解脫道論 忍辱功德與次第修慈
本段先說忍辱是力、是鎧，能護身、能除忿恨；再逐句列出剃頭、受國施、持聖形飾、有瞋恚、名聲聞、檀越施物、有信、有智慧、有忿恨毒九項自陳。末句明說「此忍辱是我却毒藥」，與前段「自有毒藥而不肯服」相接；除此以外，不把九句另併為一套身分類目或共同機制。
初修疑句列出怨家、中人、惡人、無功德人、亡人，但「從初不能修慈」的轄域與末語「起慈」的連屬未決，不能斷成五個禁止起點。下一句清楚指定所貴重人為初修之處；其後依次是愛中人、中人、怨家，最後遍滿一切眾生。修所貴重人時，念他的功德與饒益，再依次發願：從無怨無瞋、功德善利，到安眠安覺、身命安樂，又願不善不生或滅斷、善法生起或增長。
於中人處慈不行時，原文先說「當作厭患」並列一段自陳；若這樣厭患而瞋恚仍不滅，才說為修慈「不應精進」，應以其他方便修行，為那個人除去瞋恚。除此先後，本段沒有再立一條心力診斷。
The passage first says that patience is strength and armor, protecting the body and removing anger. It then gives nine statements: shaving the head, receiving 國施, bearing 聖形飾, having anger, being called a disciple, receiving a donor's gifts, having faith, having wisdom, and having the poison of anger. The last explicitly says, “This patience is my 却毒藥,” connecting with the preceding passage's person who “possesses an antidote but refuses to take it.” Beyond that explicit connection, the nine statements are not recast as a single taxonomy or common mechanism.
The uncertain initial sentence lists an enemy, a neutral person, a bad person, a person without qualities, and a dead person. But the scope of “cannot at first cultivate loving-kindness” and the attachment of the final “arouse loving-kindness” remain unresolved; the five cannot be made into five forbidden starting objects. The next sentence clearly identifies the esteemed person as the beginning. Then come, in order, a dear person, a neutral person, an enemy, and finally all beings. Toward the esteemed person one recollects qualities and benefits, then forms aspirations ranging from freedom from enmity and anger and the gaining of qualities and benefits to peaceful sleep, peaceful waking, and bodily well-being; one further aspires that unwholesome dhammas not arise or cease, and that wholesome dhammas arise or increase.
When loving-kindness does not operate toward a neutral person, the source first says to “become disenchanted” and gives a statement to oneself. Only if anger still does not cease after that does it say that one “should not exert” for the cultivation of loving-kindness, but should employ another means to remove anger toward that person. Beyond that sequence, the passage gives no general diagnosis of mental capacity.
Shi Huijing · Waken · The Path of Freedom · The Qualities of Patience and the Graduated Cultivation of Loving-Kindness · 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〉「忍辱功德與次第修慈」· 大正藏 T32n1648〔起 T32 0435b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0435b〕
問：云何觀忍辱功德？答：忍辱是力、是鎧，能護身、能除忿恨，是稱譽，智人所嘆；是樂，令不退；是守護，令護一切具足；是曉了、令觀諸義，是名為起慚愧。復次當觀，我已剃頭，唯應忍辱，是我所受。我已受國施，以忍辱心，令彼施主有大果報。我持聖形飾，我此忍辱是作聖行。我有瞋恚，令無瞋恚。我名聲聞，今實名聲聞。彼檀越施我雜物，以此忍辱，令彼施主得大果報。我有信，此忍辱是我信處。我有智慧，此忍辱是智慧處。我有忿恨毒，此忍辱是我却毒藥。如是觀忿恨過患及忍辱功德，令心受持。我當向忍辱，人有惡罵，我當忍辱。我當軟，無憍慢。如是坐禪人向忍辱樂，作自饒益，入寂寂處，不亂心，從初其身令滿。我復樂樂，心不耐苦。云何我無怨家、無瞋恚，樂離諸煩閙，成就一切功德。彼坐禪人制伏其心，作軟心、作堪受持心。若心成軟，堪受持事，從此應修行慈，於一切眾生如其自身。若坐禪人修行慈，於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈。彼坐禪人所貴重人，為起慚愧，不為輕賤、不為所中，為饒益故起慈，於彼不起嫉、不瞋恚，是彼人處初當修慈。初當念其饒益功德、貴重功德，如是以性成就、以稱譽成就、以聞成就、以戒成就、以定成就、以慧成就，我所貴重。如是以施、以愛語、以利益、以同事成就，是我饒益。如是善念所重功德及饒益功德，令起重想及親友想，於彼人處當修行慈、當作饒益，心常覺觀，願無怨心、願無瞋恚，成於安樂。願離一切閙、願成就一切功德、願得善利、願有稱譽、願有信、願有樂、願有戒、願有聞慧、願有施、願有慧、願得安眠、願安覺、願不見惡夢、願人所愛敬、願非人所愛敬、願諸天守護、願火毒刀杖等不著身、願速得定心、願面色和悅、願生中國、願值善人、願自身具足、願無疾病、願得長壽、願恒得安樂。復次如是應思惟：於彼不善法，若未生願令不生，若已生願滅斷；彼善法未生願生，若已生願增長。復次彼不愛念法願不生，若已生願滅；彼可愛念法未生，彼由慈心得信。彼坐禪人以信自在取心，以取自在令念住。以念自在、以取自在、以信自在成不亂心。彼現知不亂，以此門以此行，於彼人修慈心，修已多修。彼坐禪人現知不亂，以此門以此行，於彼人修已多修慈心，以軟心、受持心，次第於愛中人修慈想。於所愛人已修慈想，次第於中人當修慈想。於中人已修慈想，次第於怨家當修慈想。如是於一切眾生，猶如自身，令滿作分別。若如是修行慈，若中人處彼慈不行，若坐禪人暫不起慈，當作厭患於我不善不可愛，我樂得善法信心出家。我復說言，依大師故，饒益眾生起大慈悲。於一中人不起慈心，何況於怨家！若如是厭患瞋恚不滅，彼坐禪人為修慈，不應精進。以餘方便應修行，於彼人為除嗔恚。
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.
〔承前〕前單元已立雙標——「初觀忿恨過患及忍辱功德」；忿恨過患既觀，此下觀忍辱功德，而以「如是觀忿恨過患及忍辱功德，令心受持」收其雙標。
忍辱功德
問：應當怎樣觀察忍辱的功德？
答：忍辱是力量，也是鎧甲，能保護身體、除去忿恨；它能帶來稱譽，受到有智慧的人讚歎；它是安樂，使人不退；它是守護，使一切守護具足；它也是明了，使人能觀察種種義理。末句原作「是名為起慚愧」；這一句怎樣承接前列，本段沒有再解釋，這裡照原語保留。
自陳
還應這樣觀察：我已經剃髮，理應忍辱；這是我所承受的。
我已接受「國施」，應以忍辱之心使施主得到大果報。「國施」在本段沒有另作解釋，因此保留原詞。
我身上保持著「聖形飾」，我的忍辱就是在實行聖行。「聖形飾」的確切所指，本段沒有說明。
我心中有嗔恚，應使它成為無嗔恚。
我名為聲聞，如今應使聲聞之名成為真實。
那位檀越布施各種物品給我；我以忍辱，使那位施主得到大果報。這裡的結語作「得大果報」，前一句則作「有大果報」，兩種說法保留。
我有信，忍辱就是我的信處；我有智慧，忍辱就是智慧處；我有忿恨之毒，忍辱就是我的「却毒藥」。
雙標之收
這樣合觀忿恨的過患與忍辱的功德，使心受持忍辱。
我應當趣向忍辱；別人惡言辱罵時，我應當忍受。我應當使心柔軟，沒有憍慢。
制心與所向
坐禪人這樣樂於趣向忍辱，利益自己，進入寂靜處，使心不散亂，並從最初便使它遍滿全身。接著原文作「我復樂樂，心不耐苦」；「樂樂」是什麼意思，以及這一句應承上還是啟下，都不能確定。其後的問句則說：我怎樣才能沒有怨家、沒有瞋恚，樂於遠離一切憒鬧，成就一切功德？
坐禪人要制伏自己的心，使心柔軟，使心能夠受持。心若柔軟，能夠受持所緣，從此便應修慈；對一切眾生都像對待自己一樣。
初修疑句與明文起點
下一句原作：「若坐禪人修行慈，於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈。」可以確定的是，原文先說開始時不能一下對一切眾生修慈，接著列出怨家、中人、惡人、無功德人與亡人；但「不能修慈」是否統攝後面五類，以及末尾「起慈」怎樣連屬，句法並不清楚。因此不能斷定這五類全都是禁止起修的對象。
下一句清楚指定正面起點：坐禪人最初應在自己所貴重的人身上修慈。原文說，對這個人「為起慚愧，不為輕賤、不為所中」，又說為了饒益而起慈，對他不起嫉妒、不起瞋恚。「所中」的意思以及三句彼此如何連屬，本段沒有說明，這裡不替它定解。
念其功德與饒益
最初要憶念這個人饒益自己的功德，以及自己敬重他的功德。原文列出六項成就：性、稱譽、多聞、戒、定、慧；因此他是我所敬重的人。又列出四項饒益：布施、愛語、利益、同事；因此他曾饒益我。
這樣善加憶念他的可敬功德與饒益功德，使敬重之想與親友之想生起。
慈願
要在這個人身上修慈，作饒益的念，心中常作覺觀：願他沒有怨恨，沒有嗔恚，得到安樂。
接著依次發願：願他遠離一切憒鬧，成就一切功德，得到善利，擁有稱譽、信、樂、戒、聞慧、施與慧；願他睡得安穩、醒來安穩、不做惡夢，受人愛敬、受非人愛敬，得到諸天守護，火、毒、刀、杖等不傷其身，很快得定，面色和悅；願他生於「中國」，遇到善人，身體具足，沒有疾病，得到長壽，常得安樂。「中國」在本段沒有解釋所指，因此保留原詞。
還要這樣思惟：他的不善法若尚未生，願它不生；若已生，願它滅斷。他的善法若尚未生，願它生起；若已生，願它增長。
接著又說：他不可愛念的法，若未生，願它不生；若已生，願它滅。末句原作「彼可愛念法未生，彼由慈心得信」；「彼」另有四本作「依彼」，而「可愛念法未生」與「由慈心得信」如何分句、連屬，原文不清楚，這裡尚無定論。
心不亂與次第
坐禪人先以已能自在的信來「取心」，再以已能自在的取使念安住；然後以念、取、信三者的自在，使心不散亂。「取心」與「取」在本段沒有另作解釋，這裡保留原詞。
他清楚知道心不散亂，便依這一門、這一行，在那位所貴重的人身上修慈，並且反覆修習。
在那位所貴重的人身上反覆修慈後，坐禪人以柔軟而能受持的心，依次對愛中人修慈想。對所愛的人修過慈想，再依次對中人修；對中人修過，再依次對怨家修。最後對一切眾生都如同對待自己，使慈心遍滿並作分別。
中人不行時
如果這樣修慈，到了中人身上慈心仍不能運作，坐禪人暫時生不起慈，原文說應作厭患，接著列「於我不善不可愛，我樂得善法信心出家」。這串話的分句與連屬不清，因此只保留其中的自責、愛樂善法、以信心出家等語，不重組成確定的心理步驟。
原文又說：「依大師故，饒益眾生起大慈悲。」其中「大師」指誰，本段沒有標明。接著反問：對一個中人尚且生不起慈心，何況對怨家！
如果這樣厭患後，瞋恚仍未消滅，坐禪人為修慈便不應勉強精進；應改用其他方便修行，以便對那個人除去嗔恚。「應修行」三本作「行行」，兩讀並存，不在這裡選定。
〔Carried forward〕The preceding unit established a paired heading: “first contemplate the dangers of anger and the qualities of patience.” Having contemplated the dangers of anger, this passage contemplates the qualities of patience and closes the pair with, “Contemplating the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain them.”
The Qualities of Patience
Question: How should the qualities of patience be contemplated?
Answer: Patience is strength and armor. It can protect the body and remove anger. It brings renown and is praised by the wise. It is pleasure and prevents retreat. It is protection and brings every protection to fulfillment. It is also understanding and enables one to examine many meanings. The final clause reads 是名為起慚愧. The passage does not explain how it attaches to the preceding list, so its source form remains open.
Statements to Oneself
One should further contemplate: I have shaved my head; I should only be patient. This is what I have undertaken.
I have received 國施. With a patient mind, I should cause the donor to have great fruit. 國施 is not explained in this passage and is therefore retained.
I bear 聖形飾. My patience is the performance of noble conduct. The exact referent of 聖形飾 is not stated here.
I have anger; I should cause it to become non-anger.
I am called a disciple; now I should make the name “disciple” true.
That donor has given me various things. Through this patience I cause that donor to obtain great fruit. This close says “obtain great fruit,” while the earlier sentence says “have great fruit.” Both forms are preserved.
I have faith: patience is the basis of my faith. I have wisdom: patience is the basis of wisdom. I have the poison of anger: patience is my 却毒藥, my antidote.
Closing the Paired Heading
Contemplating together the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain patience.
I shall turn toward patience. When another abuses me with harsh words, I shall be patient. I shall make the mind soft and be without conceit.
Governing the Mind and Its Direction
Delighting in turning toward patience in this way, the meditator benefits oneself, enters a secluded place, keeps the mind undistracted, and from the beginning fills the body with it. The source next reads 我復樂樂，心不耐苦. The meaning of 樂樂 and whether the sentence closes what precedes or opens what follows cannot be determined. The ensuing question asks: How may I be without enemies and anger, delight in freedom from every disturbance, and accomplish all qualities?
The meditator governs the mind, making it soft and able to receive and retain. When the mind has become soft and can retain its object, one should from this point cultivate loving-kindness, treating all beings as oneself.
The Uncertain Initial Sentence and the Explicit Starting Point
The next sentence reads: 若坐禪人修行慈，於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈. It securely says that one cannot at first cultivate loving-kindness toward all beings at once, then lists an enemy, a neutral person, a bad person, a person without qualities, and a dead person. But whether the negation governs all five and how the final 起慈 attaches are unclear. The five therefore cannot all be declared forbidden starting objects.
The following sentence clearly supplies a positive start: the meditator should first cultivate loving-kindness toward a person whom one esteems. Regarding this person, the source says 為起慚愧，不為輕賤、不為所中, and then says that loving-kindness is aroused for the person's benefit, without envy or anger toward that person. The meaning of 所中 and the relations among the three clauses are not explained here and remain unsettled.
Recollecting the Person's Qualities and Benefits
First recollect the qualities by which this person has benefited oneself and the qualities for which one esteems that person. Six accomplishments are listed: nature, renown, learning, virtue, concentration, and wisdom. Therefore this is a person whom I esteem. Four benefits are then listed: giving, affectionate speech, benefit, and acting together. Therefore this person has benefited me.
By well recollecting the person's esteemed qualities and beneficial qualities in this way, arouse the perception of esteem and the perception of a friend.
Aspirations of Loving-Kindness
Toward this person one should cultivate loving-kindness and form a thought of benefit, continually applying and sustaining thought: may this person be without enmity and anger and dwell in well-being.
Then aspire in order: may this person be free from every disturbance; accomplish every quality; obtain good benefit; possess renown, faith, pleasure, virtue, learned wisdom, giving, and wisdom; sleep peacefully, wake peacefully, and see no bad dream; be loved and respected by humans and non-humans; be protected by devas; be untouched by fire, poison, blades, cudgels, and the like; quickly attain a concentrated mind and have a serene complexion; be born in 中國; meet good people; have a complete body; be free of illness; obtain long life; and always dwell at ease. The referent of 中國 is not explained here, so the source term is retained.
Further contemplate: if an unwholesome dhamma has not arisen in that person, may it not arise; if it has arisen, may it be extinguished and cut off. If a wholesome dhamma has not arisen, may it arise; if it has arisen, may it increase.
The source then says: if an unlovely dhamma has not arisen, may it not arise; if it has arisen, may it cease. The last clause reads 彼可愛念法未生，彼由慈心得信. Four witnesses read 依彼 for 彼. How “the lovely dhamma has not arisen” divides from and connects with “through a mind of loving-kindness gains faith” is unclear and remains open.
An Undistracted Mind and the Sequence
The meditator first uses mastered faith to 取心, then uses mastered 取 to establish recollection. Through mastery of recollection, 取, and faith, the mind becomes undistracted. 取心 and 取 receive no separate explanation here and are retained as source terms.
Knowing directly that the mind is undistracted, by this approach and this practice one cultivates and repeatedly cultivates loving-kindness toward the esteemed person.
After repeatedly cultivating loving-kindness toward that person, with a soft mind able to retain its object the meditator next cultivates the perception of loving-kindness toward a dear person. After cultivating it toward the dear person, one next cultivates it toward a neutral person; after the neutral person, next toward an enemy. Finally, treating all beings as oneself, one fills them with loving-kindness and makes the distinctions.
When Loving-Kindness Does Not Operate toward a Neutral Person
If, while cultivating in this way, loving-kindness does not operate toward a neutral person and the meditator cannot temporarily arouse it, the source says one “should become disenchanted,” followed by 於我不善不可愛，我樂得善法信心出家. The syntax and attachment of this chain are unclear. Its expressions of self-reproach, delight in wholesome dhammas, and going forth through faith are therefore retained without being rebuilt into settled psychological steps.
The source further says, “Because of the great teacher, benefiting beings, arouse great compassion.” The identity of “the great teacher” is not stated. It then asks: if loving-kindness cannot arise even toward one neutral person, how much less toward an enemy?
If anger still has not ceased after this disenchantment, the meditator should not force exertion in order to cultivate loving-kindness. One should cultivate by another means so as to remove anger toward that person. Three witnesses read 行行 for 應修行; both readings remain recorded without selection here.
Shi Huijing · Waken · The Path of Freedom · The Qualities of Patience and the Graduated Cultivation of Loving-Kindness · Vernacular · Summer 2026
前一段數忿恨的過患，這一段先答忍辱功德，再進入修慈次第。先把所見說在前頭：前段所立的雙標——觀忿恨過患、觀忍辱功德——在本段收口；收口之後，論文依次寫制伏其心、作軟心、作堪受持心，然後才說「從此應修行慈」。初修疑句列出怨家、中人、惡人、無功德人、亡人，但否定所及與末語「起慈」的連屬未決；下一句才清楚指定所貴重人為初修之處。其後明列愛中人、中人、怨家，終至一切眾生猶如自身。
忍辱功德：是力、是鎧
「問：云何觀忍辱功德？答：忍辱是力、是鎧，能護身、能除忿恨」〔T32 435b15–16〕——答語先列力、鎧，喻與所喻同句而不施「如」字；其後直接說能護身、能除忿恨。續列：「是稱譽，智人所嘆；是樂，令不退；是守護，令護一切具足；是曉了、令觀諸義，是名為起慚愧」〔T32 435b16–18〕。可按原句配對來讀：稱譽與智人所嘆相接，樂與令不退相接，守護與令護一切具足相接，曉了與令觀諸義相接；末句「是名為起慚愧」如何收攝前列，論文不再解釋。這裡不把「令不退」補成某種樂較能持久，也不把前單元火、毒、刀、杖不加身的功德歸因於忍辱。
九句自陳：逐句照讀
「復次當觀，我已剃頭，唯應忍辱，是我所受」〔T32 435b18–19〕——第一句以剃頭起，收在唯應忍辱與所受。「我已受國施，以忍辱心，令彼施主有大果報」〔T32 435b19–20〕——第二句以受國施起，收在忍辱心與施主果報。「我持聖形飾，我此忍辱是作聖行」〔T32 435b20–21〕——第三句把聖形飾與作聖行並列。「我有瞋恚，令無瞋恚」〔T32 435b21〕——第四句明列有瞋恚與令無瞋恚。「我名聲聞，今實名聲聞」〔T32 435b21–22〕——第五句則兩次說聲聞，一為名、一為今實。
第六句不以「我」起，而作：「彼檀越施我雜物，以此忍辱，令彼施主得大果報」〔T32 435b22–23〕。它與第二句都說施主果報，但一處作「有大果報」，一處作「得大果報」，保留不畫一。末三句依次作：「我有信，此忍辱是我信處」〔T32 435b23–24〕；「我有智慧，此忍辱是智慧處」〔T32 435b24〕；「我有忿恨毒，此忍辱是我却毒藥」〔T32 435b24–25〕。本段只把信處、智慧處、却毒藥逐項列出，並未再說九句合為一種身分類目，或由此推出某種唯一選擇。
末句的「却毒藥」可與前段「如人為毒蛇所嚙，自有毒藥而不肯服」〔T32 435b07–08〕逐字相接：前段說自有毒藥而不肯服，本段則明說「此忍辱是我却毒藥」。除此明文接點，不替其餘八句另配一套共同機制。
若再看九句各自怎樣收尾，句式並不一律。第一句用「唯應忍辱，是我所受」；第二句用「以忍辱心，令彼施主有大果報」；第三句用「我此忍辱是作聖行」；第四句只說「令無瞋恚」；第五句重說「今實名聲聞」；第六句又回到施主而作「以此忍辱，令彼施主得大果報」；末三句才連用「此忍辱是……」，依次接信處、智慧處、却毒藥〔T32 435b18–25〕。所以讀這九句時，須保存各句自己的起語與結語：兩句說施主果報，兩句的果報動詞又一作「有」、一作「得」；信與智慧各繫一「處」；忿恨毒則繫「却毒藥」。原文在九句之後才以「如是觀忿恨過患及忍辱功德，令心受持」〔T32 435b25–26〕總收，總收的明文只到觀察兩面而使心受持。
忍辱功德的答語本身也可逐項照原次序展開：先說忍辱「是力、是鎧」，並說能護身、能除忿恨；再說「是稱譽」，接智人所嘆；說「是樂」，接令不退；說「是守護」，接令護一切具足；說「是曉了」，接令觀諸義；最後才收「是名為起慚愧」。這一列有名目、有作用，也有末句收語；本段沒有另解各項之間的關係，故不把它們改排成因果階梯。
九句之後，論文把忿恨過患與忍辱功德合觀，所得的明文結果是「令心受持」，再以三個「我當」轉入向忍辱、遇惡罵而忍辱、心軟而無憍慢。三句的次序是：「我當向忍辱」先定所向；「人有惡罵，我當忍辱」再列惡罵之時所當作；「我當軟，無憍慢」最後列軟與無憍慢〔T32 435b25–27〕。這三句都緊接九句總收之後，照其次序讀即可，不由其中另造忍辱必須經過的心理階段。
雙標之收：我當向忍辱
「如是觀忿恨過患及忍辱功德，令心受持」〔T32 435b25–26〕——前段所開的雙標，至此一句收訖：過患也觀了、功德也觀了，兩觀合成一個受持。受持之相隨即自陳：「我當向忍辱，人有惡罵，我當忍辱。我當軟，無憍慢」〔T32 435b26–27〕——三個「我當」，一個方向（向忍辱）、一個試金石（人有惡罵）、一個質地（軟而無憍慢）。忍辱的成色不在無事時，在惡罵臨頭的那一刻；而忍出來的心是軟的——這個「軟」字下文還要再出，是修慈的入場券。雙標的收法也值得回頭看一眼：開的時候說「初觀」，收的時候說「令心受持」——觀是看，受持是拿住；兩段書的功課，從看清楚一件事，走到把它握在手裡。論文把過患與功德兩面合說，最後只落在「令心受持」：所觀有二，所歸是一——把心安放在忍辱上。
制心：軟了才堪受持
「如是坐禪人向忍辱樂，作自饒益，入寂寂處，不亂心，從初其身令滿」〔T32 435b27–29〕——向忍之後，入靜處攝心。此下一句「我復樂樂，心不耐苦」〔T32 435b29〕，「樂樂」二字之義與其句之屬上屬下，論文不自釋，句讀未決，保留不作唯一句讀；隨後的自問則明白：「云何我無怨家、無瞋恚，樂離諸煩閙，成就一切功德」〔T32 435b29–435c01〕。「彼坐禪人制伏其心，作軟心、作堪受持心。若心成軟，堪受持事，從此應修行慈，於一切眾生如其自身」〔T32 435c02–04〕——注意原句次序：先「制伏其心」，再「作軟心、作堪受持心」；下句先說心成軟而堪受持事，然後才說從此修慈。這裡的「軟」與「堪受持」都是論文自己的用語；本文沒有把瞋、慢、急逐一界定為「硬」，也沒有另以受罵時的反應來定義「軟」，故不添這些判準。可以確定的只有原句的連接：制伏、軟、堪受持、修慈，四語依次出現；所向則是「於一切眾生如其自身」。前段末尾說忿恨起而不速制伏，此處再說制伏其心；兩處都有「制伏」，但本段只就上述次序立說，不另補一條心性轉化的法則。
所貴重人：明文所定的起點
初修處先遇一個疑句：「若坐禪人修行慈，於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈」〔T32 435c04–06〕。「從初不能修慈」是否統攝後列五類，末尾「起慈」又如何連屬，文面不能確定；所以只記五項列名，不判它們全是禁止起修之處。下一句則清楚指定正面起點：「彼坐禪人所貴重人，為起慚愧，不為輕賤、不為所中，為饒益故起慈」〔T32 435c06–07〕，「是彼人處初當修慈」〔T32 435c08〕。所貴重人是原文明說的初修之處，不另補心理理由。其後才依次推到愛中人、中人、怨家，最後遍滿一切眾生。所貴重人的三項說明是為起慚愧、不為輕賤、不為所中；其中「所中」全論只此一見，義不自釋，故不另定解。
修的內容是念：「以性成就、以稱譽成就、以聞成就、以戒成就、以定成就、以慧成就」〔T32 435c09–11〕——念其可貴重者六目；「以施、以愛語、以利益、以同事成就，是我饒益」〔T32 435c11–12〕——念其饒益我者四目（論文不予此四目總名，照其所列）。「如是善念所重功德及饒益功德，令起重想及親友想」〔T32 435c12–13〕——念功德令起重想、念饒益令起親友想：六目是所重功德，四目是饒益功德；論文把兩列各自列明，再說由此生起重想與親友想。修慈之初，先依這些明列的功德與饒益作意，接著才發下文一連串慈願；至於其他對象是否具備這些功德或恩惠，本段沒有作此判斷。
慈願：二十七個願字
想既起，願隨發：「願無怨心、願無瞋恚，成於安樂」〔T32 435c14–15〕起，接著列離一切閙、成就一切功德、得善利、有稱譽、有信、有樂、有戒、有聞慧、有施、有慧；再列「願得安眠、願安覺、願不見惡夢」〔T32 435c17–18〕，以及人與非人愛敬、諸天守護、火毒刀杖等不著身、速得定心、面色和悅；最後列「願生中國、願值善人、願自身具足、願無疾病、願得長壽、願恒得安樂」〔T32 435c20–22〕。「願」字於此一列二十七見。這一列中，安眠、安覺、不見惡夢、人與非人愛敬、諸天守護、火毒刀杖不著身、速得定心、面色和悅，與前文所列修慈功德有可逐字核對的重合；本文未說這是「轉帳」，也未為二十七願判定內在高下，故只按原次序逐目讀取。二十七願逐字排開，就是：無怨心、無瞋恚、離一切閙、成就一切功德、得善利、有稱譽、有信、有樂、有戒、有聞慧、有施、有慧、得安眠、安覺、不見惡夢、人所愛敬、非人所愛敬、諸天守護、火毒刀杖等不著身、速得定心、面色和悅、生中國、值善人、自身具足、無疾病、得長壽、恒得安樂。此後另起「復次如是應思惟」，才寫不善未生令不生、已生令滅斷，以及善未生令生、已生令增長；這四句不混入二十七願的實測數。
下文再把願落到法的生滅上：「於彼不善法，若未生願令不生，若已生願滅斷；彼善法未生願生，若已生願增長」〔T32 435c22–24〕——不善分未生與已生，所願各是防生與滅斷；善也分未生與已生，所願各是令生與增長。接著原文連作：「彼不愛念法願不生，若已生願滅；彼可愛念法未生，彼由慈心得信」〔T32 435c24–26〕。前半明說不愛念法未生時願不生、已生時願滅；後半連用兩個「彼」，各自所指、「未生」後如何斷句，以及「由慈心得信」如何連屬，本段都沒有說明。因此只保留原文的兩個「彼」與連續語序，不把後半改寫成一個已確定的發願結果。
其後以信自在取心、以取自在令念住，再由念、取、信三自在成就不亂心〔T32 435c26–28〕。次序明載為信、取、念：先以信自在取心，再以取自在令念住，最後把念、取、信三者並列而成不亂。緊接著論文兩次說「現知不亂」，又說在那人處修慈「修已多修」〔T32 435c28–436a01〕，然後才轉向愛中人。
四位遞遠與慈不行時
「以念自在、以取自在、以信自在成不亂心」〔T32 435c27–28〕——於所貴重人，論文兩次說現知不亂，兩次說「以此門以此行」，並說修慈心「修已多修」；其後才寫「次第於愛中人修慈想」〔T32 436a02〕、「於中人已修慈想，次第於怨家當修慈想」〔T32 436a03–04〕，至「如是於一切眾生，猶如自身，令滿作分別」〔T32 436a04–05〕。貴重人、愛中人、中人、怨家四位的順序明載；但「修已多修」在文面只明繫所貴重人，不能由此推成每一位都必須達到同一個熟練門檻，也不能另說前一位的成效必然成為下一位的心力。至於上文疑句所列五類，因否定轄域未決，不能拿來與這四位次第建立一組確定的反向序列。
推到中人若推不動——「若中人處彼慈不行」〔T32 436a06〕——論文先說暫不起慈時，「當作厭患於我不善不可愛，我樂得善法信心出家」〔T32 436a07–08〕；這一串古句的句法不宜拆成一套心理診斷，能確定的是「厭患」「我不善不可愛」「我樂得善法信心出家」都在原句中。其後原文續說：「我復說言，依大師故，饒益眾生起大慈悲。於一中人不起慈心，何況於怨家」〔T32 436a08–09〕。如果這樣厭患而瞋恚仍不滅，才接「彼坐禪人為修慈，不應精進。以餘方便應修行，於彼人為除嗔恚」〔T32 436a10–12〕。所以此處可確定的處置有先後：暫不起慈時先作原文所說的厭患與自陳；瞋恚仍不滅時，不應為修慈而精進，應以其他方便修行，為的是對那個人除去瞋恚。至於「不應精進」是否可概括成一條普遍的心力法則，本文沒有說；這裡只守住所指明的「彼人」與「為除嗔恚」。
末段所能確定的條件句限於本段：若在中人處慈不行、暫不起慈，原文先令作厭患，並列「我不善不可愛」「我樂得善法信心出家」與依大師、饒益眾生、起大慈悲等語；若這樣作了而瞋恚仍不滅，才說不應為修慈而精進，應以其他方便對彼人除嗔恚。「中人處慈不行」「暫不起慈」「瞋恚仍不滅」三處不可併作一個普遍診斷；其餘方便的內容，本段也沒有列出。
帶走三件：一個所見（雙標在此收口，制伏心、作軟心、作堪受持心之後，原文明定所貴重人為初修之處，次及愛中人、中人、怨家，終於一切眾生如自身），一個讀法（逐項讀慈願的範圍——從無怨無瞋、功德善利，到安眠安覺、身命安樂，再到不善法令不生或滅斷、善法令生或增長），一條線（前段毒蛇譬喻所說的藥在此點名為忍辱這味「却毒藥」；慈於中人處不行而瞋恚不滅時，原文則明說不應精進，應以其他方便為那個人除瞋恚）。初修疑句的五項列名仍留疑，尚無定論為五個禁止起點。
The preceding passage counted the dangers of anger. This one first answers concerning the qualities of patience and then enters the graduated cultivation of loving-kindness. The central structure is explicit: the paired heading—contemplate the dangers of anger and the qualities of patience—closes here. After that close, the text says in order to govern the mind, make it soft, and make it able to receive and retain, and only then says, “from this point one should cultivate loving-kindness.” An uncertain initial sentence lists an enemy, a neutral person, a bad person, a person without qualities, and a dead person, but the scope of its negation and the attachment of 起慈 remain unresolved. The next sentence clearly names an esteemed person as the starting point. The text then expressly proceeds through a dear person, a neutral person, and an enemy, finally treating all beings as oneself.
The Qualities of Patience: Strength and Armor
“How should the qualities of patience be contemplated? Patience is strength and armor; it can protect the body and remove anger” 〔T32 435b15–16〕. Image and referent stand in the same sentence without the word “like.” It continues: “It is renown, praised by the wise; it is pleasure, preventing retreat; it is protection, bringing every protection to fulfillment; it is understanding, enabling one to examine many meanings; this is called the arising of shame” 〔T32 435b16–18〕. The source pairs renown with praise by the wise, pleasure with non-retreat, protection with fulfilled protection, and understanding with examination of meanings. It does not explain how “this is called the arising of shame” gathers the list. Nor is “prevents retreat” expanded into a theory of durable pleasure, or the earlier list of protection from fire, poison, blades, and cudgels made an effect of patience.
Nine Statements to Oneself, Read One by One
“I have shaved my head; I should only be patient; this is what I have undertaken” 〔T32 435b18–19〕. “I have received 國施; with a patient mind I cause that donor to have great fruit” 〔T32 435b19–20〕. “I bear 聖形飾; this patience of mine is the performance of noble conduct” 〔T32 435b20–21〕. “I have anger; I cause it to become non-anger” 〔T32 435b21〕. “I am called a disciple; now I truly bear the name disciple” 〔T32 435b21–22〕. Each retains its own opening and close.
The sixth does not begin with “I”: “That donor has given me various things; through this patience I cause that donor to obtain great fruit” 〔T32 435b22–23〕. The second says that the donor “has great fruit,” while the sixth says “obtains great fruit”; the forms are not made uniform. The final three say, in order, “I have faith; this patience is the basis of my faith” 〔T32 435b23–24〕, “I have wisdom; this patience is the basis of wisdom” 〔T32 435b24〕, and “I have the poison of anger; this patience is my 却毒藥” 〔T32 435b24–25〕. The passage lists basis of faith, basis of wisdom, and antidote one by one. It does not say that the nine form a taxonomy of bodies or entail one exclusive choice.
却毒藥 connects word for word with the preceding passage: “like a person bitten by a poisonous snake, who possesses an antidote but refuses to take it” 〔T32 435b07–08〕. There the antidote is possessed but not taken; here patience is explicitly called “my antidote.” No common mechanism is assigned to the other eight statements.
The nine endings are not uniform. The first closes “I should only be patient; this is what I have undertaken”; the second with the donor “having great fruit”; the third with noble conduct; the fourth with non-anger; the fifth with truly bearing the name disciple; the sixth returns to the donor and says “obtains great fruit”; only the last three repeat “this patience is …,” followed by basis of faith, basis of wisdom, and antidote 〔T32 435b18–25〕. Thus each sentence's own opening and ending must be preserved. Two concern donors' fruit, but one says “have” and one “obtain.” Faith and wisdom each take a “basis”; the poison of anger takes an “antidote.” Only after all nine does the text sum up, “Contemplating the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain them” 〔T32 435b25–26〕. The explicit summary reaches only the twofold contemplation and the mind's reception and retention.
The initial list of qualities likewise retains source order: patience is strength and armor, protecting the body and removing anger; it is renown, followed by praise by the wise; pleasure, followed by non-retreat; protection, followed by fulfilled protection; understanding, followed by examining meanings; and finally “this is called the arising of shame.” The list contains headings, functions, and a final formula, but gives no further relation among them. They are not rearranged as a causal ladder.
After the nine statements, the text contemplates together the dangers of anger and qualities of patience, with the stated result that the mind receives and retains. Three “I shall” clauses then turn toward patience, patience under abuse, and softness without conceit: “I shall turn toward patience”; “when another abuses me, I shall be patient”; “I shall be soft, without conceit” 〔T32 435b25–27〕. They are read in their source order without being made into required psychological stages.
Closing the Paired Heading: I Shall Turn toward Patience
“Contemplating the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain them” 〔T32 435b25–26〕 closes the paired heading opened in the preceding passage. “I shall turn toward patience. When another abuses me, I shall be patient. I shall be soft, without conceit” 〔T32 435b26–27〕 gives a direction, a trial under abuse, and a texture—softness without conceit. The source places the test when abuse occurs, not only when nothing happens, and the word “soft” returns below as the condition for entering loving-kindness. At the opening the instruction was “first contemplate”; at the close it is “cause the mind to receive and retain.” Contemplation sees, reception holds. The two things contemplated converge on one stated result: placing the mind in patience.
Governing the Mind: Softness Makes It Able to Retain
“Delighting in turning toward patience in this way, the meditator benefits oneself, enters a secluded place, keeps the mind undistracted, and from the beginning fills the body with it” 〔T32 435b27–29〕. Then comes 我復樂樂，心不耐苦 〔T32 435b29〕. The meaning of 樂樂 and whether the clause attaches upward or downward are not explained; no unique division is imposed. The following question is clear: “How may I be without enemies and anger, delight in freedom from every disturbance, and accomplish all qualities?” 〔T32 435b29–435c01〕. “The meditator governs the mind, makes it soft, and makes it able to receive and retain. When the mind has become soft and able to retain its object, from this point one should cultivate loving-kindness, treating all beings as oneself” 〔T32 435c02–04〕. The order is explicit: govern, soften, enable retention, cultivate loving-kindness. “Soft” and “able to retain” are source terms. The passage does not define anger, conceit, or haste as “hard,” nor define softness by a reaction to abuse. Both the previous passage and this one use “govern,” but this unit establishes only the sequence stated here, not a general law of mental transformation.
The Esteemed Person: The Explicit Starting Point
An uncertain sentence precedes the starting point: “If the meditator cultivates loving-kindness, one cannot at first cultivate it toward all beings; toward an enemy, neutral person, bad person, person without qualities, dead person, arouse loving-kindness” 〔T32 435c04–06〕. The scope of “cannot at first cultivate” and the attachment of the final 起慈 are not secure. The five names are therefore recorded without declaring them all forbidden starting points. The next sentence explicitly says, “the person esteemed by the meditator, 為起慚愧，不為輕賤、不為所中, arouses loving-kindness for the person's benefit” 〔T32 435c06–07〕, and “toward this person one should first cultivate loving-kindness” 〔T32 435c08〕. The esteemed person is the stated beginning; no additional psychological rationale is supplied. Only afterward does the sequence extend through a dear person, neutral person, enemy, and all beings. 所中 occurs only here in the treatise and is not explained.
The content recollected is sixfold: “accomplished in nature, renown, learning, virtue, concentration, and wisdom” 〔T32 435c09–11〕. Four benefits follow: “accomplished in giving, affectionate speech, benefit, and acting together; this person has benefited me” 〔T32 435c11–12〕. The treatise gives no collective name to the four. “By well recollecting the esteemed qualities and beneficial qualities in this way, arouse the perception of esteem and the perception of a friend” 〔T32 435c12–13〕. Six are esteemed qualities, four beneficial qualities. The practice begins by attending to these explicit qualities and benefits before the ensuing aspirations. The passage makes no claim that every later object has the same qualities or benefits.
Aspirations of Loving-Kindness: Twenty-Seven Occurrences of “May”
Once the perceptions arise, aspirations follow, beginning “may this person be without enmity and anger and dwell in well-being” 〔T32 435c14–15〕. They continue through freedom from disturbance, accomplishment of qualities, good benefit, renown, faith, pleasure, virtue, learned wisdom, giving, and wisdom; then “may this person sleep peacefully, wake peacefully, and see no bad dream” 〔T32 435c17–18〕, be loved by humans and non-humans, protected by devas, untouched by fire, poison, blades, and cudgels, quickly concentrated, and serene in complexion; finally, “may this person be born in 中國, meet good people, have a complete body, be free of illness, obtain long life, and always dwell at ease” 〔T32 435c20–22〕. “May” occurs twenty-seven times in this list. Nine items—peaceful sleep and waking, no bad dream, human and non-human affection, deva protection, protection from fire, poison, blades, and cudgels, rapid concentration, and serene complexion—overlap word for word with the earlier qualities of loving-kindness. The source does not call this a transfer or rank the wishes internally. The twenty-seven are read in order. Only after them does “Further contemplate in this way” introduce the four aspirations that an unarisen unwholesome dhamma not arise, an arisen one cease, an unarisen wholesome dhamma arise, and an arisen one increase; these are not folded into the count of twenty-seven.
The next lines place aspiration on arising and cessation: “If an unwholesome dhamma has not arisen in that person, may it not arise; if arisen, may it be extinguished and cut off. If a wholesome dhamma has not arisen, may it arise; if arisen, may it increase” 〔T32 435c22–24〕. Then: “If an unlovely dhamma has not arisen, may it not arise; if arisen, may it cease; 彼可愛念法未生，彼由慈心得信” 〔T32 435c24–26〕. The first half is clear. In the second, the referents of the two occurrences of 彼, the division after 未生, and the attachment of 由慈心得信 are not explained. The continuous source order is retained rather than rewritten as a settled result.
The passage then uses mastered faith to take the mind, mastered taking to establish recollection, and mastery of recollection, taking, and faith to make the mind undistracted 〔T32 435c26–28〕. The stated order is faith, taking, recollection. The text twice says that one directly knows non-distraction and twice says “by this approach and this practice,” and says loving-kindness toward that person is “cultivated and repeatedly cultivated” 〔T32 435c28–436a01〕. Only then does it turn to a dear person.
Four Positions Moving Outward, and When Loving-Kindness Does Not Operate
“Through mastery of recollection, taking, and faith, the mind becomes undistracted” 〔T32 435c27–28〕. Toward the esteemed person, the source twice says one directly knows non-distraction, twice says “by this approach and this practice,” and says the loving-kindness is cultivated and repeatedly cultivated. Then comes “next cultivate the perception of loving-kindness toward a dear person” 〔T32 436a02〕 and “after the neutral person, next cultivate the perception of loving-kindness toward an enemy” 〔T32 436a03–04〕, until “treating all beings as oneself, fill them with it and make the distinctions” 〔T32 436a04–05〕. The order of esteemed person, dear person, neutral person, and enemy is explicit. But “cultivated and repeatedly cultivated” is explicitly attached only to the esteemed person; it does not establish one identical proficiency threshold at every position or say that success at one necessarily becomes the mental force for the next. Because the scope of negation in the earlier five-name sentence is unresolved, the two lists cannot be made into a fixed reverse sequence.
If loving-kindness will not move at the neutral person—“if loving-kindness does not operate toward a neutral person” 〔T32 436a06〕—the source first says that when loving-kindness temporarily does not arise, one “should become disenchanted: 於我不善不可愛，我樂得善法信心出家” 〔T32 436a07–08〕. The ancient syntax should not be separated into a psychological diagnosis. What is secure is that “become disenchanted,” “I am unwholesome and unlovely,” and “I delight in obtaining wholesome dhammas and went forth through faith” occur in the source. It continues: “Because of the great teacher, benefiting beings, arouse great compassion. If loving-kindness does not arise toward one neutral person, how much less toward an enemy?” 〔T32 436a08–09〕. Only if anger still does not cease does it say, “the meditator should not exert for the cultivation of loving-kindness. One should cultivate by another means in order to remove anger toward that person” 〔T32 436a10–12〕. The order of response is therefore explicit: disenchantment and the source's statement when loving-kindness temporarily does not arise; if anger remains, no exertion in loving-kindness, but another means directed to removing anger toward that person. The source does not generalize “should not exert” into a universal law of mental capacity.
The conditional scope remains local: loving-kindness does not operate toward the neutral person; it temporarily does not arise; anger still does not cease. These three conditions are not merged into a universal diagnosis, and this passage does not state what the other means is.
Three things may be carried away. The paired heading closes here; after governing, softening, and making the mind able to retain, the esteemed person is explicitly set as the starting point, followed by a dear person, neutral person, enemy, and all beings as oneself. The aspirations should be read item by item, from freedom from enmity and anger through qualities and benefits, sleep and bodily well-being, then the non-arising or cessation of unwholesome dhammas and arising or increase of wholesome dhammas. Finally, the antidote in the preceding snake simile is named here as patience, this 却毒藥; when loving-kindness does not operate toward a neutral person and anger remains, the source expressly directs one away from forced exertion and toward another means of removing anger toward that particular person. The five names in the uncertain initial sentence remain unresolved and are not five settled prohibitions.
Shi Huijing · Waken · The Path of Freedom · The Qualities of Patience and the Graduated Cultivation of Loving-Kindness · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第八〈行門品〉之五，直承前單元之結「如是當觀忿恨過患」〔T32 435b14–15〕而以「問：云何觀忍辱功德？」〔T32 435b15〕起問，一行之內二段相接（前段止、後段起同在 435b15）。前單元所立雙標「初觀忿恨過患及忍辱功德」〔T32 435a20〕，其收「如是觀忿恨過患及忍辱功德，令心受持」〔T32 435b25–26〕即在本段之中。底本一段〔T32 435b15–436a12〕。
一、科判定位
一段而含九節，逐節起訖逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 忍辱功德 | 「問：云何觀忍辱功德？答：忍辱是力、是鎧」〔T32 435b15–16〕…「是稱譽，智人所嘆」〔T32 435b16–17〕…「是名為起慚愧」〔T32 435b18〕 |
| 九重自陳 | 「復次當觀，我已剃頭」〔T32 435b18–19〕…「我已受國施」〔T32 435b19〕…「我持聖形飾」〔T32 435b20〕…「我名聲聞，今實名聲聞」〔T32 435b21–22〕…「彼檀越施我雜物」〔T32 435b22〕…「我有忿恨毒，此忍辱是我却毒藥」〔T32 435b24–25〕 |
| 雙標之收 | 「如是觀忿恨過患及忍辱功德，令心受持」〔T32 435b25–26〕…「我當向忍辱」〔T32 435b26〕…「我當軟，無憍慢」〔T32 435b27〕 |
| 制心與所向 | 「入寂寂處，不亂心，從初其身令滿」〔T32 435b28–29〕…「我復樂樂，心不耐苦」〔T32 435b29〕…「彼坐禪人制伏其心」〔T32 435c02〕…「從此應修行慈，於一切眾生如其自身」〔T32 435c03–04〕 |
| 初修疑句與明文起點 | 「於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈」〔T32 435c04–06〕…「彼坐禪人所貴重人」〔T32 435c06〕…「是彼人處初當修慈」〔T32 435c08〕 |
| 念其功德與饒益 | 「以性成就、以稱譽成就」〔T32 435c09–10〕…「以施、以愛語、以利益、以同事成就」〔T32 435c11–12〕…「令起重想及親友想」〔T32 435c13〕 |
| 慈願 | 「願無怨心」〔T32 435c14〕…「願離一切閙」〔T32 435c15〕…「願恒得安樂」〔T32 435c22〕…「復次如是應思惟」〔T32 435c22〕…「彼由慈心得信」〔T32 435c25–26〕 |
| 心不亂與次第 | 「以信自在取心」〔T32 435c26〕…「次第於愛中人修慈想」〔T32 436a02〕…「次第於怨家當修慈想」〔T32 436a04〕…「猶如自身，令滿作分別」〔T32 436a05〕 |
| 中人不行時 | 「若中人處彼慈不行」〔T32 436a06〕…「依大師故，饒益眾生起大慈悲」〔T32 436a08–09〕…「何況於怨家」〔T32 436a09〕…「以餘方便應修行，於彼人為除嗔恚」〔T32 436a11–12〕 |
單元界與問答界相合：起於 435b15 忍辱功德之問，止於 436a12 除瞋方便之引；其下「問：云何方便除瞋恚」〔T32 436a12〕另起一問，屬下一單元——問承本段末語，一字不隔。
雙標之收在本段：前單元立雙標「初觀忿恨過患及忍辱功德」〔T32 435a20〕，本段收之「如是觀忿恨過患及忍辱功德，令心受持」〔T32 435b25–26〕。開收二錨，逐字可互核。
初修疑句與明文次第：「於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈」〔T32 435c04–06〕之否定轄域與末語連屬未明，不判五項全為禁止起點。其下明文次第作所貴重人〔435c06–08〕→愛中人〔436a02〕→中人〔436a03〕→怨家〔436a04〕。
全段定位錨
〔T32, 435b15–436a12〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 忍辱之目 | 「忍辱是力、是鎧，能護身、能除忿恨」〔T32 435b15–16〕…「是名為起慚愧」〔T32 435b18〕 | 以「是」字領起之目與以「能」「令」字領起之釋交錯而下，論文不標其數，本編不代配數 |
| 聖形飾 | 「我持聖形飾」〔T32 435b20〕 | 全論一見；譯語難詞，論文不自釋，不代考定 |
| 却毒藥 | 「此忍辱是我却毒藥」〔T32 435b25〕 | 全論一見；與前單元「如人為毒蛇所嚙，自有毒藥而不肯服」〔T32 435b07–08〕之藥相對——彼不肯服，此則自有 |
| 檀越 | 「彼檀越施我雜物」〔T32 435b22〕 | 與上文「我已受國施」〔T32 435b19〕並舉；二陳之結一作「令彼施主有大果報」〔T32 435b20〕、一作「令彼施主得大果報」〔T32 435b23〕——一字不齊，照錄不代畫一 |
| 我復樂樂，心不耐苦 | 「我復樂樂，心不耐苦」〔T32 435b29〕 | 句讀與所屬未決（「樂樂」二字之義、其屬上屬下），論文不自釋，照錄不代點、不代考定 |
| 不為所中 | 「不為輕賤、不為所中」〔T32 435c07〕 | 「所中」之義論文不自釋，不代考定 |
| 六成就 | 「以性成就、以稱譽成就、以聞成就、以戒成就、以定成就、以慧成就」〔T32 435c09–11〕 | 逐字實測六目；論文不標其數 |
| 施·愛語·利益·同事 | 「以施、以愛語、以利益、以同事成就」〔T32 435c11–12〕 | 逐字實測四目；論文不標其數，亦不予此四目一總名——本編照其所列，不代命名 |
| 慈願之列 | 「願無怨心」〔T32 435c14〕…「願恒得安樂」〔T32 435c22〕 | 「願」字於此一列二十七見；全段三十三見（餘六見在其下之思惟四句） |
| 願生中國 | 「願生中國」〔T32 435c20〕 | 全論一見；「中國」之所指論文不自釋，不代考定 |
| 初修疑句與次第 | 五項列名〔T32 435c05–06〕與實修之次第〔T32 435c06–436a04〕 | 五項前否定之轄域未決；實修次第則明列所貴重人、愛中人、中人、怨家 |
| 大師 | 「依大師故，饒益眾生起大慈悲」〔T32 436a08–09〕 | 所指論文不標，不代考定 |
三、校記與異讀
本段範圍內大正藏校記八處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 435b18 | 名（是名為起慚愧） | 吉 | 【宋】【元】【宮】 |
| 435b19 | 受（是我所受） | 愛 | 【宋】【元】【明】【宮】 |
| 435c01 | 煩（樂離諸煩閙） | 煩惱 | 【宋】【元】【明】【宮】 |
| 435c14–15 | 願無（願無瞋恚） | 無願 | 【宋】【元】【明】【宮】 |
| 435c19 | 刀（願火毒刀杖等不著身） | 刃 | 【明】 |
| 435c20 | 著（不著身） | 箸 | 【明】 |
| 435c25–26 | 彼（彼由慈心得信） | 依彼 | 【宋】【元】【明】【宮】 |
| 436a11 | 行（以餘方便應修行）；其下「於彼人為除嗔恚」〔436a11–12〕 | 行行 | 【宋】【元】【明】 |
誌錄不判三事：
- 435c14「願無瞋恚」之「願無」，四本作「無願」——若從四本則其二字倒置，與上句「願無怨心」之式不齊；從底本則二句同式。並錄不判，本文從底本。
- 435c25「彼由慈心得信」之「彼」，四本作「依彼」——若從四本則其上增一「依」字。底本在「彼可愛念法未生」與「彼由慈心得信」連用兩個「彼」；兩者各指何者、「未生」後當否斷句，以及後句屬上屬下均未決。並錄不判，本文從底本、不代點。
- 436a11「以餘方便應修行」之「行」，三本作「行行」——若從三本則其「行」字疊出；從底本則作「應修行」，其下「於彼人為除嗔恚」為次單元之問所承。並錄不判，本文從底本。
覆出（＊）所及一處：435b22「今」（「我名聲聞，今實名聲聞」）為前單元 435b01「今」／「令」覆出（＊）條之所及；其校記繫於前單元之錨〔T32 435b01〕，本編照其所繫記之，不代於本段別立一條。
缺字零命中；夾註零命中。
五、譬喻·修辭
- 「忍辱是力、是鎧」〔T32 435b15–16〕：本段唯一之物喻，且喻與所喻同句而不施「如」字——不言如力如鎧，逕言是力是鎧。
- 九重自陳之同式〔T32 435b18–435b25〕：剃頭·受國施·持聖形飾·有瞋恚·名聲聞·檀越施雜物·有信·有智慧·有忿恨毒，八句以「我」起（第六句獨以「彼檀越」起〔T32 435b22〕），皆以忍辱為其所歸；其結不一——二句歸施主之果報〔435b20·435b23〕，三句歸忍辱之所在（「此忍辱是我信處」〔435b23–24〕·「此忍辱是智慧處」〔435b24〕·「此忍辱是我却毒藥」〔435b25〕），餘四句各自為結。末句「此忍辱是我却毒藥」〔T32 435b25〕以藥收之，正接前單元毒蛇之喻。
- 慈願之列〔T32 435c14–22〕：二十七「願」連下，自無怨無瞋起、歷功德善利稱譽信樂戒聞慧施慧、次及安眠安覺不見惡夢與人非人所愛敬諸天守護，末歸生中國、值善人、身具足、無疾病、長壽、恒安樂——其前半與慈之十一功德〔T32 435a16–19〕逐目相應而更廣（安眠·安覺·不見惡夢·人所愛敬·非人所愛敬·諸天守護·火毒刀杖·速得定心·面色和悅九目同）。
- 次第之四位〔T32 435c06–436a04〕：所貴重人→愛中人→中人→怨家，四位依次列出。上文疑句另列怨家、中人、惡人、無功德人、亡人〔T32 435c05–06〕；因否定轄域未決，不把兩列配成反向結構。
- 「何況於怨家」〔T32 436a09〕：全段唯一之詰語，以一中人尚不起慈反顯其難；其下不強其修而轉求餘方便，不以精進責之。
六、章內互讀
- 前指：前單元之結「如是當觀忿恨過患」〔T32 435b14–15〕與其所立雙標「初觀忿恨過患及忍辱功德」〔T32 435a20〕——其收即本段之「如是觀忿恨過患及忍辱功德，令心受持」〔T32 435b25–26〕；慈之十一功德〔T32 435a16–19〕與本段慈願之列前半逐目相應；前單元毒蛇與毒藥之喻〔T32 435b07–08〕。
- 後指：「問：云何方便除瞋恚」〔T32 436a12〕——本段末語即其問之所承，一字不隔；次第四位為次單元「於自親友、中人、怨家，已作分別」〔T32 436b18–19〕之所本。
- 同門遙指：慈之二因失慈見〔T32 436c10–11〕；慈門之竟「（慈已竟）」〔T32 437a23〕。
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 complete passage. This passage is in the fifth part of the “Chapter on Practices,” fascicle eight of the Path of Freedom. It directly continues the preceding unit's close, “Thus one should contemplate the dangers of anger” 〔T32 435b14–15〕, and opens with “Question: How should the qualities of patience be contemplated?” 〔T32 435b15〕. Two paragraphs meet within one source line: the preceding paragraph ends and this one begins at 435b15. The previous unit establishes the paired heading, “first contemplate the dangers of anger and the qualities of patience” 〔T32 435a20〕, and its close, “Contemplating the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain them” 〔T32 435b25–26〕, occurs here. The base witness has one paragraph 〔T32 435b15–436a12〕.
1. Structural Location
One paragraph contains nine readable sections:
| Section | Exact opening and close, with anchors |
|---|---|
| Qualities of patience | “How should the qualities of patience be contemplated? Patience is strength and armor” 〔T32 435b15–16〕 … “it is renown, praised by the wise” 〔T32 435b16–17〕 … “this is called the arising of shame” 〔T32 435b18〕 |
| Nine statements to oneself | “Further contemplate: I have shaved my head” 〔T32 435b18–19〕 … “I have received 國施” 〔T32 435b19〕 … “I bear 聖形飾” 〔T32 435b20〕 … “I am called a disciple; now I truly bear the name disciple” 〔T32 435b21–22〕 … “that donor has given me various things” 〔T32 435b22〕 … “I have the poison of anger; this patience is my 却毒藥” 〔T32 435b24–25〕 |
| Close of the paired heading | “Contemplating the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain them” 〔T32 435b25–26〕 … “I shall turn toward patience” 〔T32 435b26〕 … “I shall be soft, without conceit” 〔T32 435b27〕 |
| Governing the mind and its direction | “Enter a secluded place, keep the mind undistracted, and from the beginning fill the body with it” 〔T32 435b28–29〕 … 我復樂樂，心不耐苦 〔T32 435b29〕 … “the meditator governs the mind” 〔T32 435c02〕 … “from this point cultivate loving-kindness, treating all beings as oneself” 〔T32 435c03–04〕 |
| Uncertain initial sentence and explicit starting point | “One cannot at first cultivate loving-kindness toward all beings; toward an enemy, neutral person, bad person, person without qualities, dead person, arouse loving-kindness” 〔T32 435c04–06〕 … “the person esteemed by the meditator” 〔T32 435c06〕 … “toward this person one should first cultivate loving-kindness” 〔T32 435c08〕 |
| Recollecting qualities and benefits | “accomplished in nature and renown” 〔T32 435c09–10〕 … “accomplished in giving, affectionate speech, benefit, and acting together” 〔T32 435c11–12〕 … “arouse the perception of esteem and the perception of a friend” 〔T32 435c13〕 |
| Aspirations of loving-kindness | “May this person be without enmity” 〔T32 435c14〕 … “may this person be free from every disturbance” 〔T32 435c15〕 … “may this person always dwell at ease” 〔T32 435c22〕 … “Further contemplate in this way” 〔T32 435c22〕 … 彼由慈心得信 〔T32 435c25–26〕 |
| Undistracted mind and sequence | “Through mastered faith take the mind” 〔T32 435c26〕 … “next cultivate the perception of loving-kindness toward a dear person” 〔T32 436a02〕 … “next cultivate the perception of loving-kindness toward an enemy” 〔T32 436a04〕 … “treating all beings as oneself, fill them with it and make the distinctions” 〔T32 436a05〕 |
| When loving-kindness does not operate toward a neutral person | “If loving-kindness does not operate toward a neutral person” 〔T32 436a06〕 … “Because of the great teacher, benefiting beings, arouse great compassion” 〔T32 436a08–09〕 … “how much less toward an enemy?” 〔T32 436a09〕 … “cultivate by another means in order to remove anger toward that person” 〔T32 436a11–12〕 |
The unit boundary matches the question-and-answer boundary: it begins with the question on the qualities of patience at 435b15 and ends with the introduction of another means for removing anger at 436a12. The following “Question: By what means is anger removed?” 〔T32 436a12〕 opens the next unit. The question follows the final words here without a single intervening character.
The paired heading closes here: the preceding unit establishes “first contemplate the dangers of anger and the qualities of patience” 〔T32 435a20〕; this passage closes it with “Contemplating the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain them” 〔T32 435b25–26〕. Opening and close can be checked word for word.
Uncertain initial sentence and explicit sequence: the scope of negation and attachment of the final phrase in the five-name list 〔T32 435c04–06〕 remain unclear; the five are not all declared forbidden starts. The explicit sequence below is esteemed person 〔435c06–08〕 → dear person 〔436a02〕 → neutral person 〔436a03〕 → enemy 〔436a04〕.
Anchor for the complete passage
〔T32, 435b15–436a12〕
2. Terms and Renderings, Each Anchored to the Source
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| Items concerning patience | “Patience is strength and armor; it can protect the body and remove anger” 〔T32 435b15–16〕 … “this is called the arising of shame” 〔T32 435b18〕 | Items introduced by “is” alternate with explanations introduced by “can” and “causes.” The treatise states no total, and none is assigned |
| 聖形飾 | “I bear 聖形飾” 〔T32 435b20〕 | Its only occurrence in the treatise. The translated source does not explain it; no identification is imposed |
| 却毒藥 | “This patience is my 却毒藥” 〔T32 435b25〕 | Its only occurrence in the treatise. It faces the preceding unit's “like a person bitten by a poisonous snake, who possesses an antidote but refuses to take it” 〔T32 435b07–08〕: there the medicine is not taken; here it is possessed and named |
| Donor, 檀越 | “That donor has given me various things” 〔T32 435b22〕 | Set beside “I have received 國施” 〔T32 435b19〕. One statement closes “cause the donor to have great fruit” 〔T32 435b20〕, the other “cause the donor to obtain great fruit” 〔T32 435b23〕. The one-character difference is retained |
| 我復樂樂，心不耐苦 | 〔T32 435b29〕 | Division and attachment remain unresolved: the meaning of 樂樂 and whether the clause attaches upward or downward are not explained. No unique punctuation or identification is imposed |
| 不為所中 | “not for contempt, 不為所中” 〔T32 435c07〕 | 所中 is not explained in the treatise and is not given a settled meaning |
| Six accomplishments | “accomplished in nature, renown, learning, virtue, concentration, and wisdom” 〔T32 435c09–11〕 | Six items by direct count; the treatise states no total |
| Giving, affectionate speech, benefit, acting together | 〔T32 435c11–12〕 | Four items by direct count. The treatise states no total and supplies no collective name; none is imposed |
| List of aspirations | From “may this person be without enmity” 〔T32 435c14〕 to “may this person always dwell at ease” 〔T32 435c22〕 | “May” occurs twenty-seven times in this list and thirty-three times in the whole passage; the other six occur in the following contemplation-statements |
| May this person be born in 中國 | 〔T32 435c20〕 | The only occurrence of 中國 in the treatise. Its referent is not explained and is not identified |
| Initial uncertainty and sequence | Five names at 〔T32 435c05–06〕 and the actual sequence at 〔T32 435c06–436a04〕 | The scope of the preceding negation remains open. The explicit practice sequence is esteemed person, dear person, neutral person, enemy |
| Great teacher | “Because of the great teacher, benefiting beings, arouse great compassion” 〔T32 436a08–09〕 | The referent is not marked and is not identified |
3. Critical Notes and Variant Readings
There are eight Taishō critical notes in this passage. All are recorded without changing the text; the reading text follows the Taishō base throughout.
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 435b18 | 名, in 是名為起慚愧 | 吉 | 【宋】【元】【宮】 |
| 435b19 | 受, in 是我所受 | 愛 | 【宋】【元】【明】【宮】 |
| 435c01 | 煩, in 樂離諸煩閙 | 煩惱 | 【宋】【元】【明】【宮】 |
| 435c14–15 | 願無, in 願無瞋恚 | 無願 | 【宋】【元】【明】【宮】 |
| 435c19 | 刀, in 願火毒刀杖等不著身 | 刃 | 【明】 |
| 435c20 | 著, in 不著身 | 箸 | 【明】 |
| 435c25–26 | 彼, in 彼由慈心得信 | 依彼 | 【宋】【元】【明】【宮】 |
| 436a11 | 行, in 以餘方便應修行; followed by “in order to remove anger toward that person” 〔436a11–12〕 | 行行 | 【宋】【元】【明】 |
Three matters are recorded without decision:
- At 435c14, four witnesses read 無願 for 願無 in 願無瞋恚. The variant reverses the two characters and breaks the form shared with the preceding 願無怨心; the base preserves the parallel. Both are recorded; the reading text follows the base.
- At 435c25, four witnesses read 依彼 for 彼 in 彼由慈心得信, adding 依 before the base reading. The base repeats 彼 in 彼可愛念法未生 and 彼由慈心得信. The referents, division after 未生, and upward or downward attachment of the latter remain unresolved. Both are recorded; the reading text follows the base without repunctuation.
- At 436a11, three witnesses read 行行 for 行 in 以餘方便應修行, repeating 行. The base reads 應修行, followed by the words “in order to remove anger toward that person,” which the next unit's question carries forward. Both are recorded; the reading text follows the base.
One case covered by a repeated note (＊): 今 at 435b22 in “I am called a disciple; now I truly bear the name disciple” is covered by the preceding unit's repeated note on 今／令 at 435b01. The note belongs to the earlier anchor 〔T32 435b01〕 and is not made into a separate note here.
No missing-character marker occurs; no inline note occurs.
5. Simile and Rhetoric
- “Patience is strength and armor” 〔T32 435b15–16〕: the only material image in the passage. Image and referent stand in the same sentence without “like”: not “like strength and armor,” but “is strength and armor.”
- The common form of the nine statements 〔T32 435b18–435b25〕: shaving the head, receiving 國施, bearing 聖形飾, having anger, being called a disciple, receiving a donor's gifts, having faith, having wisdom, having the poison of anger. Eight begin with “I”; the sixth alone begins with “that donor” 〔T32 435b22〕. Their endings differ: two concern a donor's fruit 〔435b20·435b23〕; three concern where patience stands—basis of faith 〔435b23–24〕, basis of wisdom 〔435b24〕, and antidote 〔435b25〕; the other four have individual endings. “This patience is my 却毒藥” 〔T32 435b25〕 closes with medicine and directly continues the preceding snake image.
- The aspirations of loving-kindness 〔T32 435c14–22〕: twenty-seven occurrences of “may” proceed from freedom from enmity and anger through qualities, benefits, renown, faith, pleasure, virtue, learned wisdom, giving, and wisdom; then peaceful sleep and waking, no bad dream, affection from humans and non-humans, and deva protection; finally birth in 中國, meeting good people, bodily completeness, health, long life, and constant ease. Nine items overlap with the eleven qualities of loving-kindness 〔T32 435a16–19〕: peaceful sleep and waking, no bad dream, human and non-human affection, deva protection, protection from fire, poison, blades, and cudgels, rapid concentration, and serene complexion.
- Four successive positions 〔T32 435c06–436a04〕: esteemed person → dear person → neutral person → enemy. The uncertain sentence above separately lists an enemy, neutral person, bad person, person without qualities, and dead person 〔T32 435c05–06〕. Because the scope of negation remains unresolved, the two lists are not made into a reverse structure.
- “How much less toward an enemy?” 〔T32 436a09〕: the passage's only rhetorical question makes the difficulty visible through failure toward a single neutral person. The text then seeks another means rather than forcing the cultivation; it does not blame the person for insufficient exertion.
6. Internal Cross-Reading
- Back reference: the preceding close, “Thus one should contemplate the dangers of anger” 〔T32 435b14–15〕, and its paired heading, “first contemplate the dangers of anger and the qualities of patience” 〔T32 435a20〕. Its close is this passage's “Contemplating the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain them” 〔T32 435b25–26〕. The eleven qualities of loving-kindness 〔T32 435a16–19〕 overlap item by item with the first part of the aspirations here; the preceding snake-and-antidote image is at 〔T32 435b07–08〕.
- Forward reference: “Question: By what means is anger removed?” 〔T32 436a12〕. Its question carries forward this passage's final words without an intervening character. The four-position sequence underlies the next unit's “having made distinctions concerning oneself, a dear friend, a neutral person, and an enemy” 〔T32 436b18–19〕.
- Later in the same practice: the two causes for loss of loving-kindness at 〔T32 436c10–11〕; the close “Loving-kindness is finished” 〔T32 437a23〕.
7. Transmission
This apparatus advances no claim about the author, translator, or transmission history.
Shi Huijing · Waken · The Path of Freedom · The Qualities of Patience and the Graduated Cultivation of Loving-Kindness · Apparatus · Summer 2026