解脫道論 他心智的能起與修法
讀別人的心，這一門卻不從心下手，從色下手。
以光一切入入第四禪，出定後先以光令滿自己的身，以天眼看自己的「心意色」。然後把心與色的對照排出來：喜根相應的意色如酪酥，憂根如紫，捨根如蜜；愛欲如黃，瞋恚如黑，無明如濁，信與智相應則如清。七種心，七種色。
先在自己身上把這張表練熟——「以自身變分別色變」——然後才以光令滿他人的身，以天眼見他人的心意色，由色之變分別心之變。
為什麼要先在自己身上練？因為自身是可以反覆核對的樣本：起什麼心自己知道，現什麼色自己看得見，對錯當場可校。他身沒有這個條件。先立表，再讀人。
最要緊的是下一句：「起他心智除色變分別。唯取心事。」——他心智一旦起了，就把色變的分別撤掉，只取心事。七色是梯子，上去了就抽掉；留著它，看見的還是色不是心。
於是最後的驗相樸素到極點：有愛心知有愛心、無愛心知無愛心，有瞋恚知有瞋恚、無瞋恚知無瞋恚。沒有顏色，沒有光，只有知與不知。
而論文同時劃了界：無漏的他心不是凡夫境界；無色處眾生的心，唯是佛的境界。梯子撤了，能到的地方仍然有邊。
This method reads another person’s mind, yet it does not begin with mind. It begins with color.
Entering the fourth jhāna through the light kasiṇa, the meditator emerges and first fills his own body with light, then uses the divine eye to see “the form of his own mind and intention.” He then lays out the correspondence between mind and color: the form associated with the faculty of joy is like curds or ghee, that associated with the faculty of grief is purple, and that associated with the faculty of equanimity is like honey; sensual desire is yellow, ill will black, ignorance turbid, and faith or knowledge clear. Seven kinds of mind, seven colors.
First practice this table on one’s own body until it is familiar—“discern changes in form through changes in oneself”—and only then fill another person’s body with light, use the divine eye to see the form of that person’s mind and intention, and discern changes in mind through changes in form.
Why practice first on oneself? Because one’s own body is a sample that can be checked repeatedly: one knows which mind has arisen, sees which color appears, and can check at once whether the correspondence is right or wrong. Another person’s body does not offer that condition. First establish the table; then read another person.
The most important sentence is the next: “Once knowledge of others’ minds has arisen, remove discernment through changes in form. Take only the object of mind.” Once knowledge of others’ minds has arisen, discernment through changes in form is withdrawn and only the object of mind is taken. The seven colors are a ladder: once one has climbed it, pull it away; if it remains, what one sees is still form, not mind.
The final sign is therefore utterly plain: if there is a mind with desire, know a mind with desire; if there is no desire, know a mind without desire; if there is a mind with ill will, know a mind with ill will; if there is no ill will, know a mind without ill will. There is no color, no light—only knowing and not knowing.
At the same time, the treatise draws a boundary: another’s undefiled mind is not within an ordinary person’s range; the mind of a being in the formless realm is within the Buddha’s range alone. Even when the ladder has been removed, there are still limits to how far one can go.
Shi Huijing · Waken · The Path of Freedom · Who Brings Forth Knowledge of Others’ Minds, and How It Is Cultivated · 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》〈五通品〉「他心智的能起與修法」· 大正藏 T32n1648〔起 T32 0443b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0443b〕
問：他心智誰能起？云何應起？答：光一切入於第四禪得自在，得天眼起他心智。云何應起者，初坐禪人如是修四如意足，以心得自在，清白不動，入光一切入。於第四禪安詳出，從初以光令滿其身，以天眼見其自心意色，此依色意識起，如是知。以自心變見色變，此色從喜根所起、此色從憂根所起、此色從捨根所起。若與喜根相應心現起，意色如酪酥色；若與憂根相應心現起，成如紫色；若與捨根相應心現起，成如蜜色；若與愛欲相應心現起，成如黃色；若與瞋恚相應心現起，成如黑色；若與無明相應心現起，成如濁色；若與信相應及智相應心現起，成如清色。彼坐禪人如是以自身變分別色變，爾時以光令滿他身，以天眼見他心意色。彼以心變分別色變。以色變分別心變。如是分別起他心智已。起他心智除色變分別。唯取心事。彼坐禪人如是以修行心清白。或有愛心知有愛心、或無愛心知無愛心，若有瞋恚心知有瞋恚心、若無瞋恚知無瞋恚心。如是一切可知。他心智者，其事八：小事、大事、道事、無量事、過去事、未來事、現在事、外事。彼無漏他心非凡夫境界、生無色處眾生心，唯佛境界。若聲聞得自在，知一千世界心；從此緣覺最多；如來無量（他心智已竟）。
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.
誰能起、怎樣起
問：他心智是誰能起的？應當怎樣起？
答：光一切入於第四禪得自在，得天眼而起他心智。
先於自身：以光滿身，見自心意色
至於應當怎樣起——初坐禪的人像這樣修四如意足，以心得自在，清白不動，入光一切入。
於第四禪安詳而出，從最初以光令滿他的身，以天眼見他自己的心意色。這是依色而意識起，就這樣知道。
以自心的變而見色的變：這個色是從喜根所起的、這個色是從憂根所起的、這個色是從捨根所起的。
七種心與七種色
若與喜根相應的心現起，意色像酪酥的顏色。
若與憂根相應的心現起，成如紫色。
若與捨根相應的心現起，成如蜜色。
若與愛欲相應的心現起，成如黃色。
若與瞋恚相應的心現起，成如黑色。
若與無明相應的心現起，成如濁色。
若與信相應以及與智相應的心現起，成如清色。
末一目把信與智合為一項，論文如此，這裡照錄不代拆。
再於他身：以光滿他身
那坐禪人像這樣以自身的變分別色的變，這時候就以光令滿他人的身，以天眼見他人的心意色。
他以心的變分別色的變，又以色的變分別心的變。像這樣分別，就起了他心智。
起了他心智之後：除色變分別
起他心智之後，就除去色變的分別，唯取心事。
那坐禪人像這樣以修行心清白：或有愛心就知道有愛心、或無愛心就知道無愛心；若有瞋恚心就知道有瞋恚心、若無瞋恚就知道無瞋恚心。像這樣一切可知。
八事·境界之限·知之遠近
他心智的事有八：小事、大事、道事、無量事、過去事、未來事、現在事、外事。
那無漏的他心不是凡夫的境界；生在無色處的眾生的心，唯是佛的境界。
若聲聞得自在，能知一千世界的心；從他之上，緣覺最多；如來則無量——他心智已竟。
Who Brings It Forth, and How?
Question: Who can bring forth knowledge of others’ minds? How should it be brought forth?
Answer: One gains mastery of the fourth jhāna through the light kasiṇa, obtains the divine eye, and brings forth knowledge of others’ minds.
First with One’s Own Body: Filling It with Light and Seeing the Form of One’s Own Mind and Intention
As for how it should be brought forth: the beginning meditator cultivates the four bases of power in this way, gains mastery of mind, becomes clear and unmoving, and enters the light kasiṇa.
Emerging calmly from the fourth jhāna, he first fills his own body with light and, with the divine eye, sees the form of his own mind and intention. Consciousness arises depending on form; he knows it in this way.
Through the change in his own mind he sees the change in form: this form is produced from the faculty of joy, this from the faculty of grief, and this from the faculty of equanimity.
Seven Kinds of Mind and Seven Colors
When a mind associated with the faculty of joy arises, its intentional form is like the color of curds or ghee.
When a mind associated with the faculty of grief arises, it becomes like a purple color.
When a mind associated with the faculty of equanimity arises, it becomes like the color of honey.
When a mind associated with sensual desire arises, it becomes like a yellow color.
When a mind associated with ill will arises, it becomes like a black color.
When a mind associated with ignorance arises, it becomes like a turbid color.
When a mind associated with faith or with knowledge arises, it becomes like a clear color.
The last item joins faith and knowledge as one entry. The treatise does so, and this edition does not divide it.
Then with Another’s Body: Filling It with Light
Having discerned the change in form through the change in his own mind, the meditator then fills another person’s body with light and, with the divine eye, sees the form of that person’s mind and intention.
He discerns the change in form through the change in mind, then discerns the change in mind through the change in form. By discerning in this way, he brings forth knowledge of others’ minds.
Once the Knowledge Has Arisen: Removing Discernment through Changes in Form
Once knowledge of others’ minds has arisen, he removes discernment through changes in form and takes only the object of mind.
Cultivating in this way, the meditator’s mind becomes clear. If there is a mind with desire, he knows a mind with desire; if there is no desire, he knows a mind without desire. If there is a mind with ill will, he knows a mind with ill will; if there is no ill will, he knows a mind without ill will. In this way all can be known.
Eight Objects, Limits of Range, and the Reach of Knowledge
Knowledge of others’ minds has eight objects: a small object, a great object, a path object, an immeasurable object, a past object, a future object, a present object, and an external object.
The undefiled mind of another is not the range of an ordinary person. The minds of beings born in the formless realm are the range of a Buddha alone.
A disciple who has attained mastery can know the minds of one thousand worlds. Beyond him, a solitary buddha knows the most; a Tathāgata knows without measure. Knowledge of others’ minds is complete.
Shi Huijing · Waken · The Path of Freedom · Who Brings Forth Knowledge of Others’ Minds, and How It Is Cultivated · Vernacular · Summer 2026
五通的第三門，題目是讀別人的心。而這一門的修法，從頭到尾幾乎沒有直接談心——談的是色。
先把所見說在前頭：七色是梯子，不是他心智。論文教的次第是：以光滿自己的身，以天眼看自己的「心意色」〔T32 443b11〕；把心與色的對照表排出來——喜根相應的意色如酪酥、憂根如紫、捨根如蜜、愛欲如黃、瞋恚如黑、無明如濁、信與智相應則如清〔T32 443b14–19〕；在自身上練熟了，再「以光令滿他身，以天眼見他心意色」〔T32 443b20–21〕，由色的變分別心的變。整套功夫看起來就是一門辨色的學問。然後論文寫下最要緊的一句：「起他心智除色變分別。唯取心事」〔T32 443b23〕——他心智一旦起了，就把色變的分別撤掉，只取心事。七色是用來上去的，上去了就抽掉。
唯一以他通為能起的一門
先看能起：「答：光一切入於第四禪得自在，得天眼起他心智」〔T32 443b07–08〕。
五通之中，這是唯一一門把另一個通列為自己的能起條件的。變門的能起是一切入與第四禪的自在，天耳門是八一切入與自性耳，憶宿命門與天眼門也各自繫於一切入；唯獨他心智，明說要「得天眼」而後起。
而天眼一門的正文還在後面〔T32 444a13〕。先用後說——這是本品的老習慣：受持變一節末尾就先出過三通之用「以天眼見梵天色，以天耳聞梵天聲，以他心智知梵天心」〔T32 442c03–04〕，而三門的修法都在其後。論文不按「先講工具、再講用法」的順序寫，它按功夫實際生起的次第寫。
為什麼要先在自己身上練
修法的第一步是「從初以光令滿其身，以天眼見其自心意色」〔T32 443b11〕——先照自己。第二步才是「爾時以光令滿他身，以天眼見他心意色」〔T32 443b20–21〕——再照別人。兩句句式完全一樣，只換了所滿的那個身；中間夾著七色的表。
在這裡停下來問一句：讀別人的心，為什麼要先在自己身上練？
就段內次第看，七色之表先在自身建立：先「以天眼見其自心意色」〔T32 443b11〕，逐列喜根、憂根、不苦不樂根等相應色；其後才「以天眼見他心意色」〔T32 443b21〕。因此可把自身讀作先行的核對面、他身讀作後續的運用面；論文沒有另說為何只能如此，也沒有把自身判成唯一可核樣本。
（順帶記一處異讀：443b18「若與無明相應心現起」的「無」字，四本無之，則作「若與明相應心現起，成如濁色」。從底本讀，前六目繫的都是受根與煩惱、末目方繫信智之清，次序井然；本編從底本、誌而不改。）
二重分別，然後撤掉
七色表立起來之後，論文寫了兩句對翻的話：「彼以心變分別色變。以色變分別心變」〔T32 443b21–22〕。
先由心知色，再由色知心。前一句是在自身上做的功課——我知道自己起了什麼心，於是認得那個色；後一句才是他心智真正要用的——看見那個色，於是知道他起了什麼心。同樣八個字，倒過來就從「練習」變成「應用」。
然後是抽梯子那一句：「起他心智除色變分別。唯取心事」〔T32 443b23〕。
由此可以帶走一個讀法：看本論教一門功夫，找它「抽梯子」的那一句。凡以某物為方便而入的，後面多半有一句把那個方便撤掉。此門撤的是色變分別，撤了才「唯取心事」。梯子留著不撤，看見的永遠是色不是心——工具會變成新的所緣，把人擋在門外。這個讀法往下用得著：讀任何一門有「方便」的修法，先問它撤在哪一句；找不到撤的那一句，就要留心自己是不是把梯子當成了樓。
撤掉之後的驗相，樸素到近乎乏味：「或有愛心知有愛心、或無愛心知無愛心，若有瞋恚心知有瞋恚心、若無瞋恚知無瞋恚心。如是一切可知」〔T32 443b24–27〕。沒有顏色、沒有光，只剩有與無的知。功夫做到家的樣子，往往比做功夫的樣子平淡。（第四句底本不綴「心」字而三本作「瞋恚心」，若從三本則四句齊；本編從底本、不代補。）
八事與兩道界線
收尾先出八事：「他心智者，其事八：小事、大事、道事、無量事、過去事、未來事、現在事、外事」〔T32 443b27–28〕——逐字實測八目，與標數相符。
這張單子有兩處值得看。一是它有「道事」「無量事」，這兩目是本品其他門所沒有的。二是它沒有「內事」「內外事」——變門有九事而內外俱備，天眼門有五事也含內外，唯他心智不及於內。所緣是他人的心，本來就只在外；論文逐門實計其所及，不拿一套現成格套去套。
然後本門明白畫出兩道「不能」的界線：「彼無漏他心非凡夫境界、生無色處眾生心，唯佛境界」〔T32 443b28–29〕。無漏的他心，凡夫讀不到；無色處眾生的心，唯佛能知。下一門憶宿命另說「不可憶畜生生，及無色生及無想生不可想」〔T32 444a01–02〕；兩門所限不同，本門限所知之他心，下一門限所憶之生。
末句仍是那個三階：「若聲聞得自在，知一千世界心；從此緣覺最多；如來無量」〔T32 443b29–443c02〕。（天耳門作「千世界」、此門作「一千世界」，字面不一，照錄不代畫一。）
帶走三件：一個所見——七色是梯子不是他心智：以光照身、以天眼見心意色、七心配七色，全是為了立表；「起他心智除色變分別。唯取心事」一句把梯子抽掉。一個讀法——看一門功夫，找它「抽梯子」的那一句；找不到撤的那一句，就要留心自己是不是把梯子當成了樓。一處停問——讀別人的心為何先在自己身上練？本段只給次第：先見自心意色、後見他心意色；自身可讀作先行核對面，但理由不由本段代補。
最後記著本門那兩道界線：無漏的心，凡夫讀不到；無色處的心，唯佛能知。梯子抽掉之後能到的地方，仍然有邊。
The third of the five direct knowledges is about reading another person’s mind. Yet its method speaks almost entirely not about mind, but about form and color.
The central observation is this: the seven colors are a ladder, not knowledge of another’s mind. The sequence is explicit. First fill one’s own body with light and, with the divine eye, see the “form of one’s own mind and intention” 〔T32 443b11〕. Next construct a correspondence between mind and color: a mind associated with the faculty of joy appears like curds or ghee, grief like purple, equanimity like honey, sensual desire like yellow, ill will like black, ignorance like turbidity, and faith or knowledge like clarity 〔T32 443b14–19〕. Once this has been learned on one’s own body, “fill another’s body with light and, with the divine eye, see the form of that person’s mind and intention” 〔T32 443b20–21〕, discerning the change in mind through the change in form. The entire procedure appears to be a discipline of reading color. Then the treatise writes its decisive sentence: “Once knowledge of others’ minds has arisen, remove discernment through changes in form. Take only the object of mind” 〔T32 443b23〕. Once the knowledge has arisen, color is removed. The seven colors are used to climb; after climbing, the ladder is taken away.
The Only Method Brought Forth through Another Direct Knowledge
Begin with the enabling condition: “Answer: One gains mastery of the fourth jhāna through the light kasiṇa, obtains the divine eye, and brings forth knowledge of others’ minds” 〔T32 443b07–08〕.
Among the five direct knowledges, this is the only one that names another direct knowledge as the condition that brings it forth. Transformation depends on kasiṇas and mastery of the fourth jhāna; the divine ear on the eight kasiṇas and the natural ear; recollection of past lives and the divine eye each attach to kasiṇas. Only knowledge of others’ minds explicitly says “obtain the divine eye” first.
Yet the dedicated treatment of the divine eye comes later 〔T32 444a13〕. Its use comes before its explanation. This is already the chapter’s habit. At the end of determination-transformation it gives three applications together—“with the divine eye he sees Brahmā’s forms, with the divine ear he hears Brahmā’s sounds, with knowledge of others’ minds he knows Brahmā’s mind” 〔T32 442c03–04〕—while all three methods follow later. The treatise is not ordered as “explain every tool, then show its use.” It follows the sequence in which the practice is made to arise.
Why Practice First on One’s Own Body?
The first step is “he first fills his own body with light and, with the divine eye, sees the form of his own mind and intention” 〔T32 443b11〕. Only second does he “fill another’s body with light and, with the divine eye, see the form of that person’s mind and intention” 〔T32 443b20–21〕. The two sentences are identical in form; only the body being filled changes. Between them stands the table of seven colors.
Pause here: if the aim is to read another person’s mind, why practice first on oneself?
The sequence in the passage establishes the correspondence first on one’s own body. One sees one’s own intentional form 〔T32 443b11〕, lists the colors associated with joy, grief, equanimity, and the other minds, and only afterward sees another’s intentional form 〔T32 443b21〕. One may therefore read one’s own body as the prior checking surface and another’s as the later field of application. The treatise does not separately state why this must be so, and it does not call one’s own body the only possible checking sample.
One variant belongs to the table. At 443b18 the base reads, “when a mind associated with ignorance arises,” while four witnesses omit 無, “without,” yielding “a mind associated with clarity arises and becomes like a turbid color.” Under the base, the first six entries concern feeling faculties or defilements and the last alone faith and knowledge, so the sequence is coherent. This edition follows the base and records the variant without alteration.
Two Directions of Discernment, Then Their Removal
Once the color table has been established, the treatise gives two reversed sentences: “He discerns the change in form through the change in mind. Through the change in form he discerns the change in mind” 〔T32 443b21–22〕.
First know color through mind; then know mind through color. The first is work performed on oneself: I know which mind has arisen and therefore learn its color. The second is the application to another: I see that color and therefore know which mind has arisen. The same terms reversed turn practice into application.
Then comes the sentence that removes the ladder: “Once knowledge of others’ minds has arisen, remove discernment through changes in form. Take only the object of mind” 〔T32 443b23〕.
This yields a reading practice: when the treatise teaches a method, look for the sentence in which it removes the ladder. A means used for entry is often withdrawn later. Here discernment through changing color is removed so that only mind is taken. Leave the ladder in place and what is seen remains color rather than mind; the tool becomes a new object and blocks the doorway. The practice applies more broadly: whenever the treatise gives a “means,” ask where it is withdrawn. If no such sentence is found, attend carefully to whether the means has been mistaken for the destination.
After removal, the test is almost disappointingly plain: “If there is a mind with desire, he knows a mind with desire; if there is no desire, he knows a mind without desire. If there is a mind with ill will, he knows a mind with ill will; if there is no ill will, he knows a mind without ill will. In this way all can be known” 〔T32 443b24–27〕. No color, no light—only knowing presence and absence. The completed operation often looks plainer than the operation used to reach it. In the fourth statement, the base does not repeat the character 心, “mind,” after “no ill will,” while three witnesses do. Following them would regularize the four statements. This edition follows the base and does not supply the character.
Eight Objects and Two Boundaries
The closure first gives eight objects: “Knowledge of others’ minds has eight objects: small, great, path, immeasurable, past, future, present, and external” 〔T32 443b27–28〕. A direct count gives eight, agreeing with the announced number.
Two features deserve attention. The first is that “path object” and “immeasurable object” do not occur in the other lists in this chapter. The second is that this list has no internal or internal-and-external object. Transformation has nine objects with both internal and external; the divine eye has five and likewise includes both. Knowledge of another’s mind has only an external object. Its object is another’s mind, so the list remains outside. The treatise counts the reach of each method rather than forcing all of them into one prefabricated grid.
Then the method draws two explicit limits: “The undefiled mind of another is not the range of an ordinary person; the minds of beings born in the formless realm are the range of a Buddha alone” 〔T32 443b28–29〕. An ordinary person cannot know another’s undefiled mind; only a Buddha knows the minds of beings in the formless realm. The next method, recollection of past lives, has a different limit: “one cannot recollect birth as an animal, and birth in the formless realm and birth without perception cannot be conceived” 〔T32 444a01–02〕. One passage limits minds known; the other limits births remembered.
The final sentence repeats the three ranges: “A disciple who has attained mastery can know the minds of one thousand worlds; beyond him, a solitary buddha knows the most; a Tathāgata knows without measure” 〔T32 443b29–443c02〕. The divine-ear section reads merely “a thousand worlds,” while this one says “one thousand worlds.” The wording differs and is retained.
Carry away three things. One observation: the seven colors are a ladder, not knowledge of another’s mind. Light fills the body, the divine eye sees intentional form, and seven minds correspond to seven colors only to establish the table. “Remove discernment through changes in form; take only the object of mind” pulls the ladder away. One reading practice: in any method, find the sentence that removes the ladder. If no means is withdrawn, ask whether the ladder has been mistaken for the floor above. One place to pause: why begin on one’s own body when reading another’s mind? The passage establishes only the order—see one’s own intentional form first and another’s later. One’s own body may be read as the earlier checking surface, but the reason is not supplied by the passage.
Finally remember the two limits: another’s undefiled mind is beyond an ordinary person; the mind of a being in the formless realm is a Buddha’s range alone. Even after the ladder is removed, the knowledge has an edge.
Shi Huijing · Waken · The Path of Freedom · Who Brings Forth Knowledge of Others’ Minds, and How It Is Cultivated · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第九〈五通品〉，承天耳一門〔T32 443a12–443b06〕而下，為五通之第三門他心智，並以行內夾註「（他心智已竟）」〔T32 443c02〕落其門界。底本一段〔T32 443b07–443c02〕。
一、科判定位
底本一段，內含六節：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 誰能起 | 「問：他心智誰能起？云何應起？」〔T32 443b07〕…「答：光一切入於第四禪得自在，得天眼起他心智」〔T32 443b07–08〕 |
| 先於自身：以光滿身 | 「云何應起者，初坐禪人如是修四如意足」〔T32 443b08–09〕…「以自心變見色變」〔T32 443b12〕 |
| 七心七色 | 「此色從喜根所起」〔T32 443b13〕…「若與信相應及智相應心現起，成如清色」〔T32 443b19〕 |
| 再於他身 | 「爾時以光令滿他身，以天眼見他心意色」〔T32 443b20–21〕…「彼以心變分別色變。以色變分別心變」〔T32 443b21–22〕 |
| 除色變分別 | 「起他心智除色變分別」〔T32 443b23〕…「如是一切可知」〔T32 443b26–27〕 |
| 八事·境界之限·知之遠近 | 「他心智者，其事八」〔T32 443b27〕…「（他心智已竟）」〔T32 443c02〕 |
單元界與問答界之相合：起於「問：他心智誰能起？」而訖於門界夾註，一門之全。前段止於「（天耳已竟）」〔T32 443b06〕，下段別起「問：憶宿命智誰能起？」〔T32 443c03〕。段內無自答文中間切斷者。
全段定位錨
〔T32, 443b07–443c02〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 能起：光一切入·天眼 | 「答：光一切入於第四禪得自在，得天眼起他心智」〔T32 443b07–08〕 | 本門之能起獨繫於前一通（天眼）——五門之中唯此一門以他通為其能起；而天眼一門在後〔T32 444a13〕，先用後說（與受持變末節先出三通之用〔T32 442c03–04〕同例） |
| 心意色 | 「以天眼見其自心意色」〔T32 443b11〕、「此依色意識起」〔T32 443b12〕；他身作「以天眼見他心意色」〔T32 443b21〕 | 論文不更釋「心意色」為何色，唯以其所現之色示之；照字面保留、不代考定 |
| 三根與七配色 | 先出三根：「此色從喜根所起」〔T32 443b13〕、憂根、捨根；次配七色——喜根如酪酥色〔T32 443b14–15〕、憂根如紫色〔T32 443b15〕、捨根如蜜色〔T32 443b16〕、愛欲如黃色〔T32 443b17〕、瞋恚如黑色〔T32 443b17–18〕、無明如濁色〔T32 443b18〕、信及智如清色〔T32 443b19〕 | 先標三根而後配七目，後四目（愛欲·瞋恚·無明·信智）不在三根之列；末目「信相應及智相應」二法合為一目，照錄不代拆。「無」字有校記（見目三），四本無之 |
| 二重分別 | 「彼以心變分別色變。以色變分別心變」〔T32 443b21–22〕 | 二句對翻：先由心知色、後由色知心；底本標點以句號分之，照錄不代改 |
| 除色變分別·唯取心事 | 「起他心智除色變分別」〔T32 443b23〕、「唯取心事」〔T32 443b23〕 | 色為方便而後撤之；撤後之驗相唯作有無之知〔T32 443b24–27〕，不更及色 |
| 四對之知 | 「或有愛心知有愛心」〔T32 443b24–25〕以下四句（有愛／無愛·有瞋恚／無瞋恚），末以「如是一切可知」〔T32 443b26–27〕收 | 二對四句；第四句作「若無瞋恚知無瞋恚心」而不作「無瞋恚心」，「瞋恚」下有校記（見目三），三本作「瞋恚心」——若從三本則四句齊。「如是一切可知」全論二見〔429a19–20·443b26–27〕 |
| 八事 | 「他心智者，其事八：小事、大事、道事、無量事、過去事、未來事、現在事、外事」〔T32 443b27–28〕 | 逐字實測八目，與標數相符；八目之中「道事」「無量事」為本品他門所無，而無「內事」「內外事」——他心所緣唯在外。本品五門事數各異：變九〔T32 443a09〕、天耳三〔T32 443b03–04〕、他心智八、憶宿命七〔T32 444a03〕、天眼五〔T32 444b12〕 |
| 境界之限 | 「彼無漏他心非凡夫境界」〔T32 443b28–29〕、「生無色處眾生心，唯佛境界」〔T32 443b29〕 | 本門明出兩道能所之限；憶宿命門另有「不可憶畜生生，及無色生及無想生不可想」〔T32 444a01–02〕，兩門所限不同 |
| 知之遠近三階 | 「若聲聞得自在，知一千世界心」〔T32 443b29–443c01〕、「從此緣覺最多；如來無量」〔T32 443c01–02〕 | 同式者天耳〔T32 443b04–06〕、天眼〔T32 444b20–21〕；本門作「一千世界」而天耳作「千世界」，字面不一，照錄不代畫一 |
三、校記與異讀
本段範圍內大正藏校記三處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 443b18 | 無（若與無明相應心現起） | 〔－〕 | 【宋】【元】【明】【宮】 |
| 443b26 | 瞋恚（若無瞋恚知無瞋恚心） | 瞋恚心 | 【宋】【元】【明】 |
| 443b28 | 未（未來事） | 末 | 〔原本之異，非四本〕 |
誌錄不判二事：
- 443b18「若與無明相應心現起」之「無」，四本無之——若從四本則作「若與明相應心現起，成如濁色」，而「明」與「濁色」相配於本段七目之序不合（前六目皆繫煩惱或受根，末目方繫信智之清）。並錄不判，本文從底本。
- 443b26「若無瞋恚知無瞋恚心」之「瞋恚」，三本作「瞋恚心」——若從三本則四句皆綴「心」字而齊；從底本則第四句獨不綴。並錄不判，本文從底本、不代補。
校本零命中一項：本段缺字（造字）零命中。夾註一處：「（他心智已竟）」〔T32 443c02〕，底本行內夾註，照錄。
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，亦不舉人名。查而無獲，如實記之。
五、譬喻·修辭
- 七色之列〔T32 443b14–19〕：酪酥·紫·蜜·黃·黑·濁·清——七目皆以「成如」某色出之（首目作「意色如酪酥色」，句式小異）；所取之物三為食（酪酥·蜜）、餘為色名，論文不釋其取譬之由，不代考定。
- 二重分別之對翻〔T32 443b21–22〕：心變→色變、色變→心變，二句同字而倒置。
- 自身而後他身之遞進〔T32 443b09–21〕：「從初以光令滿其身」〔T32 443b11〕→「爾時以光令滿他身」〔T32 443b20–21〕，同一句式而易其所滿，中夾七色之表。
- 四對之知〔T32 443b24–27〕：有愛／無愛、有瞋恚／無瞋恚，句式全同而唯換其有無；末以「如是一切可知」總收，不更列餘心。
六、章內互讀
- 前指：五通總標釋他心智作「他心智者了他意義」〔T32 441a29〕；受持變末節先出其用「以他心智知梵天心」〔T32 442c04〕；天耳一門之三階〔T32 443b04–06〕與「（天耳已竟）」〔T32 443b06〕。
- 後指：憶宿命一門起於「問：憶宿命智誰能起？」〔T32 443c03〕；天眼一門在後〔T32 444a13〕而本門之能起先繫於天眼〔T32 443b07–08〕；本品五門事數之列——憶宿命七〔T32 444a03〕、天眼五〔T32 444b12〕。
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 comes from fascicle nine, Chapter on the Five Direct Knowledges, of the Path of Freedom. It follows the divine-ear method 〔T32 443a12–443b06〕 and treats the third of the five direct knowledges, knowledge of others’ minds. Its boundary is marked by the inline annotation “(knowledge of others’ minds is complete)” 〔T32 443c02〕. The base text is one paragraph 〔T32 443b07–443c02〕.
1. Structural Location
The base paragraph contains six sections:
| Section | Textual limits, each with its anchor |
|---|---|
| Who can bring it forth | “Question: Who can bring forth knowledge of others’ minds? How should it be brought forth?” 〔T32 443b07〕 … “Answer: One gains mastery of the fourth jhāna through the light kasiṇa, obtains the divine eye, and brings forth knowledge of others’ minds” 〔T32 443b07–08〕 |
| First with one’s own body: filling it with light | “As for how it should be brought forth, the beginning meditator cultivates the four bases of power in this way” 〔T32 443b08–09〕 … “through the change in his own mind he sees the change in form” 〔T32 443b12〕 |
| Seven minds and seven colors | “This form is produced from the faculty of joy” 〔T32 443b13〕 … “when a mind associated with faith or with knowledge arises, it becomes like a clear color” 〔T32 443b19〕 |
| Then with another’s body | “He then fills another person’s body with light and, with the divine eye, sees the form of that person’s mind and intention” 〔T32 443b20–21〕 … “he discerns the change in form through the change in mind; through the change in form he discerns the change in mind” 〔T32 443b21–22〕 |
| Removing discernment through changes in form | “Once knowledge of others’ minds has arisen, he removes discernment through changes in form” 〔T32 443b23〕 … “in this way all can be known” 〔T32 443b26–27〕 |
| Eight objects, limits of range, reach of knowledge | “Knowledge of others’ minds has eight objects” 〔T32 443b27〕 … “(knowledge of others’ minds is complete)” 〔T32 443c02〕 |
The unit boundary coincides with a question-and-method boundary: it begins with “Question: Who can bring forth knowledge of others’ minds?” and ends with the inline annotation closing the method. The preceding passage ends with “(the divine ear is complete)” 〔T32 443b06〕. The next begins, “Question: Who can bring forth knowledge that recollects past lives?” 〔T32 443c03〕. No answer is cut in the middle.
Anchor for the whole passage
〔T32, 443b07–443c02〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| What brings it forth: light kasiṇa and divine eye | “One gains mastery of the fourth jhāna through the light kasiṇa, obtains the divine eye, and brings forth knowledge of others’ minds” 〔T32 443b07–08〕 | This method alone attaches its arising to another direct knowledge, the divine eye. The dedicated divine-eye method follows later 〔T32 444a13〕, so the use precedes the explanation. The same ordering occurs when determination-transformation first gives the uses of three direct knowledges 〔T32 442c03–04〕 before their methods |
| Form of mind and intention | “With the divine eye, he sees the form of his own mind and intention” 〔T32 443b11〕; “consciousness arises depending on form” 〔T32 443b12〕; for another person, “with the divine eye, he sees the form of that person’s mind and intention” 〔T32 443b21〕 | The treatise does not further explain what kind of form “the form of mind and intention” is. Its displayed colors alone are given. The wording is retained without supplying an identification |
| Three faculties and seven color-correspondences | First three faculties: “this form is produced from the faculty of joy” 〔T32 443b13〕, then the faculties of grief and equanimity. Seven colors follow: joy like the color of curds or ghee 〔T32 443b14–15〕, grief like purple 〔T32 443b15〕, equanimity like honey 〔T32 443b16〕, sensual desire like yellow 〔T32 443b17〕, ill will like black 〔T32 443b17–18〕, ignorance like turbidity 〔T32 443b18〕, and faith or knowledge like clarity 〔T32 443b19〕 | Three faculties are announced first, but seven entries follow. The last four—sensual desire, ill will, ignorance, and faith/knowledge—are not among the three faculties. The last entry joins two qualities, faith and knowledge, as one item; it is retained rather than divided. The character 無 in “ignorance” has a variant; see section 3 |
| Two directions of discernment | “He discerns the change in form through the change in mind. Through the change in form he discerns the change in mind” 〔T32 443b21–22〕 | The two sentences reverse the same terms: first mind to form, then form to mind. The base punctuation separates them with a full stop; it is retained |
| Remove discernment through changes in form; take only mind | “Once knowledge of others’ minds has arisen, he removes discernment through changes in form” 〔T32 443b23〕; “he takes only the object of mind” 〔T32 443b23〕 | Color is a means and then is withdrawn. After it is removed, the sign of knowledge concerns only presence and absence 〔T32 443b24–27〕 and no longer mentions color |
| Knowing four conditions in two pairs | “If there is a mind with desire, he knows a mind with desire” 〔T32 443b24–25〕, followed by four statements: desire / no desire and ill will / no ill will, closing “in this way all can be known” 〔T32 443b26–27〕 | Two pairs and four statements. In the fourth, the base reads “if there is no ill will, he knows a mind without ill will” without adding 心 immediately after the first “ill will.” Three witnesses add it; see section 3. “In this way all can be known” occurs twice in the treatise 〔429a19–20·443b26–27〕 |
| Eight objects | “Knowledge of others’ minds has eight objects: small, great, path, immeasurable, past, future, present, and external” 〔T32 443b27–28〕 | A direct count gives eight, agreeing with the announced number. “Path” and “immeasurable” do not occur in the other lists in this chapter, while internal and internal-and-external are absent: the object of another’s mind is external only. The chapter’s lists differ: transformation nine 〔T32 443a09〕, divine ear three 〔T32 443b03–04〕, this method eight, recollection seven 〔T32 444a03〕, divine eye five 〔T32 444b12〕 |
| Limits of range | “The undefiled mind of another is not the range of an ordinary person” 〔T32 443b28–29〕; “the minds of beings born in the formless realm are the range of a Buddha alone” 〔T32 443b29〕 | Two limits on knower and known are explicit. The recollection method separately says, “one cannot recollect birth as an animal, and birth in the formless realm and birth without perception cannot be conceived” 〔T32 444a01–02〕. The two methods set different limits |
| Three ranges of knowledge | “A disciple who has attained mastery can know the minds of one thousand worlds” 〔T32 443b29–443c01〕; “beyond him, a solitary buddha knows the most; a Tathāgata knows without measure” 〔T32 443c01–02〕 | Parallel frames occur in the divine-ear 〔T32 443b04–06〕 and divine-eye 〔T32 444b20–21〕 methods. This method has “one thousand worlds,” while the divine ear has “a thousand worlds.” The difference is retained |
3. Critical Notes and Variant Readings
The Taishō apparatus gives three notes in this passage. All are recorded without changing the body text, which follows the Taishō base reading:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 443b18 | 無 (in “when a mind associated with 無明 arises”) | omitted | 【宋】【元】【明】【宮】 |
| 443b26 | 瞋恚 (in “if there is no 瞋恚, he knows a mind without ill will”) | 瞋恚心 | 【宋】【元】【明】 |
| 443b28 | 未 (in “future object”) | 末 | variant in the source copy, not one of the four witnesses |
Two matters are recorded without adjudication:
- At 443b18 four witnesses omit 無, “without,” from “a mind associated with ignorance arises.” Under their reading it becomes “a mind associated with clarity arises and becomes like a turbid color,” which does not accord with the sequence of seven entries: the first six attach to feeling faculties or defilements, while the final one alone attaches to faith and knowledge as clear. Both are recorded; the body follows the base.
- At 443b26 three witnesses add 心, “mind,” after the first “ill will” in the fourth statement. Under their reading all four statements include “mind” in the same position. Under the base, the fourth alone omits it. Both are recorded; the body follows the base and does not supply the character.
One zero-hit check against the critical text: no missing-character or gaiji marker occurs. One inline annotation occurs: “(knowledge of others’ minds is complete)” 〔T32 443c02〕, retained as such.
4. Authorities Cited by the Treatise
No citation formula occurs in this passage: there is no “as the Buddha said,” “as the Blessed One said,” “as the Abhidhamma says,” or comparable formula. No personal name is given. The check returned no result, which is recorded as such.
5. Simile and Rhetoric
- The list of seven colors 〔T32 443b14–19〕: curds or ghee, purple, honey, yellow, black, turbid, clear. All seven are introduced as “becoming like” a color (the first varies slightly as “the intentional form is like the color of curds or ghee”). Three comparisons use foods—curds/ghee and honey—while the others name colors or qualities. The treatise does not explain why these comparisons were chosen, and no reason is supplied.
- Reversal in two directions 〔T32 443b21–22〕: change in mind → change in form; change in form → change in mind. The same words reverse position.
- From one’s own body to another’s 〔T32 443b09–21〕: “he first fills his own body with light” 〔T32 443b11〕 becomes “he then fills another’s body with light” 〔T32 443b20–21〕. The sentence frame remains and only the body filled changes, with the seven-color table between.
- Knowing four conditions 〔T32 443b24–27〕: desire / no desire, ill will / no ill will. The syntax remains while presence and absence change. “In this way all can be known” gathers the unlisted minds.
6. Internal Cross-Reading
- Backward: the opening explanation defines knowledge of others’ minds as “understanding another’s intention” 〔T32 441a29〕. Determination-transformation earlier gives its use: “with knowledge of others’ minds he knows Brahmā’s mind” 〔T32 442c04〕. The divine-ear range appears at 〔T32 443b04–06〕 and its boundary at 〔T32 443b06〕.
- Forward: the next method begins, “Question: Who can bring forth knowledge that recollects past lives?” 〔T32 443c03〕. The dedicated divine-eye method follows at 〔T32 444a13〕, although the present method already makes the divine eye its enabling condition 〔T32 443b07–08〕. The later object-lists give seven for recollection 〔T32 444a03〕 and five for the divine eye 〔T32 444b12〕.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · Who Brings Forth Knowledge of Others’ Minds, and How It Is Cultivated · Apparatus · Summer 2026