解脫道論 除瞋方便與廣修慈心
前段說慈於中人處不行、瞋恚不滅時，應以其他方便除瞋；本段下釋十二項：功德、恩、自業所作、負債解脫、親族、自身罪過、不應作意、苦、自性、念滅、和合、空。十二項依次並列，論文沒有替它們排淺深，也沒有規定一項不效便換下一項。此前另列攝受四事：隨宜施與、隨宜取與、善語、隨從；明載結果是彼此瞋恚成滅。
思惟功德如水有草時「除草取水」；若對方無功德，則因他將向惡趣而起慈。其後各項保留原來所說的觀、想與當觀。世尊偈說：苦樂之觸非從自他燒，而是依煩惱得觸；若無煩惱心，便問「誰能觸細滑？」
瞋滅之後，慈想由住處而村、而國、而方、而四維上下。三種令安禪分別總攝眾生、村田、方：眾生由一至眾多，村田由一至多村，方由一至四方。若只依一個眾生修慈，那個眾生死時，其事成失、不堪起慈；論文因此說應廣修，並明列成妙修行、成大果、成大功德，沒有進一步保證廣修之後所緣永不會失。
The preceding passage says that when loving-kindness does not operate toward a neutral person and anger remains, another means should remove the anger. This passage explains twelve items: qualities, beneficence, one's own action, release from debt, kinship, one's own fault, non-attention, suffering, nature, cessation in a thought, combination, and emptiness. They stand side by side; the treatise neither ranks them nor says to replace one with the next when it fails. Before them it lists four acts of embracing: appropriate giving, appropriate receiving, good speech, and following what the other does. The stated result is the cessation of anger on both sides.
Contemplating qualities is like “removing grass and taking the water.” If the other has no qualities, loving-kindness arises because the person is heading toward a bad destination. The later items retain their own contemplations and perceptions. The Blessed One's verse says that contact with suffering and pleasure does not come 從自他燒 but is obtained in dependence on defilements; if the mind has no defilements, it asks, “Who can touch 細滑?”
After anger ceases, loving-kindness extends from dwelling-place to village, country, direction, and the intermediate directions, above and below. Three ways of establishing jhāna respectively comprehend beings, village-fields, and directions: beings from one to many, villages from one to many, and directions from one to four. If cultivation depends on only one being, the death of that being makes the object lost and unable to arouse loving-kindness. The text therefore directs wide cultivation and expressly names excellent cultivation, great fruit, and great merit; it does not additionally guarantee that no object can ever be lost after expansion.
Shi Huijing · Waken · The Path of Freedom · Means of Removing Anger and Extending Loving-Kindness Widely · 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〉「除瞋方便與廣修慈心」· 大正藏 T32n1648〔起 T32 0436a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0436a〕
問：云何方便除瞋恚？答：與彼應作周旋，應思惟其功德恩、自業所作負債解脫，親族自身罪過不應作意，自現苦諸根自性念滅，知念應當觀空、應作攝受。彼人雖生瞋恚，若有所乞隨宜施與。若彼有所施，亦隨宜取與，常共善語，彼所作事亦當隨從。如是攝受因，彼此瞋恚成滅。於功德者，若見其功德，是功德應思惟，不為非功德。如水有草，除草取水。若彼無功德，應起慈。此人無功德，當向惡趣。恩者應思惟彼恩。若人作不愛敬，令起恩。於彼若已作不愛敬，應作功德。復次已令滅不善是善趣，彼怨成作恩可知。自業所作者，是人所作惡法、是人所瞋處，於彼惡業當生觀。負債解脫者，若人罵我害我，是初惡業，彼負債解脫。我今作證以觀當作歡喜。親族者，於生死眾生相續，是我親族。已憶，應令起親族想。自身罪過者，其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相。不應作意者，無嗔恚相，不應作意，如人不樂見色閉眼。苦者，為自苦無障礙，應令起相。何故？如愚癡人，以慈不正憶自作苦，因得心苦。如是觀可知。於有怨家處，從彼應離其處，使不見不聞，於處當住諸根。自性者，取可愛非可愛境界諸根自性，於此我瞋恚，因是不正憶。如是當觀。念滅者，以彼生苦彼得苦，此一切法於一心剎那得滅，我何故與彼非瞋處我當作瞋？如是當觀。和合者，內外不一分和合故生苦，我於一分處不堪作瞋恚心。如是當觀。空者，是人作苦，是人受苦，彼第一義不可得。此身因緣所生，無眾生、無我界聚草聚等。如是當觀。是故世尊說偈：
〔T32 0436b〕
於村林中住， 諸苦樂所觸，
非從自他燒， 依煩惱得觸；
若無煩惱心， 誰能觸細滑？
彼坐禪人如是嗔恚滅，方便明了，於自親友、中人、怨家，已作分別、已得自在心，次第起慈想，當修住處種類。比丘從彼當修住處，僧眾從彼當修自住處，諸天從彼當修自住處，眾生從彼當修自住處外村，如是從村至村、從國至國，從彼當修一方。彼坐禪人以慈心已令滿一方，從彼二方、從彼三方、從彼四方、從彼四維上下，於一切眾生放慈悲。一切世間以慈心最大無量，無怨無嗔恚令滿。彼坐禪人如是修行慈，以三種令安禪，以總攝眾生、以總攝村田、以總攝方。以一眾生令安慈禪，如是二三眾生，乃至眾多。於一村田眾生令安慈禪，乃至多村。於一方作一眾生令安慈禪，如是乃至四方。於是若依一眾生修行慈，若其眾生死，其事成失，以失事不堪起慈。是故應廣修慈心，乃至廣行，是時成妙修行、成大果、成大功德。
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.
問與總標
問：怎樣才是除瞋恚的方便？
答：論文先總列除瞋的方法。可以確定的有：與對方周旋，思惟功德與恩，觀察自業所作與負債解脫，又從親族、自身罪過、不應作意、苦、諸根自性、念滅、知念、空與攝受等方面下手。可是原句連寫「功德恩」「自業所作負債解脫」等語，各是一項還是兩項，標點不足以判定；總標寫「知念」，下文卻另立「和合」，兩者也不相當。因此這裡只列原有名稱，不替它配成固定項數。
攝受
那人雖然生瞋恚，若他有所乞求，就隨宜施與。若他有所施與，也隨宜取受，常和他共說善語，他所作的事也當隨從。這樣以攝受為因，彼此的瞋恚就成滅。
功德
說功德，若見他的功德，就思惟這功德，不思惟他的非功德。像水裡有草，除草取水。若他沒有功德，就應當起慈。這人沒有功德，將要向惡趣去。
恩
至於「恩」，原文先說應當思惟對方的恩。接著連說：「若人作不愛敬，令起恩。於彼若已作不愛敬，應作功德。」這兩句中，是誰「作不愛敬」，以及「令起恩」「應作功德」各自接在哪一層，文面不能確定。下句依次出現「已令滅不善」「是善趣」「彼怨成作恩可知」三語；可以確定的是，不善已滅被說成善趣，怨家成為恩者則是由此可知，本段沒有再解釋其中的主語。
自業所作
至於「自業所作」，原文把「是人所作惡法」「是人所瞋處」「於彼惡業當生觀」連在一起。可以確定的是，應當對那項惡業生起觀察；兩個「是人」各指誰，以及「所瞋處」怎樣連接前後，本段沒有說明。
負債解脫
至於「負債解脫」，原文作：「若人罵我害我，是初惡業，彼負債解脫。我今作證以觀當作歡喜。」其中「初惡業」的「初」指什麼，並無自釋；「彼」可能指那個人，也可能另有連屬，不能據此斷定究竟是誰從負債中解脫。末句可以確定列有我現在作證、觀察與應當歡喜，但三者如何分句、相連，也不在這裡代判。
親族
至於「親族」，原文說，在生死相續中的眾生是我的親族。憶念這一點之後，應當生起親族之想。
自身罪過
至於「自身罪過」，原文連說：「其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相。」可以確定的是，句中說瞋恚從我而生、得非功德，最後要生起自身罪過之想；但「其作我相」「我成相」的意思與句法，以及「為彼得非功德」中的「彼」所指，都沒有說清，這裡保留不決。
不應作意
至於「不應作意」，原文作「無嗔恚相，不應作意」，其中「無嗔恚相」承接前文還是屬於後句，不能確定。可以確定的是，不應對那一相作意；譬如一個人不喜歡看某種色，就把眼睛閉上。
苦
至於「苦」，原文先說「為自苦無障礙，應令起相」；「為」所統攝的範圍與「無障礙」所指不明，因此不改成確定的因果句。接著問為什麼，答說：「如愚癡人，以慈不正憶自作苦，因得心苦。」這裡可以確定的是，愚癡、不正確地憶念慈、自作苦與得到心苦依次出現；它們的主語與連屬仍不清楚。原文以「如是觀可知」收束。若處在有怨家的地方，則應離開那個地方，使自己不見、不聞，並在所處安住諸根。
自性
至於「自性」，原文作「取可愛非可愛境界諸根自性」；「取」與「諸根自性」怎樣相連，文面不能確定。其後明說：我在這裡生起瞋恚，原因是不正確的憶念。應當這樣觀察。
念滅
至於「念滅」，原文先說「以彼生苦彼得苦」；兩個「彼」的所指和前後連屬都未說明。接著明說，這一切法在一個心念的剎那中便滅去；又反問：我為什麼要對那個「非瞋處」生瞋？「非瞋處」在本段沒有另作解釋。應當這樣觀察。
和合
至於「和合」，原文作「內外不一分和合故生苦，我於一分處不堪作瞋恚心」。「不一分」應怎樣斷句、修飾哪一部分，底本文面不足以判定；可以確定的是，句中把內外、和合、生苦、一分處與不堪作瞋恚心連說。應當這樣觀察。
空
至於「空」，原文先說：被說成作苦的人與受苦的人，在第一義中不可得。這個身體由因緣而生。下句原作「無眾生、無我界聚草聚等」；「無我」之後是否應當斷開，以及「界聚草聚等」怎樣連屬，底本不能確定，所以不把它改寫成一個已定的分類。應當這樣觀察。
世尊所說之偈
所以世尊說偈：住在村中或林中，接觸到種種苦與樂；這種觸不是「從自他燒」，而是依煩惱而得。若心中沒有煩惱，誰還能觸到「細滑」？「從自他燒」與「細滑」都是本段未解的原詞；這裡只保留偈中先否定、再說依煩惱得觸、最後反問的次序。
次第廣修
那坐禪人這樣瞋恚滅，方便明了，對自己的親友、中人、怨家，已作分別、已得自在心，次第起慈想，當修住處種類。比丘從那裡當修住處，僧眾從那裡當修自住處，諸天從那裡當修自住處，眾生從那裡當修自住處外村，這樣從村至村、從國至國，從那裡當修一方。
那坐禪人以慈心已令滿一方，從那裡二方、從那裡三方、從那裡四方、從那裡四維上下，於一切眾生放慈悲。一切世間以慈心最大無量，無怨無嗔恚令滿。
三種令安禪
那坐禪人這樣修行慈，以三種令安禪，以總攝眾生、以總攝村田、以總攝方。以一眾生令安慈禪，這樣二三眾生，乃至眾多。於一村田眾生令安慈禪，乃至多村。於一方作一眾生令安慈禪，這樣乃至四方。
廣修之所以
在這裡，若依一眾生修行慈，若那眾生死了，那事就成失，以失事不堪起慈。所以應當廣修慈心，乃至廣行，這時就成妙修行、成大果、成大功德。
The Question and General List
Question: What are the means of removing anger?
Answer: The treatise first gives a general list. It securely includes interacting with the other person; contemplating qualities and beneficence; examining one's own action and release from debt; and proceeding through kinship, one's own fault, non-attention, suffering, the nature of the faculties, cessation in a thought, 知念, emptiness, and embracing. But phrases such as 功德恩 and 自業所作負債解脫 run together, and punctuation cannot determine whether each is one or two items. The general list has 知念, while the explanation below instead establishes “combination.” The source names are therefore retained without assigning a fixed total.
Embracing
Although that person is angry, if the person asks for something, give what is appropriate. If the person gives something, accept what is appropriate. Always speak good words together, and also follow what that person does. Through embracing in this way, anger on both sides comes to cease.
Qualities
If one sees the person's qualities, contemplate those qualities rather than what is without quality. It is like grass in water: remove the grass and take the water. If the person has no qualities, arouse loving-kindness, for this person is without qualities and is heading toward a bad destination.
Beneficence
One should contemplate the person's beneficence. The source then says, 若人作不愛敬，令起恩。於彼若已作不愛敬，應作功德. Who “does what is not loving and respectful,” and where “cause beneficence to arise” and “should make merit” attach, cannot be settled. The next sentence successively contains “has caused the unwholesome to cease,” “this is a good destination,” and “the enemy's becoming a benefactor can be known.” The passage does not further identify their subjects.
One's Own Action
The source joins 是人所作惡法, 是人所瞋處, and 於彼惡業當生觀. What can be established is that one should contemplate that bad action. The referents of the two occurrences of 是人 and the attachment of 所瞋處 remain unstated.
Release from Debt
The source reads, “If a person abuses or harms me, this is 初惡業; 彼 is released from debt. I now bear witness; through contemplation I should rejoice.” What 初 modifies receives no explanation, and 彼 may refer to that person or attach otherwise. The text therefore does not decide who is released from debt. Bearing witness, contemplating, and rejoicing are present, but their precise division also remains open.
Kinship
In the continuity of beings through birth and death, they are my kin. Having recollected this, one should arouse the perception of kinship.
One's Own Fault
The source reads, 其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相. It expressly says that anger arises from me, that what is without quality is obtained, and that the perception of one's own fault should arise. The syntax of 其作我相 and 我成相 and the referent of 彼 remain open.
Non-Attention
The source has 無嗔恚相，不應作意. Whether 無嗔恚相 closes what precedes or belongs to what follows is unclear. What can be established is that one should not attend to that sign, as a person who does not like to see a visible form closes the eyes.
Suffering
First comes 為自苦無障礙，應令起相. The scope of 為 and the referent of 無障礙 are unclear, so it is not recast as a settled causal statement. The answer then says, “Like a foolish person who, by incorrectly recollecting loving-kindness, makes suffering for oneself and consequently obtains mental suffering.” Foolishness, incorrect recollection of loving-kindness, self-made suffering, and mental suffering occur in this order, but their subjects and attachment remain unclear. The source closes, “contemplate in this way and it can be known.” If one is in a place where an enemy is present, leave that place so as neither to see nor hear the person, and establish the faculties where one stays.
Nature
The source reads 取可愛非可愛境界諸根自性. How 取 connects with “the nature of the faculties” cannot be settled. It then explicitly says: my anger here is caused by incorrect recollection. Contemplate in this way.
Cessation in a Thought
The source first says 以彼生苦彼得苦; the referents of its two occurrences of 彼 remain unstated. It then says that all these dhammas cease in a single mind-moment and asks: why should I become angry toward this 非瞋處? 非瞋處 is not separately explained. Contemplate in this way.
Combination
The source reads 內外不一分和合故生苦，我於一分處不堪作瞋恚心. The division and modification of 不一分 cannot be determined. The words inner and outer, combination, arising of suffering, one part, and inability to form an angry mind are preserved together. Contemplate in this way.
Emptiness
The person said to make suffering and the person who receives suffering cannot be found in ultimate meaning. This body arises from causes and conditions. The next clause reads 無眾生、無我界聚草聚等. Whether to divide after 無我 and how 界聚草聚等 attaches cannot be settled from the base, so no finished classification is imposed. Contemplate in this way.
The Verse Spoken by the Blessed One
Therefore the Blessed One spoke a verse: dwelling in village or forest, one is touched by suffering and pleasure. This contact does not come 從自他燒; it is obtained in dependence on defilements. If the mind is without defilements, who can touch 細滑? 從自他燒 and 細滑 are unexplained source forms. The sequence of negation, dependence on defilements, and closing question is preserved.
The Graduated Extension
When the meditator's anger has ceased in this way and the means are understood, distinctions have been made regarding one's own friend, a neutral person, and an enemy, and the mind has attained mastery. One next arouses the perception of loving-kindness and cultivates the kinds of dwelling-place. A bhikkhu cultivates the dwelling-place; the Saṅgha, devas, and beings each cultivate their own dwelling-place; beings proceed from their own dwelling-place to the outer village. Thus one proceeds from village to village, country to country, and then cultivates one direction.
Having filled one direction with a mind of loving-kindness, the meditator proceeds to two, three, and four directions, then the intermediate directions, above and below, radiating loving-kindness and compassion toward all beings. The whole world is filled with the greatest, measureless mind of loving-kindness, without enmity or anger.
Three Ways of Establishing Loving-Kindness Jhāna
The meditator establishes jhāna in three ways: comprehending beings, fields and villages, and directions. Loving-kindness jhāna is established with one being, then two or three, up to many; with beings in one village-field, up to many villages; and in one direction with one being, up to the four directions.
Why It Is Cultivated Widely
If loving-kindness depends on one being and that being dies, the object is lost; because it has been lost, loving-kindness cannot arise from it. Therefore loving-kindness should be cultivated and practiced widely. Then it becomes excellent cultivation, great fruit, and great merit.
Shi Huijing · Waken · The Path of Freedom · Means of Removing Anger and Extending Loving-Kindness Widely · Vernacular · Summer 2026
前一段末尾說，慈修不行而瞋恚不滅時，應「以餘方便」除瞋；本段緊接著問：「云何方便除瞋恚？」〔T32 436a12〕。全文的次序很清楚：先總標所應思惟的名目與「攝受」，再以「功德者」至「空者」下釋十二項；其後引世尊偈，說苦樂之觸依煩惱而有；偈後再寫慈想如何由人、住處、村國、方位逐步廣行，最後回答何以應廣修慈心。十二項在原文中並列，沒有淺深等級，也沒有一項不效便換下一項的規則；因此只按原來的列次逐項讀，不把它們排成階梯。
總標與攝受
「應思惟其功德恩、自業所作負債解脫，親族自身罪過不應作意，自現苦諸根自性念滅，知念應當觀空、應作攝受」〔T32 436a12–15〕。總標一氣連下，底本標點不足以確定「功德恩」是一目還是兩目，也不足以確定「自業所作負債解脫」的分組；故總標本身不可配成確數。下釋則另有可數的形式：功德、恩、自業所作、負債解脫、親族、自身罪過、不應作意、苦、自性、念滅、和合、空，十二項都以「者」立目。還有一處文字不齊：總標作「知念」，下釋作「和合者」；四本總標作「和合」，但本文仍依大正底本保留「知念」，不以異讀替正文裁定。總標的分組未決，並不妨礙下釋十二項逐一辨認。
攝受：四件往來與一個明載結果
十二項之前，先有一段不以「某者」立名的攝受：「彼人雖生瞋恚，若有所乞隨宜施與。若彼有所施，亦隨宜取與，常共善語，彼所作事亦當隨從」〔T32 436a15–17〕。四件事都由原文明列：對方有所乞，隨宜施與；對方有所施，隨宜取與；平常與他善語；他所作的事也隨從。原文隨即說「如是攝受因，彼此瞋恚成滅」〔T32 436a17–18〕，結果明指「彼此」兩方的瞋恚成滅。這裡可以說施、受、善語、隨從是攝受的具體內容，也可以說論文把彼此瞋恚成滅繫於這個攝受因；但原文沒有再說其中哪一項先改變心，也沒有建立一套以行動診斷心態的規則。
功德與恩
「於功德者，若見其功德，是功德應思惟，不為非功德。如水有草，除草取水」〔T32 436a18–20〕。這一項先分兩種情況。若見對方有功德，就思惟那項功德，不以非功德為所思；譬喻所給的動作是水中有草時除草取水，所取仍是水。若對方沒有功德，原文另說「應起慈。此人無功德，當向惡趣」〔T32 436a20–21〕：無功德與將向惡趣正是此處起慈所據。兩句合讀，有功德時思惟其功德；無功德時，因其將向惡趣而起慈。這是原文明列的兩種處理，不必把譬喻延伸為對人格的額外分類。
「恩者應思惟彼恩」〔T32 436a21〕，是十二項中唯一一處「者」後未施逗的句子，文字保留。接著兩句是：「若人作不愛敬，令起恩。於彼若已作不愛敬，應作功德」〔T32 436a21–22〕；「不愛敬」與「令起恩／應作功德」的句法關係依原次序保留。下一句作：「復次已令滅不善是善趣，彼怨成作恩可知」〔T32 436a22–23〕。句中能直接確定的是三層文面：先說「已令滅不善」，再說「是善趣」，最後說「彼怨成作恩可知」。因此可依次疏成：不善既滅，這是善趣；由此，那個怨家成作恩而可知。原文沒有說是哪一種不善因誰而滅，也沒有說怨家必然使忍辱或瞋恚發生某種結果；故只保留「滅不善」「善趣」「怨成作恩」三語的明載關係，不另添修行成效的因果故事。
自業所作、負債解脫、親族、自身罪過
「自業所作者，是人所作惡法、是人所瞋處，於彼惡業當生觀」〔T32 436a23–25〕。這一項把「是人所作惡法」「是人所瞋處」「於彼惡業當生觀」連在一起；原文只要求對那項惡業生觀，沒有在此展開業果如何成熟，也沒有說觀者因此必得何種心理結果。「負債解脫者」以下說：若有人罵我、害我，「是初惡業，彼負債解脫」，我現在作證，以觀而當作歡喜〔T32 436a25–27〕。「初惡業」的「初」與「彼負債解脫」的「彼」都未獲本段自釋，因此保留原詞與未決所指；可確定的是罵害、初惡業、負債解脫、作證、觀、歡喜五層依次出現。
「親族者，於生死眾生相續，是我親族。已憶，應令起親族想」〔T32 436a27–28〕。此處所據是生死中眾生相續；憶及之後，所起明名為親族想。下一項「自身罪過者」說：「其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相」〔T32 436a28–436b01〕。「其作我相」「我成相」兩語句法未決，但「彼瞋恚從我生」「得非功德」「令起自罪過相」均為原文明文。四項各有不同結語：自業所作歸於對惡業生觀；負債解脫歸於作證、觀而歡喜；親族歸於起親族想；自身罪過歸於起自罪過相。原文並未把四項排成先後必經的診斷程序。
不應作意與苦
「不應作意者，無嗔恚相，不應作意，如人不樂見色閉眼」〔T32 436b01–02〕。句中「無嗔恚相」屬上屬下未決，但「不應作意」重出，譬喻則明說如不樂見色的人閉眼。下一項「苦者」先說「為自苦無障礙，應令起相」，再問何故；答語以愚癡人為例，說他「以慈不正憶自作苦，因得心苦」，並以「如是觀可知」收束〔T32 436b02–04〕。其後才說，在有怨家的地方，應離開那裡，使自己不見不聞，並在所處安住諸根〔T32 436b04–05〕。這裡明載的是離處、不見、不聞、住諸根四語；原文沒有把它標為失敗或止損，也沒有給出境強心弱的診斷，所以不以成敗術語替原句命名。
自性、念滅、和合、空
末四項都以「如是當觀」收束，形式相同，但原文沒有說它們逐項加深。「自性者」說：取可愛與非可愛境界，是諸根自性；在這裡生瞋恚，原因是不正憶〔T32 436b05–07〕。這一項把境界分為可愛、非可愛，把能取者說為諸根，把瞋恚所因明說為不正憶。「念滅者」說：由彼生苦、彼得苦，而這一切法於一心剎那得滅；接著自問，為何要對那個「非瞋處」作瞋〔T32 436b07–09〕。文中的斷語是「一切法於一心剎那得滅」，疑問則保留「我何故」「我當作瞋」兩端；不必把它另改寫為特定言語已滅的故事。
「和合者」說：「內外不一分和合故生苦，我於一分處不堪作瞋恚心」〔T32 436b10–11〕。「不一分」的句讀未決，故不能確定它應拆作何種語法；能保留的是內外、和合、生苦、一分處、不堪作瞋恚心等原詞。「空者」說：「是人作苦，是人受苦，彼第一義不可得。此身因緣所生，無眾生、無我界聚草聚等」〔T32 436b11–13〕。其文先舉作苦者與受苦者，再說第一義不可得；又說身是因緣所生，緊接著作「無眾生、無我界聚草聚等」。「無我」之後底本無標點，「界聚」「草聚」與前後如何連屬亦未說明；因此整串保留，不另作分類或譬喻式改寫。自性、念滅、和合、空四項可各依原句讀成自性、不正憶；一心剎那滅與非瞋處；內外和合與一分處；作受之人第一義不可得及因緣所生。本文沒有給它們排序、換用或診斷心型的規則。
世尊之偈
「是故世尊說偈」〔T32 436b13–14〕，接三行：「於村林中住，諸苦樂所觸，非從自他燒，依煩惱得觸；若無煩惱心，誰能觸細滑」〔T32 436b15–17〕。第一行並舉村、林兩種住處與苦、樂兩種所觸；第二行先否定燒從自或他而來，再正面說「依煩惱得觸」；第三行以反問收束，若無煩惱心，誰能觸細滑。這三層都出自偈文自身。偈前的「是故」把它接在十二項之後，但論文沒有把偈與十二項分派為發作、病根兩種療程；因此義疏只保留偈的否定、正說與反問，不替引偈另造一套治病架構。「細滑」全論只另見於一處，本段不自釋其義，亦不據一般語感強行定解。
廣修：住處、村國與四維上下
「彼坐禪人如是嗔恚滅，方便明了，於自親友、中人、怨家，已作分別、已得自在心，次第起慈想，當修住處種類」〔T32 436b18–20〕。這一句先列前提：瞋恚滅、方便明了；又列自親友、中人、怨家三類已作分別並已得自在心；然後才說次第起慈想、修住處種類。住處之列依次寫比丘當修住處，僧眾、諸天、眾生各當修自住處；「眾生從彼當修自住處外村」中的「外村」屬上屬下未決。其後明說從村至村、從國至國，再從彼修一方〔T32 436b20–23〕。首類作「當修住處」，後三類作「當修自住處」，一字不齊，保留原式。
方位之列由一方開始：「彼坐禪人以慈心已令滿一方，從彼二方、從彼三方、從彼四方、從彼四維上下，於一切眾生放慈悲」〔T32 436b23–25〕。它依次列一方、二方、三方、四方、四維上下，所對明說為一切眾生，所作明說為放慈悲。下一句再以「一切世間」為所及，以「慈心最大無量」為形容，並以「無怨無嗔恚令滿」收束〔T32 436b25–26〕。這些是本段地域與方位擴展的完整文面；原文沒有把人的次第稱作深度、地域次第稱作廣度，也沒有另立先熟後生的通則，故只守住各列自身的次序。
三種令安禪與廣修之由
「以三種令安禪，以總攝眾生、以總攝村田、以總攝方」〔T32 436b27–28〕：三種所總攝的範圍明列為眾生、村田、方。眾生一列說「以一眾生令安慈禪，如是二三眾生，乃至眾多」〔T32 436b28–29〕；村田一列說在一村田眾生令安慈禪，乃至多村；方位一列說於一方作一眾生令安慈禪，如是乃至四方〔T32 436c01–02〕。三列各按自己的名目擴展：眾生由一至二三乃至眾多，村田由一村至多村，方由一方至四方。論文只把三列並排說明，沒有規定心散時改用村田、心細時改用眾生，或三法之間如何切換。
末段直接回答廣修的理由：「於是若依一眾生修行慈，若其眾生死，其事成失，以失事不堪起慈」〔T32 436c02–04〕。條件限得很清楚：若只依一個眾生修慈，而那個眾生死去，這件所緣便成失；因事已失，不堪再由它起慈。原文據此接「是故應廣修慈心，乃至廣行」，再說「是時成妙修行、成大果、成大功德」〔T32 436c04–05〕。論證只足以說明為何不應把修慈唯一繫於一個可能死去的眾生，以及廣修所獲的三項明文結果；它沒有保證廣修後任何所緣都不可能失，也沒有說這是工程而非道德的要求。
帶走三件：第一，下釋以「者」立十二項，總標分組卻未決，二者不可混為同一個確數；第二，十二項各有自己的明文內容——攝受說彼此瞋恚成滅，功德說除草取水，恩說怨成作恩，自業以下各有觀、想或當觀之語，末四項都以「如是當觀」收束——原文沒有把它們排成淺深階梯；第三，廣修依眾生、村田、方三類分列，理由是只依一眾生時若那眾生死，其事成失、不堪起慈，故應廣修，並明列妙修行、大果、大功德。偈則在兩部分之間說苦樂非從自他燒，而是依煩惱得觸；若無煩惱心，便以「誰能觸細滑」反問收束。
十二項逐目核其落點：功德項有思惟功德、除草取水與無功德者起慈；恩項有思惟彼恩、不愛敬、作功德、滅不善、善趣與怨成恩；自業所作項歸於對彼惡業生觀；負債解脫項歸於作證、以觀、歡喜；親族項歸於憶眾生相續而起親族想；自身罪過項歸於起自罪過相；不應作意項以閉眼為喻；苦項說自作苦、心苦及離處安住諸根；自性項說諸根取境與不正憶；念滅項說一心剎那得滅；和合項說內外和合故生苦；空項說作苦受苦者第一義不可得、此身因緣所生。這些都是各項自身的實義，不需借鄰段補足。
The preceding passage ends by saying that when loving-kindness will not proceed and anger has not ceased, one should remove anger “by another means.” This passage immediately asks, “What are the means of removing anger?” 〔T32 436a12〕. Its order is clear: a general list and “embracing”; twelve named explanations from qualities through emptiness; a verse attributed to the Blessed One, saying that contact with suffering and pleasure depends on defilements; and then the extension of loving-kindness through persons, dwelling-places, villages, countries, and directions, concluding with the reason for broad cultivation. The twelve stand beside one another. The source neither ranks them nor states a rule that failure of one requires replacing it with the next. They are read in listed order, not as a staircase.
The General List and Embracing
The general list reads 功德恩、自業所作負債解脫，親族自身罪過不應作意，自現苦諸根自性念滅，知念應當觀空、應作攝受 〔T32 436a12–15〕. Punctuation cannot establish whether 功德恩 is one or two items or how 自業所作負債解脫 groups. The general list therefore cannot yield a fixed count. The explanations below do: qualities, beneficence, one's own action, release from debt, kinship, one's own fault, non-attention, suffering, nature, cessation in a thought, combination, and emptiness—twelve headings introduced with 者. One textual mismatch remains: the general list has 知念, the explanation 和合者. Four witnesses read 和合 in the general list, but the reading text follows the Taishō base 知念. Uncertain grouping above does not prevent identifying the twelve explanations below.
Embracing: Four Exchanges and One Explicit Result
Before the twelve headings comes an unheaded account of embracing: “Although that person is angry, if the person asks for something, give what is appropriate; if the person gives something, accept what is appropriate; always speak good words together; and follow what that person does” 〔T32 436a15–17〕. The four acts are explicit. It immediately says, “Through embracing in this way, anger on both sides comes to cease” 〔T32 436a17–18〕. Giving, receiving, good speech, and following are the contents of embracing, and cessation of both parties' anger is attached to that cause. The source does not say which act first changes the mind or create a rule for diagnosing attitude by action.
Qualities and Beneficence
“As to qualities: if one sees the person's qualities, contemplate those qualities rather than what is without quality. Like grass in water, remove the grass and take the water” 〔T32 436a18–20〕. If qualities are present, contemplate them. If none are present, “arouse loving-kindness; this person has no qualities and is heading toward a bad destination” 〔T32 436a20–21〕. These are the two explicit treatments; the simile does not become a further classification of personality.
“As to beneficence one should contemplate the person's beneficence” 〔T32 436a21〕 is the only heading without punctuation after 者, and the form is retained. Then comes 若人作不愛敬，令起恩。於彼若已作不愛敬，應作功德 〔T32 436a21–22〕; its relations remain in source order. Next: “Further, 已令滅不善; this is a good destination; the enemy's becoming a benefactor can be known” 〔T32 436a22–23〕. The text gives these three layers in order but does not identify which unwholesome state was ended by whom or supply a causal story about the enemy necessarily producing a particular result.
One's Own Action, Release from Debt, Kinship, and One's Own Fault
“As to one's own action: 是人所作惡法，是人所瞋處; one should contemplate that bad action” 〔T32 436a23–25〕. The passage requires contemplation of the bad action but does not develop how its result matures or promise a psychological outcome. Under release from debt, if a person abuses or harms me, “this is 初惡業; 彼 is released from debt”; “I now bear witness; through contemplation I should rejoice” 〔T32 436a25–27〕. 初 and 彼 are not explained here. Abuse or harm, initial bad action, release from debt, bearing witness, contemplation, and joy occur in sequence.
“As to kinship: in the continuity of beings through birth and death, they are my kin; having recollected, arouse the perception of kinship” 〔T32 436a27–28〕. The basis is beings' continuity through birth and death, and the perception is explicitly named kinship. One's own fault reads: 其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相 〔T32 436a28–436b01〕. The syntax of 其作我相 and 我成相 remains open, while anger's arising from me, obtaining what is without quality, and arousing the perception of one's own fault are explicit. The four means have different ends: contemplate bad action; bear witness, contemplate, and rejoice; arouse kinship; arouse the perception of one's own fault. The source does not arrange them as mandatory diagnostic stages.
Non-Attention and Suffering
“As to non-attention: 無嗔恚相，不應作意, like a person who does not like to see a visible form and closes the eyes” 〔T32 436b01–02〕. The attachment of 無嗔恚相 remains open; non-attention is repeated, and the simile explicitly gives closed eyes. “As to suffering” first says 為自苦無障礙，應令起相, then gives the foolish person who “through incorrectly recollecting loving-kindness makes suffering for oneself and consequently obtains mental suffering,” closing “contemplate in this way and it can be known” 〔T32 436b02–04〕. Only afterward does it direct one to leave a place containing an enemy, neither see nor hear that person, and establish the faculties where one stays 〔T32 436b04–05〕. Leaving, not seeing, not hearing, and establishing the faculties are explicit. The source does not call this failure or loss-cutting and gives no diagnosis of a strong object and weak mind.
Nature, Cessation in a Thought, Combination, and Emptiness
The final four all close with “contemplate in this way,” but the source does not say they deepen progressively. Nature says that taking lovely and unlovely objects is the nature of the faculties and that anger here is caused by incorrect recollection 〔T32 436b05–07〕. It distinguishes lovely and unlovely objects, names the faculties as taking them, and explicitly states incorrect recollection as the cause of anger. Cessation in a thought says 以彼生苦彼得苦, then “all these dhammas cease in one mind-moment,” and asks why I should form anger toward a 非瞋處 〔T32 436b07–09〕. The assertion is momentary cessation of all these dhammas; the question retains “why should I” and “I should become angry.” It is not rewritten as a story about particular words having vanished.
Combination reads 內外不一分和合故生苦，我於一分處不堪作瞋恚心 〔T32 436b10–11〕. The division of 不一分 is unresolved. Inner, outer, combination, suffering, one part, and inability to form an angry mind remain together. Emptiness reads: “The person who makes suffering and the person who receives suffering cannot be found in ultimate meaning. This body arises from causes and conditions; 無眾生、無我界聚草聚等” 〔T32 436b11–13〕. The base has no punctuation after 無我 and does not explain how 界聚 and 草聚 attach. The chain is retained rather than reclassified. These four can be read through their own source sentences—nature and incorrect recollection; one-moment cessation and 非瞋處; inner-outer combination and one part; persons ultimately unfindable and the body arisen from conditions. No rule is supplied for their rank, substitution, or matching to a type of mind.
The Blessed One's Verse
“Therefore the Blessed One spoke a verse” 〔T32 436b13–14〕: “Dwelling in village or forest, touched by suffering and pleasure: it is not 從自他燒, but contact is obtained in dependence on defilements. If the mind is without defilements, who can touch 細滑?” 〔T32 436b15–17〕. The first line pairs village and forest and suffering and pleasure. The second first negates self-or-other “burning,” then positively says that contact depends on defilements. The third closes with a question. “Therefore” connects the verse to the twelve means, but the text does not divide verse and list into separate courses for outbreak and disease-root. 細滑 has one other occurrence in the treatise and is not explained here.
Wide Cultivation: Dwelling-Places, Villages and Countries, and All Directions
“When the meditator's anger has ceased in this way and the means are understood, distinctions have been made regarding one's own friend, a neutral person, and an enemy, and the mind has attained mastery; next arouse the perception of loving-kindness and cultivate the kinds of dwelling-place” 〔T32 436b18–20〕. The prerequisites are anger ceased and means understood; distinctions made and mastery obtained regarding three classes; then graduated loving-kindness and kinds of dwelling-place. The list says that a bhikkhu cultivates the dwelling-place, while the Saṅgha, devas, and beings each cultivate their own dwelling-place. The attachment of 外村 in “beings … their own dwelling-place outer village” remains unresolved. It then explicitly moves village to village, country to country, and to one direction 〔T32 436b20–23〕. The first has “the dwelling-place,” the latter three “their own dwelling-place”; the one-character difference is retained.
Directions begin with one: “Having filled one direction with a mind of loving-kindness, proceed to two, three, and four directions, the intermediate directions, above and below, radiating loving-kindness and compassion toward all beings” 〔T32 436b23–25〕. One, two, three, four, intermediate directions, above and below are listed in order; the recipients are all beings and the act is radiation. The next sentence reaches “the whole world,” calls the mind of loving-kindness greatest and measureless, and closes by filling it without enmity or anger 〔T32 436b25–26〕. The source does not name the human sequence “depth” and the regional sequence “breadth” or create a universal rule of mastering the familiar before the unfamiliar.
Three Ways of Establishing Jhāna and the Reason for Wide Cultivation
“Establish jhāna in three ways: comprehending beings, comprehending village-fields, and comprehending directions” 〔T32 436b27–28〕. The beings-list says, “with one being establish loving-kindness jhāna; likewise two or three beings, up to many” 〔T32 436b28–29〕. The village-field list proceeds from beings in one village-field to many villages; the direction-list from one being in one direction to four directions 〔T32 436c01–02〕. Each expands according to its own heading: beings from one to two or three and many; villages from one to many; directions from one to four. The source does not say to use villages when the mind is scattered, beings when it is subtle, or how to switch among the three.
The last paragraph directly gives the reason: “If loving-kindness depends on one being and that being dies, the object is lost; because the object has been lost, loving-kindness cannot arise from it” 〔T32 436c02–04〕. The condition is narrow and explicit. It continues, “Therefore loving-kindness should be cultivated and practiced widely,” and then “it becomes excellent cultivation, great fruit, and great merit” 〔T32 436c04–05〕. The argument supports not tying cultivation solely to one being who may die and states three results of wide cultivation. It does not promise that no object can ever be lost afterward or characterize the requirement as engineering rather than ethics.
Three points remain. First, the twelve 者-headings can be counted, but the grouping of the general list cannot, and the two counts must not be confused. Second, every means retains its own content; embracing says anger on both sides ceases, qualities uses removing grass and taking water, beneficence says an enemy becomes a benefactor, and the other headings retain their own contemplation or perception, while the last four share “contemplate in this way.” The source does not rank them. Third, wide cultivation is separately organized by beings, village-fields, and directions because an object restricted to one being is lost when that being dies; it concludes with excellent cultivation, great fruit, and great merit. Between removal and extension, the verse says contact with suffering and pleasure depends on defilements and closes by asking who could touch 細滑 if the mind were without them.
The twelve can finally be checked by their own endings: qualities includes contemplation, removing grass and taking water, and loving-kindness for one without qualities; beneficence includes non-respect, making merit, cessation of the unwholesome, good destination, and enemy becoming benefactor; one's own action ends in contemplation of bad action; release from debt in witnessing, contemplating, and rejoicing; kinship in the perception of kinship; one's own fault in the perception of one's fault; non-attention in the closed-eye image; suffering in self-made and mental suffering and leaving the place to establish the faculties; nature in faculties taking objects and incorrect recollection; cessation in a thought in one-moment cessation; combination in suffering arising through inner-outer combination; emptiness in the ultimate unfindability of doer and receiver and the conditioned body. These are the meanings of the individual headings; no neighboring passage is needed to complete them.
Shi Huijing · Waken · The Path of Freedom · Means of Removing Anger and Extending Loving-Kindness Widely · 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，直承前單元之末句「以餘方便應修行，於彼人為除嗔恚」〔T32 436a11–12〕而以「問：云何方便除瞋恚」〔T32 436a12〕起問——問承前答之末語，一字不隔。前半列除瞋諸方便並引世尊之偈，後半自「彼坐禪人如是嗔恚滅」〔T32 436b18〕轉入次第廣修與三種令安慈禪。底本五段〔T32 436a12–436c05〕，其中三段為偈之三行。
一、科判定位
五段：第一段為除瞋方便之全（總標＋逐目），第二至第四段為所引之偈三行，第五段為廣修與安禪。逐節起訖逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 問與總標（甲段） | 「問：云何方便除瞋恚」〔T32 436a12〕…「知念應當觀空、應作攝受」〔T32 436a15〕 |
| 攝受（甲段續，未立「者」字） | 「彼人雖生瞋恚，若有所乞隨宜施與」〔T32 436a15–16〕…「如是攝受因，彼此瞋恚成滅」〔T32 436a17–18〕 |
| 功德 | 「於功德者」〔T32 436a18〕…「此人無功德，當向惡趣」〔T32 436a20–21〕 |
| 恩 | 「恩者應思惟彼恩」〔T32 436a21〕…「彼怨成作恩可知」〔T32 436a23〕 |
| 自業所作 | 「自業所作者」〔T32 436a23–24〕…「於彼惡業當生觀」〔T32 436a24–25〕 |
| 負債解脫 | 「負債解脫者」〔T32 436a25〕…「我今作證以觀當作歡喜」〔T32 436a26–27〕 |
| 親族 | 「親族者」〔T32 436a27〕…「已憶，應令起親族想」〔T32 436a27–28〕 |
| 自身罪過 | 「自身罪過者」〔T32 436a28〕…「我成相，令起自罪過相」〔T32 436a29–436b01〕 |
| 不應作意 | 「不應作意者」〔T32 436b01〕…「如人不樂見色閉眼」〔T32 436b02〕 |
| 苦 | 「苦者，為自苦無障礙」〔T32 436b02〕…「於處當住諸根」〔T32 436b05〕 |
| 自性 | 「自性者」〔T32 436b05–06〕…「於此我瞋恚，因是不正憶」〔T32 436b06–07〕 |
| 念滅 | 「念滅者」〔T32 436b07〕…「我何故與彼非瞋處我當作瞋」〔T32 436b08–09〕 |
| 和合 | 「和合者」〔T32 436b09–10〕…「我於一分處不堪作瞋恚心」〔T32 436b10–11〕 |
| 空 | 「空者」〔T32 436b11〕…「無眾生、無我界聚草聚等」〔T32 436b12–13〕 |
| 引偈（甲段末＋乙丙丁三段） | 「如是當觀。是故世尊說偈」〔T32 436b13–14〕…「誰能觸細滑」〔T32 436b17〕 |
| 次第廣修（戊段） | 「彼坐禪人如是嗔恚滅」〔T32 436b18〕…「無怨無嗔恚令滿」〔T32 436b26〕 |
| 三種令安禪（戊段續） | 「以三種令安禪」〔T32 436b27〕…「如是乃至四方」〔T32 436c02〕 |
| 廣修之所以（戊段末） | 「於是若依一眾生修行慈」〔T32 436c02–03〕…「成大果、成大功德」〔T32 436c05〕 |
單元界與問答界相合：起於 436a12 除瞋方便之問，止於 436c05 廣修慈心之結；其下「問：慈者，何根？何起？何具足」〔T32 436c05–06〕另起一問，屬下一單元。
總標與下釋不全相當（誌而不代配）：下釋各以其名繫「者」字立目，逐一實測十二目（功德·恩·自業所作·負債解脫·親族·自身罪過·不應作意·苦·自性·念滅·和合·空），另有起首一段未立「者」字而釋總標之「周旋」「攝受」〔T32 436a15–18〕。總標之目數則不可定——「應思惟其功德恩」是一目是二目、「自業所作負債解脫」是一目是二目，底本標點不足以判，本編不代配數、不代點斷。可確言者一事：下釋之「和合者」，總標無其名而作「知念」〔T32 436a15〕；四本總標正作「和合」（見目三），從四本則二處相當，從底本則不齊。並錄不判。
立目體例之一異：十二目中十一目皆於「者」字下施逗，唯「恩者應思惟彼恩」〔T32 436a21〕一目不施逗——照錄不代點。
全段定位錨
〔T32, 436a12–436c05〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 周旋 | 「與彼應作周旋」〔T32 436a12〕，總標之首目；下釋不別立其目，其義見於「彼人雖生瞋恚」一段之施與、取與、善語、隨從四事〔T32 436a15–17〕 | 全論一見；譯語難詞，其義不自釋，不代考定 |
| 攝受 | 「應作攝受」〔T32 436a15〕、「如是攝受因，彼此瞋恚成滅」〔T32 436a17–18〕 | 全論十七見；本單元二見。與前單元「以施、以愛語、以利益、以同事成就」〔T32 435c11–12〕四目語脈相近而論文不自繫，亦不予彼四目一總名，不代連、不代命名 |
| 知念／和合 | 總標作「知念應當觀空」〔T32 436a15〕，而下釋立「和合者」〔T32 436b09–10〕——總標與下釋不相當；四本總標作「和合」（見目三） | 誌而不改，本文從底本 |
| 負債解脫 | 「若人罵我害我，是初惡業，彼負債解脫」〔T32 436a25–26〕 | 「彼」之所指未決——是彼人於負債得解脫，抑我因彼而債解，論文不自明；「是初惡業」之「初」亦不自釋。二處皆照錄不代裁 |
| 自身罪過 | 「其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相」〔T32 436a28–436b01〕 | 「作我相」「我成相」二語論文不自釋，句讀亦未決，照錄不代點 |
| 不應作意 | 「無嗔恚相，不應作意」〔T32 436b01〕 | 「無嗔恚相」屬上屬下未決（讀為以無瞋恚為其相，抑讀為於無瞋恚之相），照錄不代裁 |
| 苦（自苦） | 「苦者，為自苦無障礙，應令起相」〔T32 436b02–03〕；下以愚癡人「以慈不正憶自作苦」〔T32 436b03–04〕釋之 | 與八目之「苦」名同而所指異，論文不自辨 |
| 自性（諸根自性） | 「取可愛非可愛境界諸根自性」〔T32 436b06〕 | 與四大門之「地自性是地界」〔T32 439b03〕語同而所繫異，論文不自繫 |
| 念滅 | 「此一切法於一心剎那得滅」〔T32 436b08〕 | 與念死門之「眾生壽命於一念時住」〔T32 432b26–27〕、「一切眾生於剎那心沒」〔T32 432b27–28〕同以剎那立說，論文不自繫 |
| 和合 | 「內外不一分和合故生苦」〔T32 436b10〕 | 「不一分」之讀未決——或讀作非一之分，或讀作不一而分，底本標點不足以判，照錄不代點 |
| 界聚草聚 | 「無眾生、無我界聚草聚等」〔T32 436b12–13〕 | 全論一見；「無我界聚草聚等」之句讀未決——「無我」下當否施逗，底本無之，照錄不代加 |
| 細滑 | 「誰能觸細滑？」〔T32 436b17〕，引偈之末句 | 全論二見〔436b17·449a03〕；譯語難詞，論文不自釋，不代考定 |
| 住處種類 | 「當修住處種類」〔T32 436b20〕 | 全論一見；下列比丘·僧眾·諸天·眾生四類，首類作「當修住處」而後三類作「當修自住處」，一字不齊，照錄不代畫一 |
| 令安慈禪 | 「以一眾生令安慈禪」〔T32 436b28–29〕等 | 全論三見，皆在本段〔436b28–29·436c01·436c02〕，正配「以三種令安禪」〔T32 436b27〕之三 |
| 四維上下 | 「從彼四方、從彼四維上下」〔T32 436b24–25〕 | 全論一見 |
三、校記與異讀
本段範圍內大正藏校記十處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 436a13 | 恩（應思惟其功德恩） | 息【宋】【元】【宮】／因【明】 | 【宋】【元】【明】【宮】 |
| 436a13 | 債（自業所作負債解脫）＊ | 責＊ | 【宋】【元】【宮】 |
| 436a14 | 苦（自現苦諸根自性念滅） | 業 | 【宋】【元】【明】【宮】 |
| 436a15 | 知念（知念應當觀空） | 和合 | 【宋】【元】【明】【宮】 |
| 436a26 | 歡（以觀當作歡喜） | 觀 | 【宋】【元】【明】【宮】 |
| 436a29 | 得（為彼得非功德） | 德 | 【明】 |
| 436b04 | 觀（如是觀可知） | 現 | 【宋】【元】【明】【宮】 |
| 436b16 | 燒（非從自他燒） | 撓 | 【明】 |
| 436b25 | 放（於一切眾生放慈悲） | 故 | 【宋】【元】【明】【宮】 |
| 436b27–28 | 總攝（以總攝眾生）＊ | 攝總＊ | 【宋】【元】【明】【宮】 |
覆出（＊）二條：436a13「債」／「責」與 436b27–28「總攝」／「攝總」二條，其字於本段之內覆出（「負債解脫」下文再見於 436a25、「總攝」下文再見於「以總攝村田、以總攝方」〔T32 436b28〕），而校記唯繫其首見之一處；本編照其所繫之錨記之，不代為推廣至覆出諸處。
誌錄不判三事：
- 436a15「知念」四本作「和合」——若從四本，則總標之目與下釋之「和合者」〔T32 436b09–10〕相當；從底本則總標有「知念」而無「和合」、下釋有「和合」而無「知念」。並錄不判，本文從底本。
- 436a14「自現苦」之「苦」，四本作「業」——若從四本則此目之末字易，而與下釋之「苦者」〔T32 436b02〕不相當；從底本則相當。並錄不判，本文從底本。
- 436b27–28「總攝」四本作「攝總」——三處之名同時易，本文從底本。並錄不判。
缺字零命中；夾註零命中——本段之終不施門界夾註，慈心一門至下二單元方竟。
四、論主引據
本段引據一處：「是故世尊說偈」〔T32 436b13–14〕，所引之偈三行六句〔T32 436b15–17〕，標為世尊所說而不出其經；引偈之界以偈行自明（三行盡而散文復起於「彼坐禪人如是嗔恚滅」〔T32 436b18〕），不待代畫。出處論文未標，不代為考定。
五、譬喻·修辭
- 「如水有草，除草取水」〔T32 436a19–20〕：思其功德而不思其非功德之喻；全論一見。取水者不因有草而棄水——喻在「除」而不在「棄」。
- 「如人不樂見色閉眼」〔T32 436b02〕：不應作意之喻；不作意非無其境，如閉眼非無其色。
- 「如愚癡人，以慈不正憶自作苦，因得心苦」〔T32 436b03–04〕：以修慈者自身之失為喻，喻中之人即修者——本段諸喻唯此一喻反指修者自己。
- 「無眾生、無我界聚草聚等」〔T32 436b12–13〕：整串照錄；「無我」後當否斷句、「界聚草聚等」如何連屬均未決。「界聚草聚」全論一見。
- 十二目同式而下〔T32 436a18–436b13〕：自「於功德者」至「空者」，各以名標、各以「如是當觀」或一結語收，末四目（自性·念滅·和合·空）皆以「如是當觀」四字結——同式之列，愈後愈整。
- 遞舉之三重〔T32 436b20–436c02〕：住處之遞（比丘→僧眾→諸天→眾生→外村→村至村→國至國→一方）、方之遞（一方→二方→三方→四方→四維上下）、安禪之遞（一眾生→二三眾生→眾多→一村田→多村→一方→四方）；三重皆自狹而廣，末以「是故應廣修慈心」〔T32 436c04〕收其所以。
六、章內互讀
- 前指：前單元之末「以餘方便應修行，於彼人為除嗔恚」〔T32 436a11–12〕——本單元之問即承其語而發，問承前答之末語，一字不隔；慈之十一功德「若修行慈，成得十一功德」〔T32 435a15–16〕；忿恨過患與忍辱功德之雙標「初觀忿恨過患及忍辱功德」〔T32 435a20〕與其收「如是觀忿恨過患及忍辱功德，令心受持」〔T32 435b25–26〕；次第修慈之四位（所重·所愛·中人·怨家）見前單元，自「彼坐禪人所貴重人」〔T32 435c06〕至「於中人已修慈想，次第於怨家當修慈想」〔T32 436a03–04〕。
- 後指：「問：慈者，何根？何起？何具足」〔T32 436c05–06〕——本單元既竟廣修之行，下文乃問其根事與具足失壞。
- 同卷他門：剎那之說見念死門「眾生壽命於一念時住」〔T32 432b26–27〕、「一切眾生於剎那心沒」〔T32 432b27–28〕；「自性」之名見四大門「地自性是地界」〔T32 439b03〕；二處與本段語同而論文不自繫，並列為可核之接點，不代連。
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 final words, “cultivate by another means in order to remove anger toward that person” 〔T32 436a11–12〕, with the question “What are the means of removing anger?” 〔T32 436a12〕. The question carries forward the final words of the preceding answer without one intervening character. The first part lists means of removing anger and cites a verse attributed to the Blessed One. From “When the meditator's anger has ceased in this way” 〔T32 436b18〕, the second part turns to graduated extension and three ways of establishing loving-kindness jhāna. The base witness has five paragraphs 〔T32 436a12–436c05〕, three of which are the verse's three lines.
1. Structural Location
Five paragraphs: the first contains all the means of removing anger; the second through fourth are three lines of the cited verse; the fifth gives wide cultivation and establishment of jhāna.
| Section | Exact opening and close, with anchors |
|---|---|
| Question and general list, paragraph A | “What are the means of removing anger?” 〔T32 436a12〕 … 知念應當觀空、應作攝受 〔T32 436a15〕 |
| Embracing, continuation of A, without a 者-heading | “Although that person is angry, if the person asks for something, give what is appropriate” 〔T32 436a15–16〕 … “Through embracing in this way, anger on both sides comes to cease” 〔T32 436a17–18〕 |
| Qualities | “As to qualities” 〔T32 436a18〕 … “this person has no qualities and is heading toward a bad destination” 〔T32 436a20–21〕 |
| Beneficence | “As to beneficence one should contemplate the person's beneficence” 〔T32 436a21〕 … “the enemy's becoming a benefactor can be known” 〔T32 436a23〕 |
| One's own action | “As to one's own action” 〔T32 436a23–24〕 … “one should contemplate that bad action” 〔T32 436a24–25〕 |
| Release from debt | “As to release from debt” 〔T32 436a25〕 … “I now bear witness; through contemplation I should rejoice” 〔T32 436a26–27〕 |
| Kinship | “As to kinship” 〔T32 436a27〕 … “having recollected, arouse the perception of kinship” 〔T32 436a27–28〕 |
| One's own fault | “As to one's own fault” 〔T32 436a28〕 … “我成相, arouse the perception of one's own fault” 〔T32 436a29–436b01〕 |
| Non-attention | “As to non-attention” 〔T32 436b01〕 … “like a person who does not like to see a visible form and closes the eyes” 〔T32 436b02〕 |
| Suffering | “As to suffering, 為自苦無障礙” 〔T32 436b02〕 … “establish the faculties where one stays” 〔T32 436b05〕 |
| Nature | “As to nature” 〔T32 436b05–06〕 … “my anger here is caused by incorrect recollection” 〔T32 436b06–07〕 |
| Cessation in a thought | “As to cessation in a thought” 〔T32 436b07〕 … “why should I form anger toward this 非瞋處?” 〔T32 436b08–09〕 |
| Combination | “As to combination” 〔T32 436b09–10〕 … “toward one part I cannot form an angry mind” 〔T32 436b10–11〕 |
| Emptiness | “As to emptiness” 〔T32 436b11〕 … 無眾生、無我界聚草聚等 〔T32 436b12–13〕 |
| Cited verse, end of A plus paragraphs B–D | “Contemplate in this way. Therefore the Blessed One spoke a verse” 〔T32 436b13–14〕 … “Who can touch 細滑?” 〔T32 436b17〕 |
| Graduated extension, paragraph E | “When the meditator's anger has ceased in this way” 〔T32 436b18〕 … “fill it without enmity or anger” 〔T32 436b26〕 |
| Three ways of establishing jhāna, continuation of E | “Establish jhāna in three ways” 〔T32 436b27〕 … “likewise up to the four directions” 〔T32 436c02〕 |
| Reason for wide cultivation, end of E | “If loving-kindness depends on one being” 〔T32 436c02–03〕 … “becomes great fruit and great merit” 〔T32 436c05〕 |
The unit boundary matches the question-and-answer boundary: it begins with the question on means at 436a12 and ends with the conclusion on wide cultivation at 436c05. The following “Question: What is the root of loving-kindness? What is its arising? What is its fulfillment?” 〔T32 436c05–06〕 begins the next unit.
The general list and explanations do not fully correspond: the explanations contain twelve 者-headings—qualities, beneficence, one's own action, release from debt, kinship, one's own fault, non-attention, suffering, nature, cessation in a thought, combination, emptiness—plus an opening passage without 者 that explains interaction and embracing 〔T32 436a15–18〕. The grouping of the general list cannot be settled: punctuation does not determine whether 功德恩 and 自業所作負債解脫 are each one or two. No count or punctuation is imposed. One mismatch is certain: the explanation has 和合者, while the general list has 知念 〔T32 436a15〕. Four witnesses read 和合 in the list (section 3), which would align them; the base does not. Both are recorded without decision.
One departure in heading form: eleven of the twelve have punctuation after 者; only 恩者應思惟彼恩 〔T32 436a21〕 does not. The source form is retained.
Anchor for the complete passage
〔T32, 436a12–436c05〕
2. Terms and Renderings, Each Anchored to the Source
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| 周旋 | “One should 周旋 with that person” 〔T32 436a12〕, first item in the general list. It has no separate heading below; its meaning is approached through giving, receiving, good speech, and following 〔T32 436a15–17〕 | Its only occurrence in the treatise. A difficult translated term not self-explained; no identification is imposed |
| Embracing, 攝受 | “one should embrace” 〔T32 436a15〕; “Through embracing in this way, anger on both sides comes to cease” 〔T32 436a17–18〕 | Seventeen occurrences in the treatise, two here. The wording resembles the preceding unit's giving, affectionate speech, benefit, and acting together 〔T32 435c11–12〕, but the source does not connect or collectively name those four. No connection or name is imposed |
| 知念／和合 | The general list has 知念應當觀空 〔T32 436a15〕, while the explanation has 和合者 〔T32 436b09–10〕. List and explanation do not correspond. Four witnesses read 和合 in the list | Recorded without emendation; the reading text follows the base |
| Release from debt | “If a person abuses or harms me, this is 初惡業; 彼 is released from debt” 〔T32 436a25–26〕 | The referent of 彼 remains open: that person's release, or my release through that person, is not stated. 初 is likewise unexplained. Neither is decided |
| One's own fault | 其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相 〔T32 436a28–436b01〕 | 作我相 and 我成相 are unexplained and syntactically unresolved. No punctuation is imposed |
| Non-attention | 無嗔恚相，不應作意 〔T32 436b01〕 | Whether 無嗔恚相 attaches upward or downward remains open. No decision is imposed |
| Suffering, one's own suffering | “As to suffering, 為自苦無障礙, arouse the sign” 〔T32 436b02–03〕; then the foolish person “through incorrectly recollecting loving-kindness makes suffering for oneself” 〔T32 436b03–04〕 | The same heading “suffering” is used elsewhere with another referent; the treatise does not distinguish them here |
| Nature, nature of the faculties | “Taking lovely and unlovely objects is the nature of the faculties” 〔T32 436b06〕 | Shares the word “nature” with “the earth-nature is the earth element” in the four-elements practice 〔T32 439b03〕, but the source does not connect the uses |
| Cessation in a thought | “All these dhammas cease in one mind-moment” 〔T32 436b08〕 | May be compared verbally with “the life of a being abides for one thought” 〔T32 432b26–27〕 and “all beings perish in a mind-moment” 〔T32 432b27–28〕; the treatise does not connect them |
| Combination | 內外不一分和合故生苦 〔T32 436b10〕 | The division of 不一分 remains open. It may be read as a non-one part or as “not one, but divided”; punctuation is insufficient and none is imposed |
| 界聚草聚 | 無眾生、無我界聚草聚等 〔T32 436b12–13〕 | Its only occurrence in the treatise. The division after 無我 and attachment of 界聚草聚等 remain open; no punctuation is added |
| 細滑 | “Who can touch 細滑?” 〔T32 436b17〕, final line of the verse | Two occurrences in the treatise 〔436b17·449a03〕. A difficult translated term not explained here; no identification is imposed |
| Kinds of dwelling-place | “cultivate the kinds of dwelling-place” 〔T32 436b20〕 | Its only occurrence in the treatise. The list has “cultivate the dwelling-place” for the bhikkhu but “cultivate their own dwelling-place” for the other three classes. The one-character difference is retained |
| Establish loving-kindness jhāna | “with one being establish loving-kindness jhāna” 〔T32 436b28–29〕 and following | Three occurrences, all here 〔436b28–29·436c01·436c02〕, corresponding to the three ways of establishing jhāna 〔T32 436b27〕 |
| Intermediate directions, above and below | “from the four directions to the intermediate directions, above and below” 〔T32 436b24–25〕 | Its only occurrence in the treatise |
3. Critical Notes and Variant Readings
There are ten 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 |
|---|---|---|---|
| 436a13 | 恩, in 應思惟其功德恩 | 息【宋】【元】【宮】／因【明】 | 【宋】【元】【明】【宮】 |
| 436a13 | 債, in 自業所作負債解脫＊ | 責＊ | 【宋】【元】【宮】 |
| 436a14 | 苦, in 自現苦諸根自性念滅 | 業 | 【宋】【元】【明】【宮】 |
| 436a15 | 知念, in 知念應當觀空 | 和合 | 【宋】【元】【明】【宮】 |
| 436a26 | 歡, in 以觀當作歡喜 | 觀 | 【宋】【元】【明】【宮】 |
| 436a29 | 得, in 為彼得非功德 | 德 | 【明】 |
| 436b04 | 觀, in 如是觀可知 | 現 | 【宋】【元】【明】【宮】 |
| 436b16 | 燒, in 非從自他燒 | 撓 | 【明】 |
| 436b25 | 放, in 於一切眾生放慈悲 | 故 | 【宋】【元】【明】【宮】 |
| 436b27–28 | 總攝, in 以總攝眾生＊ | 攝總＊ | 【宋】【元】【明】【宮】 |
Two repeated notes (＊): 債／責 at 436a13 and 總攝／攝總 at 436b27–28 recur within this passage—負債解脫 again at 436a25 and 總攝 in “comprehending village-fields, comprehending directions” 〔T32 436b28〕—but the critical note attaches only to the first occurrence. The note remains at its source anchor and is not extended to the repetitions.
Three matters are recorded without decision:
- At 436a15, four witnesses read 和合 for 知念. With the variants, the general list aligns with 和合者 below 〔T32 436b09–10〕; with the base, the general list has 知念 but no 和合, and the explanations 和合 but no 知念. Both are recorded; the reading text follows the base.
- At 436a14, four witnesses read 業 for 苦 in 自現苦. With the variants, the final character changes and no longer aligns with 苦者 below 〔T32 436b02〕; with the base it aligns. Both are recorded; the reading text follows the base.
- At 436b27–28, four witnesses read 攝總 for 總攝. The name changes in all three occurrences; both are recorded, and the reading text follows the base.
No missing-character marker occurs and no inline note occurs. This is not the end of the loving-kindness practice; its boundary note occurs two units later.
4. Authority Cited by the Treatise
One authority is cited: “Therefore the Blessed One spoke a verse” 〔T32 436b13–14〕. The cited verse has three lines and six clauses 〔T32 436b15–17〕 and is attributed to the Blessed One without naming a scripture. Its bounds are given by the verse lines themselves: prose resumes after all three at “When the meditator's anger has ceased in this way” 〔T32 436b18〕. No identification is imposed where the treatise gives none.
5. Simile and Rhetoric
- “Like grass in water: remove the grass and take the water” 〔T32 436a19–20〕: the only occurrence in the treatise, illustrating contemplation of qualities rather than non-qualities. Grass does not cause the water to be discarded; the action is removal, not abandonment.
- “Like a person who does not like to see a visible form and closes the eyes” 〔T32 436b02〕: the image for non-attention. Not attending does not mean the object is absent, just as closing the eyes does not mean the visible form is absent.
- “Like a foolish person who, through incorrectly recollecting loving-kindness, makes suffering for oneself and consequently obtains mental suffering” 〔T32 436b03–04〕: an image of the cultivator's own error. Among the images here, only this one points back at the practitioner.
- 無眾生、無我界聚草聚等 〔T32 436b12–13〕: retained as a complete chain. Division after 無我 and attachment of 界聚草聚等 remain open. 界聚草聚 occurs nowhere else in the treatise.
- Twelve headings in a common form 〔T32 436a18–436b13〕: from “as to qualities” through “as to emptiness,” each has a heading and closes with “contemplate in this way” or an individual formula. The final four—nature, cessation in a thought, combination, emptiness—all close with “contemplate in this way.” The form becomes increasingly regular toward the end.
- Threefold graduated enumeration 〔T32 436b20–436c02〕: dwelling-place expands bhikkhu → Saṅgha → devas → beings → outer village → village to village → country to country → one direction; direction expands one → two → three → four → intermediate directions, above and below; jhāna establishment expands one being → two or three → many → one village-field → many villages → one direction → four directions. All move narrow to broad and close in the reason, “Therefore loving-kindness should be cultivated widely” 〔T32 436c04〕.
6. Internal Cross-Reading
- Back reference: “cultivate by another means in order to remove anger toward that person” 〔T32 436a11–12〕; this unit's question carries it forward without an intervening character. Also the eleven qualities of loving-kindness, “If one cultivates loving-kindness, one acquires eleven qualities” 〔T32 435a15–16〕; the paired heading on anger and patience 〔T32 435a20〕 and its close 〔T32 435b25–26〕; and the preceding four-position sequence from the esteemed person 〔T32 435c06〕 to the enemy 〔T32 436a03–04〕.
- Forward reference: “Question: What is the root of loving-kindness? What is its arising? What is its fulfillment?” 〔T32 436c05–06〕. With wide cultivation complete, the next passage asks about its root, matters, fulfillment, and loss.
- Other practices in the same fascicle: momentariness in recollection of death, “the life of a being abides for one thought” 〔T32 432b26–27〕 and “all beings perish in a mind-moment” 〔T32 432b27–28〕; nature in the four-elements practice, “the earth-nature is the earth element” 〔T32 439b03〕. The words overlap, but the treatise does not connect the passages; they are retained only as verifiable points of contact.
7. Transmission
This apparatus advances no claim about the author, translator, or transmission history.
Shi Huijing · Waken · The Path of Freedom · Means of Removing Anger and Extending Loving-Kindness Widely · Apparatus · Summer 2026