解脫道論 念佛釋疑與念法
念佛門結束前有兩道疑。第一問為何念佛「起內行非安」，答文說第一義之事在深智行處，因細微而心不得安；又說憶念不一功德時，心與種種緣、作意共起而不安。第二問功德不一與專一心之難，答文只說：「念佛成一心，是故無過。」又另錄念佛也能起四禪，二說的關係不在此判定。
念法所念的法，原文說是泥洹以及修行至泥洹；又明列心住不亂為修、起功德法為相、擇法為味、解義為處。緊接的「念佛功德等」中，「等」的連接範圍與所指不明，不能據此判成與念佛功德等同。
來見一項說：「汝來我處，見我善法性堪教他。」其中「見我善法性」如何斷開、「堪教他」以誰為主語，原文不明，故仍未確定。其後還列乘相應、智慧人現證可知，以及眼、智、安樂、醍醐乘門、出離、方便、至滅、至醍醐等項；末說濟渡彼岸，是歸依處。
Two questions stand before the end of recollection of the Buddha. The first asks why it “arouses internal practice but not settledness.” The answer says that matters of ultimate meaning are within the field of profound wisdom and that, because they are subtle, the mind does not settle. It also says that when qualities that are not one are recollected, the mind arises together with many kinds of object and attention and is unsettled. The second question challenges the relation of qualities that are not one to a mind concentrated on one. The answer says only, “Recollection of the Buddha becomes one-pointed, therefore there is no fault.” It separately records that the four jhānas may also arise through recollection of the Buddha; the relation of these statements is not determined here.
The Dhamma recollected is said to be Nibbāna and the cultivation that reaches Nibbāna. The source also explicitly gives the mind abiding without distraction as cultivation, arousing the Dhamma's qualities as characteristic, selecting the Dhamma as function, and understanding the meaning as basis. In the appended 念佛功德等, the scope and referent of 等 remain unclear; it cannot be used to decide that these are equal to the qualities of recollection of the Buddha.
Under “come and see,” the source says: “Come to my place; see my good Dhamma-nature, capable of teaching another.” How to divide “see my good Dhamma-nature” and who is capable of teaching another are unclear and remain unresolved. The passage then lists joined with conveyance and directly knowable by a wise person, followed by the eye, knowledge, well-being, doorway of the cream-conveyance, escape, means, arrival at cessation, and arrival at cream. It concludes: carrying one across to the other shore, it is a place of refuge.
Shi Huijing · Waken · The Path of Freedom · Questions on Recollection of the Buddha and Recollection of the Dhamma · 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〉「念佛釋疑與念法」· 大正藏 T32n1648〔起 T32 0428a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0428a〕
問：何故念佛起內行非安？答：佛功德者，於第一義深智行處。第一義事於深智行處，心不得安，以細微故。復次當念不一功德。若坐禪人憶念不一功德，心種種緣作意共起，心成不安，是相為一切外行行處。
問：若念不一功德，心既不一，外行禪不當成；若專一心，外行禪成住。
答：若念如來功德，及念佛成一心，是故無過。復說以念佛，四禪亦起（念佛已竟）。
問：云何念法？何修？何相？何味？何處？云何修行？答：法者，謂泥洹及修行至泥洹。云何泥洹？滅一切行，出離一切煩惱，滅愛、無染、寂滅，此謂泥洹。云何修行至泥洹？謂四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，此謂修行至泥洹。念法出離功德乘功德，彼念、隨念、正念，此謂念法。彼心住不亂此謂修，起功德法為相，擇法為味，解義為處，念佛功德等。云何修者，初坐禪人入寂寂坐，攝一切心。以不亂心念法者，善說世尊法，現證無時節、來見乘無時節、來見乘相應、智慧人現證可知。善說世尊法者，離兩邊故，名為善說。不異故，名為善說。不謬故、三種善故，名善說。滿清淨故，名善說。令現泥洹及修行至泥洹，故名善說。現證者，次第得道果，故名現證。作證泥洹及道果，故為現證。無時節者，不異時得果，故名現證。來見者，汝來我處，見我善法性堪教他，是名來見。乘相應者，若人受降伏，成入醍醐界，名為乘相應。向沙門果，名乘相應。智慧人現證可知者，若人受降伏不受他教，起於滅智、無生智、解脫智，是名智慧現證。以餘行當念法者，是眼、是智、是安樂、是醍醐乘門，是出離、是方便、是至滅、是至醍醐，無有墮落是醍醐。無為寂寂微妙，非相師所行，是妙智人所知。濟渡彼岸，是歸依處。彼坐禪人以此門、以此行、以此功德，現念於法，其心成信。由其信念，心住不亂。以不亂心，滅於諸蓋，禪分得起，外行禪成住。餘如初廣說（念法已竟）。
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.
念佛何故起內行而非安
問：為什麼念佛所起的是內行而非安？
答：佛的功德，是於第一義的深智行處。第一義之事於深智行處，心不得安，因為細微的緣故。
再者，是當念不一的功德。若坐禪人憶念不一的功德，心以種種緣作意共起，心便成不安——這相是一切外行的行處。
一心與不一之疑
問：若念不一的功德，心既不一，外行禪就不當成；若專一其心，外行禪成就而住。
答：若念如來的功德，以及念佛成一心，所以沒有過失。又說：以念佛，四禪也能生起。（念佛已竟）
念法的問目與定義
問：什麼是念法？如何修？以什麼為相？以什麼為味？以什麼為處？如何修行？
答：所謂法，是說泥洹以及修行至泥洹。
什麼是泥洹？滅一切行，出離一切煩惱，滅愛、無染、寂滅——這叫作泥洹。
什麼是修行至泥洹？是說四念處、四正勤、四如意足、五根、五力、七覺分、八正道分——這叫作修行至泥洹。
念法的出離功德、乘功德，以及彼念、隨念、正念——這叫作念法。「出離功德」與「乘功德」如何相屬，三種念名如何承接前句，以及「彼」字所指為何，原文沒有說明；麗本無「彼」字，這裡仍依底本保留。
那心安住而不散亂，叫作修；使功德之法生起，是相；選擇法，是味；理解義理，是處。接著原文另有「念佛功德等」五字；「等」是承接前面四項、只連其中一項，還是另有意思，本單元沒有說明，因此不把它定譯成「與念佛功德等同」。
修行之法
如何修呢？初坐禪人到寂靜處坐下，收攝全部的心，以不亂之心念法。底本接著寫：「善說世尊法，現證無時節、來見乘無時節、來見乘相應、智慧人現證可知。」這串文字中，「現證」「無時節」「來見」「乘」如何分合，以及兩次「無時節」和兩次「來見乘」各自歸到哪一項，都無法由列文本身確定；下文雖逐項解說，也不足以反過來替這裡作唯一斷句，所以保留存疑。
所謂善說世尊法：離兩邊的緣故，名為善說；不異的緣故，名為善說；不謬的緣故、三種善的緣故，名善說；滿清淨的緣故，名善說；令現泥洹以及修行至泥洹，所以名善說。
所謂現證：次第得道果，所以名現證；作證泥洹及道果，所以為現證。
所謂無時節：不異時而得果，所以名現證。
所謂來見，原文說：「汝來我處，見我善法性堪教他。」可以確定其中有「你來我處」的邀請；但「見我善法性」應如何斷開，以及「堪教他」的主語是誰，原文不明，這裡不作判定。這叫作來見。
所謂乘相應：若人受降伏，成入醍醐界，名為乘相應；向沙門果，名乘相應。
所謂智慧人現證可知：若人受降伏、不受他教，起於滅智、無生智、解脫智——這叫作智慧現證。
再以其餘的行來念法：是眼、是智、是安樂、是醍醐乘門，是出離、是方便、是至滅、是至醍醐；沒有墮落，是醍醐。無為、寂靜、微妙。「非相師所行」一句中的「相師」及整句所指，本單元沒有解說，這裡保留原詞，仍未確定其義。這是妙智人所知；能濟渡到彼岸，是歸依處。
結
那坐禪人以此門、以此行、以此功德，現念於法，其心成信。由於他的信念，心住而不亂。以不亂之心，滅於諸蓋，禪分得起，外行禪成就而住。其餘如最初所廣說。（念法已竟）
Why Recollection of the Buddha Arouses Internal Practice but Not Settledness
Question: Why does recollection of the Buddha arouse internal practice but not settledness?
Answer: The Buddha's qualities are a field of practice for profound wisdom concerning ultimate meaning. Matters of ultimate meaning are a field of practice for profound wisdom, and the mind does not become settled because they are subtle.
Further, one should recollect qualities that are not one. If the meditator recollects qualities that are not one, the mind arises together with attention to many kinds of object and therefore becomes unsettled. This sign is a field of practice for every external practice.
The Question of One-Pointedness and What Is Not One
Question: If one recollects qualities that are not one, then the mind is not one and the jhāna of external practice should not be accomplished. If one concentrates the mind on one, the jhāna of external practice is accomplished and abides.
Answer: If one recollects the qualities of the Tathāgata and recollection of the Buddha becomes one-pointed, there is therefore no fault. It is further said that through recollection of the Buddha, the four jhānas also arise. （Recollection of the Buddha is finished.）
The Questions and Definition of Recollection of the Dhamma
Question: What is recollection of the Dhamma? How is it cultivated? What is its characteristic? What is its function? What is its basis? How is it practiced?
Answer: The Dhamma means Nibbāna and the cultivation that reaches Nibbāna.
What is Nibbāna? The cessation of all formations, escape from all defilements, the cessation of craving, being unstained, and peaceful cessation. This is called Nibbāna.
What is the cultivation that reaches Nibbāna? The four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and factors of the noble eightfold path. This is called the cultivation that reaches Nibbāna.
The qualities of escape in recollection of the Dhamma, the qualities of conveyance, and that recollection, repeated recollection, and right recollection—this is called recollection of the Dhamma. The source does not explain how “qualities of escape” and “qualities of conveyance” belong together, how the three names for recollection attach to the preceding phrase, or what “that” refers to. The Korean witness omits “that”; the body nevertheless retains the base text.
When the mind abides without distraction, this is called cultivation. Arousing the Dhamma's qualities is the characteristic; selecting the Dhamma is the function; understanding the meaning is the basis. The source then separately has the five characters 念佛功德等, “recollection-Buddha-qualities-and-so-forth.” This unit does not explain whether 等 continues all four preceding items, only one of them, or has another sense. It is therefore not fixed as “equal to the qualities of recollection of the Buddha.”
The Method of Cultivation
How is it cultivated? A beginning meditator enters a secluded place, sits, and gathers the whole mind. With an undistracted mind one recollects the Dhamma. The base text then writes: “The Blessed One's Dhamma is well proclaimed, directly realized, timeless, come-and-see conveyance, timeless, come-and-see, joined with conveyance, directly knowable by a wise person.” Within this string, the divisions among “directly realized,” “timeless,” “come and see,” and “conveyance,” and the attachment of the two occurrences of “timeless” and the two occurrences of “come-and-see conveyance,” cannot be determined from the list itself. Although the passage explains items one by one below, that does not suffice to impose a unique punctuation backward upon this list. Its uncertainty is preserved.
The Blessed One's Dhamma is well proclaimed: because it is separated from the two extremes, it is called well proclaimed; because it is not different, it is called well proclaimed; because it is not mistaken and because of three kinds of goodness, it is called well proclaimed; because it is complete and pure, it is called well proclaimed; because it makes manifest Nibbāna and the cultivation that reaches Nibbāna, it is called well proclaimed.
Directly realized: because path and fruit are gained in sequence, it is called directly realized; because Nibbāna and path and fruit are realized, it is directly realized.
Timeless: because the fruit is gained at no different time, it is called directly realized.
Come and see: the source says, “Come to my place; see my good Dhamma-nature, capable of teaching another.” It certainly contains an invitation, “Come to my place,” but how to divide “see my good Dhamma-nature” and who is the subject of “capable of teaching another” are unclear. No decision is made here. This is called come and see.
Joined with conveyance: if a person accepts subduing and succeeds in entering the sphere of cream, this is called joined with conveyance. Directing oneself toward the fruits of recluseship is called joined with conveyance.
Directly knowable by a wise person: if a person accepts subduing, does not accept another's instruction, and arouses the knowledge of cessation, knowledge of non-arising, and knowledge of liberation, this is called direct realization by wisdom.
One should also recollect the Dhamma through the remaining practices: it is the eye, it is knowledge, it is well-being, it is the doorway of the cream-conveyance; it is escape, it is the means, it is arrival at cessation, it is arrival at cream; there is no falling, it is cream. It is unconditioned, secluded, and subtle. The phrase “not the practice of a physiognomist” contains the expression “physiognomist,” whose referent and the sense of the whole statement are not explained in this unit. It is retained as written and remains uncertain. It is known by a person of subtle wisdom; it carries one across to the other shore and is a place of refuge.
Conclusion
Through this doorway, this practice, and these qualities, the meditator directly recollects the Dhamma, and the mind gains confidence. Through that confident recollection, the mind abides without distraction. With the undistracted mind the meditator extinguishes the hindrances, the factors of jhāna arise, and the jhāna of external practice is accomplished and abides. The remainder is as explained at length in the first practice. （Recollection of the Dhamma is finished.）
Shi Huijing · Waken · The Path of Freedom · Questions on Recollection of the Buddha and Recollection of the Dhamma · Vernacular · Summer 2026
本單元跨兩道門界：前二問仍屬念佛，至夾註「（念佛已竟）」〔T32 428a27〕為止；後一長問是念法，至「（念法已竟）」〔T32 428b27〕為止。前段明載念佛為何「起內行非安」及一心之疑；後段依次說念法所念之法、念法的名目、修相味處、法的諸項說明及修行結語。本單元末句分別作「內行禪成住」〔T32 428a19〕與「外行禪成住」〔T32 428b26〕，二字不同，只按原文分別記錄，不據此建立十念的通則。
念佛的兩道疑
第一疑：「問：何故念佛起內行非安？答：佛功德者，於第一義深智行處。第一義事於深智行處，心不得安，以細微故」〔T32 428a19–22〕。答文先說第一義之事在深智行處，因細微而心不得安；「第一義深智行處」本單元不再解說，故保留原詞。「復次當念不一功德。若坐禪人憶念不一功德，心種種緣作意共起，心成不安，是相為一切外行行處」〔T32 428a22–24〕，又說憶念不一功德時，心與種種緣、作意共起而不安，原文稱此相為一切外行行處。這兩項就是本問明載的答語，不另補念佛能力或所緣性格的判斷。
第一答的語次值得逐項守住：先標「佛功德」，再說它在「第一義深智行處」；下一句仍以「第一義事」為主語，接「於深智行處，心不得安」，末後才給「以細微故」〔T32 428a22〕。後一答則另以「復次」起句，明說所念為不一功德，繼而列出憶念、種種緣、作意共起、心成不安，最後落在「一切外行行處」〔T32 428a24〕。原文給出的兩條理由和語次已足，不能再把「細微」與「不一」擴成所有念門都適用的所緣分類。
第二疑的問答在底本各自成段：「問：若念不一功德，心既不一，外行禪不當成；若專一心，外行禪成住」〔T32 428a24–26〕。問文並列「心既不一」與「若專一心」兩支；答文作：「若念如來功德，及念佛成一心，是故無過。復說以念佛，四禪亦起」〔T32 428a26–27〕。本單元只以「念佛成一心，是故無過」作答，隨後另錄「四禪亦起」；它沒有會通「四禪亦起」與前問「起內行非安」的關係，故二說並存而尚無定論。兩問都位於「（念佛已竟）」之前，門界依夾註確認。
念法：法者，泥洹及修行至泥洹
「問：云何念法？何修？何相？何味？何處？云何修行？」〔T32 428a28〕——問目之式與念佛全同（少「何功德」一目）。所念之「法」，答文並列兩項：「法者，謂泥洹及修行至泥洹」〔T32 428a29〕。泥洹自釋：「滅一切行，出離一切煩惱，滅愛、無染、寂滅，此謂泥洹」〔T32 428b01–02〕——滅行、離煩惱、滅愛、無染、寂滅五語連下，都是原文給泥洹的說明；不再據此另立「法體」分類。修行至泥洹自釋：「謂四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，此謂修行至泥洹」〔T32 428b02–04〕——七聚全列（「分」明本作「支」，與本論「枝／支」覆出異讀同族，誌之）。下文說善說時，再見「令現泥洹及修行至泥洹」〔T32 428b12–13〕；說現證時，則見「作證泥洹及道果」〔T32 428b14〕。本單元可確定的是這兩項及後文的再次並列；原文未把它們命名為一體兩面，也未另立果與道的分類架構，故只依原詞分別讀取。
兩項的展開方式不同而且都明寫在本單元：泥洹以「滅一切行、出離一切煩惱、滅愛、無染、寂滅」五語說明；修行至泥洹則以四念處、四正勤、四如意足、五根、五力、七覺分、八正道分七組名稱說明〔T32 428b01–04〕。這裡只保存原有的五語與七組次序，不替各組補入本單元沒有提供的定義。至善說末項，原文又把「泥洹及修行至泥洹」完整重提〔T32 428b12–13〕，可確認二者在本段都屬念法所念之法。
「念法出離功德乘功德，彼念、隨念、正念，此謂念法」〔T32 428b04–05〕，原文列「念、隨念、正念」三名；「彼」字麗本無，本文仍從大正本，不藉異本補義。四事則是：「彼心住不亂此謂修，起功德法為相，擇法為味，解義為處」〔T32 428b05–06〕，即心住不亂為修、起功德法為相、擇法為味、解義為處。末綴「念佛功德等」〔T32 428b06–07〕五字，但「等」的連接範圍及所指不明；不能據此說四事與念佛相等，也不替它補出門別性格。
此處還有一個不能略過的句界問題：「念法出離功德乘功德」連寫，底本沒有現代標點〔T32 428b04〕。可以確定原文保有「出離功德」與「乘功德」兩組字，接著才列「彼念、隨念、正念」；但兩組功德與後三名如何精確相屬，本單元沒有另行拆解。下一句的四項則有「此謂修」「為相」「為味」「為處」四個收束語，項目邊界較清楚。最後「念佛功德等」另起於四項之後；正因「等」沒有明示賓語或範圍，白話與義疏都只能保留疑問，不能把它用來建立念佛、念法之間的等同表。
六目：法的名號
「云何修者，初坐禪人入寂寂坐，攝一切心。以不亂心念法者，善說世尊法，現證無時節、來見乘無時節、來見乘相應、智慧人現證可知」〔T32 428b07–10〕——這張列就是法的「名號」；而列文有帳面出入：「無時節」「來見乘」各二出，下文逐釋者六（善說世尊法·現證·無時節·來見·乘相應·智慧人現證可知）——列與釋之出入及其點斷，底本不以標點盡分，保留原貌，不作唯一點斷，也不刪字。
可以確定的修行起句只有三個動作：初學者進入寂靜處坐下、收攝全部的心、以不散亂的心念法〔T32 428b07–08〕。其後先出一串列文，再按善說、現證、無時節、來見、乘相應、智慧人現證可知的次序逐釋〔T32 428b08–20〕。由於列文重出「無時節」和「來見乘」，不能把後面的六段解說反推為列文唯一標點；能安全保存的是原列次序、逐釋次序及二者的出入。
下文逐項解說。善說五義：「離兩邊故，名為善說。不異故，名為善說。不謬故、三種善故，名善說。滿清淨故，名善說。令現泥洹及修行至泥洹，故名善說」〔T32 428b10–13〕；第三項明有「不謬故」與「三種善故」兩語，而「三種善」本單元不自釋。現證作「次第得道果，故名現證。作證泥洹及道果，故為現證」〔T32 428b13–14〕。無時節作「不異時得果，故名現證」〔T32 428b14–15〕，名目是「無時節」，收語卻是「故名現證」，不相應處依底本文字保留。來見作「汝來我處，見我善法性堪教他，是名來見」〔T32 428b15–16〕；其中「見我善法性」如何斷開，以及「堪教他」的主語是誰，都不能由本句確定，故不指定主語。乘相應作「若人受降伏，成入醍醐界，名為乘相應。向沙門果，名乘相應」〔T32 428b16–18〕。智慧人現證可知作「若人受降伏不受他教，起於滅智、無生智、解脫智，是名智慧現證」〔T32 428b18–20〕。各項只按本單元所列語句說明，不另立相互關係。
逐釋中能確定的對應可再分清。善說一項連續五次以「名善說」或「故名善說」收束，理由依次涉及離兩邊、不異、不謬與三種善、滿清淨、令現泥洹及修行至泥洹〔T32 428b10–13〕。現證一項有兩句：次第得道果，以及作證泥洹與道果〔T32 428b13–14〕。乘相應也有兩句：受降伏而成入醍醐界，以及向沙門果〔T32 428b16–18〕。智慧人現證一項列受降伏、不受他教，以及滅智、無生智、解脫智〔T32 428b18–20〕。這些都是原文明列；至於「無時節」項何以收作「故名現證」、「堪教他」是誰堪能，本單元文字不足以確定，不能用其餘項目的句式替它補齊。
八個「是」與歸依處
「以餘行當念法者，是眼、是智、是安樂、是醍醐乘門，是出離、是方便、是至滅、是至醍醐，無有墮落是醍醐」〔T32 428b20–22〕——前八個「是」字依次帶出眼、智、安樂、醍醐乘門、出離、方便、至滅、至醍醐，隨後另有「無有墮落是醍醐」。所列有見、有安樂、有門、有出離與所至；原文只作並列，不替它們另定層次。「無為寂寂微妙，非相師所行，是妙智人所知。濟渡彼岸，是歸依處」〔T32 428b22–23〕——「無為、寂寂、微妙」三語相連，「是妙智人所知」「是歸依處」兩句明載；但「非相師所行」中的「相師」及全句所指，本單元沒有解說，不能改寫成「不在相上」等確定意思。此處只保留未決原句，再保留妙智人所知、濟渡彼岸與歸依處。
這一段的文字次序也須守住：八項並列之後，另說「無有墮落是醍醐」；再接無為、寂靜、微妙與「非相師所行」；最後才是妙智人所知、濟渡彼岸、歸依處〔T32 428b20–23〕。本段沒有說八項是次第，也沒有說「無有墮落」與前八項中的哪一項相屬；因此只按出現順序陳列，不把它們改造成修行階梯。
「彼坐禪人以此門、以此行、以此功德，現念於法，其心成信。由其信念，心住不亂。以不亂心，滅於諸蓋，禪分得起，外行禪成住。餘如初廣說（念法已竟）」〔T32 428b24–27〕。本單元明列現念於法、心成信、心住不亂、滅蓋、禪分起及外行禪成住；「餘如初廣說」所省內容並未在此重列，故不據此推成全書模板。夾註「（念法已竟）」標示念法在此結束。
結語先以「此門、此行、此功德」三語限定坐禪人所依，然後才說現念於法〔T32 428b23–24〕；信由現念後明載的「其心成信」而見，下一句另說「由其信念，心住不亂」〔T32 428b25〕。再下一句以不亂心為起點，依次列滅諸蓋、禪分得起、外行禪成住〔T32 428b25–26〕。這是本單元可以逐句對齊的次序；不能因末尾有「餘如初廣說」，便替省略部分補出內容，或把這一段提升為其他門一概遵循的固定程序。
收束
本單元可確定三件事：念佛二疑的答文分別說「以細微故」、憶念不一功德時心成不安，以及「念佛成一心，是故無過」；念法以泥洹及修行至泥洹為所念之法，並列修、相、味、處與諸項說明；結語說心成信、心住不亂、滅蓋、禪分起而外行禪成住。另有兩處須停住：「念佛功德等」的「等」所連未明，「堪教他」的主語未明。下一段自「問：云何念僧」〔T32 428b28〕起。
This unit crosses two practice boundaries. The first two questions still belong to recollection of the Buddha, ending with the parenthetical note “Recollection of the Buddha is finished” 〔T32 428a27〕. The following long question is recollection of the Dhamma in full, ending with “Recollection of the Dhamma is finished” 〔T32 428b27〕. The first portion explicitly states why recollection of the Buddha “arouses internal practice but not settledness” and poses the question of one-pointedness. The latter portion gives in sequence the Dhamma recollected, the names for recollection of the Dhamma, cultivation and characteristic/function/basis, explanations of the Dhamma's several descriptions, and the closing practice statement. The closing formulations differ between “the jhāna of internal practice is accomplished and abides” 〔T32 428a19〕 and “the jhāna of external practice is accomplished and abides” 〔T32 428b26〕. The two characters are recorded separately as written; no universal rule for the ten recollections is built from them.
Two Questions on Recollection of the Buddha
The first question asks: “Why does recollection of the Buddha arouse internal practice but not settledness? Answer: The Buddha's qualities are a field of practice for profound wisdom concerning ultimate meaning. Matters of ultimate meaning are a field of practice for profound wisdom, and the mind does not become settled because they are subtle” 〔T32 428a19–22〕. The answer first says that matters of ultimate meaning stand within the field of profound wisdom, and that because they are subtle the mind does not settle. “A field of practice for profound wisdom concerning ultimate meaning” receives no further explanation in this unit and is retained as a source expression. “Further, one should recollect qualities that are not one. If the meditator recollects qualities that are not one, the mind arises together with attention to many kinds of object and therefore becomes unsettled. This sign is a field of practice for every external practice” 〔T32 428a22–24〕. This second reason gives recollecting qualities that are not one, the mind arising together with many kinds of object and attention, and unsettledness, and calls this sign a field for every external practice. These are the two reasons explicitly stated; no judgment is added about the capacities of recollection of the Buddha or the character of its object.
The order of the first answer should be preserved item by item. It begins with “the Buddha's qualities,” places them in “a field of practice for profound wisdom concerning ultimate meaning,” then retains “matters of ultimate meaning” as the subject of the next sentence, followed by “in the field of profound wisdom, the mind does not become settled,” and only at the end gives “because they are subtle” 〔T32 428a22〕. The next answer begins separately with “Further,” explicitly states that what is recollected is qualities that are not one, then lists recollection, various objects, attention arising together, and the mind becoming unsettled, before landing on “a field of practice for every external practice” 〔T32 428a24〕. The source's two reasons and their order are sufficient; “subtle” and “not one” cannot be expanded into a taxonomy of objects applying to all recollection practices.
The second question and answer are separate paragraphs in the base. “Question: If one recollects qualities that are not one, then the mind is not one and the jhāna of external practice should not be accomplished. If one concentrates the mind on one, the jhāna of external practice is accomplished and abides” 〔T32 428a24–26〕. The question juxtaposes two branches, “the mind is not one” and “if one concentrates the mind on one.” The answer reads: “If one recollects the qualities of the Tathāgata and recollection of the Buddha becomes one-pointed, there is therefore no fault. It is further said that through recollection of the Buddha, the four jhānas also arise” 〔T32 428a26–27〕. This unit answers only, “recollection of the Buddha becomes one-pointed, therefore there is no fault,” and then separately records “the four jhānas also arise.” It does not harmonize this latter statement with the earlier “arouses internal practice but not settledness.” Both remain on record without a determination of their relation. Both questions stand before “Recollection of the Buddha is finished,” so the parenthetical note confirms the boundary.
Recollection of the Dhamma: Dhamma Means Nibbāna and the Cultivation That Reaches Nibbāna
“Question: What is recollection of the Dhamma? How is it cultivated? What is its characteristic? What is its function? What is its basis? How is it practiced?” 〔T32 428a28〕. Its question-form matches that for recollection of the Buddha, except that “What are its qualities?” is absent. The answer places two things side by side as the “Dhamma” recollected: “The Dhamma means Nibbāna and the cultivation that reaches Nibbāna” 〔T32 428a29〕. Nibbāna is self-explained: “The cessation of all formations, escape from all defilements, the cessation of craving, being unstained, and peaceful cessation. This is called Nibbāna” 〔T32 428b01–02〕. The five expressions—cessation of formations, escape from defilements, cessation of craving, unstained, peaceful cessation—follow one another as the source's explanation; no separate category of “the substance of Dhamma” is made from them. The cultivation reaching Nibbāna is self-explained as “the four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and factors of the noble eightfold path. This is called the cultivation that reaches Nibbāna” 〔T32 428b02–04〕. All seven groups are listed. The character 分 has the variant 支 in the Ming witness, belonging to the same recurring family as 枝／支, and is recorded. Later, the final explanation of “well proclaimed” again says “makes manifest Nibbāna and the cultivation that reaches Nibbāna” 〔T32 428b12–13〕; under “directly realized” it says “realizes Nibbāna and path and fruit” 〔T32 428b14〕. These two objects and their later repetitions are certain. The source does not name them as two aspects of one substance or create a further framework of fruit and path, so each is read by its own words.
Their forms of explanation are different and explicit. Nibbāna is explained through five phrases: cessation of all formations, escape from all defilements, cessation of craving, unstained, and peaceful cessation. Cultivation reaching Nibbāna is explained by seven named groups: the four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and factors of the noble eightfold path 〔T32 428b01–04〕. The five expressions and seven groups remain in source order, without importing definitions for the groups that this unit does not provide. The final reason for “well proclaimed” repeats “Nibbāna and the cultivation that reaches Nibbāna” in full 〔T32 428b12–13〕, confirming that both belong here to the Dhamma recollected.
“The qualities of escape in recollection of the Dhamma, the qualities of conveyance, and that recollection, repeated recollection, and right recollection—this is called recollection of the Dhamma” 〔T32 428b04–05〕. The source lists three names: recollection, repeated recollection, and right recollection. The Korean witness omits “that”; the body follows the Taishō base and does not use the variant to supply meaning. The four further matters are clear: “When the mind abides without distraction, this is called cultivation. Arousing the Dhamma's qualities is the characteristic; selecting the Dhamma is the function; understanding the meaning is the basis” 〔T32 428b05–06〕. It then appends 念佛功德等, “recollection-Buddha-qualities-and-so-forth” 〔T32 428b06–07〕, but the scope and object of 等 remain unclear. It cannot therefore establish that all four items are equal to those for recollection of the Buddha or supply a distinct character for the doorway.
There is another sentence-boundary problem that cannot be skipped. The source writes 念法出離功德乘功德 continuously, without modern punctuation 〔T32 428b04〕. The two strings “qualities of escape” and “qualities of conveyance” are certainly present, followed by the three names “that recollection, repeated recollection, and right recollection.” Yet how the two qualities attach precisely to the three names receives no further analysis. The next sentence has clearer boundaries through four closing formulas—“this is called cultivation,” “is the characteristic,” “is the function,” and “is the basis.” The phrase “recollection-Buddha-qualities-and-so-forth” then appears after all four. Precisely because 等 gives neither a stated object nor a scope, the vernacular and exposition can only preserve the question; they cannot use it to build an equivalence table between recollection of the Buddha and recollection of the Dhamma.
Six Descriptions of the Dhamma
“How is it cultivated? A beginning meditator enters a secluded place, sits, and gathers the whole mind. With an undistracted mind one recollects the Dhamma: the Blessed One's Dhamma is well proclaimed, directly realized, timeless, come-and-see conveyance, timeless, come-and-see, joined with conveyance, directly knowable by a wise person” 〔T32 428b07–10〕. This is the list of the Dhamma's descriptions, but its account has an inconsistency: “timeless” and “come-and-see conveyance” each occur twice in the list, whereas six items are explained below—the Blessed One's Dhamma well proclaimed, directly realized, timeless, come and see, joined with conveyance, and directly knowable by a wise person. The base punctuation does not fully divide the mismatch between list and explanations. The received list is preserved without unique punctuation or deletion.
Only three actions in the opening practice statement are certain: the beginner enters a secluded place and sits, gathers the whole mind, and recollects the Dhamma with an undistracted mind 〔T32 428b07–08〕. A list follows, then explanations proceed in the order well proclaimed, directly realized, timeless, come and see, joined with conveyance, and directly knowable by a wise person 〔T32 428b08–20〕. Because the list repeats “timeless” and “come-and-see conveyance,” the six explanations cannot be projected backward as the only punctuation of the list. What can safely be retained is the source order of the list, the order of explanations, and the mismatch between them.
The items are then explained. “Well proclaimed” has five explanations: “because it is separated from the two extremes, it is called well proclaimed; because it is not different, it is called well proclaimed; because it is not mistaken and because of three kinds of goodness, it is called well proclaimed; because it is complete and pure, it is called well proclaimed; because it makes manifest Nibbāna and the cultivation that reaches Nibbāna, it is called well proclaimed” 〔T32 428b10–13〕. The third contains both “because it is not mistaken” and “because of three kinds of goodness,” while the three kinds of goodness are not explained here. Directly realized reads, “because path and fruit are gained in sequence, it is called directly realized; because Nibbāna and path and fruit are realized, it is directly realized” 〔T32 428b13–14〕. Timeless reads, “because the fruit is gained at no different time, it is called directly realized” 〔T32 428b14–15〕. The heading is timeless, but the closing phrase says “therefore it is called directly realized”; that mismatch is retained from the base rather than corrected. Come and see reads, “Come to my place; see my good Dhamma-nature, capable of teaching another; this is called come and see” 〔T32 428b15–16〕. Neither the division within “see my good Dhamma-nature” nor the subject of “capable of teaching another” can be determined. Joined with conveyance reads, “If a person accepts subduing and succeeds in entering the sphere of cream, this is called joined with conveyance. Directing oneself toward the fruits of recluseship is called joined with conveyance” 〔T32 428b16–18〕. Directly knowable by a wise person reads, “If a person accepts subduing, does not accept another's instruction, and arouses the knowledge of cessation, knowledge of non-arising, and knowledge of liberation, this is called direct realization by wisdom” 〔T32 428b18–20〕. Each is explained only through the sentences listed here; no new relation among the descriptions is supplied.
The secure correspondences within the explanations can be stated more exactly. Well proclaimed closes five times with “called well proclaimed” or “therefore called well proclaimed,” on the grounds of separation from two extremes, nondifference, nonmistakenness and three kinds of goodness, complete purity, and manifestation of Nibbāna and the cultivation that reaches Nibbāna 〔T32 428b10–13〕. Directly realized has two statements: path and fruit gained in sequence, and realization of Nibbāna and path and fruit 〔T32 428b13–14〕. Joined with conveyance also has two: accepting subduing and entering the sphere of cream, and directing oneself toward the fruits of recluseship 〔T32 428b16–18〕. Direct realization by wisdom lists accepting subduing, not accepting another's instruction, and the knowledge of cessation, non-arising, and liberation 〔T32 428b18–20〕. These are explicit. Why “timeless” closes with “therefore called directly realized,” and who is capable of teaching another, cannot be determined from this unit; their gaps cannot be filled from the syntax of the other items.
Eight Occurrences of “It Is” and the Place of Refuge
“One should also recollect the Dhamma through the remaining practices: it is the eye, it is knowledge, it is well-being, it is the doorway of the cream-conveyance; it is escape, it is the means, it is arrival at cessation, it is arrival at cream; there is no falling, it is cream” 〔T32 428b20–22〕. The first eight occurrences of “it is” introduce in order eye, knowledge, well-being, doorway of the cream-conveyance, escape, means, arrival at cessation, and arrival at cream, followed separately by “there is no falling, it is cream.” The list contains seeing, well-being, a doorway, escape, and destinations. The source merely juxtaposes them without establishing levels. “It is unconditioned, secluded, and subtle; not the practice of a physiognomist; it is known by a person of subtle wisdom. It carries one across to the other shore and is a place of refuge” 〔T32 428b22–23〕. Unconditioned, secluded, and subtle appear in succession; “known by a person of subtle wisdom” and “place of refuge” are explicit. But the expression “physiognomist” and the referent of “not the practice of a physiognomist” are unexplained. It cannot be rewritten as a certain claim such as “not operating through signs.” The unresolved source statement is retained, followed by being known by subtle wisdom, crossing to the other shore, and the place of refuge.
The order of this passage must also be maintained. Eight juxtaposed items are followed separately by “there is no falling, it is cream”; then unconditioned, secluded, subtle, and “not the practice of a physiognomist”; only at the end come known by a person of subtle wisdom, crossing to the other shore, and place of refuge 〔T32 428b20–23〕. The passage does not say that the eight items form a sequence or which of them “there is no falling” belongs to. They are therefore given only in their order of appearance, not converted into a ladder of practice.
“Through this doorway, this practice, and these qualities, the meditator directly recollects the Dhamma, and the mind gains confidence. Through that confident recollection, the mind abides without distraction. With the undistracted mind the meditator extinguishes the hindrances, the factors of jhāna arise, and the jhāna of external practice is accomplished and abides. The remainder is as explained at length in the first practice. Recollection of the Dhamma is finished” 〔T32 428b24–27〕. The unit explicitly lists direct recollection of the Dhamma, confidence in the mind, the mind abiding without distraction, extinguishing the hindrances, arising of the jhāna factors, and accomplishment of the jhāna of external practice. What is omitted under “the remainder is as explained at length in the first practice” is not relisted here, so this is not made a template for the whole treatise. The parenthetical note marks the end of recollection of the Dhamma.
The conclusion first limits what the meditator relies upon through three expressions—this doorway, this practice, and these qualities—and only then says the Dhamma is directly recollected 〔T32 428b23–24〕. Confidence appears in “the mind gains confidence” after direct recollection; the next statement separately says, “Through that confident recollection, the mind abides without distraction” 〔T32 428b25〕. The following sentence begins from the undistracted mind and lists in sequence extinguishing the hindrances, arising of the jhāna factors, and accomplishment and abiding of external-practice jhāna 〔T32 428b25–26〕. This is the sentence-by-sentence sequence that can be aligned within this unit. The closing backward reference does not authorize supplying omitted content or elevating the sequence into a fixed procedure for all other recollections.
Conclusion
Three things are certain in this unit. The two answers concerning recollection of the Buddha respectively say “because it is subtle,” that recollecting qualities that are not one leaves the mind unsettled, and “recollection of the Buddha becomes one-pointed, therefore there is no fault.” Recollection of the Dhamma takes Nibbāna and the cultivation that reaches Nibbāna as the Dhamma recollected, and lists cultivation, characteristic, function, basis, and the descriptions of the Dhamma. Its ending says that the mind gains confidence and abides without distraction, the hindrances are extinguished, jhāna factors arise, and external-practice jhāna is accomplished and abides. Two places require a stop: the scope of 等 in 念佛功德等 remains unclear, and the subject of “capable of teaching another” remains unclear. The next passage begins with “Question: What is recollection of the Saṅgha?” 〔T32 428b28〕.
Shi Huijing · Waken · The Path of Freedom · Questions on Recollection of the Buddha and Recollection of the Dhamma · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第六〈行門品〉之三，接念佛總說「內行禪成住」〔T32 428a19〕而下。前二問收念佛一門之疑（何故起內行非安·一心與不一），以夾註「（念佛已竟）」〔T32 428a27〕落界；後一問全出念法一門，復以夾註「（念法已竟）」〔T32 428b27〕落界。一單元跨二門之界——念佛之尾與念法之全同在此四段之中。
一、科判定位
本段四段三問，問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 念佛何故起內行非安 | 「問：何故念佛起內行非安？」〔T32 428a19–20〕…「是相為一切外行行處」〔T32 428a24〕 |
| 一心與不一之疑（問） | 「問：若念不一功德」〔T32 428a24–25〕…「外行禪成住」〔T32 428a25–26〕 |
| 一心與不一之疑（答） | 「答：若念如來功德」〔T32 428a26〕…「復說以念佛，四禪亦起」〔T32 428a27〕（念佛已竟） |
| 念法 | 「問：云何念法？」〔T32 428a28〕…「餘如初廣說」〔T32 428b26–27〕（念法已竟） |
問與答各自成段：第二問（428a24–26）與其答（428a26–27）底本分作二段，非一段之內；照錄不併。念法一段獨長（583 字），內含問目、定義、修相味處、修行之法（六目逐釋）與結。
全段定位錨
〔T32, 428a19–428b27〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 內行·外行 | 「問：何故念佛起內行非安？」〔T32 428a19–20〕；「是相為一切外行行處」〔T32 428a24〕 | 「外行禪成住」全論七見（428a25–26·428b26·429a28·429b14–15·429c04–05·434c24·441a08），為諸念門之收語；本段二見 |
| 第一義深智行處 | 「佛功德者，於第一義深智行處」〔T32 428a20–21〕 | 論文以「心不得安，以細微故」〔T32 428a21–22〕釋其所以，不更釋「第一義」之相，不代考定 |
| 不一功德 | 「復次當念不一功德」〔T32 428a22〕 | 前段念佛總說有「已與不一禪法成就」〔T32 427c02〕、「以餘不一善法」〔T32 428a03〕；三處「不一」之用，論文不相互界說，照錄不代會通 |
| 四禪亦起 | 「復說以念佛，四禪亦起」〔T32 428a27〕 | 與上文「念佛起內行非安」〔T32 428a20〕之判，論文以「復說」出之而不會通二說，照錄不判 |
| 泥洹 | 「法者，謂泥洹及修行至泥洹」〔T32 428a29〕；自釋「滅一切行，出離一切煩惱，滅愛、無染、寂滅」〔T32 428b01〕 | 本段把泥洹與「修行至泥洹」並列為所念之法；不另立「法體」分類 |
| 修行至泥洹 | 「謂四念處、四正勤、四如意足、五根、五力、七覺分、八正道分」〔T32 428b02–03〕 | 所列七聚；「分」字有校記（見目三），明本作「支」——與本論「枝／支」之覆出異讀同族（前見 08-11·08-18） |
| 彼念、隨念、正念 | 「念法出離功德乘功德，彼念、隨念、正念，此謂念法」〔T32 428b04–05〕 | 「彼」字有校記（見目三），麗本無此字。念佛一門作七名（念·隨念·念持·念不忘·念根·念力·正念）〔T32 426b29–426c01〕，此門唯三名——多寡之異論文不明言，照錄不代補 |
| 修·相·味·處 | 「彼心住不亂此謂修，起功德法為相，擇法為味，解義為處」〔T32 428b05–06〕 | 四目之式與念佛門同〔T32 426c01–03〕；末綴「念佛功德等」〔T32 428b06–07〕，其所等者為何，論文不明言，照錄不判 |
| 六目之列 | 「善說世尊法，現證無時節、來見乘無時節、來見乘相應、智慧人現證可知」〔T32 428b08–10〕 | 列中「無時節」「來見乘」各二出，而下文逐釋者六（善說世尊法·現證·無時節·來見·乘相應·智慧人現證可知）〔T32 428b10–20〕；列與釋之出入及其點斷，底本不以標點盡分，照錄不代點斷、不代刊落 |
| 名為善說·故名善說 | 〔T32 428b10–11〕〔T32 428b11〕〔T32 428b13〕等 | 善說一目之下五「善說」為收，與念佛門「故名善逝」五見〔T32 427a08–11〕同為本論之複沓式 |
| 故名現證 | 「次第得道果，故名現證」〔T32 428b13–14〕；「無時節者，不異時得果，故名現證」〔T32 428b14–15〕 | 「無時節」一目之收語作「故名現證」，而非與其名相應之收語——名目與收語不相應，照錄不判、不代正 |
| 非相師所行 | 〔T32 428b22–23〕 | 「相師」及全句所指，本單元沒有解說；照錄存疑，不代作確定的相義解釋 |
| 醍醐 | 「成入醍醐界」〔T32 428b17〕、「是醍醐乘門」〔T32 428b21〕、「是至醍醐」〔T32 428b21–22〕、「無有墮落是醍醐」〔T32 428b22〕 | 本段四見；念佛門亦有「開醍醐門」〔T32 428a07–08〕「得證醍醐界」〔T32 427b26〕，同語而所繫之節不同，照錄不合併 |
| 餘如初廣說 | 〔T32 428b26–27〕 | 全論十五見之省語（如 423b06·425b29·429a28–29 等）；所省者何，論文不出，不代補 |
三、校記與異讀
本段範圍內校記二處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 428b03 | 分（七覺分、八正道分） | 支 | 【明】 |
| 428b04 | 彼（彼念、隨念、正念） | 〔無此字〕 | 【麗-CB】（【CB】對校） |
誌錄不判二事：
- 428b03「七覺分」之「分」，明本作「支」——與本論「禪枝／禪支」之覆出異讀同族（前見 08-11〔T32 414c19〕、08-18〔T32 419b27·419b29·419c06〕）。並錄不判，本文從底本。
- 428b04「彼念、隨念、正念」之「彼」，麗本無此字——有此字則「彼」承上文之「念法出離功德乘功德」，無此字則三名逕自並列。並錄不判，本文從底本。
校本零命中一項：本段正文缺字零命中。夾註二處：「（念佛已竟）」〔T32 428a27〕、「（念法已竟）」〔T32 428b27〕，皆底本行內夾註，照錄。
四、論主引據
本段無標為佛語或他說之引據，查無所獲。惟二處以「復說」出異說——「復說以念佛，四禪亦起」〔T32 428a27〕、「復說行世間者」〔T32 427a18〕（在前單元 08-38）——「復說」所自論文不標，不代考定。
五、譬喻·修辭
- 一門之尾與一門之全同段〔T32 428a19–428b27〕：念佛以二疑收（起內行非安·一心與不一），繼以念法之全出；二夾註「（念佛已竟）」〔T32 428a27〕「（念法已竟）」〔T32 428b27〕分標其界——一單元之內二門相接。
- 問答分段〔T32 428a24–27〕：第二疑之問與答底本各自成段，問中先自設二支（「若念不一功德…外行禪不當成」與「若專一心，外行禪成住」），答不逐支而破，逕以「是故無過」總收——設難之勢與答之簡不相稱，照錄不判。
- 「者…故名…」之逐目式〔T32 428b10–20〕：六目逐一以「…者」領起、以「名…」「故名…」收，與念佛門十號之釋式同體〔T32 426c11–427a29〕。
- 「是」字之連下〔T32 428b20–22〕：「是眼、是智、是安樂、是醍醐乘門，是出離、是方便、是至滅、是至醍醐」——八「是」連下不加斷語，末以「濟渡彼岸，是歸依處」〔T32 428b23〕收；與念佛門「以」字連下〔T32 427a12–22〕同為並列成量之式。
六、章內互讀
- 前指：念佛總說 08-38〔T32 426b26–428a19〕；「不一」之三見〔T32 427c02·428a03·428a22〕；「故名善逝」之複沓〔T32 427a08–11〕；「枝／支」之覆出異讀 08-11〔T32 414c19〕·08-18〔T32 419b27〕。
- 後指：念僧自「問：云何念僧？」〔T32 428b28〕起（08-40）——念法既竟，念僧於彼始起。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This passage is in fascicle six, part three of the Chapter on Fields of Practice in the Path of Freedom, following the general account of recollection of the Buddha and its statement that “the jhāna of internal practice is accomplished and abides” 〔T32 428a19〕. The first two questions close recollection of the Buddha by asking why it arouses internal practice but not settledness and by addressing one-pointedness versus what is not one. The parenthetical note “Recollection of the Buddha is finished” 〔T32 428a27〕 marks that boundary. One long question then gives recollection of the Dhamma in full, ending with “Recollection of the Dhamma is finished” 〔T32 428b27〕. One unit therefore crosses two practice boundaries: the end of recollection of the Buddha and the whole of recollection of the Dhamma occupy these four paragraphs.
1. Structural Location
The passage has four paragraphs and three questions, whose boundaries can be checked word for word:
| Section | Verbatim limits of the source, each with its anchor |
|---|---|
| Why recollection of the Buddha arouses internal practice but not settledness | “Question: Why does recollection of the Buddha arouse internal practice but not settledness?” 〔T32 428a19–20〕 … “This sign is a field of practice for every external practice” 〔T32 428a24〕 |
| The question of one-pointedness and what is not one | “Question: If one recollects qualities that are not one” 〔T32 428a24–25〕 … “the jhāna of external practice is accomplished and abides” 〔T32 428a25–26〕 |
| The answer on one-pointedness and what is not one | “Answer: If one recollects the qualities of the Tathāgata” 〔T32 428a26〕 … “It is further said that through recollection of the Buddha, the four jhānas also arise” 〔T32 428a27〕 (Recollection of the Buddha is finished) |
| Recollection of the Dhamma | “Question: What is recollection of the Dhamma?” 〔T32 428a28〕 … “The remainder is as explained at length in the first practice” 〔T32 428b26–27〕 (Recollection of the Dhamma is finished) |
Question and answer occupy separate paragraphs: in the base, the second question at 428a24–26 and its answer at 428a26–27 are two paragraphs, not one, and remain separate. The recollection-of-Dhamma paragraph is long—583 Chinese characters—and contains its questions, definitions, cultivation/characteristic/function/basis, method of cultivation, explanations of six descriptions, and conclusion.
Anchor for the whole passage
〔T32, 428a19–428b27〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Internal practice and external practice, 內行·外行 | “Question: Why does recollection of the Buddha arouse internal practice but not settledness?” 〔T32 428a19–20〕; “This sign is a field of practice for every external practice” 〔T32 428a24〕 | “The jhāna of external practice is accomplished and abides” occurs seven times in the whole treatise—428a25–26, 428b26, 429a28, 429b14–15, 429c04–05, 434c24, and 441a08—and closes several recollection practices. It occurs twice in this unit |
| Field of practice for profound wisdom concerning ultimate meaning, 第一義深智行處 | “The Buddha's qualities are a field of practice for profound wisdom concerning ultimate meaning” 〔T32 428a20–21〕 | The treatise explains its relevance through “the mind does not become settled because it is subtle” 〔T32 428a21–22〕, but does not further define “ultimate meaning.” No identification is supplied |
| Qualities that are not one, 不一功德 | “Further, one should recollect qualities that are not one” 〔T32 428a22〕 | The preceding recollection-of-Buddha passage also has “already accomplished with jhāna qualities that are not one” 〔T32 427c02〕 and “through other wholesome qualities that are not one” 〔T32 428a03〕. The treatise does not mutually define the three uses and they are not harmonized |
| The four jhānas also arise, 四禪亦起 | “It is further said that through recollection of the Buddha, the four jhānas also arise” 〔T32 428a27〕 | The treatise places it after “recollection of the Buddha arouses internal practice but not settledness” 〔T32 428a20〕 without reconciling the two statements. Both are recorded without judgment |
| Nibbāna, 泥洹 | “The Dhamma means Nibbāna and the cultivation that reaches Nibbāna” 〔T32 428a29〕; explained as “the cessation of all formations, escape from all defilements, the cessation of craving, being unstained, and peaceful cessation” 〔T32 428b01〕 | This unit lists Nibbāna and “the cultivation that reaches Nibbāna” together as the Dhamma recollected. No separate classification of “Dhamma-substance” is supplied |
| Cultivation that reaches Nibbāna, 修行至泥洹 | “The four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and factors of the noble eightfold path” 〔T32 428b02–03〕 | Seven groups are listed. 分 has a critical note (section 3); the Ming witness reads 支, in the same family as the recurring 枝／支 readings in 08-11 and 08-18 |
| That recollection, repeated recollection, right recollection, 彼念、隨念、正念 | “The qualities of escape in recollection of the Dhamma, the qualities of conveyance, and that recollection, repeated recollection, and right recollection—this is called recollection of the Dhamma” 〔T32 428b04–05〕 | 彼 has a critical note (section 3); the Korean witness omits it. Recollection of the Buddha has seven names—recollection, repeated recollection, recollective retention, recollection not forgotten, faculty of recollection, power of recollection, right recollection—at 〔T32 426b29–426c01〕, while this practice gives only three. The source does not explain the difference and no names are added |
| Cultivation, characteristic, function, basis, 修·相·味·處 | “When the mind abides without distraction, this is called cultivation. Arousing the Dhamma's qualities is the characteristic; selecting the Dhamma is the function; understanding the meaning is the basis” 〔T32 428b05–06〕 | The fourfold form matches recollection of the Buddha at 〔T32 426c01–03〕. The appended 念佛功德等 stands at 〔T32 428b06–07〕; what 等 applies to is not explained and remains open |
| List of six descriptions | “The Blessed One's Dhamma is well proclaimed, directly realized, timeless, come-and-see conveyance, timeless, come-and-see, joined with conveyance, directly knowable by a wise person” 〔T32 428b08–10〕 | “Timeless” and “come-and-see conveyance” each occur twice in the list, whereas six descriptions are explained below—well proclaimed, directly realized, timeless, come and see, joined with conveyance, directly knowable by a wise person 〔T32 428b10–20〕. The mismatch and punctuation are retained without unique division or deletion |
| Called well proclaimed and therefore called well proclaimed | Occurrences at 〔T32 428b10–11〕, 〔T32 428b11〕, and 〔T32 428b13〕 and between | Five repetitions close the reasons for “well proclaimed.” Their repetitive form parallels the five occurrences of “therefore called Well-Gone” in recollection of the Buddha 〔T32 427a08–11〕 |
| Therefore called directly realized, 故名現證 | “Because path and fruit are gained in sequence, it is called directly realized” 〔T32 428b13–14〕; “Timeless means that because the fruit is gained at no different time, it is called directly realized” 〔T32 428b14–15〕 | The timeless item closes with “therefore called directly realized,” not a formula matching its own name. Heading and close do not correspond. The base wording is retained without correction |
| Not the practice of a physiognomist, 非相師所行 | 〔T32 428b22–23〕 | The expression “physiognomist” and the referent of the whole statement are not explained. It remains open and is not rewritten as a definite theory of signs |
| Cream, 醍醐 | “Succeeds in entering the sphere of cream” 〔T32 428b17〕, “the doorway of the cream-conveyance” 〔T32 428b21〕, “arrival at cream” 〔T32 428b21–22〕, and “there is no falling, it is cream” 〔T32 428b22〕 | Four occurrences in this passage. Recollection of the Buddha also has “opens the doorway of cream” 〔T32 428a07–08〕 and “realizes the sphere of cream” 〔T32 427b26〕. The wording recurs under different sections and is not merged |
| The remainder is as explained at length in the first practice, 餘如初廣說 | 〔T32 428b26–27〕 | A formula occurring fifteen times in the treatise, including 423b06, 425b29, and 429a28–29. What is omitted is not listed and is not supplied |
3. Critical Notes and Variant Readings
The Taishō apparatus gives two notes in this passage. Both are recorded without altering the body, which follows the Taishō base text throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 428b03 | 分, in 七覺分、八正道分 | 支 | 【明】 |
| 428b04 | 彼, in 彼念、隨念、正念 | 〔－〕, absent | 【麗-CB】（【CB】 comparison） |
Two matters are recorded without adjudication:
- At 428b03, the Ming witness reads 支 instead of 分 in 七覺分. This belongs to the same recurring family as 禪枝／禪支 in 08-11 at 〔T32 414c19〕 and 08-18 at 〔T32 419b27·419b29·419c06〕. Both are recorded without judgment; the body follows the base.
- At 428b04, the Korean witness omits 彼 from 彼念、隨念、正念. With 彼, “that” continues the preceding 念法出離功德乘功德; without it, the three names stand directly side by side. Both are recorded without judgment; the body follows the base.
Checks against the critical text: no missing-character or gaiji marker occurs in the body. Two parenthetical notes occur: at 〔T32 428a27〕, “Recollection of the Buddha is finished,” and at 〔T32 428b27〕, “Recollection of the Dhamma is finished”; both are preserved as inline notes.
4. Authorities Cited by the Treatise
No statement is marked as the Buddha's word or another person's teaching. Two statements are introduced as alternative reports: “It is further said that through recollection of the Buddha, the four jhānas also arise” 〔T32 428a27〕 and, in the preceding unit 08-38, “It is further said, as for one who acts in the world” 〔T32 427a18〕. The source behind “it is further said” is not named and no identification is supplied.
5. Simile and Rhetoric
- The end of one practice and the whole of another in one unit 〔T32 428a19–428b27〕: recollection of the Buddha closes with two questions—internal practice without settledness, and one-pointedness versus what is not one—followed by recollection of the Dhamma in full. The two parenthetical notes, “Recollection of the Buddha is finished” 〔T32 428a27〕 and “Recollection of the Dhamma is finished” 〔T32 428b27〕, mark the boundaries inside a single unit.
- Question and answer in separate paragraphs 〔T32 428a24–27〕: the second question first gives two branches—if qualities are not one, external-practice jhāna should not arise; if the mind is concentrated on one, it is accomplished and abides. The answer does not refute them branch by branch but closes directly with “therefore there is no fault.” The elaborate challenge and brief answer are preserved without adjudication.
- Item-by-item “as to … therefore called …” form 〔T32 428b10–20〕: six descriptions are each introduced and closed by naming formulas. The form parallels the explanation of the Buddha's ten epithets at 〔T32 426c11–427a29〕.
- A succession of “it is” statements 〔T32 428b20–22〕: “it is the eye, it is knowledge, it is well-being, it is the doorway of the cream-conveyance; it is escape, it is the means, it is arrival at cessation, it is arrival at cream.” Eight occurrences run in succession without a concluding interpretation, and the passage closes “carries one across to the other shore and is a place of refuge” 〔T32 428b23〕. This parallels the accumulation through repeated “through” in the recollection-of-Buddha passage at 〔T32 427a12–22〕.
6. Internal Cross-Reading
- Backward: the general account of recollection of the Buddha in 08-38 〔T32 426b26–428a19〕; three occurrences of “not one” at 〔T32 427c02·428a03·428a22〕; the repetitions of “therefore called Well-Gone” 〔T32 427a08–11〕; and the recurring 枝／支 variants in 08-11 at 〔T32 414c19〕 and 08-18 at 〔T32 419b27〕.
- Forward: recollection of the Saṅgha begins with “Question: What is recollection of the Saṅgha?” 〔T32 428b28〕 in 08-40, after recollection of the Dhamma is complete.
7. Transmission
This edition takes no position here on questions of authorship, translation history, or transmission.
Shi Huijing · Waken · The Path of Freedom · Questions on Recollection of the Buddha and Recollection of the Dhamma · Apparatus · Summer 2026