解脫道論 念僧
念僧一門先說僧是「聖人和合」，再列修、相、味、處。修行所念包括隨從軟善、隨從如法、隨從和合、四雙八輩、堪可恭敬供養與合掌、無上世間福田；下文又五次以「名修行隨從」收束各項理由。原文只列這些內容，不把它們排成因果階梯。
「如」一字兩訓：一為八正聖道，一為泥洹——二釋並存而論文不會通，保留。四雙八輩則每一雙都是住道與住果一對；與「如」之二釋字面可對讀，相攝與否論文不言。
本段另列可請、可供養、可施、可恭敬、無上與世間福田，並逐項解說。末後列戒具足、定具足、慧具足、解脫具足、解脫知見具足。這五項依原次序保留，不拿別門作地位比較，也不另說作者為何選列它們。
The practice first says the Saṅgha is “the concord of noble persons,” then gives cultivation, characteristic, function, and basis. What is recollected includes following gentle goodness, following what is true, following concord, the four pairs and eight persons, fitness for reverence and offerings and joined palms, and the unsurpassed field of merit for the world. Five reasons below each close “called following in practice.” The source lists these contents without arranging them as a causal ladder.
One character, 如, receives two explanations: first the noble eightfold path, then Nibbāna. Both coexist without reconciliation and remain so. Each of the four pairs comprises one abiding on a path and one abiding in its fruit. This may be read alongside the two explanations of 如 at the level of wording, but the source does not state whether they include one another.
The passage also lists worthy of invitation, worthy of offerings, worthy of gifts, worthy of reverence, unsurpassed, and field of merit for the world, explaining each. It ends with fulfillment in virtue, concentration, wisdom, liberation, and knowledge and vision of liberation. These five remain in source order; no status comparison with another practice or explanation of why the author selected them is added.
Shi Huijing · Waken · The Path of Freedom · Recollection of the Saṅgha · 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〉「念僧」· 大正藏 T32n1648〔起 T32 0428b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0428b〕
問：云何念僧？何相？何味？何處？何功德？云何為修？答：僧者，聖人和合，此謂為僧。現念僧修行功德，彼念、隨念、正念，此謂念僧。彼念住不亂此謂修，念起僧功德為相，心恭敬為味，歡喜和合功德為處，念佛功德等。云何修者，初坐禪人入寂寂坐，攝一切心，不亂心念想，善能修行。世尊沙門眾隨從軟善，世尊沙門眾隨從如法，世尊聖眾隨從和合，世尊聖眾所謂四雙八輩，世尊沙門眾堪可恭敬供養、堪可合掌、無上世間福田，於是善修行。世尊沙門眾者隨從善說法故，名修行隨從。為自他饒益故，名修行隨從。已至具足故，名修行隨從。無怨具足故，名修行隨從。離二邊中具足故，名修行隨從。離幻諂故，名軟善。離身口邪曲惡故，名軟善。隨從如者，八正聖道。彼隨從故，名如隨從。復次如者謂泥洹，為隨從得泥洹故如修行。世尊所說四聖諦，隨從如智故，名如修行。隨從和合者，隨從沙門和合具足故，名隨從和合。若如是隨從作和合事成大果，大功德如是隨從，故名隨從和合。四雙八輩者，住須陀洹道及住其果故為一雙，住斯陀含道及住其果故為一雙，住阿那含道及住其果故為一雙，住阿羅漢道及住其果故為一雙。此謂四雙者，彼住道及道果，故名四雙。八輩者，四向四果，此謂八輩。沙門者，從聞成就，故名沙門。僧者，聖和合眾，可請、可供養、可施、可恭敬，無上世間福田。可請者，堪受請，名為可請。可供養者，於眾施成大果，堪受供養。可施者，若於眾施，得大果報。可恭敬者，堪受恭敬事，名可恭敬。無上者，最多功德，故名無上。世間福田者，是眾生功德處故，名世間福田。以餘行當念眾生，如是勝眾真實眾是名醍醐，戒具足、定具足、慧具足、解脫具足、解脫知見具足。彼坐禪人以此門以此行，以現念眾功德。如是現念眾功德，其心成信，由於信念心成不亂，以不亂心能滅諸蓋，禪分得起，外禪成住，如初廣說（念僧已竟）。
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.
問目與定義
問：什麼是念僧？以什麼為相？以什麼為味？以什麼為處？有什麼功德？如何為修？
答：所謂僧，是聖人和合——這叫作僧。
現念僧修行的功德，那念、隨念、正念——這叫作念僧。
那念安住而不散亂，這叫作修；念起僧的功德，是相；心中恭敬，是味；歡喜和合的功德，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
什麼是修者？初坐禪人入於寂寂處而坐，攝一切心，以不亂的心而念想，善能修行。原文接著列：世尊的沙門眾隨從柔善、隨從如法；世尊的聖眾隨從和合，所謂四雙八輩；世尊的沙門眾堪受恭敬供養、堪可合掌，是無上世間的福田。末以「於是善修行」收束。「不亂心念想」所繫的主語、上述列項的邊界，以及「於是善修行」回指何處，本段都沒有說明。
隨從與軟善
所謂世尊沙門眾：隨從善說之法的緣故，名修行隨從；為自他饒益的緣故，名修行隨從；已至具足的緣故，名修行隨從；無怨具足的緣故，名修行隨從；離二邊中具足的緣故，名修行隨從。
離幻諂的緣故，名軟善；離身口邪曲之惡的緣故，名軟善。
隨從如
所謂隨從如：是八正聖道。隨從那個的緣故，名如隨從。
再者，所謂如，是說泥洹；為隨從而得泥洹的緣故，如修行。世尊所說的四聖諦，隨從如智的緣故，名如修行。
隨從和合
所謂隨從和合：隨從沙門的和合具足的緣故，名隨從和合。若這樣隨從而作和合之事，成大果、大功德——這樣隨從，所以名隨從和合。
四雙八輩
所謂四雙八輩：住須陀洹道及住其果，所以為一雙；住斯陀含道及住其果，所以為一雙；住阿那含道及住其果，所以為一雙；住阿羅漢道及住其果，所以為一雙。
這叫作四雙的，是那住道及道果，所以名四雙。
所謂八輩：四向四果——這叫作八輩。
沙門與僧
所謂沙門：從聞而成就，所以名沙門。
所謂僧：是聖和合眾，可請、可供養、可施、可恭敬，無上世間福田。
所謂可請：堪受請，名為可請。
所謂可供養：於眾行施成大果，堪受供養。
所謂可施：若於眾行施，得大果報。
所謂可恭敬：堪受恭敬之事，名可恭敬。
所謂無上：最多功德，所以名無上。
所謂世間福田：是眾生功德之處的緣故，名世間福田。
以餘行當念
底本接著寫：「以餘行當念眾生，如是勝眾真實眾是名醍醐。」其中「以餘行」由誰而行、指哪些行，以及「眾生」是「當念」的對象還是與前句相接，本單元都沒有說明，這裡尚無定論。其後列出：戒具足、定具足、慧具足、解脫具足、解脫知見具足。
結
那坐禪人以此門、以此行，以現念眾的功德。這樣現念眾的功德，其心成信；由於信念，心成不亂；以不亂之心能滅諸蓋，禪分得起，外禪成住——如最初所廣說。（念僧已竟）
Questions and Definitions
Question: What is recollection of the Saṅgha? What is its characteristic? What is its function? What is its basis? What are its qualities? What is its cultivation?
Answer: The Saṅgha is the concord of noble persons. This is called the Saṅgha.
Directly recollecting the qualities of the Saṅgha's practice—that recollection, repeated recollection, and right recollection—is called recollection of the Saṅgha.
When that recollection abides without distraction, this is called cultivation. Arousing recollection of the Saṅgha's qualities is the characteristic; reverence in the mind is the function; delight in the qualities of concord is the basis. The source then separately has the five characters 念佛功德等. This unit does not explain whether 等 continues all four preceding items, only one, or has another meaning, so it is not fixed as “equal to the qualities of recollection of the Buddha.”
The Method of Cultivation
What is cultivation? A beginning meditator enters a secluded place and sits, gathers the whole mind, and, with an undistracted mind, forms the recollection and is well able to cultivate. The source then lists: the Blessed One's community of recluses follows gentle goodness and follows what is true; the Blessed One's noble community follows concord and consists of the four pairs and eight persons; the Blessed One's community of recluses is fit for reverence and offerings, fit for joined palms, and is the unsurpassed field of merit for the world. It closes with “here one cultivates well.” The subject attached to “forms the recollection with an undistracted mind,” the boundaries of the listed items, and what “here one cultivates well” refers back to are not explained.
Following in Practice and Gentle Goodness
The Blessed One's community of recluses is called following in practice because it follows the well-proclaimed Dhamma; called following in practice because it benefits self and others; called following in practice because it has reached fulfillment; called following in practice because it is fulfilled without hostility; called following in practice because it is fulfilled in the middle, apart from the two extremes.
Because it is separated from illusion and flattery, it is called gently good. Because it is separated from crooked and evil conduct of body and speech, it is called gently good.
Following What Is True
Following what is true means the noble eightfold path. Because it follows that, it is called following the true.
Further, “the true” means Nibbāna. Because one follows and gains Nibbāna, this is practice of the true. Because one follows the knowledge of the four noble truths taught by the Blessed One, it is called practice of the true.
Following Concord
Following concord means that because one follows the fulfillment of concord among recluses, it is called following concord. If one follows in this way and performs the work of concord, it produces great fruit and great qualities. Because it follows in this way, it is called following concord.
The Four Pairs and Eight Persons
The four pairs and eight persons are these: one abiding on the path of stream-entry and one abiding in its fruit form one pair; one abiding on the path of once-return and one abiding in its fruit form one pair; one abiding on the path of non-return and one abiding in its fruit form one pair; one abiding on the path of arahantship and one abiding in its fruit form one pair.
These are called the four pairs: because they abide on the paths and in the fruits of the paths, they are called the four pairs.
The eight persons are the four directions toward the fruits and the four fruits. These are called the eight persons.
Recluse and Saṅgha
A recluse is so called because one is accomplished through hearing.
The Saṅgha is the noble community in concord, worthy of invitation, worthy of offerings, worthy of gifts, worthy of reverence, the unsurpassed field of merit for the world.
Worthy of invitation means fit to receive an invitation, and is therefore called worthy of invitation.
Worthy of offerings means that giving to the community produces great fruit; it is fit to receive offerings.
Worthy of gifts means that if one gives to the community, one obtains great fruition.
Worthy of reverence means fit to receive acts of reverence, and is therefore called worthy of reverence.
Unsurpassed means having the greatest qualities, and is therefore called unsurpassed.
Field of merit for the world means that it is the place of beings' qualities, and is therefore called the field of merit for the world.
Recollecting through the Remaining Practices
The base text next writes: “Through the remaining practices one should recollect beings; such an excellent community, a true community, is called cream.” This unit does not explain who performs “through the remaining practices,” what practices are meant, or whether “beings” is the object of “should recollect” or attaches to the preceding statement. These remain unsettled. The source then lists fulfillment in virtue, fulfillment in concentration, fulfillment in wisdom, fulfillment in liberation, and fulfillment in the knowledge and vision of liberation.
Conclusion
Through this doorway and this practice, the meditator directly recollects the qualities of the community. Directly recollecting those qualities in this way, the mind gains confidence. Through confident recollection, the mind becomes undistracted. With the undistracted mind, one can extinguish the hindrances; the factors of jhāna arise, and external jhāna is accomplished and abides. It is as explained at length in the first practice. （Recollection of the Saṅgha is finished.）
Shi Huijing · Waken · The Path of Freedom · Recollection of the Saṅgha · Vernacular · Summer 2026
本單元問念僧、相、味、處、功德與修，先以「聖人和合」說僧，再列念僧的修、相、味、處及修行內容。所念列文中，「隨從」三見居前三句：隨從軟善、隨從如法、隨從和合；逐釋中「名修行隨從」五見。這些次數與語句都可由本段核定；至於各項之間是否構成因果或進階，本單元沒有另說。
定義與四事
「問：云何念僧？何相？何味？何處？何功德？云何為修？」〔T32 428b28–29〕，本段明列六問。定義作：「僧者，聖人和合，此謂為僧。現念僧修行功德，彼念、隨念、正念，此謂念僧」〔T32 428b29–428c01〕，即以聖人和合說僧，並列念、隨念、正念。四事逐項是：「彼念住不亂此謂修，念起僧功德為相，心恭敬為味，歡喜和合功德為處」〔T32 428c01–03〕。修、相、味、處的原詞都可逐字確定：修是念住不亂，相是念起僧功德，味是心恭敬，處是歡喜和合功德。段首的「聖人和合」與後文「僧者，聖和合眾」〔T32 428c24–25〕是本單元內可核的同字重出；但原文沒有把這一重出說成四事的原因。末綴「念佛功德等」〔T32 428c03〕，其「等」的連接範圍與所指不明，兩讀並存，仍未確定。
六問與答文並非逐問另起一段，而是在同一底本段內連續展開。可以清楚對應的，是先答僧與念僧的定義，再答修、相、味、處；「何功德」之後沒有一個只標「功德」的獨立短答，而是接入修行所念的諸項〔T32 428b28–428c08〕。因此義疏依原有次序分節，但不把後文每一項硬配給某一問。四事後的「念佛功德等」尤其不能充當確定的總括，因為「等」本身沒有在此得到說明。
段首作「僧者，聖人和合」〔T32 428b29〕，後文又作「僧者，聖和合眾」〔T32 428c24–25〕；兩句位置與用字都可逐字核定。
本段有幾處字面須分別保留：「念起僧功德為相」的「念」，四本作「令」；「如初廣說」的「如」，四本作「餘如」；另有「以餘行當念眾生」〔T32 429a01–02〕。末句中「以餘行」的主語與所指，以及「眾生」如何隸屬，均無法由本單元確定；只照原字存疑，不改作「當念僧」或其他定讀。本文從大正本，異讀並錄而不藉以補義。
所念六句與隨從五因
「云何修者，初坐禪人入寂寂坐，攝一切心，不亂心念想，善能修行。世尊沙門眾隨從軟善，世尊沙門眾隨從如法，世尊聖眾隨從和合，世尊聖眾所謂四雙八輩，世尊沙門眾堪可恭敬供養、堪可合掌、無上世間福田，於是善修行」〔T32 428c03–08〕。起句明列入寂靜處坐、收攝全部的心、以不亂心念想，接著列隨從軟善、隨從如法、隨從和合、四雙八輩、堪可恭敬供養與合掌、無上世間福田。下文逐釋之目與這串列文不一一相當，故只按原次序保存，不把前三項推成後三項的原因。
列文的主語也依原詞分開：前二句作「世尊沙門眾」，第三、第四句作「世尊聖眾」，後面再回到「世尊沙門眾」〔T32 428c05–08〕。所繫內容依次是軟善、如法、和合、四雙八輩、堪可恭敬供養與合掌、無上世間福田。這些主語與賓語的次序可以確定，但「於是善修行」究竟只收最後一句或總收整串，底本沒有現代標點可作唯一證明，故不以分行代作義理判斷。
隨從一目列五因：「隨從善說法故，名修行隨從。為自他饒益故，名修行隨從。已至具足故，名修行隨從。無怨具足故，名修行隨從。離二邊中具足故，名修行隨從」〔T32 428c09–12〕。五項各以「名修行隨從」收束，其中「具足」三見；原文只逐項列因，不把它們排成起點、方向與終點。軟善另有兩因：「離幻諂故，名軟善。離身口邪曲惡故，名軟善」〔T32 428c12–13〕，即離幻諂與離身口邪曲惡；不另把「軟善」改定為心理性格。
五個「故」所帶內容須各自保留：隨從善說法、為自他饒益、已至具足、無怨具足、離二邊中具足〔T32 428c09–12〕。其中「已至」四本作「至已」，本文仍從大正本。軟善二因緊接其後，「幻」字明本作「幼」；底本所能確認的是離幻諂與離身口邪曲惡兩句以及兩次「名軟善」〔T32 428c12–13〕。異讀不改變本文的列項，也不授權補出五因或二因之間的先後機制。
停問一處：「如」為何一字二釋
「隨從如者，八正聖道。彼隨從故，名如隨從。復次如者謂泥洹，為隨從得泥洹故如修行。世尊所說四聖諦，隨從如智故，名如修行」〔T32 428c13–16〕。同一個「如」字先釋作八正聖道，復以「復次」釋作泥洹，二釋並存而本單元不會通；末句另列世尊所說四聖諦與「隨從如智」。此處只保存八正聖道、泥洹、四聖諦三個明文所指，不替它們建立本段沒有說出的相攝關係。
隨從和合者：「隨從沙門和合具足故，名隨從和合。若如是隨從作和合事成大果，大功德如是隨從，故名隨從和合」〔T32 428c16–19〕。此處明載沙門和合具足、作和合事、成大果與大功德，兩句都以「隨從和合」收束。段首另有「聖人和合」，四事之處有「歡喜和合功德」；這些是同一單元內「和合」一詞的不同落點。原文沒有把三處整理成層級，故只分別列明。
兩句的句法也不能合成一個新定義：第一句以「隨從沙門和合具足故」為理由；第二句先有「若如是隨從」的條件，再說「作和合事成大果、大功德」，末後又以「如是隨從」接「故名隨從和合」〔T32 428c18–19〕。可確定的是條件、所作之事、果與功德及收名都在原文；不可再說凡隨從必然依序產生可敬地位。
四雙八輩與僧之六目
「四雙八輩者，住須陀洹道及住其果故為一雙，住斯陀含道及住其果故為一雙，住阿那含道及住其果故為一雙，住阿羅漢道及住其果故為一雙。此謂四雙者，彼住道及道果，故名四雙。八輩者，四向四果，此謂八輩」〔T32 428c19–24〕。四句依次列須陀洹、斯陀含、阿那含、阿羅漢之道與果，各稱一雙；「八輩」只以「四向四果」說明，沒有逐名列出，故不增補。其後「沙門者，從聞成就，故名沙門」〔T32 428c24〕，只可確定原文以「從聞成就」釋沙門。
四雙的四句使用同一構造，每句都同時保留「住某道」與「住其果」〔T32 428c19–23〕。總結句再說「彼住道及道果，故名四雙」，下一句才改以「四向四果」說八輩〔T32 428c22–24〕。原文沒有把八輩逐名展開，也沒有把「如」的兩種解說與四雙八輩互相配屬；故四雙、八輩與沙門三段各依自身的明文讀取。
僧之六目：「僧者，聖和合眾，可請、可供養、可施、可恭敬，無上世間福田」〔T32 428c24–26〕，下釋逐目：「可請者，堪受請」「可供養者，於眾施成大果，堪受供養」「可施者，若於眾施，得大果報」「可恭敬者，堪受恭敬事」「無上者，最多功德」「世間福田者，是眾生功德處故，名世間福田」〔T32 428c26–429a01〕。上列「無上世間福田」連寫，下釋則分成「無上」與「世間福田」兩項；列與釋不相當，兩讀並存，仍未確定。「可施」一項在諸本中文字長短不一，也只並錄異讀。原文明說可請即堪受請，可供養即於眾施成大果而堪受供養，可施即於眾施得大果報，可恭敬即堪受恭敬事；又以最多功德釋無上，以眾生功德處釋世間福田。除此以外，不再用福田譬喻補寫施者與僧之間的心理或因果機制。
上列的形式是可請、可供養、可施、可恭敬四項，再接未分開的「無上世間福田」〔T32 428c25–26〕；下釋的形式則是前四項各一解，再各別解「無上」與「世間福田」〔T32 428c26–429a01〕。這個界線差異是本段可見的文字事實，不能自行把上列改成六項，也不能把下釋併回五項。義疏因此保留上列與下釋兩種呈現。
收束
「以餘行當念眾生，如是勝眾真實眾是名醍醐，戒具足、定具足、慧具足、解脫具足、解脫知見具足」〔T32 429a01–04〕。句首「以餘行當念眾生」的句法未決；其後明列勝眾、真實眾、醍醐，以及戒、定、慧、解脫、解脫知見五項具足，不替這五項加上地位比較或作者用意。「彼坐禪人以此門以此行，以現念眾功德。如是現念眾功德，其心成信，由於信念心成不亂，以不亂心能滅諸蓋，禪分得起，外禪成住，如初廣說（念僧已竟）」〔T32 429a04–07〕，依次列現念眾功德、心成信、心不亂、滅蓋、禪分起、外禪成住；「如初廣說」所省內容不在本單元補出。
本單元可確定的重點是：僧為聖人和合；念僧的修、相、味、處各有明文；修行列出隨從軟善、隨從如法、隨從和合、四雙八輩及可敬等項；「如」有八正聖道與泥洹二釋；末列戒、定、慧、解脫、解脫知見五項具足。未決處包括「念佛功德等」的「等」、列文與逐釋如何逐項對應，以及「以餘行當念眾生」的句法。下一段自念戒起〔T32 429a08〕。
This unit asks about recollection of the Saṅgha, its characteristic, function, basis, qualities, and cultivation. It first explains the Saṅgha as “the concord of noble persons,” then lists cultivation, characteristic, function, basis, and the contents recollected. In the list, “follows” appears in the first three statements: follows gentle goodness, follows what is true, and follows concord. In the explanation, “called following in practice” occurs five times. These counts and statements can be established within the passage. The source does not say that the items form a causal sequence or progression.
Definition and Four Matters
“Question: What is recollection of the Saṅgha? What is its characteristic? What is its function? What is its basis? What are its qualities? What is its cultivation?” 〔T32 428b28–29〕. Six questions are explicitly listed. The definition reads: “The Saṅgha is the concord of noble persons. This is called the Saṅgha. Directly recollecting the qualities of the Saṅgha's practice—that recollection, repeated recollection, and right recollection—is called recollection of the Saṅgha” 〔T32 428b29–428c01〕. The Saṅgha is explained as the concord of noble persons, and recollection, repeated recollection, and right recollection are listed. The four matters are: “When that recollection abides without distraction, this is called cultivation. Arousing recollection of the Saṅgha's qualities is the characteristic; reverence in the mind is the function; delight in the qualities of concord is the basis” 〔T32 428c01–03〕. The source words can be established exactly: cultivation is recollection abiding without distraction; characteristic is arousing recollection of the Saṅgha's qualities; function is reverence in the mind; basis is delight in the qualities of concord. “The concord of noble persons” at the beginning recurs later as “the noble community in concord” 〔T32 428c24–25〕. The source does not state that this recurrence is a cause of the four matters. The appended 念佛功德等 stands at 〔T32 428c03〕. The scope and object of 等 remain unclear; both possible attachments remain open.
The six questions and answers do not each begin a separate paragraph but unfold continuously in one base-text paragraph. The answer clearly first defines the Saṅgha and recollection of the Saṅgha, then cultivation, characteristic, function, and basis. “What are its qualities?” receives no short answer labeled only “qualities” but leads into the items recollected in the practice 〔T32 428b28–428c08〕. The exposition therefore follows the source order without forcing each later item under one question. The phrase 念佛功德等 after the four matters especially cannot serve as a definite summary because 等 is unexplained.
The beginning reads “The Saṅgha is the concord of noble persons” 〔T32 428b29〕, while later it reads “The Saṅgha is the noble community in concord” 〔T32 428c24–25〕. The locations and wording of both can be checked exactly.
Several literal differences must be preserved separately. In “arousing recollection of the Saṅgha's qualities is the characteristic,” the base 念 is 令 in four witnesses. In “as explained at length in the first practice,” the base 如 is 餘如 in four witnesses. The passage also has “through the remaining practices one should recollect beings” 〔T32 429a01–02〕. The subject and referent of “through the remaining practices,” and the attachment of “beings,” cannot be determined from this unit. It remains open and is not emended to “one should recollect the Saṅgha” or another fixed reading. The body follows the Taishō base and records variants without using them to supply meaning.
Six Statements Recollected and Five Reasons for Following
“What is cultivation? A beginning meditator enters a secluded place and sits, gathers the whole mind, and, with an undistracted mind, forms the recollection and is well able to cultivate. The Blessed One's community of recluses follows gentle goodness; the Blessed One's community of recluses follows what is true; the Blessed One's noble community follows concord; the Blessed One's noble community is the four pairs and eight persons; the Blessed One's community of recluses is fit for reverence and offerings and fit for joined palms, the unsurpassed field of merit for the world; here one cultivates well” 〔T32 428c03–08〕. The opening explicitly lists entering a secluded place and sitting, gathering the whole mind, and forming the recollection with an undistracted mind. It then lists following gentle goodness, following what is true, following concord, four pairs and eight persons, fitness for reverence, offerings, and joined palms, and the unsurpassed field of merit. The explanations below do not correspond one for one with the divisions of this list, so the received order is preserved without making the first three causes of the last three.
The subjects also change exactly as written. The first two statements say “the Blessed One's community of recluses,” the third and fourth “the Blessed One's noble community,” and the next returns to “the Blessed One's community of recluses” 〔T32 428c05–08〕. Their respective contents are gentle goodness, what is true, concord, four pairs and eight persons, fitness for reverence and offerings and joined palms, and the unsurpassed field of merit for the world. Subject and complement order is certain, but whether “here one cultivates well” closes only the last statement or the whole string cannot be uniquely proven from the unpunctuated base. Lineation therefore does not substitute for doctrinal judgment.
Five reasons appear under following: “because it follows the well-proclaimed Dhamma, it is called following in practice; because it benefits self and others, it is called following in practice; because it has reached fulfillment, it is called following in practice; because it is fulfilled without hostility, it is called following in practice; because it is fulfilled in the middle, apart from the two extremes, it is called following in practice” 〔T32 428c09–12〕. Each of the five closes “called following in practice,” and “fulfilled” occurs three times. The source lists the reasons individually without arranging them as beginning, direction, and goal. Gentle goodness has two separate reasons: “because it is separated from illusion and flattery, it is called gently good; because it is separated from crooked and evil conduct of body and speech, it is called gently good” 〔T32 428c12–13〕. These are separation from illusion and flattery and from crooked bodily and verbal evil. “Gently good” is not redefined as a psychological trait.
The content carried by each of the five “because” statements remains distinct: following the well-proclaimed Dhamma, benefiting self and others, having reached fulfillment, fulfillment without hostility, and fulfillment in the middle apart from two extremes 〔T32 428c09–12〕. Four witnesses read 至已 for the base 已至; the body follows the base. The two reasons for gentle goodness follow immediately. The Ming witness reads 幼 for the base 幻. What the base securely establishes is the two statements, separation from illusion and flattery and separation from crooked bodily and verbal evil, together with two occurrences of “called gently good” 〔T32 428c12–13〕. The variants do not change the list or authorize a sequence among the five or two reasons.
Pause at One Question: Why Does One Character, “True,” Receive Two Explanations?
“Following what is true means the noble eightfold path. Because it follows that, it is called following the true. Further, ‘the true’ means Nibbāna. Because one follows and gains Nibbāna, this is practice of the true. Because one follows the knowledge of the four noble truths taught by the Blessed One, it is called practice of the true” 〔T32 428c13–16〕. The same character 如 is first explained as the noble eightfold path and then, through “further,” as Nibbāna. Both explanations coexist and the unit does not harmonize them. The final sentence separately gives the four noble truths taught by the Blessed One and “following knowledge of the true.” Only these three explicit referents—the noble eightfold path, Nibbāna, and the four noble truths—are retained. No relation of inclusion not stated here is supplied.
Following concord reads: “because one follows the fulfillment of concord among recluses, it is called following concord. If one follows in this way and performs the work of concord, it produces great fruit and great qualities. Because it follows in this way, it is called following concord” 〔T32 428c16–19〕. Fulfillment of concord among recluses, performing the work of concord, great fruit, and great qualities are explicit; both statements close on “following concord.” The beginning also has “concord of noble persons,” and the fourfold account has “delight in the qualities of concord.” These are different locations of the same word within the unit. The source does not organize them into levels, so they are listed separately.
The syntax of the two concord statements cannot be merged into a new definition. The first gives “because one follows the fulfillment of concord among recluses” as its reason. The second begins with the condition “if one follows in this way,” then says “performs the work of concord, produces great fruit and great qualities,” and again joins “because it follows in this way” to “called following concord” 〔T32 428c18–19〕. The condition, work performed, fruit and qualities, and naming formula all occur in the source. It does not follow that every following necessarily produces reverential status through a sequence.
The Four Pairs and Eight Persons, and the Six Descriptions of the Saṅgha
“The four pairs and eight persons are these: one abiding on the path of stream-entry and one abiding in its fruit form one pair; one abiding on the path of once-return and one abiding in its fruit form one pair; one abiding on the path of non-return and one abiding in its fruit form one pair; one abiding on the path of arahantship and one abiding in its fruit form one pair. These are called the four pairs: because they abide on the paths and in the fruits of the paths, they are called the four pairs. The eight persons are the four directions toward the fruits and the four fruits; these are called the eight persons” 〔T32 428c19–24〕. Four sentences give in sequence path and fruit for stream-entry, once-return, non-return, and arahantship, each called one pair. “Eight persons” is explained only as four directions and four fruits and is not expanded by name. Next, “A recluse is so called because one is accomplished through hearing” 〔T32 428c24〕; only this source explanation of recluse is certain.
Each of the four pair-statements uses the same construction and retains both “abiding on such-and-such path” and “abiding in its fruit” 〔T32 428c19–23〕. The summary again says “because they abide on the paths and in the fruits of the paths, they are called the four pairs,” and only the next sentence changes to “four directions and four fruits” for the eight persons 〔T32 428c22–24〕. The source neither enumerates the eight by name nor assigns either explanation of “true” to the four pairs and eight persons. The four pairs, eight persons, and recluse are therefore each read from their own explicit wording.
The six descriptions of the Saṅgha are: “The Saṅgha is the noble community in concord, worthy of invitation, worthy of offerings, worthy of gifts, worthy of reverence, the unsurpassed field of merit for the world” 〔T32 428c24–26〕. They are then explained one by one: “worthy of invitation” means fit to receive an invitation; “worthy of offerings” means that giving to the community produces great fruit and it is fit to receive offerings; “worthy of gifts” means that giving to the community brings great fruition; “worthy of reverence” means fit to receive acts of reverence; “unsurpassed” means having the greatest qualities; “field of merit for the world” means the place of beings' qualities 〔T32 428c26–429a01〕. In the initial list, “unsurpassed field of merit for the world” runs together; in the explanations, “unsurpassed” and “field of merit for the world” are separate. List and explanation do not correspond, and both presentations remain open. The textual form for worthy of gifts varies in length across witnesses; the variants are recorded. The source explicitly gives each of the first four meanings and then explains unsurpassed and field of merit. Beyond this, the field metaphor is not expanded into a psychological or causal mechanism between donor and Saṅgha.
The upper list has four separate items—worthy of invitation, offerings, gifts, reverence—followed by undivided “unsurpassed field of merit for the world” 〔T32 428c25–26〕. The explanation has one explanation for each of the first four and then separately explains unsurpassed and field of merit for the world 〔T32 428c26–429a01〕. This boundary difference is a visible textual fact. The upper list cannot be silently remade into six items, nor can the lower explanation be folded into five. Both are retained.
Conclusion
“Through the remaining practices one should recollect beings; such an excellent community, a true community, is called cream; fulfillment in virtue, fulfillment in concentration, fulfillment in wisdom, fulfillment in liberation, fulfillment in the knowledge and vision of liberation” 〔T32 429a01–04〕. The syntax of “through the remaining practices one should recollect beings” is unresolved. The source next explicitly lists excellent community, true community, cream, and five fulfillments—virtue, concentration, wisdom, liberation, and knowledge and vision of liberation. No rank-comparison or authorial intention is added to the five. “Through this doorway and this practice, the meditator directly recollects the qualities of the community. Directly recollecting those qualities in this way, the mind gains confidence. Through confident recollection, the mind becomes undistracted. With the undistracted mind, one can extinguish the hindrances; the factors of jhāna arise, and external jhāna is accomplished and abides. It is as explained at length in the first practice. Recollection of the Saṅgha is finished” 〔T32 429a04–07〕. This lists in order direct recollection of the community's qualities, confidence, nondistraction, extinguishing hindrances, arising of jhāna factors, and accomplishment of external jhāna. The omitted content of “as explained at length in the first practice” is not supplied.
What can be established is that the Saṅgha is the concord of noble persons; cultivation, characteristic, function, and basis each have explicit wording; the practice lists gentle goodness, what is true, concord, four pairs and eight persons, and the worthy qualities; “true” receives the two explanations noble eightfold path and Nibbāna; and the passage ends with fulfillment in virtue, concentration, wisdom, liberation, and knowledge and vision of liberation. Unresolved places include 等 in 念佛功德等, how list and explanations correspond item by item, and the syntax of “through the remaining practices one should recollect beings.” The next passage begins recollection of virtue at 〔T32 429a08〕.
Shi Huijing · Waken · The Path of Freedom · Recollection of the Saṅgha · 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，接念法一門之夾註「（念法已竟）」〔T32 428b27〕而下，為十念之第三門。底本作單一段〔T32 428b28–429a07〕，內含問目、僧與念僧之定義、修相味處、修行之所念六句、隨從諸目逐釋、四雙八輩、沙門與僧之六目、以餘行當念與結，末以夾註「（念僧已竟）」〔T32 429a07〕落界。
一、科判定位
本段一問六目，其下逐目而答。段內之節逐字可核（節非底本之段，僅為讀之便，底本不分）：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 問目與定義 | 「問：云何念僧？」〔T32 428b28〕…「此謂念僧」〔T32 428c01〕 |
| 修·相·味·處 | 「彼念住不亂此謂修」〔T32 428c01–02〕…「念佛功德等」〔T32 428c03〕 |
| 所念六句 | 「世尊沙門眾隨從軟善」〔T32 428c05〕…「無上世間福田，於是善修行」〔T32 428c08〕 |
| 隨從·軟善 | 「世尊沙門眾者隨從善說法故」〔T32 428c08–09〕…「名軟善」〔T32 428c13〕 |
| 隨從如 | 「隨從如者，八正聖道」〔T32 428c13–14〕…「名如修行」〔T32 428c16〕 |
| 隨從和合 | 「隨從和合者」〔T32 428c16〕…「故名隨從和合」〔T32 428c18–19〕 |
| 四雙八輩 | 「四雙八輩者」〔T32 428c19〕…「此謂八輩」〔T32 428c23–24〕 |
| 沙門與僧 | 「沙門者，從聞成就」〔T32 428c24〕…「名世間福田」〔T32 429a01〕 |
| 以餘行當念·結 | 「以餘行當念眾生」〔T32 429a01–02〕…「如初廣說」〔T32 429a07〕（念僧已竟） |
單元界與底本段界相合：起於 428b28 段首之問、止於 429a07 段末夾註，全段一段不切。
全段定位錨
〔T32, 428b28–429a07〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 僧·念僧 | 「僧者，聖人和合，此謂為僧」〔T32 428b29〕；「現念僧修行功德，彼念、隨念、正念，此謂念僧」〔T32 428b29–428c01〕 | 「德」字有校記（見目三），三本作「彼」。念之名數：念佛門七名〔T32 426b29–426c01〕、念法門三名〔T32 428b04–05〕、本門亦三名——照錄不代會通 |
| 問目六 | 「問：云何念僧？何相？何味？何處？何功德？云何為修？」〔T32 428b28–29〕 | 本門問目六而念佛門七〔T32 426b26–27〕（彼有「何修」與「云何修行」二問，此作「云何為修」一問）；照錄不代補、不代對應 |
| 修·相·味·處 | 「彼念住不亂此謂修」〔T32 428c01–02〕 | 本門作「念住不亂」而念佛·念法二門作「心住不亂」〔T32 426c01〕〔T32 428b05〕；「念」字有校記（見目三），四本作「令」。字之異照錄不判、不代正 |
| 念佛功德等 | 〔T32 428c03〕 | 本語全論二見（428b06–07 念法門·428c03 本門）；所等者為何，論文不明言，照錄不判 |
| 所念六句 | 「世尊沙門眾隨從軟善」〔T32 428c05〕以下六句〔T32 428c05–08〕 | 六句之首四作「隨從…」、末二作「堪可…」；下文逐釋者為隨從·軟善·隨從如·隨從和合·四雙八輩·沙門·僧諸目——列與釋之目不一一相當，照錄不代對應 |
| 名修行隨從 | 〔T32 428c09〕〔T32 428c10〕〔T32 428c11〕二見〔T32 428c12〕 | 本段五見，五因各綴一收語；「已至」有校記（見目三），四本作「至已」 |
| 名軟善 | 〔T32 428c12–13〕〔T32 428c13〕 | 本段二見；「幻」字有校記（見目三），明本作「幼」 |
| 如·隨從如 | 「隨從如者，八正聖道」〔T32 428c13–14〕；「復次如者謂泥洹」〔T32 428c14–15〕 | 「如」一字二釋：先釋作八正聖道、復釋作泥洹；二釋並存而論文不會通，照錄不判 |
| 四雙八輩 | 「四雙八輩者」〔T32 428c19〕…「此謂八輩」〔T32 428c23–24〕 | 四雙以「住…道及住其果故為一雙」四疊出之〔T32 428c19–23〕；八輩逕作「四向四果」〔T32 428c23〕而不逐列，照錄不代補 |
| 僧之六目 | 可請·可供養·可施·可恭敬·無上·世間福田〔T32 428c25–429a01〕 | 上列作「可請、可供養、可施、可恭敬，無上世間福田」〔T32 428c25–26〕——「無上世間福田」上列作一而下釋分二（無上·世間福田），照錄不判。「請」字有校記，明本作「謂」；「可施」一目校記二條（見目三） |
| 以餘行當念眾生 | 〔T32 429a01–02〕 | 「以餘行」的主語與所指，以及「眾生」如何隸屬，均不明；「如」字有校記（見目三），四本無此字。照錄存疑，不代作「當念僧」等定讀 |
| 外禪成住 | 「禪分得起，外禪成住」〔T32 429a06–07〕 | 本門作「外禪成住」而諸門作「外行禪成住」（全論七見，見 08-39）——少一「行」字，照錄不判、不代補 |
| 如初廣說 | 〔T32 429a07〕 | 「如」字有校記（見目三），四本作「餘如」，即「餘如初廣說」——與念法門〔T32 428b26–27〕之語同。本文從底本 |
三、校記與異讀
本段範圍內大正藏校記十處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 428c01 | 德（現念僧修行功德） | 彼 | 【宋】【元】【宮】 |
| 428c02 | 念（念起僧功德為相） | 令 | 【宋】【元】【明】【宮】 |
| 428c10 | 已至（已至具足故） | 至已 | 【宋】【元】【明】【宮】 |
| 428c12 | 幻（離幻諂故） | 幼 | 【明】 |
| 428c25 | 請（可請、可供養） | 謂 | 【明】 |
| 428c27 | 可施（可施者，若於眾施） | 可施可施 | 【宋】【元】；明本註曰「可施者」南藏作「可施可施者」五字 |
| 428c28 | 報（得大果報） | 報名可施 | 【明】 |
| 429a01 | 名（名世間福田） | 多 | 【明】 |
| 429a02 | 如（如是勝眾真實眾） | 〔無此字〕 | 【宋】【元】【明】【宮】 |
| 429a07 | 如（如初廣說） | 餘如 | 【宋】【元】【明】【宮】 |
誌錄不判四事：
- 428c27·428c28「可施」一目之二校記相涉——宋元本作「可施可施」、明本於「得大果報」下增「名可施」，明本並註南藏之異；諸本於此目之文長短不一。並錄不判，本文從底本。
- 429a02「如是勝眾真實眾」之「如」，四本無此字——有此字則「如是」承上，無此字則「是勝眾真實眾」逕自為句。並錄不判，本文從底本。
- 429a07「如初廣說」之「如」，四本作「餘如」——作「餘如初廣說」則與念法門之收語同〔T32 428b26–27〕。並錄不判，本文從底本。
- 428c02「念起僧功德為相」之「念」，四本作「令」——作「念」則承上「彼念住不亂」，作「令」則與念法門「起功德法為相」〔T32 428b06〕之式近。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。夾註一處：〔T32 429a07〕「（念僧已竟）」，底本行內夾註，照錄。
四、論主引據
本段引據一處：「世尊所說四聖諦」〔T32 428c15–16〕——標為世尊所說而不出其經，繫於「隨從如智故，名如修行」〔T32 428c16〕之下；所引之經論文未標，不代考定。
五、譬喻·修辭
- 「故名…」之五疊〔T32 428c08–12〕：隨從一目之下五因各綴「名修行隨從」為收，與念法門「善說」五收〔T32 428b10–13〕、念佛門「故名善逝」五見〔T32 427a08–11〕同為本論之複沓式——三門連用同一格。
- 一字二釋〔T32 428c13–15〕：「如」先釋作八正聖道、復以「復次」釋作泥洹；二釋並存而不相攝，論文不會通，照錄不判。
- 四雙之四疊〔T32 428c19–23〕：須陀洹·斯陀含·阿那含·阿羅漢各以「住…道及住其果故為一雙」同式出之，四句一字不易——列之整齊在本門為最。
- 上列下釋之不相當〔T32 428c05–08／428c08–429a01〕：所念六句與下文逐釋之目數不一一相當（如「無上世間福田」上列作一、下釋分二）；照錄不代對應。
- 末句之省〔T32 429a06–07〕：諸門收語作「外行禪成住…餘如初廣說」，本門作「外禪成住…如初廣說」，二處各省一字；照錄不代補。
六、章內互讀
- 前指：念法門 08-39〔T32 428a19–428b27〕；念佛門問目七〔T32 426b26–27〕與七名〔T32 426b29–426c01〕；「心住不亂」之套語〔T32 426c01–02〕〔T32 428b05〕；「念佛功德等」〔T32 428b06–07〕；「外行禪成住」全論七見。
- 後指：念戒自「問：云何念戒？」〔T32 429a08〕起（08-41）——念僧既竟，念戒於彼始起。
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 parenthetical note “Recollection of the Dhamma is finished” 〔T32 428b27〕. It is the third of the ten recollections. The base text is one paragraph 〔T32 428b28–429a07〕 containing the questions; definitions of Saṅgha and recollection of the Saṅgha; cultivation, characteristic, function, and basis; six statements recollected; explanations of following, gentle goodness, what is true, and concord; the four pairs and eight persons; recluse and the six descriptions of the Saṅgha; recollecting through the remaining practices; and the conclusion. It ends with the inline note “Recollection of the Saṅgha is finished” 〔T32 429a07〕.
1. Structural Location
The passage has one question with six items, followed by their answers. The sections below are for reading convenience and are not divisions in the base paragraph:
| Section | Verbatim limits of the source, each with its anchor |
|---|---|
| Questions and definitions | “Question: What is recollection of the Saṅgha?” 〔T32 428b28〕 … “this is called recollection of the Saṅgha” 〔T32 428c01〕 |
| Cultivation, characteristic, function, and basis | “When that recollection abides without distraction, this is called cultivation” 〔T32 428c01–02〕 … 念佛功德等 〔T32 428c03〕 |
| Six statements recollected | “The Blessed One's community of recluses follows gentle goodness” 〔T32 428c05〕 … “the unsurpassed field of merit for the world; here one cultivates well” 〔T32 428c08〕 |
| Following and gentle goodness | “The Blessed One's community of recluses follows the well-proclaimed Dhamma” 〔T32 428c08–09〕 … “called gently good” 〔T32 428c13〕 |
| Following what is true | “Following what is true means the noble eightfold path” 〔T32 428c13–14〕 … “called practice of the true” 〔T32 428c16〕 |
| Following concord | “As to following concord” 〔T32 428c16〕 … “therefore it is called following concord” 〔T32 428c18–19〕 |
| Four pairs and eight persons | “As to the four pairs and eight persons” 〔T32 428c19〕 … “these are called the eight persons” 〔T32 428c23–24〕 |
| Recluse and Saṅgha | “A recluse is so called because one is accomplished through hearing” 〔T32 428c24〕 … “called the field of merit for the world” 〔T32 429a01〕 |
| Recollection through the remaining practices and conclusion | “Through the remaining practices one should recollect beings” 〔T32 429a01–02〕 … “as explained at length in the first practice” 〔T32 429a07〕 (Recollection of the Saṅgha is finished) |
The unit boundary matches the base paragraph: it begins with the question at 428b28 and ends with the inline note at 429a07; the single paragraph is not cut.
Anchor for the whole passage
〔T32, 428b28–429a07〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Saṅgha and recollection of the Saṅgha, 僧·念僧 | “The Saṅgha is the concord of noble persons. This is called the Saṅgha” 〔T32 428b29〕; “Directly recollecting the qualities of the Saṅgha's practice—that recollection, repeated recollection, and right recollection—is called recollection of the Saṅgha” 〔T32 428b29–428c01〕 | 德 has a critical note (section 3); three witnesses read 彼. Recollection of the Buddha has seven names 〔T32 426b29–426c01〕, recollection of the Dhamma three 〔T32 428b04–05〕, and this practice likewise three. The source does not reconcile the counts |
| Six questions | “What is recollection of the Saṅgha? What is its characteristic? What is its function? What is its basis? What are its qualities? What is its cultivation?” 〔T32 428b28–29〕 | This practice asks six, while recollection of the Buddha asks seven 〔T32 426b26–27〕, separately asking “How is it cultivated?” and “How is it practiced?” Here one question reads “What is its cultivation?” No question is supplied or forcibly matched |
| Cultivation, characteristic, function, basis, 修·相·味·處 | “When that recollection abides without distraction, this is called cultivation” 〔T32 428c01–02〕 | This passage says “recollection abides without distraction,” whereas recollection of the Buddha and Dhamma say “mind abides without distraction” 〔T32 426c01〕〔T32 428b05〕. 念 has a critical note (section 3); four witnesses read 令. The literal difference remains open |
| 念佛功德等 | 〔T32 428c03〕 | The expression occurs twice in the treatise, at 428b06–07 in recollection of the Dhamma and at 428c03 here. The object of 等 is not explained and remains open |
| Six statements recollected | Six statements beginning “The Blessed One's community of recluses follows gentle goodness” 〔T32 428c05〕 and continuing through 〔T32 428c05–08〕 | The first four contain “follows …”; the final two “is fit …”. The explanations below cover following, gentle goodness, following what is true, following concord, four pairs and eight persons, recluse, and Saṅgha. List and explanations do not correspond one for one. No correspondence is imposed |
| Called following in practice, 名修行隨從 | Occurrences at 〔T32 428c09〕, 〔T32 428c10〕, twice at 〔T32 428c11〕, and 〔T32 428c12〕 | Five occurrences, each closing one reason. 已至 has a critical note (section 3); four witnesses read 至已 |
| Called gently good, 名軟善 | 〔T32 428c12–13〕 and 〔T32 428c13〕 | Two occurrences. 幻 has a critical note (section 3); the Ming witness reads 幼 |
| True and following what is true, 如·隨從如 | “Following what is true means the noble eightfold path” 〔T32 428c13–14〕; “Further, ‘the true’ means Nibbāna” 〔T32 428c14–15〕 | One character receives two explanations: first the noble eightfold path, then Nibbāna. Both coexist without harmonization |
| Four pairs and eight persons, 四雙八輩 | From “as to the four pairs and eight persons” 〔T32 428c19〕 through “these are called the eight persons” 〔T32 428c23–24〕 | The four pairs are given through four repetitions of “abiding on the path and abiding in its fruit form one pair” 〔T32 428c19–23〕. The eight persons are only “four directions and four fruits” 〔T32 428c23〕 and are not individually named |
| Six descriptions of the Saṅgha | Worthy of invitation, offerings, gifts, reverence, unsurpassed, and field of merit for the world 〔T32 428c25–429a01〕 | The initial list has “worthy of invitation, worthy of offerings, worthy of gifts, worthy of reverence, unsurpassed field of merit for the world” 〔T32 428c25–26〕. The initial list treats “unsurpassed field of merit for the world” as one continuous phrase, while the explanations divide unsurpassed and field of merit for the world. Both remain open. 請 has a critical note; the worthy-of-gifts section has two notes (section 3) |
| Through the remaining practices one should recollect beings, 以餘行當念眾生 | 〔T32 429a01–02〕 | The subject and referent of “through the remaining practices,” and the attachment of “beings,” are unclear. 如 has a critical note (section 3); four witnesses omit it. The phrase remains open and is not emended to “recollect the Saṅgha” |
| External jhāna is accomplished and abides, 外禪成住 | “The factors of jhāna arise, and external jhāna is accomplished and abides” 〔T32 429a06–07〕 | This practice says “external jhāna,” while seven other formulas in the treatise have “the jhāna of external practice is accomplished and abides” (see 08-39). The character 行 is absent here and is not supplied |
| As explained at length in the first practice, 如初廣說 | 〔T32 429a07〕 | 如 has a critical note (section 3); four witnesses read 餘如, forming “the remainder is as explained at length in the first practice,” like recollection of the Dhamma at 〔T32 428b26–27〕. The body follows the base |
3. Critical Notes and Variant Readings
The Taishō apparatus gives ten notes in this passage. All are recorded without altering the body, which follows the Taishō base text throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 428c01 | 德, in 現念僧修行功德 | 彼 | 【宋】【元】【宮】 |
| 428c02 | 念, in 念起僧功德為相 | 令 | 【宋】【元】【明】【宮】 |
| 428c10 | 已至, in 已至具足故 | 至已 | 【宋】【元】【明】【宮】 |
| 428c12 | 幻, in 離幻諂故 | 幼 | 【明】 |
| 428c25 | 請, in 可請、可供養 | 謂 | 【明】 |
| 428c27 | 可施, in 可施者，若於眾施 | 可施可施 | 【宋】【元】; the Ming note says that the Southern Canon has the five characters 可施可施者 |
| 428c28 | 報, in 得大果報 | 報名可施 | 【明】 |
| 429a01 | 名, in 名世間福田 | 多 | 【明】 |
| 429a02 | 如, in 如是勝眾真實眾 | 〔－〕, absent | 【宋】【元】【明】【宮】 |
| 429a07 | 如, in 如初廣說 | 餘如 | 【宋】【元】【明】【宮】 |
Four matters are recorded without adjudication:
- The two notes at 428c27 and 428c28 concern the worthy-of-gifts item together. Song and Yuan read 可施可施; Ming adds 名可施 after “gains great fruition” and also records the longer Southern Canon reading. The item varies in length among witnesses. All are recorded without judgment; the body follows the base.
- At 429a02, four witnesses omit 如 from “such an excellent community, a true community.” With it, 如是 continues the preceding wording; without it, “is an excellent community, a true community” begins directly. Both are recorded without judgment.
- At 429a07, four witnesses read 餘如 instead of 如 in “as explained at length in the first practice.” With 餘, the formula matches the recollection-of-Dhamma conclusion at 〔T32 428b26–27〕. Both are recorded without judgment.
- At 428c02, four witnesses read 令 instead of 念 in “arousing recollection of the Saṅgha's qualities is the characteristic.” With 念, the wording continues the preceding “that recollection abides without distraction”; with 令, its form is close to “arousing the Dhamma's qualities is the characteristic” in recollection of the Dhamma 〔T32 428b06〕. Both are recorded without judgment.
Checks against the critical text: no missing-character or gaiji marker occurs in the body. One parenthetical note occurs at 〔T32 429a07〕, “Recollection of the Saṅgha is finished,” and is preserved.
4. Authorities Cited by the Treatise
One statement invokes an authority: “the four noble truths taught by the Blessed One” 〔T32 428c15–16〕. No scripture is named. The statement supports “because one follows knowledge of the true, it is called practice of the true” 〔T32 428c16〕; no external source is supplied.
5. Simile and Rhetoric
- Five repetitions of “therefore called …” 〔T32 428c08–12〕: under following, each of five reasons closes with “called following in practice.” This parallels the five closures for “well proclaimed” in recollection of the Dhamma 〔T32 428b10–13〕 and the five occurrences of “therefore called Well-Gone” in recollection of the Buddha 〔T32 427a08–11〕. The same repetitive form is used in three consecutive practices.
- One character, two explanations 〔T32 428c13–15〕: 如 is first explained as the noble eightfold path and then, after “further,” as Nibbāna. The two coexist without inclusion or reconciliation in the source.
- Four repeated pair-formulas 〔T32 428c19–23〕: stream-entry, once-return, non-return, and arahantship each use the same form, “abiding on the path and abiding in its fruit form one pair.” The regularity is especially pronounced here.
- Mismatch between list and explanation 〔T32 428c05–08／428c08–429a01〕: the six statements recollected do not correspond one for one with the items explained below. For example, “unsurpassed field of merit for the world” runs together in the upper list and divides into two explanations below. No mapping is imposed.
- Omission in the final formula 〔T32 429a06–07〕: other recollection conclusions have “the jhāna of external practice is accomplished and abides … the remainder is as explained at length in the first practice,” whereas this passage has “external jhāna is accomplished and abides … as explained at length in the first practice,” omitting one character in each place. Neither is supplied.
6. Internal Cross-Reading
- Backward: recollection of the Dhamma in 08-39 〔T32 428a19–428b27〕; the seven questions 〔T32 426b26–27〕 and seven names 〔T32 426b29–426c01〕 in recollection of the Buddha; the formula “mind abides without distraction” at 〔T32 426c01–02〕 and 〔T32 428b05〕; 念佛功德等 at 〔T32 428b06–07〕; and the seven occurrences of “the jhāna of external practice is accomplished and abides.”
- Forward: recollection of virtue begins with “Question: What is recollection of virtue?” 〔T32 429a08〕 in 08-41, after recollection of the Saṅgha is finished.
7. Transmission
This edition takes no position here on questions of authorship, translation history, or transmission.
Shi Huijing · Waken · The Path of Freedom · Recollection of the Saṅgha · Apparatus · Summer 2026