解脫道論 慈心根事與十波羅蜜
慈門收卷，從五個小問答到佛地。慈之根列不貪、不嗔恚、不癡、欲與正作意；慈具足時除瞋恚、除不善愛，使身口意業清淨。失慈明標二因，但「自朋生怨」「對治生怨」的主客與兩個「以」字的連屬未決，不把它改成親疏對象的診斷。第一義中眾生不可得，慈緣什麼？論主只答一句：依諸根種，於世假說眾生。
接著說菩薩摩訶薩修慈流，遍滿十波羅蜜。十段依次列檀、戒、出、般若、精進、忍辱、實諦、受持、慈、捨；前八段反覆出現行慈與饒益，第九、第十段起式不同。只按各段內容與收名讀，不把十波羅蜜合說成一件事，也不把慈另定義為十度的共同本體。
其後依次配列十波羅蜜與四受持、四受持與奢摩他及毘婆舍那；再列一切禪、解脫、定、正受、雙變定、大悲定、一切神通、辯、力、無畏、自然智、一切智，末說「次第令滿佛地」。（慈已竟）
The loving-kindness practice closes by moving from five short questions to the Buddha-ground. Its roots are non-greed, non-anger, non-delusion, desire, and right attention. When fulfilled, loving-kindness removes anger and unwholesome affection and purifies bodily, verbal, and mental action. Its loss has two stated causes, but the subjects and objects of 自朋生怨 and 對治生怨 and the attachment of the two phrases introduced by 以 remain unresolved; they are not turned into a diagnosis based on close and distant persons. Although no being can be found in ultimate meaning, the author's answer is one sentence: in dependence on 諸根種, beings are conventionally spoken of in the world.
The bodhisattva great being then cultivates 慈流, pervading the ten perfections. The ten sections list, in order, giving, virtue, 出, prajñā, energy, patience, true truth, sustaining, loving-kindness, and equanimity. The first eight repeatedly mention practicing loving-kindness and benefit; the ninth and tenth have different openings. Each section is read by its own content and closing name. The ten are not collapsed into one thing, and loving-kindness is not newly defined as their common essence.
The text then aligns the ten perfections with four sustainments and those sustainments with calm and insight. It next lists all jhānas, liberations, concentrations, attainments, the concentrations of twin transformation and great compassion, all supernormal powers, analytical knowledge, powers, fearlessnesses, natural knowledge, and omniscience, before closing, “fulfills the Buddha-ground in sequence.” （Loving-kindness is finished.）
Shi Huijing · Waken · The Path of Freedom · The Roots and Object of Loving-Kindness and the Ten Perfections · 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〉「慈心根事與十波羅蜜」· 大正藏 T32n1648〔起 T32 0436c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0436c〕
問：慈者，何根？何起？何具足？何非具足？何事？答：不貪為根、不嗔恚為根、不癡為根，欲為根、正作意為根。何起者，是根令起。何具足者，若慈成就，殺除瞋恚、除不善愛，令身口意業清淨，此謂具足。何非具足者，以二因失慈：以自朋生怨，以不善愛；以對治生怨，以起瞋恚，此謂非具足。何事者，於眾生為事。
問：不然。第一義眾生不可得，云何說眾生為事？答：依諸根種，於世假說眾生。爾時菩薩摩訶薩修慈流，於一切眾生遍滿十波羅蜜。
問：何故然？答：菩薩摩訶薩於一切眾生行慈，緣饒益成攝受眾生，施於無畏，如是滿檀波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，成無苦，不失法用，如父於子。如是滿戒波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成無貪意，出離非饒益，向禪向出家。如是滿出波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成多思惟，饒益非饒益如義說，方便明了，為除惡、為得善。如是滿般若波羅蜜。菩薩摩訶薩於一切眾生行慈，依取饒益不捨精進，一切時堅精進相應。如是滿精進波羅蜜。菩薩摩訶薩行慈於一切眾生，依饒益彼眾生，惡語罵詈，成忍辱不忿恨。如是滿忍辱波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，說實語於實住受持實。如是滿實諦波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，乃至失命誓不捨願，成堅受持誓願。如是滿受持波羅蜜。菩薩摩訶薩於一切眾生以自相饒益，滿慈波羅蜜。菩薩摩訶薩於一切眾生修慈，於親友、中人、怨家平等，心離瞋恚愛。如是滿捨波羅蜜。如是菩薩摩訶薩修行慈，成滿十波羅蜜。明慈滿四受持。爾時菩薩摩訶薩修慈已滿，十波羅蜜成，令滿四受持，所謂諦受持、施受持、寂寂受持、慧受持。於是諦波羅蜜、受持波羅蜜、精進波羅蜜，令滿諦波羅蜜。施波羅蜜、戒波羅蜜、出離波羅蜜，令滿施受持。忍辱波羅蜜、慈波羅蜜、捨波羅蜜，令滿寂寂受持。慧波羅蜜，令滿慧受持。如是菩薩摩訶薩已修慈遍滿，滿十波羅蜜，令滿四受持，令滿二法，所謂奢摩他、毘婆舍那。於是諦受持、施受持、寂寂受持，令滿奢摩他。慧受持，令滿毘婆舍那。已滿奢摩他，令滿一切禪解脫定正受，令起雙變定及大悲定。已滿毘婆舍那，令滿一切神通。辯、力、無畏已滿，令起自然智、一切智。如是菩薩摩訶薩修行慈，次第令滿佛地（慈已竟）。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
根、起、具足、非具足、事
問：慈以什麼為根？以什麼為起？以什麼為具足？以什麼為非具足？以什麼為事？
答：慈所依的根有不貪、不嗔恚、不癡、欲與正作意，原文逐項說它們「為根」。
問慈怎樣生起，答語只有一句：由這些根使慈生起。本文沒有再說是否還要其他條件。
問慈怎樣才算具足，答：慈若成就，便消除瞋恚、除去不善愛，使身業、口業、意業清淨；這叫作具足。
問什麼是非具足，答語先明說慈會因兩種原因而失去，接著原作：「以自朋生怨，以不善愛；以對治生怨，以起瞋恚。」句中「自朋」與「對治」各指誰，誰對誰生怨，以及「以不善愛」「以起瞋恚」各自連到哪一句，文面都不能確定。因此這裡只保留兩種原因、四段原語及其先後，不改寫成親疏對象的確定診斷。這叫作非具足。
問慈以什麼為「事」，答：以眾生為事。「事」在本段沒有另作定義。
第一義中無眾生之難
問：這樣說不對。在第一義中，眾生不可得，怎麼還能說慈以眾生為事？
答：依「諸根種」，世間假名說為眾生。「諸根種」與下句的「慈流」在本段都沒有解釋，保留原詞。這時，菩薩摩訶薩修慈流，使十波羅蜜遍及一切眾生。
何故如此
問：為什麼會這樣？
答：菩薩摩訶薩對一切眾生行慈，以饒益為緣而攝受眾生，向他們施予無畏；這樣圓滿檀波羅蜜。
菩薩摩訶薩對一切眾生行慈，依饒益一切眾生，成就原文所說的「無苦」，不失法的作用，就像父親對待孩子；這樣圓滿戒波羅蜜。「無苦」四本作「害」，本文依大正本保留「苦」，不在白話中改讀。
菩薩摩訶薩對一切眾生行慈，依饒益一切眾生，使心沒有貪著，遠離不饒益之事，趣向禪、趣向出家；這樣圓滿「出波羅蜜」。後文配四受持時作「出離波羅蜜」，兩名不一，這裡不替它畫一。
菩薩摩訶薩對一切眾生行慈，依饒益一切眾生而多加思惟；對饒益與非饒益，依義而說，明了方便，為的是除惡、得善。這樣圓滿般若波羅蜜。後文配四受持時改稱慧波羅蜜，兩名保留。
菩薩摩訶薩對一切眾生行慈。原文接著作「依取饒益不捨精進」；「依取」怎樣連接「饒益」，句法不明。可以確定的是，他不捨精進，在一切時都與堅固的精進相應；這樣圓滿精進波羅蜜。
菩薩摩訶薩對一切眾生行慈，依饒益那些眾生。原文隨後列「惡語罵詈，成忍辱不忿恨」；誰出惡語、誰受罵，句中沒有明說。可以確定的是，這裡接著說成就忍辱而不忿恨；這樣圓滿忍辱波羅蜜。
菩薩摩訶薩對一切眾生行慈，依饒益一切眾生。原文以「說實語於實住受持實」連寫三個「實」字，怎樣分句並不清楚；可以確定的是說實語、住於實與受持實都在句中。這樣圓滿實諦波羅蜜。後文配四受持時簡稱諦波羅蜜，兩名保留。
菩薩摩訶薩對一切眾生行慈，依饒益一切眾生，即使失去生命也發誓不捨本願，堅定地受持誓願；這樣圓滿受持波羅蜜。
菩薩摩訶薩以「自相」饒益一切眾生，圓滿慈波羅蜜。「自相」在本段沒有解釋。
菩薩摩訶薩對一切眾生修慈，平等對待親友、中人與怨家，心離瞋恚與愛；這樣圓滿捨波羅蜜。
菩薩摩訶薩這樣修行慈，便圓滿十波羅蜜。
四受持
原文接著有一句「明慈滿四受持」，看來像標目，卻沒有冠上問答，本段也不解釋其句法。下文說：這時菩薩摩訶薩已圓滿修慈，十波羅蜜已成，使四種受持圓滿；四種就是諦受持、施受持、寂寂受持與慧受持。
配對次序如下：諦波羅蜜、受持波羅蜜、精進波羅蜜，原文說「令滿諦波羅蜜」；這一組的結語沒有作「諦受持」，與後三組格式不同，並且沒有校記，故依底本文字保留。施波羅蜜、戒波羅蜜、出離波羅蜜，使施受持圓滿；忍辱波羅蜜、慈波羅蜜、捨波羅蜜，使寂寂受持圓滿；慧波羅蜜，使慧受持圓滿。
二法
菩薩摩訶薩這樣遍滿修慈，圓滿十波羅蜜，使四受持圓滿，又使兩種法圓滿；這兩種法就是奢摩他與毘婆舍那。
其中，諦受持、施受持與寂寂受持使奢摩他圓滿；慧受持使毘婆舍那圓滿。
次第滿佛地
奢摩他圓滿後，使一切禪、解脫、定、正受圓滿，並生起雙變定與大悲定。毘婆舍那圓滿後，使一切神通圓滿。辯、力、無畏圓滿後，生起自然智與一切智。
菩薩摩訶薩這樣修行慈，依次使佛地圓滿。
（慈已竟）
Root, Arising, Fulfillment, Non-Fulfillment, and Object
Question: What are the roots of loving-kindness? What is its arising? What is its fulfillment? What is its non-fulfillment? What is its object?
Answer: Its roots are non-greed, non-anger, non-delusion, desire, and right attention. The source says of each that it “is a root.”
To the question how it arises, the answer is only: these roots cause it to arise. The passage states no further condition.
When loving-kindness is accomplished, it slays and removes anger, removes unwholesome affection, and purifies bodily, verbal, and mental action. This is called fulfillment.
As to non-fulfillment, the source first says that loving-kindness is lost for two reasons, then reads: 以自朋生怨，以不善愛；以對治生怨，以起瞋恚. The referents of 自朋 and 對治, who becomes an enemy to whom, and the attachment of 以不善愛 and 以起瞋恚 cannot be determined. The stated two causes, the four source phrases, and their order are therefore preserved without turning them into a diagnosis based on close and distant persons. This is called non-fulfillment.
Its “object” is beings. The term “object,” 事, receives no separate definition here.
The Objection That No Being Can Be Found in Ultimate Meaning
Question: That cannot be so. In ultimate meaning no being can be found. How then can beings be called the object?
Answer: In dependence on 諸根種, beings are conventionally spoken of in the world. Neither 諸根種 nor the ensuing 慈流 is explained here and both source terms are retained. At that time the bodhisattva great being cultivates 慈流, pervading all beings with the ten perfections.
Why This Is So
Question: Why is this so?
Answer: The bodhisattva great being practices loving-kindness toward all beings, embraces beings on the condition of benefiting them, and gives them fearlessness. In this way the perfection of giving is fulfilled.
Practicing loving-kindness toward all beings and depending on their benefit, one accomplishes the source's 無苦 and does not lose the functioning of the Dhamma, like a father toward a child. In this way the perfection of virtue is fulfilled. Four witnesses read 害 for 苦; the reading text preserves the Taishō base 苦.
Practicing loving-kindness toward all beings and depending on their benefit, one's intention is without greed; one leaves what does not benefit and turns toward jhāna and going forth. In this way the perfection called 出 is fulfilled. In the later alignment with the four sustainments it is called 出離. The two names are not made uniform.
Practicing loving-kindness toward all beings and depending on their benefit, one reflects much; speaks according to meaning about what benefits and does not benefit; understands means; removes evil and obtains good. In this way the perfection of prajñā is fulfilled. In the later alignment it is called wisdom; both names are retained.
Practicing loving-kindness toward all beings, the source next reads 依取饒益不捨精進. How 依取 connects with 饒益 is unclear. It securely says that energy is not abandoned and one is always associated with firm energy. In this way the perfection of energy is fulfilled.
Practicing loving-kindness toward all beings and depending on benefiting them, the source next lists “harsh words and abuse; accomplish patience without anger.” It does not state who speaks and who is abused. Accomplishing patience without anger is explicit. In this way the perfection of patience is fulfilled.
Practicing loving-kindness toward all beings and depending on benefiting them, the source runs together three occurrences of “true”: 說實語於實住受持實. Their division is unclear; speaking true words, abiding in the true, and sustaining the true are all present. In this way the perfection of true truth is fulfilled. The later alignment shortens the name to the perfection of truth; both are retained.
Practicing loving-kindness toward all beings and depending on benefiting them, even at the loss of life one vows not to abandon the aspiration and firmly sustains the vow. In this way the perfection of sustaining is fulfilled.
Through one's own characteristic, the bodhisattva great being benefits all beings and fulfills the perfection of loving-kindness. “Own characteristic” is not explained here.
Cultivating loving-kindness toward all beings, one treats friends, neutral persons, and enemies equally, with a mind free of anger and affection. In this way the perfection of equanimity is fulfilled.
Thus, by cultivating loving-kindness, the bodhisattva great being fulfills the ten perfections.
Four Sustainments
The source next has 明慈滿四受持. It resembles a heading but is not introduced by a question and answer, and its syntax is not explained. The text then says that when the bodhisattva great being has fulfilled the cultivation of loving-kindness and the ten perfections are accomplished, four sustainments are fulfilled: the sustainment of truth, giving, seclusion, and wisdom.
The alignment is as follows. The perfections of truth, sustaining, and energy are said to “fulfill the perfection of truth.” This close does not say “sustainment of truth,” unlike the other three groups, and there is no critical note; the base wording is retained. The perfections of giving, virtue, and going forth fulfill the sustainment of giving. The perfections of patience, loving-kindness, and equanimity fulfill the sustainment of seclusion. The perfection of wisdom fulfills the sustainment of wisdom.
Two Dhammas
Having cultivated loving-kindness so that it pervades, the bodhisattva great being fulfills the ten perfections and four sustainments, and fulfills two dhammas: calm and insight.
The sustainments of truth, giving, and seclusion fulfill calm; the sustainment of wisdom fulfills insight.
Fulfillment of the Buddha-Ground in Sequence
When calm is fulfilled, all jhānas, liberations, concentrations, and attainments are fulfilled, and the concentration of twin transformation and concentration of great compassion arise. When insight is fulfilled, all supernormal powers are fulfilled. When analytical knowledge, powers, and fearlessnesses are fulfilled, natural knowledge and omniscience arise.
By cultivating loving-kindness in this way, the bodhisattva great being fulfills the Buddha-ground in sequence.
（Loving-kindness is finished.）
Shi Huijing · Waken · The Path of Freedom · The Roots and Object of Loving-Kindness and the Ten Perfections · Vernacular · Summer 2026
慈門的收卷之段。先把所見說在前頭：本段從五個小問起，答到佛地止。先問慈的根、起、具足、非具足與事；「於眾生為事」引出「第一義眾生不可得」之問，答以「依諸根種，於世假說眾生」；其後依次列十波羅蜜、四受持、奢摩他與毘婆舍那二法，以及禪、解脫、定、正受、雙變定、大悲定、神通、辯、力、無畏、自然智、一切智，末收「次第令滿佛地」〔T32 437a23〕。這個次序全在本段明文中；讀時逐層保存列名與配對，不把它們另合成一個未說的共同本體。
底本分為三段：第一段完成五問五答，第二段專載第一義之問與世間假說之答，第三段由「何故然」領起十波羅蜜及後續配列。三段各有自己的問答界；把段界守住，便不會以第三段的長列替第二段短答增義，也不會拿後面的佛地次第重解前面的慈之根與具足。
五問：慈的身家清冊
答根依次列「不貪為根、不嗔恚為根、不癡為根，欲為根、正作意為根」〔T32 436c06–07〕，共五項；論文問「何根」而未在問中標數。「何起者，是根令起」〔T32 436c07–08〕只說由這些根令慈生起，未另述其他生起條件，也沒有種子、土壤之喻。具足之相則明列：「若慈成就，殺除瞋恚、除不善愛，令身口意業清淨，此謂具足」〔T32 436c08–09〕；所除是瞋恚與不善愛，所清淨是身、口、意三業。非具足先標「以二因失慈」，其後原句作「以自朋生怨，以不善愛；以對治生怨，以起瞋恚」〔T32 436c10–11〕。「自朋」「對治」各指何者、誰對誰生怨，以及後兩個「以」各自連屬何句，文面未決；因此只保留二因之標數、四段原語與次序，不把它改成親疏對象的心理診斷。末問「何事」，答語則是「於眾生為事」〔T32 436c12〕。
五問的答語依原次序各有收處：根答列五個名目；起答止於「是根令起」；具足答止於身口意業清淨；非具足答先標二因，再列自朋、不善愛、對治、瞋恚四段難句；事答止於眾生。這五答在同一段內依問序排列，本文不把後答的內容移作前答之解，也不為難句補主客。
逐問核對，根答的五項各自帶「為根」：不貪、不嗔恚、不癡之後，原文把頓號改為逗號，再列欲與正作意〔T32 436c06–07〕；這個標點差別照底本保存，不由此把五根另分成兩類。起答「是根令起」只回指前列諸根〔T32 436c07–08〕。具足答以「若慈成就」為條件，依次列殺除瞋恚、除不善愛、令身口意業清淨，才收「此謂具足」〔T32 430b04／436c09〕。非具足答先說「以二因失慈」，再列四段古句，最後收「此謂非具足」〔T32 436c11〕；既然四段的主客與連屬未明，能承接的只是二因標數、四段原語及收語。事答則最短，只說「於眾生為事」〔T32 436c12〕。五答的長短不齊，正可提醒讀者按每一問自己的答語範圍停下，不用後文替前文補全。
第一義之難：假說眾生
「何事者，於眾生為事」〔T32 436c11–12〕——慈以眾生為事。問者隨即提出：「問：不然。第一義眾生不可得，云何說眾生為事？」〔T32 436c12–13〕。問句明列兩項：第一義中眾生不可得；前答卻說眾生為事。答語只有：「依諸根種，於世假說眾生」〔T32 436c13–14〕。因此可確定的答法只到依「諸根種」而在世間假說眾生；「諸根種」的內涵，本段沒有再解。原文也沒有在這兩句中另解第一義與世間假說如何相連，或交代為何把此問安排在慈門末段，故不替短問短答增補義理與作者用意。
答句之後隨即另起「爾時菩薩摩訶薩修慈流，於一切眾生遍滿十波羅蜜」〔T32 436c14–15〕，再由「問：何故然」轉入逐項解說。文面次序是先答世間假說眾生，再宣說修慈流遍滿十波羅蜜，最後由新問領起十段；只保存這個先後，不把前答改作十波羅蜜的理論證明。
十波羅蜜：依原次序列讀
第一段說菩薩摩訶薩於一切眾生行慈，以饒益攝受眾生、施於無畏，收「滿檀波羅蜜」〔T32 436c17〕。第二段依饒益一切眾生，列「成無苦，不失法用，如父於子」，收戒波羅蜜〔T32 436c17–20〕。第三段列無貪意、出離非饒益、向禪、向出家，收出波羅蜜〔T32 436c20–22〕。第四段列多思惟、饒益與非饒益、如義說、方便明了、除惡、得善，收般若波羅蜜〔T32 436c22–25〕。
第五段列「依取饒益不捨精進」與一切時堅精進相應，收精進波羅蜜〔T32 436c25–27〕。第六段語序改作「行慈於一切眾生」，列依饒益彼眾生、惡語罵詈、成忍辱不忿恨，收忍辱波羅蜜〔T32 436c27–29〕。第七段列說實語、於實住、受持實，收實諦波羅蜜〔T32 436c29–437a02〕。第八段列乃至失命誓不捨願、堅受持誓願，收受持波羅蜜〔T32 437a02–05〕。第九段不作前八段的「行慈」起式，只說以自相饒益一切眾生，滿慈波羅蜜〔T32 437a05–06〕。第十段改作「修慈」，列對親友、中人、怨家平等，心離瞋恚愛，收捨波羅蜜〔T32 437a06–08〕。末句才總收：「如是菩薩摩訶薩修行慈，成滿十波羅蜜」〔T32 437a08–09〕。
前八段反覆出現行慈與饒益，但起式、語序與收語並不全同；第九、第十段又各改其起式。可用的讀法是逐段核對它自己的行慈或修慈語、饒益語、所列內容與波羅蜜收名，不由重複措辭推出十波羅蜜其實是一件事，也不把慈定義成其共同本體。列舉與後文配對仍有四名不一：檀／施、出／出離、般若／慧、實諦／諦；兩列各依底本保存。
若只按每段明載的內容逐項排讀：檀段列攝受眾生與施於無畏；戒段列成無苦、不失法用及「如父於子」；出段列無貪意、出離非饒益、向禪、向出家；般若段列多思惟、饒益與非饒益、如義說、方便明了、除惡與得善；精進段列不捨精進及一切時堅精進相應；忍辱段列惡語罵詈、成忍辱、不忿恨；實諦段列說實語、於實住、受持實；受持段列失命亦誓不捨願、堅受持誓願；慈段列以自相饒益；捨段列於親友、中人、怨家平等，心離瞋恚愛〔T32 436c15–437a08〕。十段各有自己的收語與內容，讀時守住列次，不替原文補齊主客或句法。
四受持、二法：依次配列
「明慈滿四受持」〔T32 437a09〕似標目而不冠問答，保留。四名依次是諦受持、施受持、寂寂受持、慧受持〔T32 437a10–11〕。原文接著逐組配列：諦波羅蜜、受持波羅蜜、精進波羅蜜一組，結語卻作「令滿諦波羅蜜」而不作諦受持之式〔T32 437a11–13〕；施、戒、出離三波羅蜜令滿施受持〔T32 437a13–14〕；忍辱、慈、捨三波羅蜜令滿寂寂受持〔T32 437a14–15〕；慧波羅蜜令滿慧受持〔T32 437a15〕。本文只保留這四組及其順序，不替分組另造理由。其後明列二法為奢摩他、毘婆舍那〔T32 437a16–17〕，再說諦、施、寂寂三受持令滿奢摩他，慧受持令滿毘婆舍那〔T32 437a17–19〕。這裡能確定的是十波羅蜜、四受持、二法及各配對的次序；不由配列推導普遍的修行規律。
配列之後，原文再把已修慈遍滿、滿十波羅蜜、滿四受持、滿二法依次連說，然後才點出二法之名〔T32 437a16–17〕。在二法的配對中，諦受持、施受持、寂寂受持三項同列於奢摩他之下，慧受持單列於毘婆舍那之下〔T32 437a17–19〕。所以本段有兩張明文配列：十波羅蜜配四受持，四受持再配二法；前一張首組結語的「諦波羅蜜」與其餘三組格式不齊，後一張則直接使用四個受持之名。兩張表一律逐項照底本保留，不互相改名，也不由三項與一項的數量差推說內在理由。
把十波羅蜜的兩次列名並排，還可看見底本文字必須原樣保存。第一次逐段所收是檀、戒、出、般若、精進、忍辱、實諦、受持、慈、捨〔T32 436c17–437a08〕；配四受持時所列則是諦、受持、精進／施、戒、出離／忍辱、慈、捨／慧〔T32 437a11–15〕。兩次都是十項，但檀與施、出與出離、般若與慧、實諦與諦四組名稱不齊。配列的第一組又有一處更明顯的不齊：前三項是諦波羅蜜、受持波羅蜜、精進波羅蜜，結語卻仍作「令滿諦波羅蜜」〔T32 437a12–13〕；後三組才依次作「令滿施受持」「令滿寂寂受持」「令滿慧受持」〔T32 437a13–15〕。第一組沒有「令滿諦受持」之語，底本也沒有此處校記，故不可為求整齊而代改。
四受持本身在上一句明列為「諦受持、施受持、寂寂受持、慧受持」〔T32 437a11〕。按下文配列，諦、受持、精進三波羅蜜置於第一組；施、戒、出離置於第二組；忍辱、慈、捨置於第三組；慧單置於第四組。再往下，原文不是把十波羅蜜直接配奢摩他、毘婆舍那，而是先重說「滿十波羅蜜，令滿四受持，令滿二法」，才名二法為奢摩他、毘婆舍那〔T32 437a16–17〕。其後配列也逐名清楚：諦受持、施受持、寂寂受持三者令滿奢摩他，慧受持令滿毘婆舍那〔T32 437a17–19〕。這些都是本段明載的分組；本文保存分組，不替缺少的理由補說。
二法之後的三句，各有不同的起語與所滿。第一句以「已滿奢摩他」起，所接是「令滿一切禪解脫定正受」，又接「令起雙變定及大悲定」〔T32 437a20〕。第二句以「已滿毘婆舍那」起，所接只有「令滿一切神通」〔T32 437a21〕。第三句不再以二法起，而作「辯、力、無畏已滿」，所接是「令起自然智、一切智」〔T32 437a21–22〕。三句之後才總收菩薩摩訶薩修行慈、次第令滿佛地。讀這裡不可把前一句的名目移入後一句，也不可由雙變定、大悲定並列而另說二者各代表什麼；原文所給的是起語、列名、令滿或令起及其次序。
佛地：依明文次序
「已滿奢摩他，令滿一切禪解脫定正受，令起雙變定及大悲定」〔T32 437a19–20〕——此句把奢摩他與一切禪、解脫、定、正受，以及雙變定、大悲定相接。「已滿毘婆舍那，令滿一切神通」〔T32 437a20–21〕——下一句把毘婆舍那與一切神通相接。「辯、力、無畏已滿，令起自然智、一切智」〔T32 437a21–22〕——再下一句列辯、力、無畏，並列自然智、一切智。最後收作：「如是菩薩摩訶薩修行慈，次第令滿佛地」〔T32 437a22–23〕。本段只給這幾句的次第，沒有把雙變定與大悲定解作智慧、慈悲兩條軌道，也沒有由配列建立奢摩他與毘婆舍那不二或不相離的通則。段末夾註「（慈已竟）」；到此只按本段明文收慈門，不替整門次序補作者意圖。
末段的明文次序是：奢摩他圓滿後，使一切禪、解脫、定、正受圓滿，並起雙變定與大悲定；毘婆舍那圓滿後，使一切神通圓滿；辯、力、無畏圓滿後，起自然智與一切智；最後說菩薩摩訶薩修行慈，次第令滿佛地〔T32 437a19–23〕。這四步各由原文的「已滿」「令滿」「令起」相接，本文不改其先後，也不在所列名目之外另加成果。
帶走三件：一個所見（本段先以根、起、具足、非具足、事五問界定慈，繼以第一義之問與世間假說之答轉入十波羅蜜，後列四受持、二法及佛地）；一個讀法（逐段核對十波羅蜜各自的行慈或修慈語、饒益語、內容與收名，尤其保存三處起式不齊及四組異名）；一條線（只依原文的配列讀：十波羅蜜配四受持，四受持配奢摩他與毘婆舍那，再按禪定、神通、辯力無畏、自然智與一切智的列次，讀到「次第令滿佛地」）。第一義問答只守「第一義眾生不可得」與「依諸根種，於世假說眾生」兩句，不另建立空與慈的關係。
This passage closes the loving-kindness practice. It begins with five short questions and answers and ends at the Buddha-ground. It asks about the roots, arising, fulfillment, non-fulfillment, and object of loving-kindness. “Its object is beings” elicits the objection that “in ultimate meaning no being can be found,” answered by “in dependence on 諸根種, beings are conventionally spoken of in the world.” It then lists, in order, ten perfections, four sustainments, calm and insight, all jhānas, liberations, concentrations and attainments, the concentrations of twin transformation and great compassion, supernormal powers, analytical knowledge, powers, fearlessnesses, natural knowledge, and omniscience, closing “fulfills the Buddha-ground in sequence” 〔T32 437a23〕. Every name and alignment in this sequence is retained; the items are not collapsed into an unstated common essence.
The base has three paragraphs. The first completes the five questions and answers. The second contains only the ultimate-meaning objection and conventional answer. The third begins with “Why is this so?” and carries the ten perfections and all later alignments. Preserving the paragraph boundaries prevents the third paragraph's long lists from adding meaning to the second paragraph's short answer or the later Buddha-ground sequence from redefining the earlier roots and fulfillment of loving-kindness.
Five Questions: An Inventory of Loving-Kindness
The roots are listed in order: “non-greed is a root, non-anger is a root, non-delusion is a root, desire is a root, right attention is a root” 〔T32 436c06–07〕—five items, though the question merely asks “what roots?” and gives no number. “As to arising: these roots cause it to arise” 〔T32 436c07–08〕 states only that these roots cause loving-kindness to arise; it supplies no other condition and no image of seed or soil. Fulfillment explicitly says: “When loving-kindness is accomplished, it slays and removes anger, removes unwholesome affection, and purifies bodily, verbal, and mental action; this is called fulfillment” 〔T32 436c08–09〕. Anger and unwholesome affection are removed; the three actions are purified. Non-fulfillment first says “loving-kindness is lost for two reasons,” then has 以自朋生怨，以不善愛；以對治生怨，以起瞋恚 〔T32 436c10–11〕. 自朋 and 對治, who becomes an enemy to whom, and the attachment of the latter two 以-phrases remain unresolved. Only the stated two causes, four phrases, and order are retained; no psychological diagnosis of close and distant objects is supplied. The final answer is “its object is beings” 〔T32 436c12〕.
Each answer has its own end. The roots-answer lists five names; arising ends at “these roots cause it to arise”; fulfillment at purification of bodily, verbal, and mental action; non-fulfillment states two causes, the four uncertain phrases, and its closing formula; object ends at beings. The answers occur in question order. Content from later answers is not moved into earlier ones and subjects and objects are not supplied to the uncertain sentence.
The five root-statements each say “is a root.” After non-greed, non-anger, and non-delusion, the base changes punctuation before desire and right attention 〔T32 436c06–07〕. That punctuation difference is preserved but does not divide the five into two classes. “These roots cause it to arise” only refers back to the roots 〔T32 436c07–08〕. Fulfillment uses “when loving-kindness is accomplished” and lists removal of anger, removal of unwholesome affection, and purification of three actions before “this is called fulfillment” 〔T32 430b04／436c09〕. Non-fulfillment begins with two causes and closes “this is called non-fulfillment” 〔T32 436c11〕. Because the subjects and attachment of the four phrases remain open, only that numerical heading, their wording, order, and close carry forward. The shortest answer is simply “its object is beings” 〔T32 436c12〕. Their unequal lengths call for stopping at each answer's own boundary.
The Ultimate-Meaning Objection: Beings Conventionally Spoken Of
“Its object is beings” 〔T32 436c11–12〕 is followed immediately by: “That cannot be so. In ultimate meaning no being can be found. How can beings be called the object?” 〔T32 436c12–13〕. The two sides are explicit: no being can be found in ultimate meaning; the preceding answer nevertheless names beings as object. The complete reply is only: “In dependence on 諸根種, beings are conventionally spoken of in the world” 〔T32 436c13–14〕. The content of 諸根種 is not explained here. Nor do these two sentences further explain the relation between ultimate meaning and conventional speech or why the question occurs at the end of the loving-kindness practice. The short exchange is not enlarged with an added doctrine or authorial intention.
The next sentence begins separately: “At that time the bodhisattva great being cultivates 慈流, pervading all beings with the ten perfections” 〔T32 436c14–15〕. A new “Why is this so?” then introduces the ten explanations. Source order is: conventional designation of beings; the statement that 慈流 pervades the ten perfections; the new question and ten sections. The first reply is not turned into a theoretical proof of the ten perfections.
Ten Perfections Read in Source Order
First, practicing loving-kindness toward all beings, embracing them through benefit and giving fearlessness, closes with the perfection of giving 〔T32 436c17〕. Second, depending on benefit, accomplishing 無苦, not losing the functioning of Dhamma, “like a father toward a child,” closes with virtue 〔T32 436c17–20〕. Third, intention without greed, leaving non-benefit, turning toward jhāna and going forth closes with 出 〔T32 436c20–22〕. Fourth, much reflection, benefit and non-benefit, speaking according to meaning, understanding means, removing evil, and obtaining good closes with prajñā 〔T32 436c22–25〕.
Fifth, 依取饒益不捨精進 and constant association with firm energy close with energy 〔T32 436c25–27〕. Sixth changes the order to “practices loving-kindness toward all beings”; harsh words and abuse, accomplishment of patience, and non-anger close with patience 〔T32 436c27–29〕. Seventh lists speaking truth, abiding in truth, and sustaining truth, closing with true truth 〔T32 436c29–437a02〕. Eighth lists refusing to abandon the aspiration even at the loss of life and firmly sustaining the vow, closing with sustaining 〔T32 437a02–05〕. Ninth lacks the earlier “practices loving-kindness” formula and says only that through one's own characteristic one benefits all beings and fulfills loving-kindness 〔T32 437a05–06〕. Tenth says “cultivates loving-kindness,” lists equality toward friends, neutral persons, and enemies and a mind free of anger and affection, and closes with equanimity 〔T32 437a06–08〕. Only then comes the summary: “Thus, by cultivating loving-kindness, the bodhisattva great being fulfills the ten perfections” 〔T32 437a08–09〕.
The first eight repeat practice of loving-kindness and benefit, but their openings, order, and closes are not identical; the ninth and tenth each change the formula. Each section must be checked by its own loving-kindness language, benefit language, contents, and closing name. Repetition does not imply that the ten perfections are one thing or that loving-kindness is their common essence. Four names differ in the later alignment: 檀／施, 出／出離, 般若／慧, 實諦／諦. Both lists follow the base.
Read only by what each section states: giving has embracing and fearlessness; virtue has 無苦, not losing Dhamma's function, and the father-child image; 出 has non-greed, leaving non-benefit, jhāna, and going forth; prajñā has reflection, benefit and non-benefit, speech according to meaning, means, removal of evil, and gaining good; energy has non-abandonment and constant firm effort; patience has harsh abuse, patience, and non-anger; true truth has true speech, abiding, and sustaining; sustaining has the vow not abandoned even with life lost; loving-kindness has benefit through own-characteristic; equanimity has equality toward three classes and freedom from anger and affection 〔T32 436c15–437a08〕. Each has its own contents and closing; no missing subject or syntax is supplied.
Four Sustainments and Two Dhammas, Aligned in Sequence
明慈滿四受持 〔T32 437a09〕 resembles a heading but has no question-answer opening and remains in place. The four are “sustainment of truth, giving, seclusion, and wisdom” 〔T32 437a10–11〕. The text aligns them in groups: the perfections of truth, sustaining, and energy close with “fulfill the perfection of truth,” not the sustainment of truth 〔T32 437a11–13〕; giving, virtue, and going forth fulfill the sustainment of giving 〔T32 437a13–14〕; patience, loving-kindness, and equanimity fulfill the sustainment of seclusion 〔T32 437a14–15〕; wisdom fulfills the sustainment of wisdom 〔T32 437a15〕. The four groups and order are preserved without an invented rationale. Two dhammas are then named as calm and insight 〔T32 437a16–17〕. The sustainments of truth, giving, and seclusion fulfill calm; wisdom fulfills insight 〔T32 437a17–19〕. The secure content is the order and alignment of ten perfections, four sustainments, and two dhammas, not a universal law of practice.
After the alignment, the source again says that loving-kindness has pervaded, the ten perfections and four sustainments are fulfilled, and two dhammas are fulfilled, before naming those two 〔T32 437a16–17〕. Three sustainments stand under calm, one under insight 〔T32 437a17–19〕. There are thus two explicit alignments: ten perfections to four sustainments, and four sustainments to two dhammas. The first group's “perfection of truth” differs from the form of the other three; the second directly uses the four sustainment names. Neither table emends the other, and no hidden reason is inferred from the three-to-one distribution.
The two lists of the ten perfections also require exact preservation. The first closes its sections with giving, virtue, 出, prajñā, energy, patience, true truth, sustaining, loving-kindness, and equanimity 〔T32 436c17–437a08〕. The four-sustainment alignment uses truth, sustaining, energy / giving, virtue, going forth / patience, loving-kindness, equanimity / wisdom 〔T32 437a11–15〕. Both have ten, but four names differ. The first group's close says “fulfill the perfection of truth” 〔T32 437a12–13〕, while the remaining three say “fulfill the sustainment of giving,” “sustainment of seclusion,” and “sustainment of wisdom” 〔T32 437a13–15〕. No “fulfill the sustainment of truth” occurs here, and there is no critical note; regularity cannot justify an emendation.
The four sustainments themselves are explicitly named 〔T32 437a11〕. The first group contains the perfections of truth, sustaining, and energy; the second giving, virtue, and going forth; the third patience, loving-kindness, and equanimity; the fourth wisdom alone. The source then does not align the ten directly with calm and insight. It first repeats “fulfills the ten perfections, fulfills four sustainments, fulfills two dhammas” and only then names calm and insight 〔T32 437a16–17〕, followed by the explicit three-to-calm, one-to-insight alignment 〔T32 437a17–19〕. These are the stated groups; no rationale is supplied.
After the two dhammas, three sentences have distinct openings and results. “When calm is fulfilled” is followed by fulfillment of all jhānas, liberations, concentrations, and attainments, and arising of the concentrations of twin transformation and great compassion 〔T32 437a20〕. “When insight is fulfilled” is followed only by fulfillment of all supernormal powers 〔T32 437a21〕. The third no longer begins from either dhamma: “when analytical knowledge, powers, and fearlessnesses are fulfilled,” natural knowledge and omniscience arise 〔T32 437a21–22〕. Only after these does the passage close with cultivation of loving-kindness and fulfillment of the Buddha-ground. Items from one sentence are not moved into another, and no symbolic meaning is assigned to the two concentrations.
Buddha-Ground: The Explicit Sequence
“When calm is fulfilled, all jhānas, liberations, concentrations, and attainments are fulfilled, and the concentrations of twin transformation and great compassion arise” 〔T32 437a19–20〕. “When insight is fulfilled, all supernormal powers are fulfilled” 〔T32 437a20–21〕. “When analytical knowledge, powers, and fearlessnesses are fulfilled, natural knowledge and omniscience arise” 〔T32 437a21–22〕. Finally: “By cultivating loving-kindness in this way, the bodhisattva great being fulfills the Buddha-ground in sequence” 〔T32 437a22–23〕. These sentences supply the sequence. They do not interpret twin transformation and great compassion as tracks of wisdom and compassion, nor establish a universal doctrine that calm and insight are nondual or inseparable. The inline note “Loving-kindness is finished” closes only according to the explicit text, without supplying authorial intention for the whole practice.
The final sequence is therefore: fulfilled calm → all jhānas, liberations, concentrations, and attainments, plus the two concentrations; fulfilled insight → all supernormal powers; fulfilled analytical knowledge, powers, and fearlessnesses → natural knowledge and omniscience; then cultivation of loving-kindness fulfills the Buddha-ground in sequence 〔T32 437a19–23〕. The order is not changed and no result is added.
Three points remain: the five questions define roots, arising, fulfillment, non-fulfillment, and object; the ultimate-meaning question and conventional answer turn to ten perfections, followed by four sustainments, two dhammas, and Buddha-ground. The ten sections are read through their own loving-kindness or cultivation wording, benefit wording, contents, and closing names, especially preserving the three different opening forms and four pairs of differing names. Finally, only the stated alignment is followed: ten perfections to four sustainments, those to calm and insight, then the listed concentrations, supernormal powers, analytical knowledge, powers, fearlessnesses, natural knowledge, omniscience, and “fulfills the Buddha-ground in sequence.” The ultimate-meaning exchange remains only the two statements that no being can be found and that beings are conventionally spoken of in dependence on 諸根種; no further relation between emptiness and loving-kindness is constructed.
Shi Huijing · Waken · The Path of Freedom · The Roots and Object of Loving-Kindness and the Ten Perfections · 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，承前單元廣修慈心之結「成大果、成大功德」〔T32 436c05〕而起五問，續以「第一義眾生不可得」之難轉入菩薩滿十波羅蜜、四受持、二法以至佛地，末以夾註「（慈已竟）」〔T32 437a23〕落慈心一門之界。底本三段〔T32 436c05–437a23〕。「菩薩摩訶薩」全論十五見、「波羅蜜」全論二十五見，無一在本單元之外；惟「菩薩」二字全論十八見，另三見在〔T32 402b10·402b11·427b08–09〕，故此為長詞之計數，不推及全論言菩薩者唯此一段。
一、科判定位
三段：甲＝五問之答，乙＝第一義之難，丙＝十波羅蜜以至佛地。逐節起訖逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 五問並舉（甲段） | 「問：慈者，何根？何起？何具足？何非具足？何事？」〔T32 436c05–06〕 |
| 根（甲段續） | 「不貪為根、不嗔恚為根、不癡為根」〔T32 436c06–07〕…「欲為根、正作意為根」〔T32 436c07〕 |
| 起（甲段續） | 「何起者，是根令起」〔T32 436c07–08〕 |
| 具足（甲段續） | 「何具足者」〔T32 436c08〕…「此謂具足」〔T32 436c09〕 |
| 非具足（甲段續） | 「何非具足者」〔T32 436c10〕…「此謂非具足」〔T32 436c11〕 |
| 事（甲段末） | 「何事者，於眾生為事」〔T32 436c11–12〕 |
| 第一義之難（乙段） | 「問：不然。第一義眾生不可得」〔T32 436c12–13〕…「於一切眾生遍滿十波羅蜜」〔T32 436c14–15〕 |
| 十波羅蜜（丙段） | 「問：何故然？答：菩薩摩訶薩於一切眾生行慈」〔T32 436c15–16〕…「成滿十波羅蜜」〔T32 437a08–09〕 |
| 四受持（丙段續） | 「明慈滿四受持」〔T32 437a09〕…「令滿慧受持」〔T32 437a15〕 |
| 二法（丙段續） | 「所謂奢摩他、毘婆舍那」〔T32 437a17〕…「令滿毘婆舍那」〔T32 437a19〕 |
| 佛地（丙段末） | 「令起雙變定及大悲定」〔T32 437a20〕…「次第令滿佛地」〔T32 437a23〕（慈已竟） |
單元界與問答界相合：起於 436c05 慈之五問，止於 437a23 慈門之夾註；其下「問：云何悲？何修？何相？」〔T32 437a24〕另起一門，屬下一單元。
十波羅蜜之列與其配對，名不全相當（誌而不代畫一）。逐字實測：
| 序 | 列舉之名（收語以「如是滿」起） | 錨 | 配四受持段所用之名 | 錨 |
|---|---|---|---|---|
| 一 | 檀波羅蜜 | 436c17 | 施波羅蜜 | 437a13 |
| 二 | 戒波羅蜜 | 436c19 | 戒波羅蜜 | 437a13 |
| 三 | 出波羅蜜 | 436c21–22 | 出離波羅蜜 | 437a13–14 |
| 四 | 般若波羅蜜 | 436c24–25 | 慧波羅蜜 | 437a15 |
| 五 | 精進波羅蜜 | 436c26–27 | 精進波羅蜜 | 437a12 |
| 六 | 忍辱波羅蜜 | 436c29 | 忍辱波羅蜜 | 437a14 |
| 七 | 實諦波羅蜜 | 437a02 | 諦波羅蜜 | 437a11–12 |
| 八 | 受持波羅蜜 | 437a04–05 | 受持波羅蜜 | 437a12 |
| 九 | 慈波羅蜜 | 437a06 | 慈波羅蜜 | 437a14 |
| 十 | 捨波羅蜜 | 437a07–08 | 捨波羅蜜 | 437a14–15 |
二列各十，與「成滿十波羅蜜」〔T32 437a08–09〕之數相符；惟四名前後不一（檀／施·出／出離·般若／慧·實諦／諦）。並錄不判，不代畫一。
配對之式一處不齊（誌而不代正）：四受持之配對，後三組皆作「令滿施受持」〔T32 437a13–14〕、「令滿寂寂受持」〔T32 437a14–15〕、「令滿慧受持」〔T32 437a15〕，唯首組作「令滿諦波羅蜜」〔T32 437a12–13〕而不作諦受持之式——實測全段無此一式之文。此處大正藏無校記。照錄不代正。
全段定位錨
〔T32, 436c05–437a23〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 根（五） | 「不貪為根、不嗔恚為根、不癡為根，欲為根、正作意為根」〔T32 436c06–07〕 | 逐字實測五根；論文標問唯作「何根」而不標其數，故不代配數。底本標點於三根之後易「、」為「，」，照錄不代畫一 |
| 非具足（二因） | 「以二因失慈：以自朋生怨，以不善愛；以對治生怨，以起瞋恚」〔T32 436c10–11〕 | 與標數相符；「自朋」一詞論文不自釋，全論一見 |
| 事（於眾生為事） | 「何事者，於眾生為事」〔T32 436c11–12〕 | 乙段之難即以此立——「第一義眾生不可得，云何說眾生為事」〔T32 436c12–13〕 |
| 假說眾生 | 「依諸根種，於世假說眾生」〔T32 436c13–14〕 | 答難唯此一句，不更立說；「諸根種」論文不自釋，不代考定 |
| 慈流 | 「爾時菩薩摩訶薩修慈流」〔T32 436c14〕 | 全論一見；「流」字之義不自釋 |
| 菩薩摩訶薩 | 丙段逐段之主語〔T32 436c15–437a23〕 | 全論十五見，無一在本單元之外（乙段一見·丙段十四見）；「菩薩」二字則全論十八見，另三見在〔T32 402b10·402b11·427b08–09〕 |
| 波羅蜜 | 十名之列與其配對〔T32 436c17–437a15〕 | 全論二十五見，無一在本單元之外 |
| 檀／施·出／出離·般若／慧·實諦／諦 | 列舉與配對二處異名（見目一表） | 並錄不判，不代畫一 |
| 四受持 | 「所謂諦受持、施受持、寂寂受持、慧受持」〔T32 437a10–11〕 | 四目與四配對相當，惟首組之結語作「令滿諦波羅蜜」〔T32 437a12–13〕而不作諦受持之式 |
| 明慈滿四受持 | 「明慈滿四受持」〔T32 437a09〕 | 句在「成滿十波羅蜜」之後、「爾時菩薩摩訶薩」之前，似標目而不冠「問」「答」；照錄不代移、不代標 |
| 奢摩他 | 「所謂奢摩他、毘婆舍那」〔T32 437a17〕 | 奢摩他全論十七見；本段三見 |
| 毘婆舍那 | 「慧受持，令滿毘婆舍那」〔T32 437a18–19〕 | 毘婆舍那全論二十八見；本段三見 |
| 雙變定 | 「令起雙變定及大悲定」〔T32 437a20〕 | 雙變定全論二見，另一見在〔T32 407c22〕 |
| 大悲定 | 「令起雙變定及大悲定」〔T32 437a20〕 | 大悲定全論二見，另一見在〔T32 407c22〕 |
| 自然智 | 「令起自然智、一切智」〔T32 437a21–22〕 | 全論一見；「一切智」全論三見（426c28–29·427c16·437a22） |
| 佛地 | 「次第令滿佛地」〔T32 437a23〕 | 「佛地」全論三見〔401a08–09·426c06·437a23〕，本段一見；「慈流」「諸根種」「自朋」則各全論一見，皆在本段 |
三、校記與異讀
本段範圍內大正藏校記五處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 436c18 | 苦（成無苦，不失法用） | 害 | 【宋】【元】【明】【宮】 |
| 436c29 | 是（如是滿忍辱波羅蜜） | 是是 | 【宋】【元】【明】【宮】 |
| 437a04 | 堅（成堅受持誓願） | 聖 | 【明】 |
| 437a16 | 滿（已修慈遍滿，滿十波羅蜜） | 一滿 | 【宋】【元】【明】【宮】 |
| 437a21 | 力（辯、力、無畏已滿） | 九 | 【宮】 |
誌錄不判二事：
- 436c18「成無苦」之「苦」，四本作「害」——若從四本則此字易為害，與戒波羅蜜之義相近；從底本則作「無苦」。並錄不判，本文從底本。
- 437a21「辯、力、無畏」之「力」，宮本作「九」——若從宮本則此三目之中一目為數而非名；從底本則三目皆名。並錄不判，本文從底本。
缺字零命中。夾註一處：〔T32 437a23〕「（慈已竟）」，底本行內夾註，照錄——慈心一門自「問：云何慈？」〔T32 435a11〕起凡四單元而竟。
五、譬喻·修辭
- 「如父於子」〔T32 436c19〕：戒波羅蜜之喻，父之於子不失法用；與慈門開卷之喻「如父母唯有一子，情所愛念」〔T32 435a12〕同取父子而所喻不同——彼喻慈之相，此喻戒之不失。
- 十段之式〔T32 436c15–437a08〕：十波羅蜜各以菩薩摩訶薩為主語而起、以「如是滿」某波羅蜜之式收；起式逐字實測則十段之中七段作「菩薩摩訶薩於一切眾生行慈」（一·二·三·四·五·七·八），餘三段各異——第六段作「菩薩摩訶薩行慈於一切眾生」〔T32 436c27〕，「行慈」與「於一切眾生」互易其位；第九段（慈）作「菩薩摩訶薩於一切眾生以自相饒益」〔T32 437a05–06〕，不作「行慈」，亦不施「如是」二字；第十段（捨）作「菩薩摩訶薩於一切眾生修慈」〔T32 437a06–07〕，作「修慈」而不作「行慈」。三處不齊，照錄不代畫一。
- 層層遞收〔T32 437a08–437a23〕：十波羅蜜→四受持→二法→定慧二果→佛地，五層以「令滿」相扣；「令滿」一詞於丙段十二見（全論四十七見），為本段句式之骨。
六、章內互讀
- 前指：慈門之開「問：云何慈？」〔T32 435a11〕與其喻「如父母唯有一子」〔T32 435a12〕；廣修慈心之結「是故應廣修慈心」〔T32 436c04〕——本單元即承其後而問慈之根事；雙變定·大悲定之另一見〔T32 407c22〕；一切智之他二見〔T32 426c28–29·427c16〕。
- 後指：「問：云何悲？何修？何相？」〔T32 437a24〕——慈門既竟，悲門於此始。
- 章內獨區：「菩薩摩訶薩」全論十五見、「波羅蜜」全論二十五見，無一在本單元之外；「自然智」「慈流」「諸根種」「自朋」亦各全論一見而皆在本段。「佛地」則不獨——全論三見，他二見在〔T32 401a08–09〕與〔T32 426c06〕。此皆可核之計數事實，其何以然，本編不於考據內立說。
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. Following the preceding conclusion on wide cultivation, “becomes great fruit and great merit” 〔T32 436c05〕, it opens with five questions. The objection that “no being can be found in ultimate meaning” then turns into the bodhisattva great being's fulfillment of ten perfections, four sustainments, two dhammas, and finally the Buddha-ground. The inline note “Loving-kindness is finished” 〔T32 437a23〕 marks the boundary of the loving-kindness practice. The base witness has three paragraphs 〔T32 436c05–437a23〕. All fifteen occurrences of 菩薩摩訶薩 and all twenty-five of 波羅蜜 in the treatise are in this unit. The shorter 菩薩 occurs eighteen times, three elsewhere at 〔T32 402b10·402b11·427b08–09〕; the long-expression count therefore does not imply that every reference to a bodhisattva is here.
1. Structural Location
Three paragraphs: A answers five questions; B gives the ultimate-meaning objection; C proceeds from the ten perfections through the Buddha-ground.
| Section | Exact opening and close, with anchors |
|---|---|
| Five questions together, paragraph A | “What are the roots of loving-kindness? What is its arising? What is its fulfillment? What is its non-fulfillment? What is its object?” 〔T32 436c05–06〕 |
| Roots, continuation of A | “non-greed is a root, non-anger is a root, non-delusion is a root” 〔T32 436c06–07〕 … “desire is a root, right attention is a root” 〔T32 436c07〕 |
| Arising, continuation of A | “As to arising: these roots cause it to arise” 〔T32 436c07–08〕 |
| Fulfillment, continuation of A | “As to fulfillment” 〔T32 436c08〕 … “this is called fulfillment” 〔T32 436c09〕 |
| Non-fulfillment, continuation of A | “As to non-fulfillment” 〔T32 436c10〕 … “this is called non-fulfillment” 〔T32 436c11〕 |
| Object, end of A | “As to its object: its object is beings” 〔T32 436c11–12〕 |
| Ultimate-meaning objection, paragraph B | “That cannot be so. In ultimate meaning no being can be found” 〔T32 436c12–13〕 … “pervading all beings with the ten perfections” 〔T32 436c14–15〕 |
| Ten perfections, paragraph C | “Why is this so? The bodhisattva great being practices loving-kindness toward all beings” 〔T32 436c15–16〕 … “fulfills the ten perfections” 〔T32 437a08–09〕 |
| Four sustainments, continuation of C | 明慈滿四受持 〔T32 437a09〕 … “fulfills the sustainment of wisdom” 〔T32 437a15〕 |
| Two dhammas, continuation of C | “namely calm and insight” 〔T32 437a17〕 … “fulfills insight” 〔T32 437a19〕 |
| Buddha-ground, end of C | “the concentrations of twin transformation and great compassion arise” 〔T32 437a20〕 … “fulfills the Buddha-ground in sequence” 〔T32 437a23〕（Loving-kindness is finished.） |
The unit boundary matches the question-and-answer boundary: it begins with the five questions at 436c05 and ends with the loving-kindness boundary note at 437a23. “Question: What is compassion? What is its cultivation? What is its characteristic?” 〔T32 437a24〕 opens the next practice.
Names in the ten-perfection list and later alignment do not fully correspond:
| No. | Name in the list, closing with “in this way fulfills” | Anchor | Name used in alignment to the four sustainments | Anchor |
|---|---|---|---|---|
| 1 | 檀, giving | 436c17 | 施, giving | 437a13 |
| 2 | Virtue | 436c19 | Virtue | 437a13 |
| 3 | 出 | 436c21–22 | 出離, going forth | 437a13–14 |
| 4 | 般若, prajñā | 436c24–25 | 慧, wisdom | 437a15 |
| 5 | Energy | 436c26–27 | Energy | 437a12 |
| 6 | Patience | 436c29 | Patience | 437a14 |
| 7 | 實諦, true truth | 437a02 | 諦, truth | 437a11–12 |
| 8 | Sustaining | 437a04–05 | Sustaining | 437a12 |
| 9 | Loving-kindness | 437a06 | Loving-kindness | 437a14 |
| 10 | Equanimity | 437a07–08 | Equanimity | 437a14–15 |
Both lists contain ten, agreeing with “fulfills the ten perfections” 〔T32 437a08–09〕, but four names differ: 檀／施, 出／出離, 般若／慧, 實諦／諦. Both are recorded without harmonization.
One irregular alignment formula: the last three groups say “fulfills the sustainment of giving” 〔T32 437a13–14〕, “the sustainment of seclusion” 〔T32 437a14–15〕, and “the sustainment of wisdom” 〔T32 437a15〕. Only the first says “fulfills the perfection of truth” 〔T32 437a12–13〕 rather than “sustainment of truth.” No such regularized form occurs in the passage and there is no critical note. The source is retained without correction.
Anchor for the complete passage
〔T32, 436c05–437a23〕
2. Terms and Renderings, Each Anchored to the Source
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| Five roots | “non-greed is a root, non-anger is a root, non-delusion is a root, desire is a root, right attention is a root” 〔T32 436c06–07〕 | Five roots by direct count. The question does not state a number. After the first three, the base punctuation changes; it is preserved without dividing the five into classes |
| Non-fulfillment, two causes | “loving-kindness is lost for two reasons: 以自朋生怨，以不善愛；以對治生怨，以起瞋恚” 〔T32 436c10–11〕 | Agrees with the stated two. 自朋 is unexplained and occurs only here |
| Object, beings | “As to its object: its object is beings” 〔T32 436c11–12〕 | The next paragraph's objection is built directly on this: “In ultimate meaning no being can be found; how can beings be called its object?” 〔T32 436c12–13〕 |
| Beings conventionally spoken of | “In dependence on 諸根種, beings are conventionally spoken of in the world” 〔T32 436c13–14〕 | The entire reply to the objection. 諸根種 is not explained and is not identified |
| 慈流 | “At that time the bodhisattva great being cultivates 慈流” 〔T32 436c14〕 | Its only occurrence in the treatise; 流 is not explained |
| Bodhisattva great being | Subject of the sections in paragraph C 〔T32 436c15–437a23〕 | All fifteen occurrences in the treatise are here: one in B and fourteen in C. 菩薩 alone occurs eighteen times, three elsewhere at 〔T32 402b10·402b11·427b08–09〕 |
| Perfection | The ten names and their alignment 〔T32 436c17–437a15〕 | All twenty-five occurrences in the treatise are here |
| 檀／施, 出／出離, 般若／慧, 實諦／諦 | Different names in the list and alignment (section 1) | Both recorded without harmonization |
| Four sustainments | “namely sustainment of truth, giving, seclusion, and wisdom” 〔T32 437a10–11〕 | Four names match four groups, but the first group's close is “fulfills the perfection of truth” 〔T32 437a12–13〕 rather than the sustainment form |
| 明慈滿四受持 | 〔T32 437a09〕 | Between “fulfills the ten perfections” and “at that time the bodhisattva great being”; resembles a heading but is not introduced by question or answer. It remains in place without added marking |
| Calm | “namely calm and insight” 〔T32 437a17〕 | Seventeen occurrences in the treatise, three here |
| Insight | “the sustainment of wisdom fulfills insight” 〔T32 437a18–19〕 | Twenty-eight occurrences in the treatise, three here |
| Concentration of twin transformation | “causes the concentrations of twin transformation and great compassion to arise” 〔T32 437a20〕 | Two occurrences in the treatise; the other is 〔T32 407c22〕 |
| Concentration of great compassion | “causes the concentrations of twin transformation and great compassion to arise” 〔T32 437a20〕 | Two occurrences in the treatise; the other is 〔T32 407c22〕 |
| Natural knowledge | “causes natural knowledge and omniscience to arise” 〔T32 437a21–22〕 | Its only occurrence in the treatise. Omniscience occurs three times, at 426c28–29, 427c16, and 437a22 |
| Buddha-ground | “fulfills the Buddha-ground in sequence” 〔T32 437a23〕 | Three occurrences in the treatise 〔401a08–09·426c06·437a23〕. 慈流, 諸根種, and 自朋 each occur only here |
3. Critical Notes and Variant Readings
There are five 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 |
|---|---|---|---|
| 436c18 | 苦, in 成無苦，不失法用 | 害 | 【宋】【元】【明】【宮】 |
| 436c29 | 是, in 如是滿忍辱波羅蜜 | 是是 | 【宋】【元】【明】【宮】 |
| 437a04 | 堅, in 成堅受持誓願 | 聖 | 【明】 |
| 437a16 | 滿, in 已修慈遍滿，滿十波羅蜜 | 一滿 | 【宋】【元】【明】【宮】 |
| 437a21 | 力, in 辯、力、無畏已滿 | 九 | 【宮】 |
Two matters are recorded without decision:
- At 436c18, four witnesses read 害 for 苦 in 成無苦. The variant makes the character “harm,” verbally closer to virtue, while the base has “suffering.” Both are recorded; the reading text follows the base.
- At 437a21, Palace reads 九 for 力 in “analytical knowledge, powers, and fearlessnesses.” The variant makes one of the three items a number rather than a name; the base has three names. Both are recorded; the reading text follows the base.
No missing-character marker occurs. One inline note occurs: “Loving-kindness is finished” at 〔T32 437a23〕. It closes the four-unit loving-kindness practice, which begins “Question: What is loving-kindness?” 〔T32 435a11〕.
5. Simile and Rhetoric
- “Like a father toward a child” 〔T32 436c19〕: the image under the perfection of virtue, where a father toward a child does not lose Dhamma's functioning. The practice opens with another parent-child image, “like parents who have only one child, whom they dearly love” 〔T32 435a12〕. The first illustrates the characteristic of loving-kindness; this one illustrates not losing the functioning under virtue.
- The form of ten sections 〔T32 436c15–437a08〕: each begins with the bodhisattva great being as subject and closes with “in this way fulfills” a perfection. Direct count shows that seven say “the bodhisattva great being practices loving-kindness toward all beings”—1, 2, 3, 4, 5, 7, 8. Three differ: the sixth reverses the order to “practices loving-kindness toward all beings” 〔T32 436c27〕; the ninth says “through own-characteristic benefits all beings” 〔T32 437a05–06〕 without “practices loving-kindness” or “in this way”; the tenth says “cultivates loving-kindness toward all beings” 〔T32 437a06–07〕. The three differences are preserved.
- Nested closures 〔T32 437a08–437a23〕: ten perfections → four sustainments → two dhammas → fruits of calm and insight → Buddha-ground, connected through repeated “fulfills.” “Fulfills” occurs twelve times in paragraph C and forty-seven times in the whole treatise; it is the sentence-bone of this passage.
6. Internal Cross-Reading
- Back reference: the loving-kindness opening “Question: What is loving-kindness?” 〔T32 435a11〕 and its parent-child image 〔T32 435a12〕; the preceding close, “Therefore loving-kindness should be cultivated widely” 〔T32 436c04〕, which this unit immediately follows with questions on roots and object; the other occurrence of the concentrations of twin transformation and great compassion 〔T32 407c22〕; and the two other occurrences of omniscience 〔T32 426c28–29·427c16〕.
- Forward reference: “Question: What is compassion? What is its cultivation? What is its characteristic?” 〔T32 437a24〕. Loving-kindness has ended and the compassion practice begins.
- A unique concentration within the chapter: all fifteen occurrences of 菩薩摩訶薩 and all twenty-five of 波羅蜜 are here. Natural knowledge, 慈流, 諸根種, and 自朋 also occur only here. Buddha-ground does not: its other two occurrences are at 〔T32 401a08–09〕 and 〔T32 426c06〕. These are countable facts; no reason is asserted.
7. Transmission
This apparatus advances no claim about the author, translator, or transmission history.
Shi Huijing · Waken · The Path of Freedom · The Roots and Object of Loving-Kindness and the Ten Perfections · Apparatus · Summer 2026