解脫道論 念寂寂與十念散句
十念收官之門，逐項念「滅」。入初禪念諸蓋滅，二禪念覺觀滅，三禪念喜滅，四禪念樂滅；其後各定與四果，也各有論文明列的所滅。末句收作：「若入泥洹，以寂寂念，一切皆滅。」只按所入、所得與所滅逐項讀。
修法段先列諸根寂寂的比丘，又列戒、定、慧、解脫、解脫知見具足；接著依次說見、聞、往、視供養、念、隨出家與恩。原文再問「何故」，另說聞其說法而得身、心二離憒閙；前後如何逐項連屬並未拆明，照兩組明文分別保留。
念寂寂末由信、念自在而至心不亂，並以「寂寂已竟」「十念已竟」收束。隨後「於十念處，此散句」另列念佛、緣覺功德、法、僧、戒、施與天的語句；這一標語不是後文的項數。「受施未施」的主體與連屬未明，「有五法當修念天」也只標數而不列名，均依原文保留。
The doorway that closes the ten recollections recollects “cessation” item by item. Entering the first meditation, one recollects cessation of the hindrances; in the second, cessation of initial and sustained thought; in the third, cessation of joy; in the fourth, cessation of pleasure. Each of the later concentrations and four fruits likewise has something expressly stated as ceased. The final sentence gathers them up: “If he enters nibbāna, through recollection of quietude, everything has ceased.” Read only the condition entered or attained and what that source sentence says has ceased.
The method first presents a bhikkhu whose faculties are quiet and then one complete in discipline, concentration, wisdom, liberation, and knowledge and vision of liberation. Seeing, hearing, going, 視供養, recollecting, following into renunciation, and statements about benefit then occur in order. The source next asks “Why?” and separately states that hearing his teaching produces bodily and mental separation from commotion. How the two groups attach item by item is not unpacked; each explicit group is retained separately.
Recollection of quietude ends through mastery of faith and mindfulness and an undistracted mind, with the main text “Quietude is concluded” and the inline note “The ten recollections are concluded.” “Within the ten recollections, these are miscellaneous statements” then separately gives statements on Buddhas, independently awakened persons, Dhamma, Sangha, discipline, giving, and devas. The heading is not a number for the statements that follow. The subject and attachment of 受施未施 remain unclear, while “five dhammas should be used to cultivate recollection of devas” gives only the number and not the names. Both are retained as stated.
Shi Huijing · Waken · The Path of Freedom · Recollection of Quietude and Miscellaneous Statements on the Ten Recollections · 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〉「念寂寂與十念散句」· 大正藏 T32n1648〔起 T32 0434b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0434b〕
問：云何念寂寂？何修？何相？何味？何處？何功德？云何修？答：寂寂者，滅身心動亂。已伏斷故，此謂寂寂。現念寂寂，彼念、隨念、正念，此謂念寂寂。以念住不亂，此謂修。令起不動功德為相，不調為味，妙解脫為處。何功德者，若修行念寂寂，成安眠安覺、成寂寂。諸根寂寂心願具足，成可愛慚愧具足，常為人所貴重，向善趣、向醍醐。云何修彼者，初坐禪人入寂寂坐，攝一切心不起亂心。如彼比丘諸根寂寂，心寂寂樂、一處寂寂。以相應住，彼比丘以身口意若見若聞，以寂寂念、以寂寂功德。如世尊所說：彼比丘戒具足、定具足、慧具足、解脫具足、解脫知見具足。若比丘得見彼比丘，我說彼大種大恩。若聞彼比丘，我說大恩。若往彼，我說大恩。若視供養彼、若念彼、若隨出家，我說彼大得恩。何故？如是等諸比丘聞其說法，得二離憒閙，所謂身離憒閙、心離憒閙。彼比丘入初禪，以寂寂念諸蓋滅：若入第二禪，念彼覺觀滅；若入第三禪，念彼喜滅；若入第四禪，念彼樂滅；若入虛空定，念色想、瞋恚想、種種想滅；若入識定，念彼虛空滅；若入無所有定，念彼識入想滅；若入非想非非想定，念彼無所有想滅；若入想受滅，念彼想受滅。若得須陀洹果，念見一處煩惱滅；若得斯陀洹果，念麁婬欲瞋恚煩惱滅；若得阿那含，念細煩惱婬欲瞋恚滅；若得阿羅漢果，念彼一切煩惱滅。若入泥洹，以寂寂念，一切皆滅。彼坐禪人，以此門以此行，如是以功德念寂寂，彼心成信。以信自在、以念自在，心成不亂。若不亂心，諸蓋滅，禪分起外行禪成住念。寂寂已竟（十念已竟）。
〔T32 0434c〕
於十念處，此散句。若念過去未來佛功德，此謂修念佛；如是念緣覺功德。若念善說一法，是謂修念法。若念一聲聞修行功德，此謂修念僧。念彼戒，此謂修念戒。念彼施，此謂修念施。若欲樂念施，施於有功德人，當取受相。若有人受施未施，乃至一摶，悉不應食。念天者，成就信。有五法當修念天。
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：什麼是念寂寂？怎樣修？它的相、味、處各是什麼？有什麼功德？又該怎樣實修？
答：所謂寂寂，就是身心的動亂止息；原文接著說「已伏斷故」，也就是動亂已被伏下、斷除，所以稱為寂寂。
把寂寂清楚地念在當下；這一念、隨念與正念，就稱為念寂寂。
念能安住而不散亂，稱為修。能使不動的功德生起，是它的相；「不調」是它的味；妙解脫是它的處。「不調」在本段沒有另作解釋，因此保留原詞。
功德
修念寂寂有什麼功德？修行者能睡得安穩、醒來安穩，成就寂寂；諸根寂靜，心願具足，令人喜愛，具足慚愧，常受人敬重，並且趣向善趣、趣向醍醐。
修行之法
怎樣實修？初學坐禪的人先安靜坐下，收攝整個心，不讓散亂生起。
原文接著作：「如彼比丘諸根寂寂，心寂寂樂、一處寂寂。以相應住，彼比丘以身口意若見若聞，以寂寂念、以寂寂功德。」可以確定的是，文中依次說到那位比丘的諸根寂靜、心樂於寂寂、在一處寂寂、相應而住，又列身、口、意與見、聞；但「如彼比丘」如何承接前句，後半句各語如何連屬，本段沒有說清楚。這裡保留原列，不替它重組成一套確定的步驟。
世尊所說
原文接著引「如世尊所說」：那位比丘具足戒、定、慧、解脫與解脫知見。若有比丘見到他，原文說是「大種大恩」；「種」另有四本作「得」，這裡不選定。若聽聞那位比丘，說是大恩；若前往他那裡，也說是大恩。
下一句列「若視供養彼、若念彼、若隨出家」，然後說「我說彼大得恩」。「視」另有明本作「親」；「若視供養彼」究竟怎樣分讀，以及末句統攝前面哪幾項，文意不明，所以保留原句而不替它定解。
原文隨後問：「為什麼？」接著說，這一類比丘聽聞他的說法，得到兩種遠離憒鬧：身離憒鬧與心離憒鬧。這一答句與前面所列見、聞、往等事如何逐項相接，原文沒有明說。
諸定與諸果之所滅
那位比丘入初禪時，以寂寂之念憶念諸蓋已滅；入第二禪時，念覺與觀已滅；入第三禪時，念喜已滅；入第四禪時，念樂已滅。
入虛空定時，念色想、瞋恚想與種種想已滅；入識定時，念虛空已滅；入無所有定時，念「識入想」已滅；入非想非非想定時，念無所有想已滅；入想受滅時，念想與受已滅。「識入想」在本段沒有解釋，因此保留原詞。
證得須陀洹果時，念「見一處煩惱」已滅；證得斯陀洹果時，念粗重的婬欲、瞋恚煩惱已滅；證得阿那含時，念細微的煩惱、婬欲與瞋恚已滅；證得阿羅漢果時，念一切煩惱已滅。「見一處煩惱」在本段也沒有另作解釋。
若入泥洹，就以寂寂之念憶念一切皆滅。
結
坐禪人依這一門、這一行，照上述功德來念寂寂，心中便生起信。信已能自在、念已能自在，心就不散亂。
原文末作：「若不亂心，諸蓋滅，禪分起外行禪成住念。寂寂已竟。」可以確定的是，不亂心、諸蓋滅、禪分起，以及「外行禪成住念」依此次序出現；但後半句怎樣分斷、彼此如何連屬，原文不明，這裡尚無定論。念寂寂到此結束，夾註又說：「十念已竟。」
十念散句
以下是十念之中的散句，也就是另列的零散補充。
若憶念過去佛、未來佛的功德，稱為修念佛；緣覺的功德也可以這樣憶念。
若憶念一項善說之法，稱為修念法。
若憶念一位聲聞修行的功德，稱為修念僧。
憶念「彼戒」，稱為修念戒；「彼」所指，本段沒有另行說明。
憶念「彼施」，稱為修念施。若樂於修念施，把布施給有功德的人時，應當取其受相。
下一句原作：「若有人受施未施，乃至一摶，悉不應食。」其中「受施未施」的主體、受施與未施的關係都不清楚；可以確定的是，原文接著說連一摶食物都不應吃。這裡不替疑句補定主客關係。
修念天的人要成就信；原文又說，有五法應當用來修念天，但本段沒有列出這五法。
Questions and Definition
Question: What is recollection of quietude? What is its cultivation? What are its characteristic, function, and basis? What are its benefits? How is it practiced?
Answer: Quietude means the cessation of disturbance in body and mind. The source then says “because it has been subdued and cut off”: disturbance has been brought under control and severed, and this is therefore called quietude.
One clearly recollects quietude in the present. That mindfulness, recollection, and right mindfulness are called recollection of quietude.
When mindfulness abides without distraction, it is called cultivation. Causing the quality of unmovingness to arise is its characteristic; 不調, “not being regulated,” is its function; wonderful liberation is its basis. This passage gives no further explanation of 不調, so the source form remains visible.
Benefits
What are the benefits of cultivating recollection of quietude? The practitioner sleeps peacefully and wakes peacefully, accomplishes quietude, has peaceful faculties and fulfilled aspirations, becomes lovable and fully possessed of conscience, is constantly esteemed by others, and proceeds toward a good destination and toward cream.
Method of Practice
How is it practiced? A beginning meditator first enters a quiet place and sits, gathers the whole mind, and does not allow a distracted mind to arise.
The source continues: “Like that bhikkhu whose faculties are quiet, whose mind delights in quietude, quiet in one place. Abiding in correspondence, that bhikkhu, through body, speech, and mind, whether seeing or hearing, recollects through quietude and through the qualities of quietude.” What can be established is the given sequence: that bhikkhu’s faculties are quiet; his mind delights in quietude; he is quiet in one place and abides in correspondence; then body, speech, mind, seeing, and hearing are listed. But this passage does not make clear how “like that bhikkhu” attaches to the preceding sentence or how the expressions in the latter half attach to one another. The list is retained without reorganizing it into a settled series of steps.
What the Blessed One Said
The source then introduces “as the Blessed One said”: that bhikkhu is complete in discipline, concentration, wisdom, liberation, and knowledge and vision of liberation. If a bhikkhu sees that bhikkhu, the base text calls it “大種大恩”; four witnesses read 得 for 種, and no reading is selected here. If one hears that bhikkhu, the text says it is a great benefit; if one goes to him, it likewise says it is a great benefit.
The next sentence lists 視供養彼, “seeing/attending and making offerings to him,” recollecting him, and following him into renunciation, then says, “I say that he greatly gains benefit.” The Ming witness reads 親 for 視. How 視供養彼 is to be divided, and which preceding items the final sentence governs, are unclear. The source sentence is therefore not turned into a settled interpretation.
The text next asks, “Why?” It then says that such bhikkhus hear his teaching and obtain two separations from commotion: bodily separation from commotion and mental separation from commotion. The source does not expressly connect each element of this answer one by one with seeing, hearing, going, and the other actions previously listed.
What Is Cessated in the Concentrations and Fruits
When that bhikkhu enters the first meditation, through recollection of quietude he recollects that the hindrances have ceased. Entering the second meditation, he recollects that initial and sustained thought have ceased; entering the third, that joy has ceased; entering the fourth, that pleasure has ceased.
Entering the concentration of infinite space, he recollects that perception of form, perception of ill will, and manifold perception have ceased. Entering the concentration of infinite consciousness, he recollects that space has ceased. Entering the concentration of nothingness, he recollects that “perception of entering consciousness” has ceased. Entering the concentration of neither perception nor non-perception, he recollects that perception of nothingness has ceased. Entering the cessation of perception and feeling, he recollects that perception and feeling have ceased. This passage does not explain “perception of entering consciousness,” so the source expression is retained.
On attaining the fruit of stream-entry, he recollects that “afflictions of one place of seeing” have ceased. On attaining the fruit of once-returning, he recollects that coarse afflictions of sensual desire and ill will have ceased. On attaining non-returning, he recollects that subtle afflictions, sensual desire, and ill will have ceased. On attaining the fruit of arahantship, he recollects that all afflictions have ceased. The passage gives no further explanation of “afflictions of one place of seeing.” The Taishō base alone omits the word “fruit” after the name for non-returning; that uneven wording is retained.
If he enters nibbāna, through recollection of quietude he recollects that everything has ceased.
Conclusion
Through this doorway and this mode, the meditator recollects quietude according to these qualities, and faith forms in his mind. With mastery of faith and mastery of mindfulness, the mind becomes undistracted.
The source ends: “When the mind is undistracted, the hindrances are destroyed, the factors of meditation arise, access meditation forms abiding mindfulness. Quietude is concluded.” What can be established is the given sequence: undistracted mind, destruction of the hindrances, arising of the factors of meditation, and the words “access meditation forms abiding mindfulness.” How the latter phrase is divided and how its parts attach are unclear. Recollection of quietude ends here, and the inline note adds, “The ten recollections are concluded.”
Miscellaneous Statements on the Ten Recollections
What follows is called “miscellaneous statements within the ten recollections”: separately listed additions.
Recollecting the qualities of past and future Buddhas is called cultivating recollection of the Buddha; the qualities of independently awakened persons can be recollected in the same way.
Recollecting one well-spoken dhamma is called cultivating recollection of the Dhamma.
Recollecting the qualities of one disciple’s practice is called cultivating recollection of the Sangha.
Recollecting “that discipline” is called cultivating recollection of discipline. This passage does not separately explain the referent of “that.”
Recollecting “that giving” is called cultivating recollection of giving. If one delights in cultivating recollection of giving, then when giving to a person of qualities one should grasp the sign of receiving.
The next source sentence reads: “If there is someone 受施未施, even down to one 摶, none should be eaten.” The subject of 受施未施 and the relation between receiving and not yet giving are unclear. What can be established is that the sentence then says that even one 摶 of food should not be eaten. No subject-object relation is supplied for the doubtful phrase.
One who recollects devas accomplishes faith. The source further says that five dhammas should be used to cultivate recollection of devas, but does not list those five here.
Shi Huijing · Waken · The Path of Freedom · Recollection of Quietude and Miscellaneous Statements on the Ten Recollections · Vernacular · Summer 2026
本段先答念寂寂的定義、功德與修法，列見聞等事及身心二離憒閙，再逐項列諸定、諸果所念之滅，收於「若入泥洹，以寂寂念，一切皆滅」〔T32 434c20–21〕。正文以「寂寂已竟」、夾註以「十念已竟」收束後，另起「於十念處，此散句」一段。各部分依本段次序與原名分別讀。
定義、三格與功德：不動、不調、妙解脫
「問：云何念寂寂？何修？何相？何味？何處？何功德？云何修？答：寂寂者，滅身心動亂。已伏斷故，此謂寂寂。現念寂寂，彼念、隨念、正念，此謂念寂寂。以念住不亂，此謂修。令起不動功德為相，不調為味，妙解脫為處」〔T32 434b23–27〕——寂寂之義：身心動亂之滅，已伏已斷（「寂寂」二字通段密出——其義即在此不易）；念仍三名（彼念、隨念、正念），修仍一句（「以念住不亂，此謂修」）。
相味處三格分別是不動、不調、妙解脫，本段不再解釋這三語。相句以「令起」領不動功德，味句只列不調，處句只列妙解脫；三句都在「何功德者」重新起問以前。功德另列：「成安眠安覺、成寂寂。諸根寂寂心願具足，成可愛慚愧具足，常為人所貴重，向善趣、向醍醐」〔T32 434b28–434c01〕。再後的大恩語則分別接在見、聞、往等事之後〔T32 434c05–09〕。「妙解脫為處」、這組功德與下文大恩是三處分列的文字，本段沒有說三者互為因果。
答文先後下了兩個界說。第一個界說回答「寂寂」本身：滅身心動亂，已伏斷故，此謂寂寂〔T32 434b24–25〕。第二個界說回答「念寂寂」：現念寂寂，並列彼念、隨念、正念，稱為念寂寂〔T32 434b25–26〕。其後才依次回答修、相、味、處。這兩層都在同一答文中，讀時不可只留「滅」而漏去三個念名，也不可只留三名而漏去身心動亂已伏斷的定義。
功德也須依原列完整承接：先是安眠、安覺與成寂寂；再是諸根寂寂、心願具足；再列成可愛、慚愧具足、常為人所貴重；末以向善趣、向醍醐收〔T32 434b28–434c01〕。本段沒有標功德總數，也沒有說各項彼此為因果，因此只依「成」「具足」「向」等原句分組，不另排先後等級。
修法：看一眼寂寂之人，也是大恩
「云何修彼者，初坐禪人入寂寂坐，攝一切心不起亂心。如彼比丘諸根寂寂，心寂寂樂、一處寂寂。以相應住，彼比丘以身口意若見若聞，以寂寂念、以寂寂功德」〔T32 434c01–05〕——本段確實列出諸根寂寂、心寂寂樂、一處寂寂與相應住；但「如彼比丘」如何承上、身口意與若見若聞如何連屬，文面不明，不能重組成一套確定的入手次第。繼引世尊：「如世尊所說：彼比丘戒具足、定具足、慧具足、解脫具足、解脫知見具足。若比丘得見彼比丘，我說彼大種大恩。若聞彼比丘，我說大恩。若往彼，我說大恩。若視供養彼、若念彼、若隨出家，我說彼大得恩」〔T32 434c05–09〕——五分具足的比丘與見、聞、往、視供養、念、隨出家依次列出；前三事各接一個恩語，後三事與末句「大得恩」如何統攝則未明。「視」又有明本作「親」，不判「若視供養彼」的分讀（「大種大恩」之「種」四本作「得」、「若往彼」一句三本重出，並錄不判；引文之界論文不標，其止於何處不可由本論自定，保留不另畫界）。
在此停問一處：前列諸事之後，為何接著問「何故」？答句是：「如是等諸比丘聞其說法，得二離憒閙，所謂身離憒閙、心離憒閙」〔T32 434c09–11〕。可以直接讀出的只有兩件事：這一類比丘聽聞說法，以及所得為身離憒閙、心離憒閙；答句如何逐項承接此前的見、聞、往、視供養、念、隨出家，論文沒有拆明，不能把六事寫成一條必然通到聞法的因果線。這段引文另有一層可留意：所引之界論文不標——世尊的話說到哪裡為止，本論文面定不出來；讀古譯遇引文無界，保存它的邊界未決即可。
六事的恩語本身也不全同式：見彼比丘接「大種大恩」，聞彼與往彼各接「大恩」，視供養、念、隨出家三事之後合接「大得恩」〔T32 434c09〕。「大種大恩」的「種」四本作「得」；「視」明本作「親」；三本在「若往彼，我說大恩」後又重出一句。這些異讀會改變句子的整齊程度，現文均照大正本保留。
諸定、諸果與所滅
「彼比丘入初禪，以寂寂念諸蓋滅：若入第二禪，念彼覺觀滅；若入第三禪，念彼喜滅；若入第四禪，念彼樂滅；若入虛空定，念色想、瞋恚想、種種想滅；若入識定，念彼虛空滅；若入無所有定，念彼識入想滅；若入非想非非想定，念彼無所有想滅；若入想受滅，念彼想受滅」〔T32 434c11–17〕——各個「若入」句都明列所念之滅；虛空定一句列色想、瞋恚想、種種想三項，其餘各句依原文各列一項。
其後改用「若得」：「若得須陀洹果，念見一處煩惱滅；若得斯陀洹果，念麁婬欲瞋恚煩惱滅；若得阿那含，念細煩惱婬欲瞋恚滅；若得阿羅漢果，念彼一切煩惱滅」〔T32 434c17–20〕。前三果名稱有「果」字，阿那含在大正本獨不綴「果」；四本異讀可使其綴果，並錄不判。這一組同樣只按每句明列的果名與所滅讀。
在此交付一個讀法：逐項對照條件與所滅。入二禪對覺觀滅、入三禪對喜滅、入四禪對樂滅；各定、各果都依其原句對讀，不加得位後的心理判斷。列畢另以「若入泥洹，以寂寂念，一切皆滅」總收〔T32 434c20–21〕；清單到此結束。
把九定攤開，前四項依次是初禪與諸蓋、第二禪與覺觀、第三禪與喜、第四禪與樂；其後是虛空定與三想、識定與虛空、無所有定與識入想、非想非非想定與無所有想、想受滅與想受。四果段另改用「若得」領起：須陀洹對見一處煩惱，斯陀洹對麁婬欲瞋恚煩惱，阿那含對細煩惱婬欲瞋恚，阿羅漢對一切煩惱。兩組都把條件寫在前、所念之滅寫在後；除此之外，不替名目補定本段未解的詞義。
收束：「彼坐禪人，以此門以此行，如是以功德念寂寂，彼心成信。以信自在、以念自在，心成不亂。若不亂心，諸蓋滅，禪分起外行禪成住念。寂寂已竟（十念已竟）」〔T32 434c21–24〕——底本標點「成住念。寂寂已竟」，「念」字屬上而「寂寂已竟」立在正文（他門門界語皆作夾註，唯此在正文；保留不移動原字）；「（十念已竟）」夾註落總界——十念一系自 08-38 念佛起，十八個單元至此全部關門——自 426b26 至 434c24，跨卷第六、第七兩卷，在行門品中自成最大的一組門系。
這一收句另有明確的前後：以功德念寂寂，心成信；信自在、念自在，心成不亂；不亂心之後，諸蓋滅、禪分起，接「外行禪成住念」〔T32 434c24〕。最後一語如何斷句，本段沒有說明；白話與義疏都保留「外行禪成住念」原詞。正文「寂寂已竟」與夾註「十念已竟」則分屬兩種文字層次，也不移成同一格式。
十念散句
「於十念處，此散句」是本段標語；「十念」修飾其所屬之處，沒有為後文散句標定項數。其後依次說：念過去、未來佛功德，並如是念緣覺功德；念善說一法；念一位聲聞修行功德；念彼戒；念彼施〔T32 434c25–29〕。這些句子各依原語保留，不由標語另推算應有多少條。
念施之後另有兩句。第一句是「若欲樂念施，施於有功德人，當取受相」〔T32 434c29〕。第二句是「若有人受施未施，乃至一摶，悉不應食」〔T32 435a01〕；其中「受施未施」的主體、受施與未施的關係，以及它與前句的連屬，原文都沒有說明。「一摶」全論唯此一見，也仍未確定其量。確定的只有原句末尾說「悉不應食」。
最後兩句是「念天者，成就信。有五法當修念天」〔T32 435a01–02〕。本段只標「五法」而沒有逐項列名；諸本在「念天」下另有「散句已竟」，大正本無，故依大正本止於「念天」。這些都是本段可見的字面，不構成散句條數與十念數目的不合。
散句的句式亦可逐句辨認：念佛、念法、念僧三句都以「若念」領起，分別以「此謂／是謂」收；念戒、念施改用「念彼」直陳；念施再接兩個「若」句；念天則作「念天者」〔T32 435a01–02〕。不同句式不必整理成同一模板，尤其「彼戒」「彼施」的「彼」與「受施未施」的連屬都未在本段解說。
帶走三件：一個所見（念寂寂＝念「滅」的目錄——各定、各果皆配一項所滅，末收一切皆滅），一個讀法（逐項對照條件與所滅——只按每句所入、所得與所念之滅讀表），一組並列（見、聞、往、視供養、念、隨出家依次列出；後文另列聞法與身心二離，兩段如何逐項相接尚無定論）。論文以「（十念已竟）」四字收十念全系；下一段慈心門起，已入卷第八〔T32 435a11〕。
This passage first answers the definition, benefits, and method of recollection of quietude. It lists seeing, hearing, and other actions, together with the two separations from commotion of body and mind; then it lists, item by item, the cessations recollected in the concentrations and fruits, closing with “If he enters nibbāna, through recollection of quietude, everything has ceased” 〔T32 434c20–21〕. After the main text “Quietude is concluded” and the inline note “The ten recollections are concluded,” a separate paragraph begins, “Within the ten recollections, these are miscellaneous statements.” Each portion is read separately in the order and under the names given by this passage.
Definition, Three Categories, and Benefits: Unmoving, 不調, and Wonderful Liberation
“Question: What is recollection of quietude? What is its cultivation? What are its characteristic, function, basis, and benefits? How is it cultivated? Answer: Quietude is the cessation of disturbance in body and mind. Because it has been subdued and cut off, this is called quietude. Clearly recollect quietude in the present. That mindfulness, recollection, and right mindfulness are called recollection of quietude. When mindfulness abides without distraction, this is called cultivation. Causing the quality of unmovingness to arise is its characteristic, 不調 is its function, and wonderful liberation is its basis” 〔T32 434b23–27〕. Quietude means the cessation of disturbance in body and mind, subdued and cut off. The two characters 寂寂 occur densely throughout the passage—its meaning remains in that unchanged repetition. Mindfulness still has three names: mindfulness, recollection, and right mindfulness. Cultivation still has one statement: “When mindfulness abides without distraction, this is called cultivation.”
The three categories of characteristic, function, and basis are unmovingness, 不調, and wonderful liberation. This passage gives no further explanation of the three expressions. The characteristic statement introduces the quality of unmovingness with “causing to arise”; the function statement gives only 不調; the basis statement only wonderful liberation. All three precede the renewed question, “What are its benefits?” The benefits are separately listed: “peaceful sleeping, peaceful waking, accomplishment of quietude; quietude of the faculties and fulfillment of aspirations; becoming lovable, complete in conscience, constantly esteemed by others; proceeding toward a good destination and toward cream” 〔T32 434b28–434c01〕. Still later, the great-benefit statements follow seeing, hearing, and going 〔T32 434c05–09〕. “Wonderful liberation is its basis,” this list of benefits, and the later statements about great benefit occur in three separate places. The passage does not state that they cause one another.
The answer gives two definitions in sequence. The first answers “quietude” itself: cessation of disturbance in body and mind, already subdued and cut off, is called quietude 〔T32 434b24–25〕. The second answers “recollection of quietude”: clearly recollecting quietude in the present, with mindfulness, recollection, and right mindfulness placed side by side, is called recollection of quietude 〔T32 434b25–26〕. Only thereafter does it answer cultivation, characteristic, function, and basis. Both levels belong to the same answer. One cannot retain “cessation” while dropping the three names for mindfulness, or retain the three names while dropping the definition that disturbance of body and mind has been subdued and cut off.
The benefits likewise must be carried in the source’s full order: peaceful sleeping, peaceful waking, and accomplishment of quietude; quietude of the faculties and fulfillment of aspirations; becoming lovable, complete in conscience, and constantly esteemed; finally, proceeding toward a good destination and toward cream 〔T32 434b28–434c01〕. The passage gives no total number and states no causal relation among the benefits. They are grouped only by the source’s own verbs, “accomplishes,” “is complete,” and “proceeds.”
Method: Even Seeing a Quiet Bhikkhu Is a Great Benefit
“As for how to cultivate it, a beginning meditator enters a quiet place and sits, gathers the whole mind, and does not allow a distracted mind to arise. Like that bhikkhu whose faculties are quiet, whose mind delights in quietude, quiet in one place. Abiding in correspondence, that bhikkhu, through body, speech, and mind, whether seeing or hearing, recollects through quietude and through the qualities of quietude” 〔T32 434c01–05〕. The passage does list quiet faculties, a mind delighting in quietude, quiet in one place, and abiding in correspondence. Yet it is unclear how “like that bhikkhu” connects to what precedes and how body, speech, and mind attach to seeing and hearing. The wording cannot be reorganized into a settled practical sequence. The passage then cites the Blessed One: “As the Blessed One said: that bhikkhu is complete in discipline, concentration, wisdom, liberation, and knowledge and vision of liberation. If a bhikkhu sees that bhikkhu, I say that this is 大種大恩. If he hears that bhikkhu, I say it is a great benefit. If he goes to him, I say it is a great benefit. If he 視供養彼, if he recollects him, if he follows him into renunciation, I say that he greatly gains benefit” 〔T32 434c05–09〕. The bhikkhu complete in five things and the sequence seeing, hearing, going, 視供養, recollecting, and following into renunciation are all expressly listed. Each of the first three actions receives a benefit statement; how the final sentence governs the latter three remains unclear. The Ming witness reads 親 for 視, and the division of 視供養彼 remains undecided. Four witnesses read 得 for 種 in 大種大恩, and three witnesses repeat the clause about going to him. The boundary of the cited speech is not marked, so its ending cannot be settled from the treatise itself.
One question is held open here: Why does “Why?” follow the preceding actions? The answer reads, “Such bhikkhus hear his teaching and obtain two separations from commotion, namely bodily separation from commotion and mental separation from commotion” 〔T32 434c09–11〕. Only two things can be read directly: bhikkhus of this kind hear the teaching, and what they obtain is bodily and mental separation from commotion. The passage does not explain how this answer attaches one by one to the earlier seeing, hearing, going, 視供養, recollecting, and following into renunciation. The six actions cannot be made into a necessary causal line ending in hearing the teaching. The citation has another unresolved level: the text does not mark its boundary. Where the Blessed One’s words end cannot be determined from the treatise; the uncertain boundary is retained.
The benefit expressions for the six actions are not uniform. Seeing the bhikkhu receives 大種大恩; hearing and going each receive “great benefit”; 視供養, recollecting, and following into renunciation together precede “greatly gains benefit” 〔T32 434c09〕. Four witnesses read 得 for 種 in 大種大恩, the Ming reads 親 for 視, and three witnesses repeat a sentence after “if he goes to him, I say it is a great benefit.” Those variants change the regularity of the statements. The received text follows the Taishō base throughout.
Concentrations, Fruits, and What Has Ceased
“That bhikkhu enters the first meditation and through recollection of quietude recollects that the hindrances have ceased. If he enters the second meditation, he recollects that initial and sustained thought have ceased; entering the third, that joy has ceased; entering the fourth, that pleasure has ceased; entering the concentration of infinite space, that perception of form, perception of ill will, and manifold perception have ceased; entering the concentration of infinite consciousness, that space has ceased; entering the concentration of nothingness, that perception of entering consciousness has ceased; entering the concentration of neither perception nor non-perception, that perception of nothingness has ceased; entering the cessation of perception and feeling, that perception and feeling have ceased” 〔T32 434c11–17〕. Every “if he enters” statement expressly names what is recollected as ceased. The statement on the concentration of infinite space lists three—perception of form, perception of ill will, and manifold perception—while each of the other statements lists one group in its received wording.
The construction then changes to “if he attains”: “If he attains the fruit of stream-entry, he recollects that afflictions of one place of seeing have ceased; if he attains the fruit of once-returning, that coarse afflictions of sensual desire and ill will have ceased; if he attains non-returning, that subtle afflictions, sensual desire, and ill will have ceased; if he attains the fruit of arahantship, that all afflictions have ceased” 〔T32 434c17–20〕. Three names in the Taishō base have the character “fruit,” while non-returning alone lacks it. Variant readings in four witnesses add “fruit,” and are recorded without decision. This group too is read only through the fruit-name and cessation expressly listed in each statement.
One reading rule follows: compare each condition item by item with what has ceased. Entering the second meditation corresponds to cessation of initial and sustained thought, the third to cessation of joy, the fourth to cessation of pleasure. Each concentration and each fruit is read against its own source sentence, without adding a psychological judgment after attainment. When the list is complete, “If he enters nibbāna, through recollection of quietude, everything has ceased” gathers it up 〔T32 434c20–21〕.
Spread out, the nine concentrations are: first meditation and the hindrances; second and initial and sustained thought; third and joy; fourth and pleasure; concentration of infinite space and three perceptions; infinite consciousness and space; nothingness and perception of entering consciousness; neither perception nor non-perception and perception of nothingness; cessation of perception and feeling and perception and feeling. The four-fruit section changes to “if he attains”: stream-entry and afflictions of one place of seeing; once-returning and coarse afflictions of sensual desire and ill will; non-returning and subtle afflictions, sensual desire, and ill will; arahantship and all afflictions. Both groups place the condition first and what is recollected as ceased afterward. No meaning absent from this passage is supplied for the names.
The conclusion reads: “Through this doorway and this mode, the meditator thus recollects quietude according to its qualities, and faith forms in his mind. Through mastery of faith and mastery of mindfulness, the mind becomes undistracted. When the mind is undistracted, the hindrances are destroyed, the factors of meditation arise, access meditation forms abiding mindfulness. Quietude is concluded. (The ten recollections are concluded.)” 〔T32 434c21–24〕. The base punctuation makes “mindfulness” belong to the preceding sentence, with “Quietude is concluded” standing in the main text. The boundary statements of other doorways are inline notes; only this “Quietude is concluded” stands in the main text, while “The ten recollections are concluded” alone is inline. The received wording and textual layers are retained. The ten-recollection series extends across eighteen units from recollection of the Buddha in 08-38, from 426b26 through 434c24 across fascicles six and seven, and closes here as the largest doorway-series within the “Chapter on Practice.”
This conclusion also has a definite order: recollecting quietude through its qualities, formation of faith, mastery of faith and mindfulness, an undistracted mind; after the mind is undistracted, destruction of the hindrances and arising of the factors of meditation, followed by “access meditation forms abiding mindfulness” 〔T32 434c24〕. The division of the final expression is not explained. The vernacular and exposition retain it. “Quietude is concluded” in the main text and “The ten recollections are concluded” in the inline note belong to different textual layers and are not made uniform.
Miscellaneous Statements on the Ten Recollections
“Within the ten recollections, these are miscellaneous statements” is this paragraph’s heading. “Ten recollections” modifies the place to which the statements belong; it does not state the number of items that follow. The text then says in order: recollecting the qualities of past and future Buddhas, and likewise those of independently awakened persons; recollecting one well-spoken dhamma; recollecting the qualities of one disciple’s practice; recollecting that discipline; recollecting that giving 〔T32 434c25–29〕. Each sentence is retained in its own wording, without using the heading to infer how many statements should follow.
Two further sentences follow recollection of giving. The first reads, “If one delights in recollection of giving, when giving to a person of qualities one should grasp the sign of receiving” 〔T32 434c29〕. The second reads, “If there is someone 受施未施, even down to one 摶, none should be eaten” 〔T32 435a01〕. The subject of 受施未施, the relation between receiving and not yet giving, and its attachment to the preceding sentence are not explained. 摶 occurs nowhere else in the treatise and its measure remains undetermined. Only the final statement, “none should be eaten,” is certain.
The last two sentences read, “One who recollects devas accomplishes faith. Five dhammas should be used to cultivate recollection of devas” 〔T32 435a01–02〕. This passage gives only the number five and does not list the items. Other witnesses add “The miscellaneous statements are concluded” after “recollection of devas,” whereas the Taishō base does not. The present unit therefore ends at “recollection of devas.” These visible features do not create a numerical comparison between the miscellaneous statements and the ten recollections.
The syntax of the statements can also be distinguished one by one. The sentences on Buddha, Dhamma, and Sangha begin “if one recollects” and close with “this is called.” Discipline and giving instead directly state “recollect that.” Giving is followed by two further “if” statements. The statement on devas reads “one who recollects devas” 〔T32 435a01–02〕. The differing constructions need not be made into one template, especially because the referent of “that discipline,” “that giving,” and the attachment of 受施未施 are not explained here.
Carry away three things: one observation—recollection of quietude is a catalogue of cessation, pairing each concentration and fruit with something stated as ceased and closing with everything ceased; one reading rule—compare condition and cessation item by item, reading only what is entered or attained and what that sentence recollects as ceased; and one parallel list—seeing, hearing, going, 視供養, recollecting, and following into renunciation occur in order, while hearing the teaching and the two separations of body and mind are separately listed afterward. How the groups connect item by item remains unresolved. “The ten recollections are concluded” closes the entire series. The next doorway, loving-kindness, begins in fascicle eight at 〔T32 435a11〕.
Shi Huijing · Waken · The Path of Freedom · Recollection of Quietude and Miscellaneous Statements on the Ten Recollections · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第七〈行門品〉之四，接念身一門之夾註「（念身已竟）」〔T32 434b22〕而下，為十念之第十門念寂寂，並以夾註「（十念已竟）」〔T32 434c24〕落十念一系之總界；末段別出十念之散句。底本二段〔T32 434b23–435a02〕。
一、科判定位
二段，前為念寂寂之全、後為十念散句：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 問目與定義（第一段） | 「問：云何念寂寂？」〔T32 434b23〕…「此謂念寂寂」〔T32 434b25–26〕 |
| 修·相·味·處（第一段續） | 「以念住不亂，此謂修」〔T32 434b26〕…「妙解脫為處」〔T32 434b27〕 |
| 功德（第一段續） | 「何功德者」〔T32 434b27〕…「向善趣、向醍醐」〔T32 434c01〕 |
| 修行之法（第一段續） | 「云何修彼者」〔T32 434c01〕…「以寂寂功德」〔T32 434c04–05〕 |
| 世尊所說（第一段續） | 「如世尊所說」〔T32 434c05〕…「心離憒閙」〔T32 434c11〕 |
| 諸定與諸果之所滅（第一段續） | 「彼比丘入初禪」〔T32 434c11〕…「一切皆滅」〔T32 434c21〕 |
| 結（第一段末） | 「彼坐禪人」〔T32 434c21〕…「寂寂已竟」〔T32 434c24〕（十念已竟） |
| 十念散句（第二段） | 「於十念處，此散句」〔T32 434c25〕…「有五法當修念天」〔T32 435a02〕 |
全段定位錨
〔T32, 434b23–435a02〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 寂寂 | 「寂寂者，滅身心動亂。已伏斷故，此謂寂寂」〔T32 434b24–25〕 | 「寂」字有校記（見目三），四本作「寂心」；本門「寂寂」一語密出（問·答·相·味·處·功德·修法皆用之），為本論同字複沓之最 |
| 不動·不調·妙解脫 | 「令起不動功德為相，不調為味，妙解脫為處」〔T32 434b26–27〕 | 三語論文不更釋，不代考定 |
| 大種大恩·大得恩 | 「我說彼大種大恩」〔T32 434c07〕、「我說彼大得恩」〔T32 434c09〕 | 「種」字有校記（見目三），四本作「得」——若從四本則二處齊作「大得恩」；並錄不判。又 434c08「恩」下四本有「若往彼說我大恩」七字（見目三），則「若往彼」一句二出 |
| 二離憒閙 | 「得二離憒閙，所謂身離憒閙、心離憒閙」〔T32 434c10–11〕 | 二目與標數相符 |
| 諸定之所滅 | 初禪→諸蓋·二禪→覺觀·三禪→喜·四禪→樂·虛空定→色想瞋恚想種種想·識定→虛空·無所有定→識入想·非想非非想定→無所有想·想受滅→想受〔T32 434c11–17〕 | 九定各繫一所滅，一一相當；其中虛空定一目所滅有三（色想·瞋恚想·種種想）而餘皆一 |
| 諸果之所滅 | 須陀洹→見一處煩惱·斯陀洹→麁婬欲瞋恚煩惱·阿那含→細煩惱婬欲瞋恚·阿羅漢→一切煩惱〔T32 434c17–20〕 | 四果各繫一所滅；「阿那含」一目獨不綴「果」字（餘三皆作「…果」），「含」字有校記（見目三），四本各作「舍果」「含果」——若從之則四目齊 |
| 禪分起外行禪成住念·寂寂已竟 | 〔T32 434c23–24〕 | 底本標點作「禪分起外行禪成住念。寂寂已竟」——「念」字屬上而「寂寂已竟」獨立為句；他門之門界語（如「念死已竟」〔T32 432c14〕「念身已竟」〔T32 434b22〕）皆作行內夾註，而此「寂寂已竟」在正文，唯「（十念已竟）」為夾註。照錄不代正、不代移 |
| 十念已竟 | 〔T32 434c24〕 | 十念一系之總界；十念自念佛 08-38〔T32 426b26〕起至此凡十八單元而竟 |
| 十念散句 | 「於十念處，此散句」〔T32 434c25〕 | 「十念」指散句所屬之處，不是後列語句的項數；下文依次說過去未來佛、緣覺、法、僧、戒、施與天，不據此標語另作數目比較 |
| 受施未施·一摶 | 「若有人受施未施，乃至一摶，悉不應食」〔T32 435a01〕 | 「受施未施」的主體、受施與未施的關係，以及與前句的連屬均未明；「摶」字論文不釋，全論唯此一見，不代考定 |
| 有五法當修念天 | 〔T32 435a02〕 | 五法之目本段不出；念天門作「信、戒、聞、施、慧」〔T32 429b21–22〕——此處唯標其數而不列其目，照錄不代補 |
三、校記與異讀
本段範圍內大正藏校記六處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 434b28 | 寂（成安眠安覺、成寂寂） | 寂心 | 【宋】【元】【明】【宮】 |
| 434c07 | 種（我說彼大種大恩） | 得 | 【宋】【元】【明】【宮】 |
| 434c08 | 恩（若往彼，我說大恩） | 恩若往彼說我大恩 | 【宋】【元】【明】 |
| 434c08 | 視（若視供養彼） | 親 | 【明】 |
| 434c19 | 含（若得阿那含） | 舍果【宋】【元】【明】／含果【宮】 | 【宋】【元】【明】【宮】 |
| 435a02 | 天（有五法當修念天） | 天散句已竟 | 〔諸本〕——四本於「念天」下有「散句已竟」四字，則散句一節別有收語 |
誌錄不判四事：
- 434c07「大種大恩」之「種」，四本作「得」——若從四本則與下文「大得恩」〔T32 434c09〕齊；從底本則一作「大種大恩」、一作「大得恩」而不齊。並錄不判，本文從底本。
- 434c08「我說大恩」之下，三本有「若往彼說我大恩」七字——則「若往彼」一句二出；從底本則唯一出。並錄不判，本文從底本、不代補。
- 434c19「若得阿那含」之「含」，宋元明作「舍果」、宮本作「含果」——若從之則四果之目齊綴「果」字；從底本則阿那含一目獨不綴。並錄不判，本文從底本、不代補。
- 435a02「有五法當修念天」之下，諸本有「散句已竟」四字——則散句一節別有收語而與底本異；底本無之，故本單元止於「有五法當修念天」。並錄不判，本文從底本、不代補。
校本零命中一項：本段正文缺字零命中。夾註一處：〔T32 434c24〕「（十念已竟）」，底本行內夾註，照錄。
四、論主引據
本段引據一處：「如世尊所說」〔T32 434c05〕——標為世尊所說而不出其經，所引自「彼比丘戒具足」〔T32 434c05〕至「我說彼大得恩」〔T32 434c09〕（引文之界論文不標，其止於何處不可由本論自定，照錄不代畫界）。「如世尊所說」全論四見（422b04·434c05·438a18·439a14）。
五、譬喻·修辭
- 「寂寂」之複沓〔T32 434b23–434c24〕：一門之內「寂寂」二字反覆而不易——問·答·定義·修·功德·修法·結皆用之，本論同字複沓之最；其義即在此不易。
- 見聞往念之列〔T32 434c06–09〕：依次列見、聞、往、視供養、念、隨出家。前三事各接一個恩語；後三事與末句「大得恩」如何統攝未明，不替原列補作遠近、淺深之階。
- 九定四果之對列〔T32 434c11–20〕：諸定與四果各有明列的所滅；末以「若入泥洹，以寂寂念，一切皆滅」〔T32 434c20–21〕總收。各句依「若入／若得」與所滅逐項讀。
- 散句所列〔T32 434c25–435a02〕：標語後依次出過去未來佛、緣覺、法、僧、戒、施與天的語句；「受施未施」連屬未明，念天唯標「五法」而不列其目。
六、章內互讀
- 前指：念身之竟 08-54〔T32 434b22〕；念天門之五法「信、戒、聞、施、慧」〔T32 429b21–22〕；「向善趣、向醍醐」全論四見〔424c22–23·429b24·434c01·438c02〕；「如世尊所說」全論四見〔422b04·434c05·438a18·439a14〕；十念之始 08-38〔T32 426b26〕。
- 後指：慈心自「問：云何慈？」〔T32 435a11〕起（08-56，不入本批）——十念既竟，四無量之首門於彼始起；其地已入卷第八（卷七止於 435a03，卷八之題在其下）。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Passage location This passage comes from fascicle seven of the Path of Freedom, “Chapter on Practice,” part four. Following the inline note “Mindfulness of the body is concluded” 〔T32 434b22〕, it gives recollection of quietude, the tenth of the ten recollections. The inline note “The ten recollections are concluded” 〔T32 434c24〕 marks the boundary of the entire ten-recollection series. A final paragraph gives miscellaneous statements on the ten recollections. The base text has two paragraphs 〔T32 434b23–435a02〕.
I. Structural Division
The first paragraph contains the whole doorway of recollection of quietude; the second, the miscellaneous statements on the ten recollections:
| Section | Exact opening and closing wording, each with its anchor |
|---|---|
| Questions and definition, paragraph one | “Question: What is recollection of quietude?” 〔T32 434b23〕 … “this is called recollection of quietude” 〔T32 434b25–26〕 |
| Cultivation, characteristic, function, and basis, paragraph one continued | “When mindfulness abides without distraction, this is called cultivation” 〔T32 434b26〕 … “wonderful liberation is its basis” 〔T32 434b27〕 |
| Benefits, paragraph one continued | “What are its benefits?” 〔T32 434b27〕 … “proceeds toward a good destination, proceeds toward cream” 〔T32 434c01〕 |
| Method of practice, paragraph one continued | “As for how to cultivate it” 〔T32 434c01〕 … “through the qualities of quietude” 〔T32 434c04–05〕 |
| What the Blessed One said, paragraph one continued | “As the Blessed One said” 〔T32 434c05〕 … “mental separation from commotion” 〔T32 434c11〕 |
| What is cessated in the concentrations and fruits, paragraph one continued | “That bhikkhu enters the first meditation” 〔T32 434c11〕 … “everything has ceased” 〔T32 434c21〕 |
| Conclusion, end of paragraph one | “The meditator” 〔T32 434c21〕 … “Quietude is concluded” 〔T32 434c24〕, followed by the inline note “The ten recollections are concluded” |
| Miscellaneous statements on the ten recollections, paragraph two | “Within the ten recollections, these are miscellaneous statements” 〔T32 434c25〕 … “five dhammas should be used to cultivate recollection of devas” 〔T32 435a02〕 |
Whole-passage anchor
〔T32, 434b23–435a02〕
II. Terms and Translation
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| Quietude | “Quietude is the cessation of disturbance in body and mind. Because it has been subdued and cut off, this is called quietude” 〔T32 434b24–25〕 | 寂 has a variant; see section III. Four witnesses read 寂心. The repeated form 寂寂 occurs densely throughout this doorway—in question, answer, definition, cultivation, benefits, method, and conclusion—and is the treatise’s most sustained repetition of the same characters |
| Unmoving, 不調, and wonderful liberation | “Causing the quality of unmovingness to arise is its characteristic, 不調 is its function, and wonderful liberation is its basis” 〔T32 434b26–27〕 | The treatise gives no further explanation of the three expressions, and no determination is supplied |
| 大種大恩 and greatly gains benefit | “I say that this is 大種大恩” 〔T32 434c07〕; “I say that he greatly gains benefit” 〔T32 434c09〕 | 種 has a variant; see section III. Four witnesses read 得, under which both occurrences align around “gaining benefit.” With the base they differ. Four witnesses also add seven characters after 恩 at 434c08; see section III. Under that reading, the sentence “if one goes to him” occurs twice |
| Two separations from commotion | “Obtain two separations from commotion, namely bodily separation from commotion and mental separation from commotion” 〔T32 434c10–11〕 | The two items match the stated number |
| What the concentrations cease | First meditation: hindrances; second: initial and sustained thought; third: joy; fourth: pleasure; concentration of infinite space: perception of form, ill will, and manifold perception; infinite consciousness: space; nothingness: perception of entering consciousness; neither perception nor non-perception: perception of nothingness; cessation of perception and feeling: perception and feeling 〔T32 434c11–17〕 | Nine concentrations each have something expressly stated as ceased. The concentration of infinite space alone has three; the others have one group each |
| What the fruits cease | Stream-entry: afflictions of one place of seeing; once-returning: coarse afflictions of sensual desire and ill will; non-returning: subtle afflictions, sensual desire, and ill will; arahantship: all afflictions 〔T32 434c17–20〕 | Four fruits each have something stated as ceased. Non-returning alone lacks the character “fruit” in the Taishō base, while the other three include it. 含 has variants; see section III. Four witnesses read 舍果 or 含果, under which all four align |
| “Access meditation forms abiding mindfulness. Quietude is concluded” | 〔T32 434c23–24〕 | The base punctuation makes “mindfulness” belong to the preceding sentence and leaves “Quietude is concluded” as a separate sentence in the main text. Other doorway-boundary phrases, such as “Mindfulness of death is concluded” 〔T32 432c14〕 and “Mindfulness of the body is concluded” 〔T32 434b22〕, are inline notes. Here “Quietude is concluded” is in the main text; only “The ten recollections are concluded” is inline. The wording and textual layers are retained |
| The ten recollections are concluded | 〔T32 434c24〕 | The boundary of the complete ten-recollection series. It extends across eighteen units, from recollection of the Buddha in 08-38 〔T32 426b26〕 through this point |
| Miscellaneous statements on the ten recollections | “Within the ten recollections, these are miscellaneous statements” 〔T32 434c25〕 | “Ten recollections” identifies the place to which the miscellaneous statements belong; it is not a number assigned to the statements below. The sentences concern past and future Buddhas, independently awakened persons, Dhamma, Sangha, discipline, giving, and devas. No separate count is inferred |
| 受施未施 and one 摶 | “If there is someone 受施未施, even down to one 摶, none should be eaten” 〔T32 435a01〕 | The subject of 受施未施, the relation between receiving and not yet giving, and its attachment to the preceding sentence are unclear. The treatise does not explain 摶, which occurs nowhere else in it. No determination is supplied |
| Five dhammas for recollection of devas | 〔T32 435a02〕 | The five are not listed here. The earlier doorway of recollection of devas gives faith, discipline, learning, giving, and wisdom 〔T32 429b21–22〕. This passage states only the number and does not supply the names. Nothing is imported into the text |
III. Collation and Variant Readings
There are six Taishō collation notes within the passage. All are recorded without emending the text; the main text follows the Taishō base throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 434b28 | 寂 in “peaceful sleeping, peaceful waking, accomplishment of quietude” | 寂心 | 【宋】【元】【明】【宮】 |
| 434c07 | 種 in 大種大恩 | 得 | 【宋】【元】【明】【宮】 |
| 434c08 | 恩 after “if one goes to him, I say it is a great benefit” | 恩若往彼說我大恩 | 【宋】【元】【明】 |
| 434c08 | 視 in 視供養彼 | 親 | 【明】 |
| 434c19 | 含 in the name for non-returning | 舍果 【宋】【元】【明】; 含果 【宮】 | 【宋】【元】【明】【宮】 |
| 435a02 | 天 in “five dhammas should be used to cultivate recollection of devas” | 天散句已竟 | 〔諸本〕; the other witnesses add “The miscellaneous statements are concluded” after “recollection of devas,” giving this section a separate closing formula |
Four matters are recorded without adjudication:
- At 434c07, four witnesses read 得 for 種 in 大種大恩. Under the four-witness reading, it aligns with “greatly gains benefit” at 〔T32 434c09〕; under the base, one expression has 種 and the other 得. Both are recorded without decision, and the main text follows the base.
- At 434c08, three witnesses add “if one goes to him, I say it is a great benefit” after the base’s “I say it is a great benefit.” Under that reading, the sentence about going to him occurs twice; under the base, only once. Both are recorded without decision. Nothing is added to the main text.
- At 434c19, the Song, Yuan, and Ming witnesses read 舍果, and the Gong witness 含果, for 含 in the name for non-returning. Under the witness readings, all four fruit-names include “fruit”; under the base, non-returning alone lacks it. Both are recorded without decision, and the main text does not add the missing character.
- At 435a02, the other witnesses add “The miscellaneous statements are concluded” after “recollection of devas.” That gives the miscellaneous section its own closing formula, unlike the base. The base has none, so this unit ends with “five dhammas should be used to cultivate recollection of devas.” Nothing is added.
Critical-apparatus result: no rare or missing character occurs in the main text. One inline note occurs: “The ten recollections are concluded” at 〔T32 434c24〕. It is retained.
IV. Citations Made by the Treatise
One passage is introduced with “as the Blessed One said” 〔T32 434c05〕, but no scripture is named. What follows begins with “that bhikkhu is complete in discipline” 〔T32 434c05〕 and extends through “I say that he greatly gains benefit” 〔T32 434c09〕. The treatise does not mark the boundary of the quotation, so its exact endpoint cannot be determined from the treatise itself. No boundary is supplied. The formula “as the Blessed One said” occurs four times in the treatise, at 422b04, 434c05, 438a18, and 439a14.
V. Similes and Rhetoric
- Repetition of 寂寂 〔T32 434b23–434c24〕: the two characters recur without substitution throughout one doorway—in the question, answer, definition, cultivation, benefits, method, and conclusion. This is the treatise’s most sustained repetition of identical characters, and its force lies in remaining unchanged.
- Sequence of seeing, hearing, going, and recollecting 〔T32 434c06–09〕: seeing, hearing, going, 視供養, recollecting, and following into renunciation occur in order. The first three each receive a benefit statement; how the final “greatly gains benefit” governs the latter three is unclear. No scale of proximity or depth is supplied.
- Parallel lists of nine concentrations and four fruits 〔T32 434c11–20〕: each concentration and each fruit has something expressly stated as ceased. “If he enters nibbāna, through recollection of quietude, everything has ceased” 〔T32 434c20–21〕 gathers them together. Each sentence is read item by item through “if he enters” or “if he attains” and what has ceased.
- The miscellaneous statements 〔T32 434c25–435a02〕: after the heading come statements concerning past and future Buddhas, independently awakened persons, Dhamma, Sangha, discipline, giving, and devas. The attachment of 受施未施 remains unclear, and recollection of devas states only “five dhammas” without naming them.
VI. Cross-References Within the Chapter
- Earlier: the conclusion of mindfulness of the body in 08-54 〔T32 434b22〕; the five dhammas of recollection of devas—faith, discipline, learning, giving, and wisdom—at 〔T32 429b21–22〕; the formula “proceeds toward a good destination, proceeds toward cream” occurs four times in the treatise, at 424c22–23, 429b24, 434c01, and 438c02; “as the Blessed One said” occurs four times, at 422b04, 434c05, 438a18, and 439a14; the ten recollections begin with recollection of the Buddha in 08-38 〔T32 426b26〕.
- Later: loving-kindness begins with “Question: What is loving-kindness?” at 〔T32 435a11〕 in 08-56. With the ten recollections concluded, the first of the four immeasurables begins there, in fascicle eight. Fascicle seven closes at 435a03, and the heading of fascicle eight follows.
VII. Transmission
Questions concerning the author, translator, and textual transmission are not determined in this apparatus.
Shi Huijing · Waken · The Path of Freedom · Recollection of Quietude and Miscellaneous Statements on the Ten Recollections · Apparatus · Summer 2026