解脫道論 白話全本 · 冊4

A Question Continuing from the Preceding Chapter

Question: At this point, what should a person practising seated meditation—purified in virtue, having practised the undertaking of the ascetic practices, and having accomplished the most excellent wholesome place—do next?

Answer: Cause concentration to arise.

Thirteen Questions in Succession

Question: What is concentration? What is its characteristic? What is its function? What is its arising? What is its basis? Who receives jhāna? What is the difference among liberation, concentration, and attainment? How many causes of concentration can be seen, through which concentration arises? How many dhammas obstruct concentration? How many benefits does concentration have? How many requisites does concentration require? How many kinds of concentration are there? How is concentration caused to arise?

What Is Concentration?—Stated Three Times

Answer: Concentration is a purified mind, single-minded energy, and equality with the quality of tranquility, truly abiding without distraction—this is called concentration.

Again: the fierce wind of defilements does not overturn one’s thought, like a lamp in a hall whose flame remains unmoving.

And as the Abhidhamma says: when the mind abides rightly, without anything to grasp, it is neither moved nor disturbed; it is tranquil and unattached; it is right concentration, the faculty of concentration, and the power of concentration—this is called concentration.

Characteristic, Function, Arising, and Basis

What is its characteristic? What is its function? What is its arising? What is its basis?

Abiding of mind is its characteristic, subduing the adversary is its function, tranquility is its arising, and being unattached amid defilement with the mind liberated is called its basis.

Who Receives Concentration?—Five Comparisons

Who receives concentration? It is a person who receives equality of mental factors, equality of preparatory concentration, and so forth.

It is like holding a balance in one’s hand and making the mind and mental factors equal; like oil in a bowl.

Mindfulness and energy acting equally make concentration, just as four horses pull a cart with equal strength.

Reflection acting equally makes concentration, like an arrow-maker concentrating and straightening an arrow.

Because it can remove the adversary, it is like medicine removing poison.

As Abhidhamma says: gathering in is a meaning of concentration; following is a meaning of concentration; fullness is a meaning of concentration.

What Jhāna, Liberation, Concentration, and Attainment Each Refer To

Jhāna means the four jhānas, namely the first jhāna and so forth.

Liberation means the eight liberations, beginning with perceiving form internally and observing form externally, and so forth.

Concentration means the three concentrations, beginning with concentration with applied and sustained thought, and so forth.

Attainment means the nine successive attainments.

Why Is It Called Jhāna?—Nine “Because” Statements

Why is it called jhāna? Because of reflecting on matters, because of reflecting on adversaries, because of the mind’s joy and pleasure, because of liberation through separation from hindrances, because of causing equality, because of the means that arouse concentration, because of attaining mastery, because of not abiding in attainment according to one meaning, and because of delighting in arousing concentration.

Four Benefits

As for liberation and attainment, how many benefits cause concentration to arise? Four benefits are seen to cause concentration to arise.

What are the four? Pleasant abiding in the presently seen Dhamma, pleasure in contemplating matters, direct realization of supernormal knowledge, and fullness of being.

What is pleasant abiding in the presently seen Dhamma? A person who has attained concentration can give rise to what is without influxes; the mind gives rise to a delightful savor and experiences supramundane pleasure—this is pleasant abiding in the presently seen Dhamma. Therefore the Blessed One said: this body of his gives rise to joy from tranquility, causing him to gain coolness, gradually reach fullness, and become fully accomplished, and so forth. And as the Buddha told a monk: when I formerly was 尼乾, for seven days and seven nights my body did not move, my mouth uttered no words, and I remained upright and silent, experiencing only pleasure. This is called pleasant abiding in the presently seen Dhamma within the noble Dhamma.

What is pleasure in contemplating matters? A person practising seated meditation who has attained concentration of mind has no covering or entanglement in the matter, is pliant and capable of sustaining, contemplates and sees the aggregates, sense bases, elements, and so forth, and is intrinsically at ease. Therefore the Blessed One instructed the monks to practise: all such things are known by the mind in accordance with reality.

What is direct realization of supernormal knowledge? A person who has attained concentration realizes the five direct knowledges in dependence upon it: supernormal power, the divine ear, knowing others’ minds, recollection of past lives, and the divine eye. Therefore the Blessed One said: having attained concentration of mind, one transforms it as appropriate, causing all such things to be gained according to one’s will.

What is fullness of being? A person who has attained concentration but has not yet reached the adept is ultimately kept from regression. Through concentration that person gains a result and obtains fullness of being in the form and formless realms. As the Buddha said: through a little cultivation of the first jhāna, one gains the retinue of Brahmā; all of that kind are born there.

In this way, all these four benefits can give rise to that concentration, and each should be aroused.

How Many Dhammas Obstruct Concentration?

How many obstructions to concentration are there? There are eight dhammas: desire for desire, ill will, indolence, sleep, agitation-play, doubt, ignorance, and absence of joy and pleasure.

All unwholesome dhammas are obstructing dhammas.

How Many Causes of Concentration Are There?

How many are causes of concentration? There are eight dhammas. These causes are renunciation and non-anger, a clear sign and non-distraction. All wholesome dhammas gladden the mind and can give rise to knowledge of dhammas—these are causes of concentration.

The Requisites of Concentration

How many requisites does concentration have? There are seven kinds of virtue: contentment with requisites, guarding the doors of the faculties, moderation in food, not sleeping during the early, middle, and late watches of the night, constant mindfulness and wisdom, and a quiet dwelling.

Several Points to Record

The thirteen questions are set out in one breath, and the answer then takes them up one by one. In the question, “How many causes of concentration can be seen?” comes first, “How many dhammas obstruct concentration?” second, and “How many benefits does concentration have?” third. The answer, however, gives the benefits first, the obstructing dhammas second, and the causes of concentration last, precisely reversing their order. This is recorded as written.

The question reads “Who receives jhāna?”, but the heading in the answer reads “Who receives concentration?” What follows then explains the four names jhāna, liberation, concentration, and attainment one by one. Under the Taishō punctuation, the word “jhāna” belongs to the preceding question; according to what the answer explains, it belongs to the following question. The wording is retained here without imposing a division.

“How many requisites does concentration have? There are seven kinds of virtue”—only six items follow when separated by enumeration commas. If it is read as “seven kinds: virtue, contentment with requisites …”, there are exactly seven. The two readings differ only in whether the word “virtue” belongs above or below. This is recorded without imposing a division.

“How many causes of concentration are there? There are eight dhammas”—under the Taishō punctuation, what follows forms four groups; separated name by name, it gives seven items. Neither way of counting reaches eight. This is recorded without supplying an item.

This passage has five places where a number is stated. The four benefits list four, the nine “because” statements list nine, and the eight obstructions list eight: these three agree with their stated numbers. The eight causes and seven requisites do not agree with their stated numbers, and both occur in the final three sections.

For the same Abhidhamma, this passage first says “as the Abhidhamma says” and ten lines later “as Abhidhamma says.” The two forms differ. This is recorded as written.

The final question, “How is concentration caused to arise?”, receives no answer under that heading anywhere from the beginning to the end of this chapter. This is recorded as written.

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Shi Huijing · Waken · The Path of Freedom · The General Questions on Concentration, Its Benefits, and Its Requisites · Vernacular · Summer 2026

First Pair: Worldly and Supramundane Concentration

How many kinds of concentration are there? Concentration is of two kinds: first, worldly concentration; second, supramundane concentration.

Concentration obtained through noble fruition is called world-transcending concentration; the rest is called concentration of the world.

That worldly concentration is with influxes, with fetters, and with bonds; it is a stream, a peril, a covering, 戒盜見盜, appropriation, and defilement—this is called worldly concentration.

What is contrary to this is named world-transcending concentration.

Second Pair: Wrong and Right Concentration

Again, concentration is of two kinds: wrong concentration and right concentration.

What is wrong concentration? An unwholesome one-pointed mind is called wrong concentration; a wholesome one-pointed mind is called right concentration.

Wrong concentration should be abandoned; right concentration should be developed.

Third Pair: Outer Concentration and Absorption Concentration

Again, concentration is of two kinds: outer concentration and absorption concentration.

The initial portion of each particular concentration is called outer concentration.

What comes immediately after 性除 is called absorption concentration.

Several Points to Record

All three pairs are twofold, but the numbers of words given to them differ greatly. The first pair lists nine characteristics of worldly concentration, yet says only “contrary to this” of world-transcending concentration, without listing even one characteristic. The second pair gives one sentence to each side. The third likewise gives one sentence to each side and adds no further judgment. This is recorded as written.

Among the three pairs, only the second adds a judgment about development and abandonment after making its division—“wrong concentration should be abandoned; right concentration should be developed.” The first and third stop once their divisions have been made. This is recorded as written.

The opening of the third pair reads “again, concentration is of two kinds” in the base text, while the Song, Yuan, Ming, and Gong witnesses read “again, in this way, there is one kind.” Both are recorded here, and the present text follows the base.

Among the nine characteristics listed for worldly concentration, the first three in “it is with influxes, with fetters, and with bonds” share a single Chinese copula 是, while each of the following six carries its own 是. Nine characteristics have seven occurrences of 是. This is recorded as written.

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Shi Huijing · Waken · The Path of Freedom · The Two-Fold Divisions of Concentration: Wrong and Right · Vernacular · Summer 2026

First Three-Fold Division: By Applied and Sustained Thought

Again, concentration is of three kinds: concentration with applied and sustained thought, concentration without applied thought but with little sustained thought, and concentration without applied or sustained thought.

What is with applied and sustained thought? The first jhāna has applied and sustained thought, the second jhāna has no applied thought and little sustained thought, and the remaining jhānas have neither applied nor sustained thought.

Second Three-Fold Division: By Joy, Pleasure, and Equanimity

Again, concentration is of three kinds: concentration arisen together with joy, concentration arisen together with pleasure, and concentration arisen together with equanimity.

The first and second jhānas are called arisen together with joy, the third jhāna is called arisen together with pleasure, and the fourth jhāna is called arisen together with equanimity.

Third Three-Fold Division: By Persons

Again, concentration is of three kinds: wholesome concentration, resultant concentration, and functional concentration.

What is wholesome concentration? When the learner on the noble path and the ordinary person cultivate form and formless concentration, this is called wholesome concentration.

When the learner in noble fruition and the ordinary person are born in the form and formless realms, this is called resultant concentration.

When the adept (one beyond training) receives form and formless concentration, this is called functional concentration.

First Four-Fold Division: Desire, Form, Formless, and 無所受

Again, concentration is of four kinds: desire concentration, form concentration, formless concentration, and 無所受定.

The so-called 彼彼行正受行 is called desire concentration.

The four jhānas are called form concentration.

The four formless concentrations and the result of wholesome action are called formless concentration.

The fruits of the four paths are called 無所受定.

Second Four-Fold Division: Four Kinds of Practice

Again, concentration has four kinds of practice: painful practice with dull wisdom, painful practice with sharp wisdom, pleasant practice with sharp wisdom, and pleasant practice with dull wisdom.

These are four persons: first, one of 密煩惱; second, one of 疎煩惱; third, one of sharp faculties; and fourth, one of dull faculties.

Among persons of 密煩惱, one of dull faculties practises painfully and obtains concentration with dull wisdom. One of 密煩惱 and sharp faculties practises painfully and obtains concentration with sharp wisdom. Among persons of 疎煩惱, one of dull faculties practises pleasantly and obtains concentration with dull wisdom. One of 疎煩惱 and sharp faculties practises pleasantly and obtains concentration with sharp wisdom.

Within this, a person of 密煩惱 must subdue the defilements painfully because the defilements are dense; therefore this is painful practice. A person of dull faculties must accumulate jhāna practice for a long time before experiencing dull wisdom because the faculties are dull; therefore it is named dull wisdom.

By this method, all should be distinguished in the same way.

Third Four-Fold Division: The Small and Immeasurable in Concentration and Matter

Again, concentration is of four kinds: small concentration with a small matter, small concentration with an immeasurable matter, immeasurable concentration with a small matter, and immeasurable concentration with an immeasurable matter.

What is small concentration with a small matter? The concentration is not obtained as the mind wishes; the concentration has little energy—this is called small concentration with a small matter.

What is small concentration with an immeasurable matter? The concentration is not obtained as the mind wishes; that matter has great energy—this is called small concentration with an immeasurable matter.

What is immeasurable concentration with a small matter? The concentration is obtained as the mind wishes; that matter has little energy—this is called immeasurable concentration with a small matter.

What is immeasurable concentration with an immeasurable matter? The concentration has already been obtained as the mind wishes; that matter has great energy—this is called immeasurable concentration with an immeasurable matter.

Several Points to Record

Among the three groups of threefold concentration, the first two are both correlated with jhānas—the first, second, third, and fourth jhānas. The third is not correlated with jhānas but with persons—the learner on the noble path, the ordinary person, the learner in noble fruition, and the adept (one beyond training). This is recorded as written.

The first group says that the second jhāna is “without applied thought but with little sustained thought.” Later in this chapter, when the fourth group of fourfold concentration is presented, the second jhāna is “accomplished in three factors after leaving applied and sustained thought,” which means without applied or sustained thought. The two accounts coexist within the same chapter and are not connected until the passage on the five jhānas says, “because there are results for two persons.” This is recorded as written here.

The listed order of the four kinds of practice is: painful practice with dull wisdom, painful practice with sharp wisdom, pleasant practice with sharp wisdom, and pleasant practice with dull wisdom; the order of the item-by-item expansion below is: painful–dull, painful–sharp, pleasant–dull, pleasant–sharp. The third and fourth items of the list do not agree with the order of the expansion. At this point the Song, Yuan, Ming, and Gong witnesses read “pleasant practice with dull wisdom, pleasant practice with sharp wisdom,” which agrees exactly with the order of the expansion. This is recorded as written, and the present text follows the base.

The text says “these four persons,” but the four items listed are actually two pairs—密煩惱 and 疎煩惱 form one pair, while sharp faculties and dull faculties form the other. The four persons are produced by crossing these two pairs. This is recorded as written.

In the four statements of the group beginning with small concentration and a small matter, the first reads “the concentration has little energy,” while the other three all read “that matter … energy.” Again, the fourth reads “the concentration has already been obtained as the mind wishes,” while the other three do not have the word “already.” This is recorded as written.

In the fourth statement’s “that matter has great energy,” the base reads “matter,” while the Song, Yuan, Ming, and Gong witnesses read “concentration.” This is recorded as written, and the present text follows the base.

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Shi Huijing · Waken · The Path of Freedom · The Three-Fold and Four-Fold Divisions of Concentration · Vernacular · Summer 2026

First Doorway: Desire, Energy, Mind, and Wisdom

Again, concentration is of four kinds: desire concentration, energy concentration, mind concentration, and wisdom concentration.

Desire concentration is cultivated and obtained in dependence on desire; it is called desire concentration.

Obtained in dependence on energy, it is called energy concentration.

Cultivated and obtained in dependence on mind, it is called mind concentration.

Cultivated and obtained in dependence on wisdom, it is called wisdom concentration.

Second Doorway: Four Statements on What the Buddha and Disciples Obtain

Again, concentration is of four kinds: some concentration is obtained by the Buddha but not by disciples; some is obtained by disciples but not by the Buddha; some is obtained by both the Buddha and disciples; and some is obtained by neither the Buddha nor disciples.

The concentration of great compassion and the concentration of twin transformation are obtained by the Buddha, not by disciples.

Learner-fruition concentration is obtained by disciples, not by the Buddha.

The nine successive concentrations and adept-fruition concentration are obtained by both the Buddha and disciples.

Concentration without perception is obtained by neither the Buddha nor disciples.

Third Doorway: Four Statements on Arising and Cessation

Again, concentration is of four kinds: some is for arising but not for cessation; some is for cessation but not for arising; some is for both arising and cessation; and some is for neither arising nor cessation.

Question: What is for arising but not for cessation?

Answer: Wholesome and unwholesome concentration of the desire realm is called for arising but not for cessation.

Concentration of the four noble paths is for cessation but not for arising.

Wholesome form and formless concentration of learners and ordinary persons is for both arising and cessation.

All fruition concentration and functional concentration is for neither arising nor cessation.

Fourth Doorway: The Four Jhānas

Again, concentration is of four kinds: the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna.

Leaving the five hindrances and accomplishing applied thought, sustained thought, joy, pleasure, and one-pointedness: this is called the first jhāna.

Leaving applied and sustained thought, one accomplishes three factors.

Leaving joy, one accomplishes two factors.

Leaving pleasure, equanimity, and one-pointedness, one accomplishes the fourth jhāna.

Several Points to Remember

The four items in the first doorway ought to use one uniform sentence form. In fact, the items on desire, mind, and wisdom all read “cultivated and obtained in dependence on …,” while the item on energy alone reads “obtained in dependence on energy,” omitting 修, “cultivated.” The closing sentences for desire, mind, and wisdom all use the form “this is called such-and-such concentration,” while the item on energy alone omits 為. Two characters are omitted in the same item. This is recorded as written.

Again, only the first item in the first doorway sets up the heading “as for desire concentration”; the other three begin directly from “in dependence on ….” This is recorded as written.

The second and third doorways both consist of four statements, but in the third doorway the first statement is framed as a question and answer while the other three are stated directly. Throughout this chapter, apart from the opening unit, “Question:” and “Answer:” occur only here and in the passage on the five jhānas. This is recorded as written.

The fourth doorway presents the four jhānas, but its four items do not speak uniformly. The first jhāna lists five names—applied thought, sustained thought, joy, pleasure, and one-pointedness—without stating a number of factors. The second and third jhānas state numbers of factors—three factors and two factors—without listing names. The fourth jhāna returns to listing names—equanimity and one-pointedness—without stating a number of factors. This is recorded as written.

The “equanimity” of the fourth jhāna is not among the five names listed for the first jhāna. This is recorded as written.

In the sentence “leaving pleasure equanimity one-pointedness accomplishing the fourth jhāna,” the base text has no internal punctuation. Later in this chapter, the passage on the five jhānas reads, “Leaving pleasure, one accomplishes two divisions, called the fourth jhāna, namely equanimity and one-pointedness.” This can be consulted. Here the wording is retained literally, and this edition does not punctuate it on the text’s behalf.

For 枝, “factor,” in “accomplishing three factors after leaving applied and sustained thought,” the Song, Yuan, Ming, and Gong witnesses read 支, also meaning “factor.” This is recorded as written, and the present text follows the base.

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Shi Huijing · Waken · The Path of Freedom · The Multiple Four-Fold Classifications of Concentration · Vernacular · Summer 2026

First Doorway: The Five Jhānas

Again, concentration is of five kinds: the first jhāna, the second jhāna, the third jhāna, the fourth jhāna, and the fifth jhāna.

The five jhānas have five factors: applied thought, sustained thought, joy, pleasure, and one-pointedness. Leaving the five hindrances, one accomplishes five factors; this is called the first jhāna.

Leaving applied thought, one accomplishes four factors; this is called the second jhāna.

Leaving joy, one accomplishes two factors; this is called the third jhāna.

Leaving pleasure, one accomplishes two divisions, called the fourth jhāna—namely equanimity and one-pointedness.

Why Both Four Jhānas and Five Jhānas Are Taught

Question: Why are four jhānas taught and five jhānas also taught?

Answer: Because there are results for two persons. The second jhāna is of two kinds: without applied or sustained thought, and without applied thought but with little sustained thought.

Each of the Two Persons Arouses a Second Jhāna

Question: Which person practising seated meditation brings the first jhāna to mastery and arouses the second jhāna?

Answer: One gathers mindfulness and reflects upon coarse applied and sustained thought, and further knows the fault of applied thought. One then causes the second jhāna without applied or sustained thought to arise—this is that person’s sequence of cultivating the four jhānas.

There is another person who has brought the first jhāna to mastery and caused the second jhāna to appear: this person gathers mindfulness and reflects upon coarse applied thought, knows only the fault of applied thought, sees the state without applied thought but with little sustained thought, and then arouses the second jhāna—this is that person’s sequence of receiving the five jhānas. Therefore five jhānas are taught.

Second Doorway: Five-Division Attainment

There are again five kinds of concentration, called five-division attainment: joy-fulfillment, pleasure-fulfillment, mind-fulfillment, light-fulfillment, and contemplation-perception.

Within these, the first and second jhānas are joy-fulfillment, and the third jhāna is pleasure-fulfillment. With knowledge of others’ minds it is called mind-fulfillment; with the divine eye it is called light-fulfillment; and insight knowledge arising from each particular concentration is called contemplation-perception.

Third Doorway: Five-Knowledge Right Concentration

Again, concentration is of five kinds, called five-knowledge right concentration.

This is pleasure in the present and also a future result of pleasure.

This concentration arises in dependence on 身智; it is practised by the noble and is without defilement.

This concentration is cultivated by a person of wisdom; this concentration is quiet and still, and pleasant; through 猗所得 it accomplishes what is not two and does not subdue birth and death.

This concentration is quiet and still, and most pleasant; it is obtained through 猗成一性; it is not the “I” that subdues birth and death.

In this concentration, mindfulness enters and mindfulness arises; it arises in dependence on 身智.

The Chapter’s Closing Sentences

Again, fields of practice have already been distinguished; now the matters of practice and the lower, middle, and higher are distinguished.

In this way, concentration can be known to be of many kinds—all concentrations enter into the four concentrations.

Several Points to Remember

The count of factors in the five jhānas decreases in sequence as follows: the first jhāna has five factors; leaving applied thought gives four factors; leaving joy ought to give three factors; and leaving pleasure gives two divisions. Yet for the third jhāna the text reads “two factors,” not three. The text says only “leaving joy” and does not say where sustained thought has gone. This is recorded as written.

Again, when the preceding unit presents the four jhānas, its third jhāna also reads “leaving joy, one accomplishes two factors,” literally the same as here. The decrease there is five factors, three factors, two factors; here it is five factors, four factors, two factors. This is recorded as written.

Among the four items, the first, second, and third jhānas all speak of “factors”; only the fourth jhāna speaks of “divisions”—“one accomplishes two divisions.” This is recorded as written.

For 報 in “because there are results for two persons,” the Song, Yuan, Ming, and Gong witnesses read 執. This is recorded as written, and the present text follows the base.

In the comparison of the two persons, the first reads “gathers mindfulness and reflects upon coarse applied and sustained thought; further knows the fault of applied thought,” while the second reads “gathers mindfulness and reflects upon coarse applied thought; knows only the fault of applied thought.” The first person gathers mindfulness around “coarse applied and sustained thought,” yet the fault known is stated only as “applied thought”; at this place the Song, Yuan, Ming, and Gong witnesses read “further knows the fault of applied and sustained thought.” This is recorded as written, and the present text follows the base.

The first person’s sequence is called “cultivating the sequence of four jhānas,” while the second person’s is called “receiving the sequence of five jhānas”—one uses “cultivating,” the other “receiving.” This is recorded as written.

The five names of five-division attainment are joy-fulfillment, pleasure-fulfillment, mind-fulfillment, light-fulfillment, and contemplation-perception. Four use “fulfillment,” while the fifth, contemplation-perception, does not. Again, of the five things with which they are correlated, the first two are correlated with jhānas—the first and second jhānas, and the third jhāna—while the last three are correlated with knowledge and direct knowledge: knowledge of others’ minds, the divine eye, and insight knowledge arising from each particular concentration. This is recorded as written.

Under the punctuation of the base text, the passage on five-knowledge right concentration has exactly five sentences. The first reads “this is pleasure in the present and also a future result of pleasure”; the Song, Yuan, Ming, and Gong witnesses read “this concentration is pleasure in the present and also a future result of pleasure.” Of the remaining four sentences, three begin with “this concentration.” This is recorded as written, and the present text follows the base.

The expression 依身智起 occurs twice in this passage, once at the beginning of the second sentence and once at the end of the last sentence. This is recorded as written.

The chapter’s closing sentence begins “again, fields of practice have already been distinguished.” The four Chinese characters 分別行處 also form the title of chapter seven of this treatise, although chapter seven follows the present chapter. The text does not connect the two. This is recorded as written.

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Shi Huijing · Waken · The Path of Freedom · The Five-Fold Divisions and the Four and Five Jhānas · Vernacular · Summer 2026