for 入, “entering.” The numbers in the following statement and explanations likewise do not correspond to “sixteen.” The original name “sixteen modes” is therefore retained without constructing a new count.

The base text next lists: at the place one desires; the concentration one desires, freely and without obstruction; ascending sequence; descending sequence; ascending and descending sequence; making each increase; making both increase; less in the middle; less by division; less by object; less by division and object; division combined; object combined; and division and object combined.

Explanation of the Sixteen Modes

“At the place one desires” means entering concentration either in a village or in the wilderness, at the place one desires.

“As one desires” means entering jhāna concentration according to the jhāna one desires.

“Time” means entering concentration at the time one desires, or entering attainment for a long time.

“Ascending sequence” means entering concentration beginning with the first jhāna and proceeding in sequence through the sphere of neither-perception-nor-non-perception.

“Descending sequence” means first entering the concentration of neither-perception-nor-non-perception and proceeding in sequence down to the first jhāna.

“Ascending and descending sequence” means “crossing in going and returning”: from the first jhāna one enters the third, from the third the second, and from the second the fourth; in this way one continues through the concentration of neither-perception-nor-non-perception. The treatise does not further explain the exact meaning of “crossing in going and returning.”

“Making each increase” means entering the fourth jhāna in sequence, either upward or downward.

The source sentence for “making both increase” is: “Enter the fourth jhāna; from here, space enters the third jhāna—these are two kinds of entering concentration.” The treatise does not say whether the characters “space” attach to what precedes or what follows. No relation is assigned here.

“Less in the middle” means first entering the first jhāna, from there entering the sphere of neither-perception-nor-non-perception, from there entering the second jhāna, and from there entering the sphere of nothingness. Entering attainment directly in this way, one can distinguish the sphere of space.

“Less by division” means entering concentration in the eight kasiṇas through one jhāna.

The first “less by object” says that in three kasiṇas one “enters the division of the eight concentrations.” Four witnesses read “two” for “three”; the division of the phrase “division of the eight concentrations” is not explained in the base text.

The base text immediately gives a second “less by object”: “namely, two concentrations and a kasiṇa.” Although the statement of the list contains “less by division and object,” the explanations do not separately contain a heading “less by division and object.” The second “less by object” is preserved without changing it to “less by division and object.”

“Division combined” means that in three kasiṇas one “enters two-and-two jhānas.” The same four witnesses read “two” for “three,” and the grouping of “two-and-two jhānas” is not separately explained.

“Object combined” means “in two-and-two kasiṇas, enter two jhānas.” The grouping of “two-and-two kasiṇas” is not explained.

“Division and object combined” says only, “these are the two preceding statements,” without further explanation.

(The miscellaneous statements are concluded.)

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Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Kasiṇas and the Sixteen Modes · Vernacular · Summer 2026

With the eleven kasiṇas complete, this miscellany gathers mastery of one sign, the supremacy of the four colors, and the sixteen modes. The general statement of the sixteen modes is: “At the place one desires, the concentration one desires is freely attained without obstruction” 〔T32 424b23〕. What follows lists the desired place, desired concentration, time, ascending and descending sequences, kinds of increase, and items described as less and combined. Fifteen explanatory headings can actually be found, including two occurrences of “less by object”; the number does not correspond to the title.

The source’s statement of the list begins with “at the place one desires” and continues through ascending sequence, descending sequence, ascending and descending sequence, making each increase, making both increase, less in the middle, less by division, less by object, less by division and object, division combined, object combined, and division and object combined 〔T32 424b23–26〕. In the explanation, the desired concentration and desired time are separately explained after the desired place 〔T32 424b26–29〕. Title, statement, and explanations are all preserved in their original order.

Before these names, the source says, “With respect to the eight kasiṇas and eight concentrations, through entering the sixteen modes one rises at ease” 〔T32 424b21–22〕. Both the two sets to which the sixteen modes apply and the phrase “rises at ease” are expressly given in this heading.

Mastery of One Sign, the Remaining Signs Following at Will

“Question: Among these kasiṇas, what are the miscellaneous statements? Answer: If one has attained mastery of one sign, all the remaining signs follow one’s attention. If, with respect to a kasiṇa in one place, one has attained mastery of the first jhāna, one is capable with respect to the remaining kasiṇas and can arouse the second jhāna” 〔T32 424b15–17〕. The answer first says that, when mastery of one sign is attained, the remaining signs follow one’s attention. It then separately states a condition: when one has attained mastery of the first jhāna with respect to a kasiṇa in one place, one becomes capable with respect to the remaining kasiṇas and can arouse the second jhāna. Both sentences are read through the conditions and results the passage itself states.

The source writes the progression sentence by sentence: mastery of the first jhāna with respect to a kasiṇa in one place makes one capable with respect to the remaining kasiṇas and able to arouse the second jhāna; mastery of the second enables the third; mastery of the third enables the fourth 〔T32 424b16–19〕. Both sequences are completed within this question and answer: from “mastery of one sign” to “all remaining signs follow one’s attention,” and from the first jhāna step by step to the fourth.

The two layers of meaning in the miscellany must remain separate. The opening sentence contrasts “one sign” with “all remaining signs” and says only that, when one sign is mastered, the remaining signs follow one’s attention. The next sentence separately begins “If, with respect to a kasiṇa in one place,” limiting its condition to mastery of the first jhāna in that context, then says one is capable with respect to the remaining kasiṇas and can arouse the second. The next two sentences do not repeat “one sign”; they successively make mastery of the second jhāna the condition for arousing the third, and mastery of the third the condition for arousing the fourth 〔T32 424b15–19〕. The relation of sign and remaining signs in the first sentence and the conditional sequence from first through fourth jhāna are distinct contents explicitly stated in the answer.

“Question: Among the kasiṇas, which are supreme? Answer: The four color kasiṇas are supreme, because they accomplish liberation and because one attains the overcoming entries; they are said to be supreme among the kasiṇas. Because they produce light, the mind attains mastery” 〔T32 424b19–21〕. The answer directly calls the four color kasiṇas supreme and gives accomplishment of liberation, attainment of the overcoming entries, and production of light as reasons, ending with mastery of the mind. The character 曰, “they are said,” is read 白, “white,” in four witnesses. With 曰 it can be read as an assertion; with 白 it may enter the list of four colors. Both are recorded without decision.

This answer first states positively that the four color kasiṇas are supreme, then gives “because they accomplish liberation,” “because one attains the overcoming entries,” and “because they produce light,” and closes with “the mind attains mastery” 〔T32 424b19–21〕. In the present text, “they are said to be supreme among the kasiṇas” stands between the first two reasons and “because they produce light.” If the variant 白 is adopted, both the punctuation and the content gathered under the four colors change. The three reasons and final statement are therefore retained in the order of the base text; the variant is not preemptively merged into a single interpretation.

The Sixteen Modes: Statement and Explanations

“With respect to the eight kasiṇas and eight concentrations, through entering the sixteen modes one rises at ease. At the place one desires, the concentration one desires is freely attained without obstruction” 〔T32 424b21–23〕. The heading first states eight kasiṇas, eight concentrations, and “rises at ease,” then says that the place and concentration one desires are unobstructed. The following passage explains the items in its original order. 入／八, “entering/eight,” has a variant, and the relation of the count to the listed modes is not stated here.

“At the place one desires” gives either a village or the wilderness 〔T32 424b26–27〕. “As one desires” means the concentration one desires. “Time” includes entering concentration at the time one desires and entering attainment for a long time 〔T32 424b28–29〕. “Ascending sequence” proceeds from the first jhāna through neither-perception-nor-non-perception; “descending sequence” begins with the concentration of neither-perception-nor-non-perception and proceeds to the first jhāna 〔T32 424b29–424c02〕. “Ascending and descending sequence” expressly gives first to third jhāna, third to second, and second to fourth, continuing in this manner through neither-perception-nor-non-perception 〔T32 424c02–05〕. Its opening phrase “crossing in going and returning” is not further explained and is retained. “Making each increase” says to enter the fourth jhāna in sequence, upward or downward. The explanation of “making both increase” reads, “Enter the fourth jhāna; from here, space enters the third jhāna—these are two kinds of entering concentration” 〔T32 424c06–07〕. The attachment of “space” is unclear and remains undetermined. The statement then lists less in the middle, less by division, less by object, less by division and object, division combined, object combined, and division and object combined 〔T32 424b24–26〕. The explanation of “less in the middle” gives, in turn, first jhāna, neither-perception-nor-non-perception, second jhāna, and the sphere of nothingness, ending with direct entry into attainment and the ability to distinguish the sphere of space 〔T32 424c07–09〕. The present text of the rest reads: “Less by division: enter concentration in the eight kasiṇas through one jhāna. Less by object: in three kasiṇas enter the division of the eight concentrations. Less by object: namely, two concentrations and a kasiṇa” 〔T32 424c09–12〕; then, “Division combined: in three kasiṇas enter two-and-two jhānas. Object combined: in two-and-two kasiṇas enter two jhānas. Division and object combined: these are the two preceding statements” 〔T32 424c12–13〕. “Less by object” occurs twice, “less by division and object” receives no separate explanation, four witnesses read “two” for “three,” and the final item only refers back to the preceding two statements. All of these features are retained.

According to the present explanatory text, place, concentration, and time are first explained separately; the three sequence items then distinguish upward, downward, and upward-and-downward movement; the two kinds of increase each have one sentence; and the items described as less and combined follow at the end. “Less in the middle” distinctly gives its four stations, after which “less by division,” “less by object,” “division combined,” and “object combined” are each written, and “division and object combined” finally points back with “these are the two preceding statements” 〔T32 424c07–13〕. This is the actual order of explanation in the passage.

Counting only the headings expressly written in the explanations yields: at the desired place; as desired; time; ascending sequence; descending sequence; ascending and descending sequence; making each increase; making both increase; less in the middle; less by division; less by object; less by object; division combined; object combined; and division and object combined—fifteen headings in all 〔T32 424b26–424c13〕. What the statement combines as desired place, desired concentration, and time becomes three items in the explanations. The statement contains “less by division and object,” but the corresponding position in the explanations gives “less by object” twice. Thus “sixteen modes,” fourteen items obtainable from punctuating the statement, and fifteen explanatory headings do not correspond. All three surfaces are preserved according to the present text.

How to Read It When the Map Does Not Match the Ground

In the explanations, “less by object” occurs twice in the base text 〔T32 424c10–11·424c11〕, while “less by division and object” in the statement receives no corresponding heading. The passage does not say why the statement and explanations differ. At “in three kasiṇas,” four witnesses read “two,” so the associated count likewise depends on the reading. The final “division and object combined: these are the two preceding statements” only points back to two statements.

What can be read directly is therefore the title “sixteen modes,” the items in the statement, and the actual repetition of “less by object” in the explanations. Placed side by side, they do not automatically become a sixteen-item list that may be rearranged. In particular, “these are the two preceding statements” gives only a backward reference; it does not restate the names or extent of the two statements.

The first half’s ascending sequence, descending sequence, and ascending and descending sequence, and the latter half’s less in the middle, less by division, less by object, division combined, object combined, and division and object combined all occur in the same passage. The source does not say that the items in the two halves must correspond on a single scale of classification. Reading the present text therefore requires preserving the statement, explanations, and backward reference separately.

The parenthetical note, “The miscellaneous statements are concluded,” immediately follows “Division and object combined: these are the two preceding statements” 〔T32 424c13–14〕 and closes the unit. The next sentence, “Question: What is increasing the sign?”, begins the section on the ten impurities.

Concluding Focus

Return to what is seen: the sixteen modes expressly include place, concentration, time, ascending and descending sequences, kinds of increase, and items described as less and combined, under the general statement “freely and without obstruction.” Three matters remain: mastery of one sign and the remaining signs following one’s attention; the four colors described as supreme because they accomplish liberation, attain the overcoming entries, and produce light; and the numerical and verbal mismatch between statement and explanation, preserved without moving any wording. With the miscellany complete, the ten impurities begin in the next unit.

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Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Kasiṇas and the Sixteen Modes · Exposition · Summer 2026