解脫道論 喜心修行與具足
論文以獨子得樂為喻：父母見孩子得到安樂，心生歡喜，讚歎「善哉如是」；對一切眾生也這樣生起歡喜心，便名為喜。喜住不亂是修，欣悅為相，無怖為味；至於「除無樂為喜」為何不作「為起」，底本沒有解說，仍照原句保留。
修法有兩重。第一重見聞所敬重的人得到安樂；第二重那句三次使用「與」，接前接後尚未可定。兩重都以「若見若聞」起，都以「善哉善哉！願彼眾生長得歡喜」收。
多修以後，心成和軟，堪能受持；再依次修向中人、怨人，乃至遍滿四方。成就處列除不樂、不起不善愛、除綺語；失喜處列兩因，原句把「自親生怨／戲笑起行」與「對治生怨／不樂起」分作兩組，並未再解釋組內關係。（喜已竟）
The treatise illustrates appreciative joy through the happiness of an only child. Seeing the child gain happiness, the parents become joyful and praise it, saying, “Excellent—so it is.” Becoming joyful in this way toward all beings is called appreciative joy. Its remaining without distraction is cultivation; gladness is its characteristic and fearlessness its flavor. As for why 除無樂為喜, “removing the absence of happiness is appreciative joy,” does not say “is its arising,” the base text gives no explanation, so the original wording remains intact.
The cultivation has two parts. The first concerns seeing or hearing that a person one esteems has gained happiness. In the second sentence, 與 occurs three times, and whether each instance attaches backward or forward cannot yet be determined. Both parts begin with “whether seeing or hearing” and end with “Excellent, excellent! May this being long continue to gain joy.”
After repeated cultivation, the mind becomes gentle and capable of sustaining it. Cultivation then proceeds in sequence toward a neutral person and an enemy until it fills the four directions. Fulfillment lists removal of unhappiness, nonarising of unwholesome affection, and removal of frivolous speech. Loss of appreciative joy is stated under two causes: the original groups “enmity arises through one’s own intimates / action arises through play and laughter” and “enmity arises through the counteragent / unhappiness arises,” without further explaining the relations within the groups. (The section on appreciative joy is concluded.)
Shi Huijing · Waken · The Path of Freedom · The Cultivation and Fulfillment of Appreciative Joy · 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〉「喜心修行與具足」· 大正藏 T32n1648〔起 T32 0437b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0437b〕
問：云何喜？何修？何相？何味？何起？何功德？云何為修？答：猶如父母唯有一子，心所愛念，見子得樂，心生歡喜：善哉如是。一切眾生心生歡喜，此謂為喜。喜住不亂，此謂為修。欣悅為相，無怖為味，除無樂為喜，與慈等功德。云何為修者，初坐禪人入寂寂坐，攝一切心，不亂心。其人性所敬重，見得安樂心生歡喜，若見若聞如是作意：善哉善哉！願彼眾生長得歡喜。復次若見與不善法不相應與善法相應與，不可愛法不相應與可愛相應，若見若聞，如是作意：善哉善哉！願彼眾生長得歡喜。彼坐禪人以此門以此行，於彼人修喜心，以多修行。彼坐禪人以此門以此行，於彼人已修喜心，已多修行，成和軟心，堪能受持。從彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至喜滿四方。喜何具足何不具足？若喜成就除不樂，不起不善愛除綺語。以二因失喜：以自親生怨，以戲笑起行；以對治生怨，以不樂起。如初廣說（喜已竟）。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
問目與定義
問：什麼是喜？如何修？以什麼為相？以什麼為味？以什麼為起？有什麼功德？如何為修？
答：好比父母只有一個心愛的孩子，看見孩子得到安樂，心裡便歡喜，讚歎說：「善哉，正是這樣。」同樣地，對一切眾生生起歡喜心，就叫作喜。
讓喜心安住而不散亂，就叫作修。欣悅是它的相，無怖是它的味。論文接著作「除無樂為喜」；這一格沒有寫「為起」，底本也沒有進一步解說。喜的功德與慈相同。
修法
至於如何修：初學坐禪的人到寂靜處坐下，收攝整顆心，不讓心散亂。先取自己素來敬重的人；看見或聽聞那人得到安樂，心裡生起歡喜，便這樣作意：「善哉，善哉！願那位眾生長久得到歡喜。」
再者，若見或聽聞另一種情形，底本原句是「與不善法不相應與善法相應與，不可愛法不相應與可愛相應」。這裡三個「與」各自接前還是接後，語法歸屬未決，不能替底本斷定。對這種情形，也同樣作意：「善哉，善哉！願那位眾生長久得到歡喜。」
次第與遍滿
坐禪人依這個方法、這項行法，以那人為對象修喜心，並且反覆修習。依此修喜心、多加修習以後，心變得柔和，能夠受持。
此後依次把喜心修向中間人，再修向怨人；其餘如前面詳說，直到喜心遍滿四方。
具足與不具足
喜在什麼情形下具足，又在什麼情形下不具足？喜成就時，能除去不樂；不生起不善愛，也除去綺語。喜會因兩項情形而失去：第一項並列「自親生怨」與「戲笑起行」，第二項並列「對治生怨」與「不樂起」。論文沒有進一步說明每項內部各語的關係。其餘如前面詳說。
（喜已竟）
The Questions and Definition
Question: What is appreciative joy? How is it cultivated? What is its characteristic? What is its flavor? What is its arising? What merits does it have? What does its cultivation consist in?
Answer: It is like parents with only one beloved child. Seeing the child gain happiness, they become joyful and praise it, saying, “Excellent—so it is.” In the same way, to become joyful toward all beings is called appreciative joy.
For appreciative joy to remain without distraction is called cultivation. Gladness is its characteristic, and fearlessness is its flavor. The treatise next has 除無樂為喜, “removing the absence of happiness is appreciative joy.” This member does not say “is its arising,” and the base text offers no further explanation. The merits of appreciative joy are the same as those of loving-kindness.
Cultivation
As for how it is cultivated, the beginning meditator goes to a secluded place, sits down, gathers the whole mind, and does not let it become distracted. One first takes a person whom one naturally esteems. On seeing or hearing that this person has gained happiness, joy arises in one’s heart, and one attends in this way: “Excellent, excellent! May this being long continue to gain joy.”
Again, on seeing or hearing another circumstance, the base text’s sentence is 與不善法不相應與善法相應與，不可愛法不相應與可愛相應. It uses 與 three times, and whether each occurrence attaches backward or forward remains syntactically unresolved. It would be unwarranted to decide the base text’s syntax here. Regarding this circumstance, one attends in the same way: “Excellent, excellent! May this being long continue to gain joy.”
The Sequence and Pervasion
Through this method and this practice, the meditator cultivates appreciative joy toward that person and repeatedly practices it. After cultivating appreciative joy and practicing it repeatedly in this way, the mind becomes gentle and capable of sustaining it.
One then cultivates appreciative joy in sequence toward a neutral person and afterward toward an enemy. The remainder is as explained in detail before, until appreciative joy fills the four directions.
Fulfillment and Nonfulfillment
Under what conditions is appreciative joy fulfilled, and under what conditions is it not fulfilled? When appreciative joy is accomplished, unhappiness is removed; unwholesome affection does not arise, and frivolous speech is removed. Appreciative joy is lost in two circumstances. The first places “enmity arises through one’s own intimates” together with “action arises through play and laughter”; the second places “enmity arises through the counteragent” together with “unhappiness arises.” The treatise does not further explain the relation between the phrases within either circumstance. The remainder is as explained in detail before.
(The section on appreciative joy is concluded.)
Shi Huijing · Waken · The Path of Freedom · The Cultivation and Fulfillment of Appreciative Joy · Vernacular · Summer 2026
四無量第三門。先把所見說在前頭：本段以父母唯有一子為喻：父母心所愛念，見孩子得到安樂，便心生歡喜而說「善哉如是」；原文隨即把這個「心生歡喜」擴到一切眾生，收作「此謂為喜」〔T32 437b24〕。本段定義問答見〔T32 437b22–24〕。這是本單元明載的喻與定義，不借慈門或悲門另解。全段只有一個底本段落，其中依次寫七問、二重作意、修喜與多修、心成和軟而堪受持、中人與怨人的次第、滿四方，以及具足與失喜二因；讀時依這些本段句次前進。
全段最後以「如初廣說」承前，再接夾註「（喜已竟）」〔T32 437c10〕，喜門即在這一行收束。
七問與四事：無怖為味
「問：云何喜？何修？何相？何味？何起？何功德？云何為修？」〔T32 437b21–22〕——七問同式。答文也按層次落下：先以獨子喻回答「云何喜」，再以「喜住不亂」回答修，以「欣悅」「無怖」分別標相與味，接著留下「除無樂為喜」這個不整的第三格，再以「與慈等功德」收功德，最後另以「云何為修者」展開實際次第。「喜住不亂，此謂為修。欣悅為相，無怖為味，除無樂為喜，與慈等功德」〔T32 437b24–25〕——相是「欣悅」，味是「無怖」；論文只列這兩項，沒有再說明無怖的心理成因。第三格獨作「除無樂為喜」而不作「為起」——此處又無校記，所以此處只保留原句，不把它改成「為起」，也不另替「無樂」建立義解。功德仍是四字：「與慈等功德」——本段只把喜的功德接回慈門，沒有另列新表。
二重作意：善哉善哉
修法分作二重。第一重從敬重的人起：「其人性所敬重，見得安樂心生歡喜，若見若聞如是作意：善哉善哉！願彼眾生長得歡喜」〔T32 437b27–29〕。論文交代了所緣、見聞、心生歡喜與作意四步，沒有替「敬重」另立難易次第。第二重原文作：「復次若見與不善法不相應與善法相應與，不可愛法不相應與可愛相應」〔T32 437b29–437c01〕。在此停問一處：這一句連用三個「與」，每一個究竟接前還是接後？底本標點只在中間施一逗，本段也不自解，故三個「與」的歸屬未決；此處保留其不整，不替它排成一套確定句法。可以確定的，是兩重都以「若見若聞」為入口，又都以「善哉善哉！願彼眾生長得歡喜」收束〔T32 437b27–437c03〕。第一重在「若見若聞」前明列見得安樂，第二重則在同一入口前列出一串相應與不相應；兩重的內容不同，入口和願語相同。這就是本段明列的重複結構。
次第與具足：喜的岔路
「成和軟心，堪能受持」〔T32 437c05–06〕之後，論文才排出擴展次第：「從彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至喜滿四方」〔T32 437c06–07〕。在這以前，答文先連寫兩句：「於彼人修喜心，以多修行」與「於彼人已修喜心，已多修行」〔T32 437c03–05〕。後一句只比前一句多出兩個「已」，隨後才接「成和軟心，堪能受持」；這個由「修」到「已修」、由「多修」到「已多修」的逐字推進，是本段自己寫出的次序。再往下的一列只說由前一人轉向中人、再轉向怨人，最後遍滿四方；它沒有附加每一步的心理診斷。「喜何具足何不具足？若喜成就除不樂，不起不善愛除綺語」〔T32 437c07–09〕——具足處列「除不樂」「不起不善愛」「除綺語」三語；此處按原次序保存，不把三語改寫成彼此相生的機制。末後明標「以二因失喜」，隨即列成兩組：「以自親生怨，以戲笑起行；以對治生怨，以不樂起」〔T32 437c09–10〕。兩組內部的語法與因果，論文沒有再解說，故二因只按原列並存。這裡交付的讀法是：遇到標數，先把標數後的原列逐項讀足；原文未說明的連接，不把它改造成自我測驗。段末「如初廣說（喜已竟）」收門。
帶走三件：一個所見（本段以「見子得樂，心生歡喜」立喜，又以「無怖為味」標其味，兩語都只依原文保留），一個讀法（標數之後逐項讀足，未解的連接仍留未決），一條線（兩重修法都由「若見若聞」進入，同以「善哉善哉！願彼眾生長得歡喜」收束；再由所敬重人次第修至中人、怨人與四方）。末句兩次用到「如初廣說」的意思，只能確定本段把未重述的展開指回前說；本單元明寫到哪裡，義疏便講到哪裡，不替這四字補出未見於本段的細目。
This is the third doorway among the four immeasurables. The passage first states what is seen: it uses the simile of parents with only one child. Cherishing that child, they see the child gain happiness, become joyful, and say, “Excellent—so it is.” The original immediately extends this “becoming joyful” to all beings and concludes, “This is called appreciative joy”〔T32 437b24〕. The defining question and answer occur at〔T32 437b22–24〕. This is the simile and definition expressly stated in this unit; loving-kindness or compassion is not borrowed to explain it. The entire text is one base-text paragraph. In sequence it contains seven questions, two modes of attention, cultivation and repeated cultivation of appreciative joy, the mind’s becoming gentle and capable of sustaining it, the sequence through a neutral person and an enemy, filling the four directions, fulfillment, and two causes of losing appreciative joy. The reading follows this unit’s own order.
The whole passage finally refers back with “as explained in detail before” and then appends the inline note “(The section on appreciative joy is concluded.)”〔T32 437c10〕. The appreciative-joy doorway ends on that line.
Seven Questions and Four Matters: Fearlessness as Flavor
“Question: What is appreciative joy? How is it cultivated? What is its characteristic? What is its flavor? What is its arising? What merits does it have? What does its cultivation consist in?”〔T32 437b21–22〕—seven questions in the same formula. The answer also descends by stages: it first answers “What is appreciative joy?” through the simile of the only child; then “appreciative joy remains without distraction” answers cultivation; “gladness” and “fearlessness” designate characteristic and flavor; next comes the irregular third member 除無樂為喜; “its merits are equal to those of loving-kindness” concludes the answer on merits; and finally “as for what its cultivation consists in” opens the practical sequence. “For appreciative joy to remain without distraction is called cultivation. Gladness is its characteristic, fearlessness is its flavor, removing the absence of happiness is appreciative joy, and its merits are equal to those of loving-kindness”〔T32 437b24–25〕. The characteristic is gladness and the flavor is fearlessness. The treatise lists only those two and gives no psychological cause for fearlessness. The third member uniquely says 除無樂為喜, “removing the absence of happiness is appreciative joy,” rather than “is its arising.” There is no critical note here, so the original sentence is retained without changing it to “is its arising” or constructing a separate explanation for “absence of happiness.” The statement on merits remains the four-character phrase 與慈等功德: this passage connects the merits of appreciative joy back to the loving-kindness doorway without producing another list.
Two Modes of Attention: Excellent, Excellent
The cultivation has two parts. The first begins with an esteemed person: “A person whom one naturally esteems—seeing that this person has gained happiness, one becomes joyful; whether seeing or hearing, one attends in this way: ‘Excellent, excellent! May this being long continue to gain joy’”〔T32 437b27–29〕. The treatise gives the object, seeing or hearing, the heart’s joy, and attention; it does not establish a separate scale of difficulty for “esteem.” The second part says: “Again, one may see nonassociation with unwholesome qualities, association with wholesome qualities, nonassociation with what is unlovely, and association with what is lovely” (復次若見與不善法不相應與善法相應與，不可愛法不相應與可愛相應)〔T32 437b29–437c01〕. One question must remain open here: the sentence uses 與 three times; does each instance attach backward or forward? The base punctuation has only one comma in the middle, and the passage does not explain itself. The attachment of the three instances therefore remains unresolved; its irregular form is retained instead of being rearranged into a definite syntax. What can be known is that both parts enter through “whether seeing or hearing” and close with “Excellent, excellent! May this being long continue to gain joy”〔T32 437b27–437c03〕. The first explicitly mentions seeing happiness gained before “whether seeing or hearing”; the second puts a string of associations and nonassociations before the same entrance. Their content differs, while the entrance and aspiration are the same. This is the repeated structure expressly present in the passage.
Sequence and Fulfillment: The Fork in Appreciative Joy
Only after “the mind becomes gentle and capable of sustaining it”〔T32 437c05–06〕does the treatise set out the sequence of extension: “From there one cultivates in sequence toward a neutral person, and from there toward an enemy; the remainder is as explained in detail before, until appreciative joy fills the four directions”〔T32 437c06–07〕. Before this, the answer writes two consecutive sentences: “toward that person, the meditator cultivates appreciative joy and practices it repeatedly,” and “toward that person, the meditator has cultivated appreciative joy and has practiced repeatedly”〔T32 437c03–05〕. The latter adds the two markers “has” to the former and is followed by “the mind becomes gentle and capable of sustaining it.” This word-by-word movement from cultivating to having cultivated, and from repeated cultivation to having cultivated repeatedly, is the sequence written by the passage itself. The following series moves only from the earlier person to a neutral person, then to an enemy, and finally to the four directions. It adds no psychological diagnosis at any step. “Under what conditions is appreciative joy fulfilled or unfulfilled? When appreciative joy is accomplished, unhappiness is removed; unwholesome affection does not arise, and frivolous speech is removed”〔T32 437c07–09〕. Fulfillment contains the three phrases “removal of unhappiness,” “nonarising of unwholesome affection,” and “removal of frivolous speech.” Their original order is preserved; they are not rewritten as a mechanism by which one produces another. The end expressly marks “two causes through which appreciative joy is lost,” then lists two groups: “Through one’s own intimates, enmity arises; through play and laughter, action arises. Through the counteragent, enmity arises; unhappiness arises”〔T32 437c09–10〕. The treatise does not further explain the grammar or causality within either group, so the two causes remain as listed. The reading delivered here is this: when the text provides a count, first read every member following that count in full; do not convert an unexplained connection into a self-test. The doorway closes with “as explained in detail before (the section on appreciative joy is concluded).”
Take away three points: one thing seen—the passage establishes appreciative joy through “seeing the child gain happiness, the heart becomes joyful” and marks its flavor as fearlessness, retaining both statements only as the source gives them; one way of reading—read every listed member following a count, leaving unexplained connections unresolved; and one line of development—both parts of the cultivation enter through “whether seeing or hearing” and close with “Excellent, excellent! May this being long continue to gain joy,” then proceed from the esteemed person through a neutral person and an enemy to the four directions. The final line uses “as explained in detail before” in the sense of referring omitted development back to an earlier explanation. Only this referential function is certain; the Exposition follows what this unit expressly writes and does not supply details absent from it.
Shi Huijing · Waken · The Path of Freedom · The Cultivation and Fulfillment of Appreciative Joy · 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，承悲門之夾註「（悲已竟）」〔T32 437b20〕而下，為四無量之第三門，末以夾註「（喜已竟）」〔T32 437c10〕落喜門之界。底本唯一段——四無量四門之中，唯本門之定義、修法、次第、具足全在一段之內不分，慈門四單元、悲門三段、捨門三段皆分。〔T32 437b21–437c10〕
一、科判定位
底本唯一段。本編科判分四大節——定義·修法·次第·具足；大節之下逐節起訖凡七節，各繫其錨，逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 七問並舉 | 「問：云何喜？何修？何相？何味？何起？何功德？云何為修？」〔T32 437b21–22〕 |
| 定義與喻 | 「見子得樂，心生歡喜」〔T32 437b22–23〕…「一切眾生心生歡喜，此謂為喜」〔T32 437b23–24〕 |
| 修·相·味·起·功德 | 「喜住不亂」〔T32 437b24〕…「欣悅為相，無怖為味，除無樂為喜」〔T32 437b24–25〕…「與慈等功德」〔T32 437b25〕 |
| 修法第一重 | 「其人性所敬重」〔T32 437b27〕…「願彼眾生長得歡喜」〔T32 437b28–29〕 |
| 修法第二重 | 「與善法相應與」〔T32 437b29–437c01〕…「願彼眾生長得歡喜」〔T32 437c02–03〕 |
| 次第與遍滿 | 「成和軟心，堪能受持」〔T32 437c05–06〕…「乃至喜滿四方」〔T32 437c07〕 |
| 具足與不具足 | 「喜何具足何不具足」〔T32 437c07–08〕…「以對治生怨，以不樂起」〔T32 437c10〕（喜已竟） |
單元界與問答界相合：起於 437b21 喜之七問，止於 437c10 喜門之夾註；其下「問：云何捨？何修？何相？」〔T32 437c11〕另起一門，屬下一單元。
相味起之第三位作「為喜」（誌而不代正）：慈作「無嗔恚為起」〔T32 435a15〕、悲作「不害為起」〔T32 437a28〕、捨作「伏恚愛為起」〔T32 437c15〕，皆以「為起」收；本門獨作「除無樂為喜」〔T32 437b25〕而不作「為起」。此處大正藏無校記。照錄不代正。
具足之問，四門四式（誌而不代畫一）：慈門不別立此問，「何具足？何非具足？」在開卷五問之內〔T32 436c05–06〕，下文以「何具足者」〔T32 436c08〕「何非具足者」〔T32 436c10〕逐目而答；悲門作「問：何悲具足？何悲不具足？」〔T32 437b13〕冠以「問」而自成一段；本門作「喜何具足何不具足」〔T32 437c07–08〕不冠「問」、不別段；捨門作「云何捨具足、捨不具足？」〔T32 438a04〕亦不冠「問」而施一頓號。四式並存，照錄不代畫一。
全段定位錨
〔T32, 437b21–437c10〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 欣悅 | 「欣悅為相」〔T32 437b24–25〕 | 全論二見〔415c24·437b24〕 |
| 無怖 | 「無怖為味」〔T32 437b25〕 | 全論三見〔413b02·437b25·452c29〕 |
| 除無樂為喜 | 「除無樂為喜」〔T32 437b25〕 | 三門皆作「為起」，本門獨作「為喜」；無校記，照錄不代正 |
| 善哉如是·善哉善哉 | 「善哉如是」〔T32 437b23〕；「善哉善哉」二見〔T32 437b28·437c02〕 | 悲門作「苦哉如是」〔T32 437a26〕；四門唯此二門出歎詞 |
| 其人性所敬重 | 「其人性所敬重」〔T32 437b27〕 | 本門修法之首位取所敬重人，與慈門「彼坐禪人所貴重人」〔T32 435c06〕同意而異語；悲門則不出此位 |
| 與善法相應與 | 「復次若見與不善法不相應與善法相應與，不可愛法不相應與可愛相應」〔T32 437b29–437c01〕 | 句讀未決：「相應與」之「與」屬上屬下不明，底本標點於此僅施一逗。悲門之對文作「若見不善法相應、善法不相應」〔T32 437b05–06〕、「以不可愛法相應、可愛法不相應」〔T32 437b06–07〕，語序整而本門不整。照錄不代點、不代畫一 |
| 若喜成就除不樂 | 「若喜成就除不樂」〔T32 437c08〕、「不起不善愛除綺語」〔T32 437c08–09〕 | 四門具足之語各異：慈「殺除瞋恚、除不善愛」〔436c08–09〕·悲「除於殺害，不起憂惱」〔437b14〕·捨「殺除瞋愛，不起無明」〔438a05〕；本門「就」下無「殺」字，四本則有（見目三） |
| 綺語 | 「不起不善愛除綺語」〔T32 437c08–09〕 | 全論六見〔408b26·409b06·437c09·460b17–18·460b20·460b28〕；四無量四門唯本門及此 |
| 戲笑 | 「以戲笑起行」〔T32 437c09–10〕 | 全論七見；四無量四門唯本門及此 |
| 二因失喜 | 「以自親生怨，以戲笑起行；以對治生怨，以不樂起」〔T32 437c09–10〕 | 四門二因之語各繫其錨：慈門作「以自朋生怨」〔436c10〕與「以對治生怨」〔436c11〕·悲門作「以自親生怨」〔437b15〕與「以對治生忿」〔437b15–16〕·捨門作「以自親生怨」〔438a05–06〕與「以對治生怨」〔438a06〕——「自朋」唯慈門、「生忿」唯悲門 |
三、校記與異讀
本段範圍內大正藏校記四處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 437c01 | 愛（與可愛相應） | 愛法 | 【宋】【元】【明】【宮】 |
| 437c05 | 人已（於彼人已修喜心） | 已修 | 【明】 |
| 437c06 | 修（從彼次第修行於中人） | 彼 | 【宋】【元】【明】【宮】 |
| 437c08 | 就（若喜成就除不樂） | 就殺 | 【宋】【元】【明】【宮】 |
誌錄不判二事：
- 437c08「若喜成就除不樂」之「就」，四本作「就殺」——若從四本則此下多一殺字，與慈門「殺除瞋恚」〔T32 436c08–09〕、捨門「殺除瞋愛」〔T32 438a05〕同式；從底本則本門獨無「殺」字。並錄不判，本文從底本。
- 437c01「與可愛相應」之「愛」，四本作「愛法」——若從四本則與上文「不可愛法不相應」齊出「法」字；從底本則一有一無。並錄不判，本文從底本。
缺字零命中。夾註一處：〔T32 437c10〕「（喜已竟）」，底本行內夾註，照錄。
五、譬喻·修辭
- 「猶如父母唯有一子，心所愛念，見子得樂」〔T32 437b22–23〕：本段由見子得樂、心生歡喜與「善哉如是」，轉到「一切眾生心生歡喜，此謂為喜」〔T32 437b23–24〕；只按本段明載的喻與擴展誌錄。
- 「善哉善哉」之複〔T32 437b28·437c02〕：二重作意各出一「善哉善哉」，同式二遍（此語全論三見，餘一見在〔T32 425a22–23〕）；悲門三重則各出一問——「云何方便從苦當得解脫」〔T32 437b02〕與「云何方便從苦得脫」〔T32 437b05·437b08〕——一以歎收、一以問收。
- 一段不分〔T32 437b21–437c10〕：四門之中唯本門定義、修法、次第、具足俱在一段；其收語「如初廣說」〔T32 437c10〕四字亦唯本門置於門界夾註之前。「如初廣說」全論三十四見。
六、章內互讀
- 前指：悲門之竟「（悲已竟）」〔T32 437b20〕；悲門之三重作意〔T32 437b01–437b08〕與其對文〔T32 437b06–07〕；慈門之所貴重人〔T32 435c06〕、其十一功德〔T32 435a15–19〕、其二因失慈〔T32 436c10–11〕。
- 後指：「問：云何捨？何修？何相？」〔T32 437c11〕——喜門既竟，捨門於此始；捨門「與慈俱起」〔T32 437c16〕之列，即以慈悲喜三門為其所依。
- 同門遙指：四無量散句「云何無量散句？」〔T32 438a08〕重論四門之義。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage. This passage belongs to fascicle eight, the fifth part of the “Chapter on Ways of Practice” in the Path of Freedom. It follows the inline note “(The section on compassion is concluded.)”〔T32 437b20〕and forms the third of the four immeasurable doorways. The inline note “(The section on appreciative joy is concluded.)”〔T32 437c10〕marks its close. The base text has a single paragraph. Among the four immeasurable doorways, this is the only one whose definition, cultivation, sequence, and fulfillment all occur without a paragraph break; loving-kindness occupies four units, compassion has three paragraphs, and equanimity has three paragraphs.〔T32 437b21–437c10〕
1. Structural Location
The base text has one paragraph. This edition divides it into four major sections—definition, cultivation, sequence, and fulfillment—and seven subsections beneath them. Each opening and closing can be checked at its anchor:
| Section | Exact opening and closing words, with anchors |
|---|---|
| Seven questions together | “Question: What is appreciative joy? How is it cultivated? What is its characteristic? What is its flavor? What is its arising? What merits does it have? What does its cultivation consist in?”〔T32 437b21–22〕 |
| Definition and simile | “Seeing the child gain happiness, the heart becomes joyful”〔T32 437b22–23〕…“Becoming joyful toward all beings is called appreciative joy”〔T32 437b23–24〕 |
| Cultivation, characteristic, flavor, arising, and merits | “Appreciative joy remains without distraction”〔T32 437b24〕…“Gladness is its characteristic, fearlessness is its flavor, removing the absence of happiness is appreciative joy”〔T32 437b24–25〕…“Its merits are equal to those of loving-kindness”〔T32 437b25〕 |
| First part of the cultivation | “A person whom one naturally esteems”〔T32 437b27〕…“May this being long continue to gain joy”〔T32 437b28–29〕 |
| Second part of the cultivation | “Association with wholesome qualities” (與善法相應與)〔T32 437b29–437c01〕…“May this being long continue to gain joy”〔T32 437c02–03〕 |
| Sequence and pervasion | “The mind becomes gentle and capable of sustaining it”〔T32 437c05–06〕…“Until appreciative joy fills the four directions”〔T32 437c07〕 |
| Fulfillment and nonfulfillment | “Under what conditions is appreciative joy fulfilled or unfulfilled?”〔T32 437c07–08〕…“Through the counteragent, enmity arises; unhappiness arises”〔T32 437c10〕(the section on appreciative joy is concluded) |
The unit boundary coincides with the question-and-answer boundary. It begins with the seven questions concerning appreciative joy at 437b21 and ends with the inline note concluding that doorway at 437c10. Below it, “Question: What is equanimity? How is it cultivated? What is its characteristic?”〔T32 437c11〕begins another doorway and belongs to the next unit.
The third position in the characteristic-flavor-arising formula says “is appreciative joy” rather than “is its arising” (recorded without correction). Loving-kindness says “absence of ill will is its arising”〔T32 435a15〕, compassion says “non-harming is its arising”〔T32 437a28〕, and equanimity says “subduing anger and affection is its arising”〔T32 437c15〕; each closes with “is its arising.” This doorway alone says 除無樂為喜, “removing the absence of happiness is appreciative joy”〔T32 437b25〕, not “is its arising.” There is no Taishō critical note here. The wording is preserved without correction.
The question about fulfillment has four forms in the four doorways (recorded without harmonization). Loving-kindness does not establish a separate question: “What is fulfillment? What is nonfulfillment?” occurs among its five opening questions〔T32 436c05–06〕, with answers beginning “As for fulfillment”〔T32 436c08〕and “As for nonfulfillment”〔T32 436c10〕. Compassion has “Question: What is the fulfillment of compassion? What is its nonfulfillment?”〔T32 437b13〕, introduced by “Question” and set in a separate paragraph. This doorway has “Under what conditions is appreciative joy fulfilled or unfulfilled?” (喜何具足何不具足)〔T32 437c07–08〕, without “Question” and without a paragraph break. Equanimity has “What is the fulfillment and nonfulfillment of equanimity?”〔T32 438a04〕, also without “Question” but with an enumeration comma in the base punctuation. All four forms coexist and are not harmonized.
Anchor for the whole passage
〔T32, 437b21–437c10〕
2. Terms and Translation
| Term | Use in this passage | Checkable connection within the chapter |
|---|---|---|
| Gladness | “Gladness is its characteristic” (欣悅為相)〔T32 437b24–25〕 | Two occurrences in the whole treatise〔415c24·437b24〕. |
| Fearlessness | “Fearlessness is its flavor” (無怖為味)〔T32 437b25〕 | Three occurrences in the whole treatise〔413b02·437b25·452c29〕. |
| Removing the absence of happiness is appreciative joy | 除無樂為喜〔T32 437b25〕 | The other three doorways all say “is its arising,” whereas this one says “is appreciative joy.” There is no critical note; the wording is preserved without correction. |
| Excellent—so it is / Excellent, excellent | 善哉如是〔T32 437b23〕; two occurrences of 善哉善哉〔T32 437b28·437c02〕 | The compassion doorway has “Alas, such suffering!” (苦哉如是)〔T32 437a26〕. Among the four doorways, only these two include such exclamations. |
| A person whom one naturally esteems | 其人性所敬重〔T32 437b27〕 | The first person in this cultivation is an esteemed person. This has the same purport but different wording from “the person held in esteem by that meditator” (彼坐禪人所貴重人) in the loving-kindness doorway〔T32 435c06〕. The compassion doorway does not name this position. |
| Association with wholesome qualities | 復次若見與不善法不相應與善法相應與，不可愛法不相應與可愛相應〔T32 437b29–437c01〕 | The syntax remains unresolved. Whether each 與 in 相應與 attaches backward or forward is unclear; the base punctuation has only one comma here. The parallel compassion passage has the more orderly “associated with unwholesome qualities, not associated with wholesome qualities”〔T32 437b05–06〕and “associated with what is unlovely, not associated with what is lovely”〔T32 437b06–07〕. The present text is retained without repunctuation or harmonization. |
| When appreciative joy is accomplished, unhappiness is removed | “When appreciative joy is accomplished, unhappiness is removed” (若喜成就除不樂)〔T32 437c08〕and “unwholesome affection does not arise; frivolous speech is removed” (不起不善愛除綺語)〔T32 437c08–09〕 | Each doorway phrases fulfillment differently: loving-kindness has “killing and ill will are removed; unwholesome affection is removed”〔436c08–09〕; compassion has “killing is removed; distress does not arise”〔437b14〕; equanimity has “killing, anger, and affection are removed; ignorance does not arise”〔438a05〕. After 就, this doorway has no 殺; all four other witnesses add it (see section 3). |
| Frivolous speech | 不起不善愛除綺語〔T32 437c08–09〕 | Six occurrences in the whole treatise〔408b26·409b06·437c09·460b17–18·460b20·460b28〕. Among the four immeasurable doorways, it occurs only here. |
| Play and laughter | 以戲笑起行〔T32 437c09–10〕 | Seven occurrences in the whole treatise; among the four immeasurable doorways, it occurs only here. |
| Two causes of losing appreciative joy | 以自親生怨，以戲笑起行；以對治生怨，以不樂起〔T32 437c09–10〕 | The two-cause phrases in the four doorways have their own anchors: loving-kindness has “enmity arises through one’s own circle”〔436c10〕and “enmity arises through the counteragent”〔436c11〕; compassion has “enmity arises through one’s own intimates”〔437b15〕and “indignation arises through the counteragent”〔437b15–16〕; equanimity has “enmity arises through one’s own intimates”〔438a05–06〕and “enmity arises through the counteragent”〔438a06〕. Only loving-kindness has 自朋; only compassion has 生忿. |
3. Critical Notes and Variants
There are four Taishō critical notes within this passage. All are recorded without altering the text; the base reading follows the Taishō text throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 437c01 | 愛 (in 與可愛相應) | 愛法 | 【宋】【元】【明】【宮】 |
| 437c05 | 人已 (in 於彼人已修喜心) | 已修 | 【明】 |
| 437c06 | 修 (in 從彼次第修行於中人) | 彼 | 【宋】【元】【明】【宮】 |
| 437c08 | 就 (in 若喜成就除不樂) | 就殺 | 【宋】【元】【明】【宮】 |
Two matters are recorded without adjudication:
- At 437c08, the Taishō text has
就in “when appreciative joy is accomplished, unhappiness is removed,” while all four other witnesses read就殺. Following the four witnesses would add the character殺, aligning the construction with “killing and ill will are removed” in the loving-kindness doorway〔T32 436c08–09〕and “killing, anger, and affection are removed” in the equanimity doorway〔T32 438a05〕. Under the base text, this doorway alone lacks殺. Both are recorded without adjudication; the main text follows the base. - At 437c01, the Taishō text has
愛in “associated with what is lovely,” while all four other witnesses read愛法. Following the four witnesses would cause both this phrase and the preceding “not associated with unlovely qualities” to contain the character法. Under the base text, one has it and the other does not. Both are recorded without adjudication; the main text follows the base.
No missing-character markup occurs. There is one inline note: “(The section on appreciative joy is concluded.)” at〔T32 437c10〕. It is retained as an inline note from the base text.
5. Similes and Rhetoric
- “It is like parents with only one child, whom they cherish in their hearts; seeing the child gain happiness”〔T32 437b22–23〕. From seeing the child gain happiness, becoming joyful, and saying “Excellent—so it is,” the passage moves to “Becoming joyful toward all beings is called appreciative joy”〔T32 437b23–24〕. Only the simile and extension expressly stated here are recorded.
- The repetition of “Excellent, excellent” (
善哉善哉)〔T32 437b28·437c02〕. Each of the two modes of attention contains this phrase, producing the same form twice. It occurs three times in the whole treatise, the remaining occurrence being at〔T32 425a22–23〕. By contrast, each of compassion’s three modes has a question: “By what means might this being then gain release from suffering?”〔T32 437b02〕and “By what means might this being be freed from suffering?”〔T32 437b05·437b08〕. One closes with an exclamation, the other with a question. - No paragraph division〔T32 437b21–437c10〕. Among the four doorways, only this doorway keeps definition, cultivation, sequence, and fulfillment within one paragraph. Its closing phrase “as explained in detail before”〔T32 437c10〕is likewise placed immediately before the doorway’s inline closing note only here. “As explained in detail before” occurs thirty-four times in the whole treatise.
6. Connections Within the Chapter
- Backward references: the end of the compassion doorway, “(The section on compassion is concluded.)”〔T32 437b20〕; compassion’s threefold attention〔T32 437b01–437b08〕and its parallel text〔T32 437b06–07〕; the esteemed person in the loving-kindness doorway〔T32 435c06〕, its eleven merits〔T32 435a15–19〕, and its two causes for losing loving-kindness〔T32 436c10–11〕.
- Forward reference: “Question: What is equanimity? How is it cultivated? What is its characteristic?”〔T32 437c11〕. The appreciative-joy doorway having ended, the equanimity doorway begins here. The equanimity doorway’s list “arising together with loving-kindness”〔T32 437c16〕rests on the doorways of loving-kindness, compassion, and appreciative joy.
- Later reference within the same set: the question “What are the miscellaneous statements concerning the immeasurables?”〔T32 438a08〕returns to the meaning of the four doorways.
7. Transmission
Questions concerning the author, translator, and textual transmission are not taken up in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Cultivation and Fulfillment of Appreciative Joy · Apparatus · Summer 2026