解脫道論 受陰與想陰
色陰講了三個單元，受陰與想陰合用一段。兩段架的是同一把梯子——從一到七，一級一個準繩。
受陰的七級是：以相分成一，以處分成二（身受、意受），以自性分成三（樂、苦、不苦不樂），以法分成四，以根分成五，以黑白分成六（三受各配有漏無漏），以門分成七。七把刀，切出來的數恰好就是刀的序位。
七級之後跳到一百八。這個數不是拿來背的，論文把算式寫在收句裡：六目各冠一個「六」，六六三十六，三時各一個三十六——一百八。見大數先找算式，算得攏就讀對了。
想陰的梯子表面也是一到七，實際卻排出九組：三與四這兩級各出了兩組。而多出來的兩重不是隨手加的——想陰第二級立的正是「顛倒想、不顛倒想」，往下三與四那兩重就一重顛倒、一重不顛倒：不善三想對善三想（欲對出離、瞋恚對不瞋恚、害對不害），不知義四想對知義四想（於不淨作淨、於苦作樂、於無常作常、於無我作我，對上不淨、苦、無常、無我）。
想陰用自己的梯子，把自己在第二級立下的那一對，走了兩遍。
第五級又換了配法：淨與不淨兩兩相配得四句，再加一個疑想成五。同一組詞，配法卻與上面兩重都不同。
最後留一處給讀者自己看。受陰「由門七受」標的是七，句子裡卻只列到第六個就打了句號，第七目在句號的另一邊；而想陰同一級的七目，在一句之內列得整整齊齊。兩處都沒有校記。同一級、同一組門、同樣標七，為什麼一處斷、一處不斷？本段答不了，本編也不代它答——照原字錄下，讓這個問題留在該留的地方。
Form occupied three units; feeling and perception share one. Both erect the same ladder from one through seven, each level using a new criterion.
Feeling divides into one by characteristic, two by locus, three by intrinsic nature, four by quality, five by faculty, six by dark and bright, and seven by door. Seven knives produce totals matching their positions.
After seven comes one hundred eight. The number need not be memorized without understanding: six groups each contain six, making thirty-six, and the three times each contain thirty-six. The equation is written into the closure.
Perception seems to use the same one-to-seven ladder but actually gives nine groups. Levels three and four each appear twice. This repetition develops the pair announced at level two—“inverted and uninverted perception.” The unwholesome three faces the wholesome three; the four perceptions that see impurity as purity, suffering as pleasure, impermanence as permanent, and nonself as self face the four that state impurity, suffering, impermanence, and nonself directly.
Perception uses its own ladder to traverse its second-level pair twice.
At level five, pure and impure are combined in four possible ways and doubt is added as a fifth. The same vocabulary serves a new arrangement.
One unresolved punctuation remains visible. The seven feelings reach only the sixth item before a period, placing mind-consciousness-element contact after it. The seven perceptions remain together in one sentence. Same level, same doors, same announced seven—but one list breaks and the other does not. With no critical note, neither is silently regularized.
Shi Huijing · Waken · The Path of Freedom · The Aggregates of Feeling and Perception · 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》〈五方便品〉「受陰與想陰」· 大正藏 T32n1648〔起 T32 0447b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0447b〕
問：云何受陰？答：以相一受，以彼心受持成一。由處二受，所謂身受、意受。由自性三受，樂受、苦受、不苦不樂受。由法四受，善受、不善受、報受、事受。由根五受，樂根、苦根、喜根、憂根、捨根。由黑白六受，有漏樂受、無漏樂受、有漏苦受、無漏苦受、有漏不苦不樂受、無漏不苦不樂受。由門七受，從眼觸生受、從耳觸生受、從鼻觸生受、從舌觸生受、從身觸生受、從意界觸生受。從意識界觸生受，以廣成一百八受，六依愛起受、六依出離起受、六依愛憂起受、六依出離憂起受、六依愛捨起受、六依出離捨起受。此六六成三十六，於三時三三十六，此謂受陰。
問：云何想陰？答：以想一相，以心知事。以黑白二相，謂顛倒想、不顛倒想。以由不善三想，謂欲想、瞋恚想、害想。以由善三想，謂出離想、不瞋恚想、不害想。以不知義性處門四想，謂不淨淨想、於苦樂想、於無常常想、於無我我想。以由知義性處四想，不淨想、苦想、無常想、無我想。以由毘尼五想，於不淨淨想、於不淨不淨想、於淨不淨想、於淨淨想、疑想。以由事六想，色想、聲想、香想、味想、觸想、法想。以由門七想，從眼觸生想、從耳觸生想、從鼻觸生想、從舌觸生想、從身觸生想、從意界觸生想、從意識界觸生想。如是種種想可知，此謂想陰。
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.
受陰：從一到七，再到一百八
問：什麼是受陰？
答：
以相，一受——以那心的受持而成一。
由處，二受——就是身受、意受。
由自性，三受——樂受、苦受、不苦不樂受。
由法，四受——善受、不善受、報受、事受。
由根，五受——樂根、苦根、喜根、憂根、捨根。
由黑白，六受——有漏樂受、無漏樂受、有漏苦受、無漏苦受、有漏不苦不樂受、無漏不苦不樂受。
由門，七受——從眼觸生受、從耳觸生受、從鼻觸生受、從舌觸生受、從身觸生受、從意界觸生受。從意識界觸生受。
此處論文標作七受，而句中逐目只列至「從意界觸生受」而打句號，第七目「從意識界觸生受」另起一句；六加一方足七。這裡照原字錄，不代為移。
以廣，成一百八受——六依愛起受、六依出離起受、六依愛憂起受、六依出離憂起受、六依愛捨起受、六依出離捨起受。
這六個六成三十六，於三時而三個三十六。這叫作受陰。
六六三十六、三時三個三十六，逐一相乘所得與所報之一百八相合。
想陰：同一把梯子，三與四各架兩重
問：什麼是想陰？
答：
以想，一相——以心知事。
以黑白，二相——就是顛倒想、不顛倒想。
以由不善，三想——就是欲想、瞋恚想、害想。
以由善，三想——就是出離想、不瞋恚想、不害想。
以不知義性處門，四想——就是不淨淨想、於苦樂想、於無常常想、於無我我想。
以由知義性處，四想——不淨想、苦想、無常想、無我想。
以由毘尼，五想——於不淨淨想、於不淨不淨想、於淨不淨想、於淨淨想、疑想。
以由事，六想——色想、聲想、香想、味想、觸想、法想。
以由門，七想——從眼觸生想、從耳觸生想、從鼻觸生想、從舌觸生想、從身觸生想、從意界觸生想、從意識界觸生想。
像這樣，種種想可知。這叫作想陰。
想陰之列，三與四兩級各出兩組（不善三與善三、不知義四與知義四），其餘各級各出一組；門七想之七目在一句之內列足，不似受陰之七受跨句號。
「以黑白二相」之「相」字，諸本作「想」；這裡從底本作「相」，並誌其異。
Feeling: From One through Seven, Then to One Hundred Eight
Question: What is the aggregate of feeling?
Answer:
By characteristic, one feeling: it becomes one through the mind’s reception.
By locus, two feelings: bodily and mental feeling.
By intrinsic nature, three: pleasant, painful, and neither-painful-nor-pleasant feeling.
By quality, four: wholesome, unwholesome, resultant, and functional feeling.
By faculty, five: pleasure, pain, joy, grief, and equanimity faculties.
By dark and bright, six: pleasant feeling with and without influxes, painful feeling with and without influxes, and neither-painful-nor-pleasant feeling with and without influxes.
By door, seven: feeling born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and contact with the mind element. Feeling born of contact with the mind-consciousness element.
The text announces seven but ends the sentence after the sixth. The seventh, feeling born of contact with the mind-consciousness element, begins a new sentence. Six plus one makes seven; the punctuation is retained without moving the item.
Extensively, there are one hundred eight feelings: six feelings arising dependent on craving, six dependent on renunciation, six grief-feelings dependent on craving, six grief-feelings dependent on renunciation, six equanimous feelings dependent on craving, and six equanimous feelings dependent on renunciation.
These six sixes make thirty-six; across three times there are three thirty-sixes. This is called the aggregate of feeling.
Six times six is thirty-six, and three times thirty-six is one hundred eight, agreeing with the announced total.
Perception: The Same Ladder, with Two Sets Each at Three and Four
Question: What is the aggregate of perception?
Answer:
By perception, one characteristic: the mind knows its object.
By dark and bright, two characteristics: inverted and uninverted perception.
By unwholesomeness, three perceptions: sensual desire, ill will, and harming.
By wholesomeness, three perceptions: renunciation, non-ill-will, and nonharming.
By the domain-door of not knowing meaning, four perceptions: perceiving the impure as pure, suffering as pleasure, impermanence as permanent, and nonself as self.
By the domain of knowing meaning, four perceptions: impurity, suffering, impermanence, and nonself.
By Vinaya, five perceptions: perceiving the impure as pure, the impure as impure, the pure as impure, the pure as pure, and doubt.
By object, six perceptions: visible form, sound, odor, taste, touch, and mental objects.
By door, seven: perception born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, contact with the mind element, and contact with the mind-consciousness element.
Thus the varieties of perception can be known. This is called the aggregate of perception.
At levels three and four, the perception list gives two sets each—unwholesome and wholesome threes, and unknowing and knowing fours. The other levels give one set. Its seven door-perceptions all remain in one sentence, unlike the seven feelings.
In “two characteristics by dark and bright,” the base has the character for “characteristic”; all four witnesses have “perception.” The base is retained and the variant recorded.
Shi Huijing · Waken · The Path of Freedom · The Aggregates of Feeling and Perception · Vernacular · Summer 2026
色陰講了三個單元才收；到受陰、想陰，論文一陰只給一段，而且兩段用的是同一個結構。
先把所見說在前頭：兩陰都架了一把從一到七的梯子，而想陰在第三級與第四級各多架了一重。
受陰的梯子是一、二、三、四、五、六、七，一級一準，級級不重。想陰的梯子表面上也是一到七，可是數一數它實際排出的組數：一相、二相、不善三想、善三想、不知義四想、知義四想、毘尼五想、事六想、門七想——九組。三與四這兩級各出了兩組。
而多出來的那兩組不是隨手加的。想陰開頭第二級立的是「以黑白二相，謂顛倒想、不顛倒想」〔T32 447b26–27〕；往下三與四那兩重，正好一重顛倒、一重不顛倒——不善三想對善三想、不知義四想對知義四想。想陰用自己的梯子，把自己在第二級立下的那一對，走了兩遍。
受陰：一級一準，七級到頂
先看受陰。它的整齊在於：每一級都換一個準繩，而且明說是哪個準。
「問：云何受陰？答：以相一受，以彼心受持成一」〔T32 447b13〕——以相分，只有一。「由處二受，所謂身受、意受」〔T32 447b14〕——以處分，成二。「由自性三受，樂受、苦受、不苦不樂受」〔T32 447b14–15〕——以自性分，成三。「由法四受，善受、不善受、報受、事受」〔T32 447b15–16〕。「由根五受，樂根、苦根、喜根、憂根、捨根」〔T32 447b16–17〕。「由黑白六受，有漏樂受、無漏樂受」〔T32 447b17〕以下，把三受各配有漏無漏而成六。「由門七受，從眼觸生受」〔T32 447b19〕以下，以六根加意識界而成七。
相、處、自性、法、根、黑白、門——七個準，七個數，一一相配。這與前一單元的六切法是同一手法：料是同一塊，換刀而已。差別在那裡是六把刀切三十色、每次都得三十；這裡是七把刀切受，而每一把刀切出來的數，恰好就是這把刀的序位。
一百八：一個算得出來的數
七級之後，論文忽然跳到一百八。
「從意界觸生受。從意識界觸生受，以廣成一百八受」〔T32 447b20–22〕，接著列六目：「六依愛起受、六依出離起受」〔T32 447b22〕以下——依愛起、依出離起、依愛憂起、依出離憂起、依愛捨起、依出離捨起，每一目都冠一個「六」。
然後是收句：「此六六成三十六，於三時三三十六，此謂受陰」〔T32 447b24–25〕。
六個「六」是三十六，三時各一個三十六，就是一百八。這個數不是拿來背的，是拿來算的——論文把算式明明白白寫在收句裡。前一單元的讀法在這裡再一次用得上：見數就加（這裡是乘），加得攏，說明你把「六依」的六與六目的六分清楚了。
而受陰之末不以列目作結，改以算式作結——這是本段唯一一處以乘法收尾的地方。
停一下：同一級，兩種句讀
第七級有一個容易滑過去的地方，值得停下來。
「由門七受」標的是七，可是句子裡逐目數下去只有六個：從眼、從耳、從鼻、從舌、從身、從意界。數到「從意界觸生受」，底本打了一個句號。第七目「從意識界觸生受」在句號的另一邊，而且下半句立刻轉去講一百八。
到了想陰的同一級呢？「以由門七想，從眼觸生想」〔T32 447c06〕以下，一路列到「從意界觸生想、從意識界觸生想」〔T32 447c07–08〕——七目在一句之內列足，中間一個句號也沒有。
於是問題來了：兩陰同一級、同一組門、同樣標七，為什麼一處斷、一處不斷？
本段答不了。可核的只有三件事：受陰那一級的第七目在句號之後、想陰那一級的七目在同一句之內、兩處範圍內都沒有校記。是底本句讀本如此，還是傳寫致之，論文自身不足以判——本編兩處都照原字錄，不代移、不代考定。
值得附帶記著的是：同樣的跨句號，前一單元才剛出現過一次——「九色不受」〔T32 447a19〕列到「堪受持色、老色」〔T32 447a20〕就打句號，「無常及眠」在下一句。兩個單元之內兩見，形態相同。可核的是形態；成因不代考定。
想陰：顛倒與不顛倒，走了兩遍
想陰的九組，最見用心的是中間那四組。
三想的兩重是心行的顛倒與不顛倒：「以由不善三想，謂欲想、瞋恚想、害想」〔T32 447b27–28〕，對上「以由善三想，謂出離想、不瞋恚想、不害想」〔T32 447b28–29〕——欲對出離、瞋恚對不瞋恚、害對不害，三目一一相對。
四想的兩重則是見的顛倒與不顛倒：「以不知義性處門四想，謂不淨淨想、於苦樂想、於無常常想、於無我我想」〔T32 447b29–447c02〕，對上「以由知義性處四想，不淨想、苦想、無常想、無我想」〔T32 447c02–03〕。前一組每一句都以「於」字領起而作顛倒之陳；後一組每一句都是直陳。同樣四個題目，一組看反了，一組看正了。
（順帶一記：前組之名冠「不知義性處門」，後組冠「知義性處」，前組多一個「門」字。二名不齊，照錄不代齊。）
第五級又換了配法：「以由毘尼五想，於不淨淨想、於不淨不淨想、於淨不淨想、於淨淨想、疑想」〔T32 447c03–04〕——淨與不淨兩兩相配得四句，再加一個疑想成五。用的還是「淨／不淨」這一組詞，配法卻與上面四想那兩組都不一樣：那裡是顛倒與不顛倒的對照，這裡是四種可能加一個懸而未決。
最後兩級回到常軌：「以由事六想，色想、聲想、香想、味想、觸想、法想」〔T32 447c05〕以境分，門七想以根分。
兩個收句也不一樣
還有一處小地方。受陰收得極短，「此謂受陰」〔T32 447b25〕四個字接在算式之後就完了；想陰卻先加一句「如是種種想可知，此謂想陰」〔T32 447c08–09〕。
一處逕收，一處先總一句再收。這種參差本段到處都是——標七而逐目六、名多一「門」字、收句一長一短。本編一概照錄；它們合起來只證明一件事：這兩段不是照同一個模子填出來的，即使結構如此相像。
二陰在五陰裡的位置
回頭看位置。色陰用了三個單元，受陰、想陰合用一個單元；後面還有行陰與識陰。
而受、想二陰的講法與色陰完全不同：色陰講清冊、講因緣、講剎那、講受生位，處處是「有幾個」；受、想二陰則從頭到尾只做一件事——換準繩、報數目。不談所依之處，不談生起之緣，不出一個譬喻。
連著前一單元一起看，這已經是連續兩個單元一喻不立了。如實記之，不由此另立體例之說。
帶走三件：一個所見——二陰同架一至七之梯，而想陰於三與四兩級各多一重（不善三對善三、不知義四對知義四），正是它第二級所立「顛倒想、不顛倒想」之走兩遍。一個讀法——凡見論文自報大數而不列目（如一百八受），先找它的算式：本段「六六成三十六、於三時三三十六」把乘法寫在收句裡，算得攏即讀對。一處停問——同是「門七」一級，受陰之第七目落在句號之外而想陰七目在一句之內：二處俱無校記，是體例抑傳寫，論文自身不足以判，故照錄不代移。
還有兩件小事該記著：不知義四想與知義四想逐目一一相對（於不淨作淨對不淨想等），而毘尼五想用同一組「淨／不淨」卻換了配法；二陰之收句一逕收、一先總，句式不齊，照錄不代齊。
The aggregate of form took three units to complete. When the treatise reaches feeling and perception, it gives each aggregate only one paragraph, and the two paragraphs use the same structure.
Let us place the finding first: both aggregates set up a ladder from one to seven, while perception adds another layer at both the third and fourth rungs.
Feeling’s ladder is one, two, three, four, five, six, and seven: one criterion at each rung, with no rung repeated. Perception’s ladder also appears to run from one to seven, but count the groups it actually lays out: one characteristic, two characteristics, three unwholesome perceptions, three wholesome perceptions, four perceptions that do not know meaning, four perceptions that know meaning, five Vinaya perceptions, six perceptions by object, and seven perceptions by door—nine groups. Levels three and four each produce two groups.
Those two extra groups are not added casually. At the opening of the aggregate of perception, the second rung establishes “by two dark-and-bright characteristics, namely inverted perception and uninverted perception” 〔T32 447b26–27〕. The doubled layers at three and four then give one inverted and one uninverted group: the unwholesome three against the wholesome three, and the unknowing four against the knowing four. The aggregate of perception uses its own ladder to traverse twice the pair it established at the second rung.
Feeling: One Criterion at Each Rung, Seven Rungs to the Top
Consider feeling first. Its regularity lies in changing the criterion at every rung and explicitly naming each criterion.
“Question: What is the aggregate of feeling? Answer: by characteristic, one feeling; through that mind’s reception, it becomes one” 〔T32 447b13〕—divided by characteristic, there is only one. “By locus, two feelings, namely bodily feeling and mental feeling” 〔T32 447b14〕—divided by locus, there are two. “By intrinsic nature, three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling” 〔T32 447b14–15〕—divided by intrinsic nature, there are three. “By quality, four feelings: wholesome feeling, unwholesome feeling, resultant feeling, and functional feeling” 〔T32 447b15–16〕. “By faculty, five feelings: the faculties of pleasure, pain, joy, grief, and equanimity” 〔T32 447b16–17〕. From “by dark and bright, six feelings: pleasant feeling with influxes and pleasant feeling without influxes” 〔T32 447b17〕 onward, each of the three feelings is paired with influxes and without influxes to make six. “By door, seven feelings, beginning with feeling born of eye-contact” 〔T32 447b19〕 uses the six faculties together with the mind-consciousness element to make seven.
Characteristic, locus, intrinsic nature, quality, faculty, dark and bright, and door—seven criteria and seven numbers, matched one by one. This is the same method as the preceding unit’s six cuts: the material is the same, and only the knife changes. There, six knives cut the thirty forms and yield thirty each time. Here, seven knives cut feeling, and the number yielded by each knife happens to equal that knife’s position in the sequence.
One Hundred Eight: A Number That Can Be Calculated
After the seven rungs, the treatise suddenly jumps to one hundred eight.
“Feeling born of contact with the mind element. Feeling born of contact with the mind-consciousness element; in full, this makes one hundred eight feelings” 〔T32 447b20–22〕. It then lists six entries, beginning “six feelings arising dependent on craving, six feelings arising dependent on renunciation” 〔T32 447b22〕—arising dependent on craving, arising dependent on renunciation, grief arising dependent on craving, grief arising dependent on renunciation, equanimity arising dependent on craving, and equanimity arising dependent on renunciation. Each entry is headed by a “six.”
Then comes the closing line: “These six sixes make thirty-six; across three times there are three thirty-sixes; this is called the aggregate of feeling” 〔T32 447b24–25〕.
Six “sixes” make thirty-six, and one thirty-six at each of three times makes one hundred eight. This number is not merely to be memorized; it is to be calculated—the treatise writes the equation plainly in its closing line. The reading practice from the preceding unit applies again: when numbers appear, add them up—here, multiply them. If the total agrees, you have distinguished the six in each “six dependent on” category from the six categories themselves.
The aggregate of feeling therefore does not end with a list of items. It changes course and ends with an equation—the only place in this passage whose closure takes the form of multiplication.
Pause: One Rung, Two Ways of Punctuating It
The seventh rung contains an easily missed point and deserves a pause.
“Seven feelings by door” announces seven, but the sentence itself itemizes only six: those born of contact with the eye, ear, nose, tongue, body, and mind element. The base text places a period after “feeling born of contact with the mind element.” The seventh item, “feeling born of contact with the mind-consciousness element,” stands on the other side of that period, and the rest of its sentence immediately turns to the one-hundred-eight scheme.
What happens at the same rung under perception? From “by door, seven perceptions, beginning with perception born of eye-contact” 〔T32 447c06〕, the list continues through “perception born of contact with the mind element, perception born of contact with the mind-consciousness element” 〔T32 447c07–08〕—all seven items are completed within one sentence, without a period between them.
The question therefore arises: at the same rung in both aggregates, with the same set of doors and the same announced number seven, why is one list divided while the other is not?
This passage cannot answer. Only three things can be verified: the seventh item at this rung of feeling comes after a period; all seven items at this rung of perception remain in one sentence; and neither range carries a critical note. Whether this is simply how the base text was punctuated or arose through transmission, the treatise itself is insufficient to decide. This edition records both places as they stand and neither moves the item nor adjudicates the cause.
The same crossing of a period had just appeared in the preceding unit. “Nine forms are unreceived” 〔T32 447a19〕 reaches “adaptability and aging” 〔T32 447a20〕 and then places a period; “impermanence and sleep” begin the next sentence. The same shape appears twice within two units. The shape can be verified; its cause is not adjudicated here.
Perception: Inversion and Noninversion Traversed Twice
Among perception’s nine groups, the four middle groups reveal the most deliberate construction.
The two threefold layers are inversion and noninversion in mental activity: “by unwholesomeness, three perceptions, namely desire, ill will, and harming” 〔T32 447b27–28〕 stands against “by wholesomeness, three perceptions, namely renunciation, non-ill-will, and nonharming” 〔T32 447b28–29〕. Desire meets renunciation, ill will meets non-ill-will, and harming meets nonharming, item by item.
The two fourfold layers are inversion and noninversion in view: “by the domain-door of not knowing meaning, four perceptions, namely perceiving the impure as pure, suffering as pleasure, impermanence as permanent, and nonself as self” 〔T32 447b29–447c02〕 stands against “by the domain of knowing meaning, four perceptions: impurity, suffering, impermanence, and nonself” 〔T32 447c02–03〕. Each statement in the first group is introduced through “with regard to” and presents an inversion; each statement in the second group is direct. The same four subjects are seen backward in one group and rightly in the other.
(As a further detail, the first group’s name has “domain-door of not knowing meaning,” while the second has “domain of knowing meaning”; the first contains the additional word “door.” The two names are uneven. They are recorded as they stand and are not made uniform.)
The fifth rung changes the arrangement again: “by Vinaya, five perceptions: perceiving the impure as pure, the impure as impure, the pure as impure, the pure as pure, and doubt” 〔T32 447c03–04〕. Pairing pure and impure in every direction produces four statements, and adding doubt makes five. The vocabulary is still the same pair, “pure” and “impure,” but its arrangement differs from both fourfold groups above: there the contrast was between inversion and noninversion; here it is four possible combinations plus one unresolved doubt.
The final two rungs return to the regular pattern: “by object, six perceptions: visible form, sound, odor, taste, touch, and mental objects” 〔T32 447c05〕 divides according to objects, while the seven perceptions by door divide according to faculties.
The Two Closures Also Differ
There is one more small difference. Feeling closes very briefly: the four-character phrase “this is called the aggregate of feeling” 〔T32 447b25〕 follows the equation and ends the paragraph. Perception first adds a summary: “thus the varieties of perception can be known; this is called the aggregate of perception” 〔T32 447c08–09〕.
One closes directly; the other first summarizes and then closes. Such unevenness appears throughout the passage: seven are announced but six are itemized before a period, one name has an extra “door,” and one closing is longer than the other. This edition records all these forms as they stand; together they establish only one thing: these two paragraphs were not filled out from the same rigid template, even though their structures are so similar.
The Place of These Two Aggregates among the Five
Looking back at their position, the aggregate of form occupied three units, while feeling and perception share one unit. Formations and consciousness still follow.
The treatment of feeling and perception is entirely different from that of form. Form discusses inventories, conditions, moments, and positions of rebirth; everywhere the question is “how many?” Feeling and perception do only one thing from beginning to end—change the criterion and report the number. They do not discuss the places on which they depend, the conditions through which they arise, or a single simile.
Read together with the preceding unit, this makes two consecutive units without a simile. The fact is recorded as it stands, without deriving from it a further rule about the treatise’s form.
Carry away one observation: both aggregates set up a ladder from one to seven, but perception adds another layer at both three and four—the unwholesome three against the wholesome three, and the unknowing four against the knowing four—traversing twice the pair of “inverted perception and uninverted perception” established at its second rung. One reading practice: whenever the treatise reports a large total without listing every item, as with the one hundred eight feelings, first find its equation. Here, “six sixes make thirty-six; across three times there are three thirty-sixes” writes the multiplication into the closing line; if the total agrees, the passage has been read correctly. One place to pause: at the same rung of “seven by door,” feeling’s seventh item lies beyond a period, while perception’s seven items remain within one sentence. Neither place has a critical note; whether this reflects the text’s form or its transmission cannot be decided from the treatise itself, so the two are recorded as they stand and not moved.
Remember two smaller matters as well. The unknowing and knowing fours correspond item by item—as in perceiving the impure as pure against perception of impurity—while the Vinaya five rearranges the same pure-and-impure pair differently. The two aggregates also close differently, one directly and the other only after a summary; their formulas are uneven and are recorded without being made uniform.
Shi Huijing · Waken · The Path of Freedom · The Aggregates of Feeling and Perception · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第十〈五方便品〉，承色陰之收而次答五陰之二、之三——受陰與想陰。二陰各一段，各以一問起、各以一收句作結。底本二段〔T32 447b13–447c09〕。
一、科判定位
二段，一陰一段：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 受陰（第一段） | 「問：云何受陰？答：以相一受，以彼心受持成一」〔T32 447b13〕…「此六六成三十六，於三時三三十六，此謂受陰」〔T32 447b24–25〕 |
| 想陰（第二段） | 「問：云何想陰？答：以想一相，以心知事」〔T32 447b26〕…「如是種種想可知，此謂想陰」〔T32 447c08–09〕 |
單元界與問答界之相合：起於受陰之問而訖於想陰之收；其前為色陰之收「此謂色陰」〔T32 447b11–12〕，其後即行陰之問。段內無自答文中間切斷者。本段二問，二段各以一問起。
全段定位錨
〔T32, 447b13–447c09〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 受陰之階 | 「問：云何受陰？答：以相一受，以彼心受持成一」〔T32 447b13〕；「由處二受，所謂身受、意受」〔T32 447b14〕；「由自性三受，樂受、苦受、不苦不樂受」〔T32 447b14–15〕；「由法四受，善受、不善受、報受、事受」〔T32 447b15–16〕；「由根五受，樂根、苦根、喜根、憂根、捨根」〔T32 447b16–17〕；「由黑白六受，有漏樂受、無漏樂受」〔T32 447b17〕以下六目；「由門七受，從眼觸生受」〔T32 447b19〕以下 | 一至七逐級遞升，每一級各出一準（相·處·自性·法·根·黑白·門）；逐目之數與各級所標相符 |
| 門七受之跨句 | 「從意界觸生受。從意識界觸生受，以廣成一百八受」〔T32 447b20–22〕 | 標作七受而句中逐目只六，第七目「從意識界觸生受」於句號之後另起——六加一方足七。照錄不代移；同形之跨句號亦見於前一單元之「九色不受」〔T32 447a19〕 |
| 一百八受 | 「六依愛起受、六依出離起受」〔T32 447b22〕以下六目；收於「此六六成三十六，於三時三三十六，此謂受陰」〔T32 447b24–25〕 | 六目各繫「六依」，六六為三十六；三時各一三十六，合為一百八——逐一相乘與所報相合 |
| 想陰之階 | 「問：云何想陰？答：以想一相，以心知事」〔T32 447b26〕；「以黑白二相，謂顛倒想、不顛倒想」〔T32 447b26–27〕；「以由不善三想，謂欲想、瞋恚想、害想」〔T32 447b27–28〕；「以由善三想，謂出離想、不瞋恚想、不害想」〔T32 447b28–29〕 | 與受陰同用一至七之階，而三與四兩級各出二組：不善三對善三、不知義四對知義四 |
| 不知義／知義之四想 | 「以不知義性處門四想，謂不淨淨想、於苦樂想、於無常常想、於無我我想」〔T32 447b29–447c02〕；「以由知義性處四想，不淨想、苦想、無常想、無我想」〔T32 447c02–03〕 | 二組四目一一相對：前組於不淨作淨、於苦作樂、於無常作常、於無我作我；後組直作不淨·苦·無常·無我。前組之名冠「不知義性處門」而後組冠「知義性處」，前多一「門」字——照錄不代齊 |
| 毘尼五想 | 「以由毘尼五想，於不淨淨想、於不淨不淨想、於淨不淨想、於淨淨想、疑想」〔T32 447c03–04〕 | 四句加疑想成五；四句以淨／不淨互配而成，與上二組之四想用同一組詞而配法不同 |
| 事六想·門七想 | 「以由事六想，色想、聲想、香想、味想、觸想、法想」〔T32 447c05〕；「以由門七想，從眼觸生想」〔T32 447c06〕以下至「從意界觸生想、從意識界觸生想」〔T32 447c07–08〕 | 門七想之七目在一句之內列足，不似受陰七受之跨句號——二陰同一級而句讀不一，照錄不代齊 |
| 二陰之收 | 受陰收於「此謂受陰」〔T32 447b25〕；想陰收於「如是種種想可知，此謂想陰」〔T32 447c08–09〕 | 受陰之收逕作「此謂受陰」，想陰之收先加「如是種種想可知」一句——二收句式不一，照錄 |
三、校記與異讀
本段範圍內大正藏校記一處，誌而不改；本文之讀依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 447b27 | 相（以黑白二相） | 想 | 【宋】【元】【明】【宮】 |
誌錄不判一事：
- 447b27「以黑白二相」之「相」，四本作「想」——此級所出之二目本作「顛倒想、不顛倒想」，皆繫「想」字；而想陰開首之「以想一相」〔T32 447b26〕亦作「相」。若從四本則此級之名與其二目字面一律，從底本則名作「相」而目作「想」。並錄不判，本文從底本，不代考定。
校本零命中一項：本段缺字零命中、夾註零命中。範圍內無【CB】／【麗-CB】訂正之讀。
四、論主引據
本段引據零命中：全段無「如佛說」「如世尊說」「如阿毘曇說」等引式，亦無稱引尊者之語。查而無獲，如實記之。
五、譬喻·修辭
- 本段無譬：二陰各一長列，一喻不立；與前一單元同（色陰之生·種種·一種亦無譬），連二單元不出一喻，如實記之。
- 遞升之階〔T32 447b13〕以下：受陰自一至七逐級遞升，每級以「由某某」或「以某某」冠首而以其數綴之，句式全同而所依之準逐級各異。
- 對列之四想〔T32 447b29–447c03〕：不知義四想與知義四想逐目相對，前組四句皆以「於」字領起而作顛倒之陳，後組四句皆作直陳。
- 乘法之收〔T32 447b24–25〕：受陰之末不以列目收，而以「六六」「三時」二乘收之——本段唯一以算式作結之處。
六、章內互讀
- 前指：色陰收於「此謂色陰」〔T32 447b11–12〕，本段即繼之而起；五陰之標見〔T32 445c15–16〕。
- 後指：本段收想陰，其後即行陰之問；五陰之末識陰在後。
- 同形互讀：門七受之跨句號〔T32 447b20–22〕與前一單元「九色不受」之跨句號〔T32 447a19〕同形——二處皆逐目未滿而以句號斷之，須跨句合數。
- 卷／品次：本段全在卷第十〈五方便品〉之內（卷十開 445c07、迄 451c28）。
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 unit belongs to fascicle ten and the Chapter on Five Means of the Path of Freedom. Following the closure of form, it answers the second and third of the five aggregates—feeling and perception. Each occupies one paragraph, begins with one question, and ends with its own closure. The base has two paragraphs 〔T32 447b13–447c09〕.
1. Structural Location
There are two paragraphs, one for each aggregate:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Feeling (paragraph one) | “Question: What is the aggregate of feeling? Answer: by characteristic, one feeling, made one through the mind’s reception” 〔T32 447b13〕 … “these six sixes make thirty-six; across three times there are three thirty-sixes; this is called the aggregate of feeling” 〔T32 447b24–25〕 |
| Perception (paragraph two) | “Question: What is the aggregate of perception? Answer: by perception, one characteristic; the mind knows its object” 〔T32 447b26〕 … “thus the varieties of perception can be known; this is called the aggregate of perception” 〔T32 447c08–09〕 |
Agreement of unit and question-answer boundaries: the unit begins with the question on feeling and ends with perception’s closure. Before it is “this is called the aggregate of form” 〔T32 447b11–12〕; after it comes the question on formations. Each paragraph begins with one question and no answer is divided.
Locator for the whole passage
〔T32, 447b13–447c09〕
2. Terms and Translation
| Term | Use in this passage | Verifiable internal connection |
|---|---|---|
| Ladder of feeling | “By characteristic, one feeling, made one through the mind’s reception” 〔T32 447b13〕; “by locus, two, bodily and mental” 〔T32 447b14〕; “by intrinsic nature, three: pleasant, painful, and neither” 〔T32 447b14–15〕; “by quality, four: wholesome, unwholesome, resultant, and functional” 〔T32 447b15–16〕; “by faculty, five: pleasure, pain, joy, grief, and equanimity” 〔T32 447b16–17〕; “by dark and bright, six,” beginning with feelings with and without influxes 〔T32 447b17〕; “by door, seven,” beginning with eye-contact 〔T32 447b19〕 | One through seven rise step by step, each with a distinct criterion—characteristic, locus, intrinsic nature, quality, faculty, dark/bright, and door. Each list agrees with its announced total |
| Seven feelings across a period | “Feeling born of contact with the mind element. Feeling born of contact with the mind-consciousness element, extensively making one hundred eight feelings” 〔T32 447b20–22〕 | The heading says seven but the sentence contains six. The seventh begins after the period; six plus one makes seven. The punctuation is retained. A similar crossing occurs in the preceding unit’s nine unreceived forms 〔T32 447a19〕 |
| One hundred eight feelings | Six groups begin with “six feelings arising dependent on craving, six dependent on renunciation” 〔T32 447b22〕; the closure says, “these six sixes make thirty-six; across three times there are three thirty-sixes” 〔T32 447b24–25〕 | Six groups of six make thirty-six; three times thirty-six makes one hundred eight, exactly matching the announced total |
| Ladder of perception | “By perception, one characteristic; the mind knows its object” 〔T32 447b26〕; “by dark and bright, two characteristics: inverted and uninverted perception” 〔T32 447b26–27〕; “by unwholesomeness, three: desire, ill will, harming” 〔T32 447b27–28〕; “by wholesomeness, three: renunciation, non-ill-will, nonharming” 〔T32 447b28–29〕 | Perception also uses a one-to-seven ladder, but levels three and four each have two sets: unwholesome/wholesome threes and unknowing/knowing fours |
| Four perceptions without and with knowledge of meaning | “By the domain-door of not knowing meaning: perceiving the impure as pure, suffering as pleasure, impermanence as permanent, and nonself as self” 〔T32 447b29–447c02〕; “by the domain of knowing meaning: impurity, suffering, impermanence, and nonself” 〔T32 447c02–03〕 | The four correspond item by item: the first set reverses each object, the second states it directly. The first heading has an additional word “door”; the second does not. Both forms remain |
| Five Vinaya perceptions | “By Vinaya, five: the impure as pure, the impure as impure, the pure as impure, the pure as pure, and doubt” 〔T32 447c03–04〕 | Four pairings of pure/impure plus doubt make five; the same vocabulary is combined differently from the two fourfold sets |
| Six by object and seven by door | “By object, six: visible form, sound, odor, taste, touch, and mental object” 〔T32 447c05〕; “by door, seven,” beginning with eye-contact 〔T32 447c06〕 and ending with mind-element and mind-consciousness-element contact 〔T32 447c07–08〕 | All seven perceptions remain in one sentence, unlike the seven feelings. The two parallel levels therefore have different punctuation, retained without normalization |
| Two aggregate closures | Feeling closes with “this is called the aggregate of feeling” 〔T32 447b25〕; perception closes with “thus the varieties of perception can be known; this is called the aggregate of perception” 〔T32 447c08–09〕 | Feeling closes directly; perception first gives a summary clause. The two forms differ and are retained |
3. Critical Notes and Variant Readings
The Taishō apparatus gives one note in this passage. It is recorded without altering the body, which follows the base:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 447b27 | 相 (in “two characteristics by dark and bright”) | 想 | 【宋】【元】【明】【宮】 |
One matter is recorded without adjudication:
- At 447b27 the base “characteristic” is “perception” in all four witnesses. The two resulting items are themselves “inverted perception” and “uninverted perception,” both using the word perception, while the opening formula “by perception, one characteristic” at 〔T32 447b26〕 also uses “characteristic.” Following the witnesses would make the class-name agree with its two items; following the base distinguishes them. Both are recorded and the body follows the base.
One zero-hit critical-text check: no missing-character marker or inline annotation occurs, and no 【CB】 or 【麗-CB】 corrected reading appears in the range.
4. Authorities Cited by the Treatise
No authority formula occurs: there is no “as the Buddha said,” “as the Blessed One said,” “as the Abhidhamma says,” or attributed statement by a venerable. The zero result is recorded.
5. Simile and Rhetoric
- No simile occurs: each aggregate is a long list without an image. The preceding unit also contains no simile, making two consecutive units without one; the fact is recorded without inference.
- Ascending ladder: from 〔T32 447b13〕, feeling rises from one through seven. Each level begins “by” or “through,” has the corresponding number, and changes criterion.
- Paired fourfold lists: from 〔T32 447b29–447c03〕, the four unknowing perceptions correspond to four knowing perceptions; the first phrases each as an inversion while the second states each object directly.
- Multiplicative closure: at 〔T32 447b24–25〕 feeling closes not with another list but with six times six and three times thirty-six. It is the only equation used as a closure in this unit.
6. Internal Cross-Reading
- Backward: form closes at “this is called the aggregate of form” 〔T32 447b11–12〕; this unit begins immediately after. The five aggregates were listed at 〔T32 445c15–16〕.
- Forward: perception closes here; the question on formations follows, and consciousness completes the five aggregates later.
- Same-form connection: the seven feelings cross a period at 〔T32 447b20–22〕, like the preceding nine unreceived forms at 〔T32 447a19〕; both must be counted across punctuation.
- Fascicle and chapter: the entire unit lies in fascicle ten and the Chapter on Five Means; fascicle ten runs from 445c07 through 451c28.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Aggregates of Feeling and Perception · Apparatus · Summer 2026