解脫道論 夾勝心起、譬喻與攝
《解脫道論》裡最好看的一段，在這裡。
論文要講的是：一個念頭從外境敲門到落定，中間走了幾步。它把這件事講了兩遍。
第一遍用心的名字。上事之夾成七心，從有分心起，一路是轉心、見心、受心、分別心、令起心、速行心、彼事果報心，然後再度回到有分心。寫法用頂真——前一個心的名字就是下一句的開頭，一環扣一環。這種寫法本身就是內容：它讓人看見這不是七件並列的事，是一條非走不可的次序。
第二遍換成一個故事。
王在殿上關著門睡覺，傴女摩著王的腳，夫人坐著，大臣和直閣列在王前，聾人守著門。守園人拿菴羅果來敲門。王聽見聲音醒了，叫僂女去開門；僂女不能用說的——守門的聽不見——只好以相貌示意。聾人會意開了門，見到果子。捉刀女接進來呈給大臣，大臣交給夫人，夫人洗淨、或熟或生各安一處，然後奉給王。王吃了，吃完說它好不好，然後又睡去。
故事說完，論文不作總結，直接逐項對回去：王臥是有分心，敲門是色事之夾，王聞聲而覺是有分心起，僂女教聾人是轉心，聾人開門見果是眼識，捉刀女受果呈大臣是受持心，大臣授夫人是分別心，夫人安置奉王是令起心，王食是速心，王說好不好是彼事果報心，王更眠是有分心度。十一組，一項不缺。
譬不是插圖，是第二份清單。兩份並排讀，三件只讀故事看不出的事就浮出來了：兩遍之間換了兩個名（見心作眼識、受心作受持心）；故事裡同一個女子先作傴女後作僂女；還有一處斷句——故事那一遍寫「王捉刀，女受菓」，而對配那一遍明明白白寫著「捉刀女」，寫在後面的那一句，就是前面那一句的證人。
並排之後，故事自己的結構也露出來了。果子從門外到王口中經過六道手，一道不能少、次序不能顛倒；而故事的兩頭是同一件事——王臥，王更眠。一個圓，回到原處。
有一處值得自己去停。眼門那邊自報七心，逐講之名正得七，有分心不在其數——它是七步之前的狀態，也是七步之後回去的地方。可是意門那邊說「三心生」，所列的第一個就是有分心。同一段之內，有分心一處不在數裡、一處在數裡。這是同一個算法嗎？論文不說，本編二讀並記，不代會通。
最後一門是攝。三種攝——陰攝、界攝、諦攝，三個名字逐一分開。而上一個方便的攝門也說三種攝，它的三個名字卻被斷句拆散了。同一個句式，一處寫壞、一處寫好；寫好的那一處就是寫壞那一處的證人。
（順帶記著：「有分心」三字全論十見，十見都在這一段。而三處「三種攝」的內容各不相同——陰方便攝入界諦、入方便攝陰界諦、聖諦方便攝陰入界：每一個方便，都拿其餘三個框子來量自己。）
第二扇門到此關上。五個「已竟」，這是第二個。
Here is the most engaging passage in The Path of Freedom.
What the treatise sets out to explain is this: how many steps a thought takes between an external object knocking at the door and its coming to rest. It tells the matter twice.
The first telling uses the names of the minds. With a superior object, the interposition forms seven minds. Starting from the continuum mind, the sequence proceeds through turning mind, seeing mind, receiving mind, discriminating mind, initiating mind, rapid-running mind, and the resultant object mind, then returns once more to the continuum mind. The prose uses linked repetition—the name of the preceding mind becomes the opening of the next sentence, each link fastening to the next. This way of writing is itself part of the content: it lets us see that these are not seven events set side by side, but a sequence that must be followed in order.
The second telling turns to a story.
The king sleeps in his palace with the gate shut. A bent woman rubs his feet; the queen sits nearby; a minister and palace attendants stand before him; and a deaf man guards the gate. A gardener arrives with a mango and knocks at the gate. The king hears the sound and wakes, then tells the stooped woman to open the gate; she cannot convey this in words—the gatekeeper cannot hear—so she has to communicate by gesture. The deaf man understands, opens the gate, and sees the fruit. A knife-bearing woman takes it inside and presents it to the minister; the minister gives it to the queen; the queen washes it, sets the ripe and the unripe apart, and then presents it to the king. The king eats it, says afterward whether it is good or not, and then goes back to sleep.
When the story ends, the treatise offers no summary. It maps each item straight back: the king asleep is the continuum mind; the knock at the gate is the interposition of a visible object; the king hearing the sound and waking is the arising of the continuum mind; the stooped woman instructing the deaf man is turning mind; the deaf man opening the gate and seeing the fruit is eye consciousness; the knife-bearing woman receiving the fruit and presenting it to the minister is receiving-and-holding mind; the minister giving it to the queen is discriminating mind; the queen arranging it and presenting it to the king is initiating mind; the king eating is rapid mind; the king saying whether it is good or not is the resultant object mind; and the king sleeping again is passage back into the continuum mind. Eleven correspondences; not one is missing.
The simile is not an illustration; it is a second list. Read the two side by side, and three things that the story alone cannot show come into view: two names change between the tellings (seeing mind becomes eye consciousness, and receiving mind becomes receiving-and-holding mind); the same woman is first called bent and later stooped; and there is one punctuation break—the story reads “the king held the knife; the woman received the fruit”; the correspondence plainly reads “knife-bearing woman.” The sentence written later is the witness to the one written earlier.
Placed side by side, they also reveal the story’s own structure. On its way from outside the gate to the king’s mouth, the fruit passes through six hands; none can be omitted, and the order cannot be reversed. The story also begins and ends with the same thing—the king lying down, and the king sleeping again. A circle, returning to its starting point.
There is one place where it is worth pausing on your own. At the eye door the text announces seven minds, and the names in its step-by-step explanation total exactly seven. The continuum mind is not included in the count—it is the state before the seven steps and the place to which the sequence returns afterward. Yet at the mind door the text says “three minds arise,” and the first item listed is the continuum mind. Within the same passage, the continuum mind is outside the count in one place and inside it in another. Is this the same way of counting? The treatise does not say. This edition records both readings side by side and does not reconcile them on the reader’s behalf.
The final approach is inclusion. The three inclusions—aggregate-inclusion, element-inclusion, and truth-inclusion—are set out one by one as three separate names. The inclusion section of the preceding method also says there are three kinds of inclusion, but its three names have been broken apart by punctuation. The same sentence pattern is broken in one place and intact in another; the intact one is the witness for the broken one.
(Also keep this in mind: the three characters “有分心” occur ten times in the entire treatise, and all ten occurrences are in this passage. The contents of the three instances of “three kinds of inclusion” are different from one another—the three kinds in the aggregate method are inclusion by sense bases, elements, and truths; in the sense-base method, by aggregates, elements, and truths; and in the noble-truth method, by aggregates, sense bases, and elements: each method measures itself against the other three frameworks.)
The second doorway closes here. Of the five instances of “is complete,” this is the second.
Shi Huijing · Waken · The Path of Freedom · Cognitive Sequence, Simile, and Inclusion · 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〉「夾勝心起、譬喻與攝」· 大正藏 T32n1648〔起 T32 0449b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0449b〕
問：云何以夾勝心起？於眼門成三種，除夾上中下。於是上事，以夾成七心，無間生阿毘地獄，從有分心、轉見心、所受心、分別心、令起心、速心、彼事心。於是有分心者，是於此有根心如牽縷。轉心者，於眼門色事夾緣故，以緣展轉諸界，依處有分心成起。有分心次第，彼為見色事成轉生轉心，轉心次第依眼應轉，現得見生見心。見心次第已見，以心現受生受心。受心次第以受義現分別生分別心，分別心次第以分別義現令起生令起心，令起心次第以令起義由業心速行，速行心次第以速行義不以方便生彼事果報心，從彼更度有分心。
問：何譬喻？答：如王殿上閉城門臥，傴女摩王足，夫人坐，大臣及直閣列在王前，聾人守門依城門住。時守園人取菴羅果打門，王聞聲覺，王勅僂女：汝當開門。僂女即奉命，以相貌語聾人言。聾人解意，即開城門，見菴羅菓。王捉刀，女受菓將入，現於大臣。大臣授與夫人，夫人洗淨，或熟或生各安一處，然後奉王。王得食之，食已即說彼功德非功德，還復更眠。如是如王臥，如有分心可知。如守園人取菴羅菓打門，如是於眼門色事夾可知。如王聞彼聲王覺，教傴女開門，如是以緣展轉界，依處有分心起可知。如傴女以相貌教聾人開門，如是轉心可知。如聾人開門見菴羅菓，如是眼識可知。如捉刀女受彼菓將現大臣，如是受持心可知。如大臣取菓授與夫人，如是分別心可知。如夫人洗淨，或熟或生各安一處，然後與王，如是令起心可知。如王食彼菓，如是速心可知。如王食已說彼功德非功德利，如是彼事果報心可知。如王更眠，如是有分心度可知。於是眼門以中事夾。速心無間度彼有心，以夾下事令起心無間度有分心。如是餘於門可知。於意門無事夾，以作意緣、以解脫行，於意門成取事。於是於上事三心生，有分心、轉心、速心。彼事心於中及下事二心生，轉心及速心。於是可愛不可愛中事，以種種緣、種種受可知。以正作意非正作意，緣種種善不善可知。如是彼夾勝心起可知。
〔T32 0449c〕
問：云何以攝？答：三種攝，陰攝、界攝、諦攝。於是十入，色陰所攝。意入，識陰所攝。法入，除泥洹，四陰所攝。十一入，十一界所攝。意入，七界所攝。五內入，苦諦所攝。五外入，或苦諦所攝、或非苦諦所攝。意入，或苦諦所攝、或非苦諦所攝。法入，或四諦所攝、或非苦諦所攝。如是所攝可知。如是以此行，於入智令起方便，此謂入方便（入方便已竟）。
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.
第四門：眼門的七心
問：怎樣從那夾勝心起看？
答：在眼門成三種——除夾之外，有上、中、下。
在這件事上，上事以夾成七心，無間生阿毘地獄：從有分心起，是轉見心、所受心、分別心、令起心、速心、彼事心。
底本此處以頓號分之，自「有分心」以下得七目；而下文逐一開講時所出之心名為轉心、見心、受心、分別心、令起心、速行心、彼事果報心，正得七，有分心不在其數（它是起點，也是歸宿）。標列處之「轉見心」一名，於逐講處分作轉心與見心二心。這裡照原字錄，不代加頓號。
七心逐一
在這件事上：
有分心，是在此有的根本之心，如牽縷。
轉心，是在眼門有色事之夾為緣的緣故，以緣展轉諸界，依處而有分心成起。
有分心的次第：它為了見色事而成轉，生起轉心。
轉心的次第：依眼而應轉，現得見而生起見心。
見心的次第：已見，以心現受而生起受心。
受心的次第：以受的義現分別而生起分別心。
分別心的次第：以分別的義現令起而生起令起心。
令起心的次第：以令起的義，由業心而速行。
速行心的次第：以速行的義、不以方便，生起那件事的果報心。
從那裡，再度回到有分心。
譬喻：王與菴羅果
問：什麼譬喻？
答：如王在殿上，關了城門而臥，傴女摩王的足，夫人坐著，大臣以及直閣列在王前，聾人守門，依城門而住。
那時守園人取菴羅果來打門。王聽見聲音醒了，王命令僂女：你去開門。僂女奉命，以相貌向聾人示意。聾人懂得他的意思，就開了城門，見到菴羅果。
捉刀的女子接了果子拿進來，呈現於大臣。大臣把它交給夫人。夫人洗淨，或熟或生各安放一處，然後奉給王。王得到就吃了；吃完就說它的功德與非功德，然後又睡去。
譬與所譬：十一組對配
如王臥著，如是有分心可知。
如守園人取菴羅果打門，如是在眼門的色事之夾可知。
如王聽見那聲音而醒、教傴女開門，如是以緣展轉界、依處而有分心起可知。
如傴女以相貌教聾人開門，如是轉心可知。
如聾人開門見菴羅果，如是眼識可知。
如捉刀女接了那果子拿去呈現大臣，如是受持心可知。
如大臣取果交給夫人，如是分別心可知。
如夫人洗淨、或熟或生各安一處、然後給王，如是令起心可知。
如王吃那果子，如是速心可知。
如王吃完說它的功德與非功德之利，如是那件事的果報心可知。
如王再度睡去，如是有分心之度可知。
前一遍以心名列序，此一遍以譬逐項相對，兩遍逐項相當而一項不缺。惟其中兩處換了名：前作見心而此作眼識，前作受心而此作受持心。這裡照錄，不代為齊。
中事、下事與其餘諸門
在這件事上，眼門以中事之夾：速心無間而度那有心。以夾下事：令起心無間而度有分心。
其餘諸門照此可知。
意門
在意門沒有事夾，以作意為緣、以解脫為行，在意門成取事。
在這件事上：於上事，三心生——有分心、轉心、速心。彼事心；於中事及下事，二心生——轉心以及速心。
底本此處作「於上事三心生，有分心、轉心、速心。彼事心於中及下事二心生，轉心及速心」。依其斷句則上事三心、中下事二心，皆與自報之數相合，而「彼事心」三字懸在次句之首；其或屬上（則上事成四心而與自報之三不合）、或屬下，論文不自斷。這裡照原字錄，二讀並記。
在這件事上，可愛與不可愛的中事，以種種緣、種種受可知。以正作意、非正作意，緣種種善、不善可知。
這樣，那夾勝心起，可知。
第五門：從攝看
問：怎樣從攝看？
答：攝有三種——陰攝、界攝、諦攝。
在這件事上：
十入，是色陰所攝。意入，是識陰所攝。法入，除泥洹之外，是四陰所攝。
十一入，是十一界所攝。意入，是七界所攝。
五內入，是苦諦所攝。五外入，或是苦諦所攝、或非苦諦所攝。意入，或是苦諦所攝、或非苦諦所攝。法入，或是四諦所攝、或非苦諦所攝。
這樣，所攝可知。
這樣，以這些行，在入上使智生起方便。這叫作入方便。（入方便已竟。）
一處可與前段相照的地方
上一個方便（陰方便）的攝門，其答文也作「三種攝」，而其三名之斷句作「入攝、界攝諦、攝」；此處同一句式的三名則作「陰攝、界攝、諦攝」，逐名以頓號分開，一無夾雜。二處相照，前段三名之還原即得一佐證。這裡照錄。
Fourth Approach: Seven Minds at the Eye Door
Question: How is the arising of the interposed superior mind understood?
Answer: At the eye door, it takes three forms—apart from the interposition, there are superior, middling, and inferior.
In this matter, with a superior object the interposition forms seven minds, and there is immediate birth in Abi hell: beginning with the continuum mind, there are the turning-and-seeing mind, receiving mind, discriminating mind, initiating mind, rapid mind, and object mind.
The base text separates the items here with enumeration commas: from “continuum mind” onward it yields seven items. Yet when the following passage explains them one by one, the minds it names are turning mind, seeing mind, receiving mind, discriminating mind, initiating mind, rapid-running mind, and resultant object mind—exactly seven; the continuum mind is not among them (it is both the point of departure and the destination). The name “turning-and-seeing mind” in the heading list is divided in the step-by-step explanation into two minds, turning mind and seeing mind. The original wording is recorded here without supplying an enumeration comma.
The Seven Minds One by One
In this matter:
The continuum mind is the root mind in this existence, like drawing a thread.
Turning mind arises because the interposition of a visible object serves as a condition at the eye door. Through conditions the elements proceed in succession, and depending on a base, the continuum mind comes to arise.
In the sequence of the continuum mind: in order to see the visible object, it turns and gives rise to turning mind.
In the sequence of turning mind: depending on the eye, it turns as appropriate; seeing becomes present and seeing mind arises.
In the sequence of seeing mind: having seen, it now receives through the mind and receiving mind arises.
In the sequence of receiving mind: by virtue of receiving, it now discriminates and discriminating mind arises.
In the sequence of discriminating mind: by virtue of discrimination, it now initiates and initiating mind arises.
In the sequence of initiating mind: by virtue of initiation, the karmic mind runs rapidly.
In the sequence of rapid-running mind: by virtue of rapid running and without a method, the resultant mind for that object arises.
From there, it passes again into the continuum mind.
Simile: The King and the Mango
Question: What is the simile?
Answer: A king lies in his palace with the city gate closed. A bent woman rubs the king’s feet, the queen sits, ministers and palace attendants stand before the king, and a deaf man guards the gate, stationed beside it.
At that time, a gardener brings a mango and knocks at the gate. Hearing the sound, the king wakes. The king orders the stooped woman to go and open the gate. She obeys his command and gestures to the deaf man. The deaf man understands her meaning, opens the city gate, and sees the mango.
The knife-bearing woman receives the fruit and carries it inside, presenting it to the minister. The minister gives it to the queen. The queen washes it, places the ripe and the unripe separately, and then presents it to the king. The king receives it and eats it; when he has finished, he speaks of its merits and faults, then goes back to sleep.
Simile and What It Represents: Eleven Correspondences
As the king lies asleep, so the continuum mind is to be understood.
As the gardener brings a mango and knocks at the gate, so the interposition of a visible object at the eye door is to be understood.
As the king hears the sound, wakes, and tells the bent woman to open the gate, so the continuum mind’s arising through the conditioned succession of the elements and dependence on a base is to be understood.
As the bent woman gestures to the deaf man to open the gate, so turning mind is to be understood.
As the deaf man opens the gate and sees the mango, so eye consciousness is to be understood.
As the knife-bearing woman receives the fruit and carries it in to present it to the minister, so receiving-and-holding mind is to be understood.
As the minister takes the fruit and gives it to the queen, so discriminating mind is to be understood.
As the queen washes it, places the ripe and the unripe separately, and then gives it to the king, so initiating mind is to be understood.
As the king eats the fruit, so rapid mind is to be understood.
As the king, after eating it, speaks of the benefit of its merits and demerits, so the resultant mind for that object is to be understood.
As the king goes back to sleep, so the passage into the continuum mind is to be understood.
The first pass lists the sequence by names of minds; this pass matches each item with a simile. The two passes correspond item by item, without a single omission. Only two names change: the first has seeing mind, while this one has eye consciousness; the first has receiving mind, while this one has receiving-and-holding mind. They are recorded as they stand and are not made uniform here.
Middling and Inferior Objects and the Other Doors
In this matter, at the eye door, with the interposition of a middling object, immediately after rapid mind it passes into that existent mind. With the interposition of an inferior object, immediately after initiating mind it passes into the continuum mind.
The other doors are to be understood in the same way.
The Mind Door
At the mind door there is no object-interposition. With attention as condition and liberation as its course, an object is taken up at the mind door.
In this matter: with a superior object, three minds arise—the continuum mind, turning mind, and rapid mind. The object mind; with middling and inferior objects, two minds arise—turning mind and rapid mind.
The base text here reads, “With a superior object, three minds arise: the continuum mind, turning mind, and rapid mind. The object mind, with middling and inferior objects, two minds arise: turning mind and rapid mind.” Under this punctuation, the superior object has three minds and the middling and inferior objects have two, both agreeing with the numbers the text itself reports, while the three Chinese characters rendered “object mind” hang at the beginning of the next sentence. Whether they belong above (in which case the superior object has four minds and conflicts with the reported three) or below, the treatise does not itself decide. The original wording is recorded here, and both readings are preserved.
In this matter, a desirable or undesirable middling object is to be understood through diverse conditions and diverse receptions. Right and wrong attention condition diverse wholesome and unwholesome states.
Thus, the arising of the interposed superior mind is to be understood.
Fifth Approach: Inclusion
Question: How is it understood through inclusion?
Answer: Inclusion is of three kinds—aggregate-inclusion, element-inclusion, and truth-inclusion.
In this matter:
Ten bases are included in the form aggregate. The mind base is included in the consciousness aggregate. The Dhamma base, apart from Nibbāna, is included in the four aggregates.
Eleven bases are included in eleven elements. The mind base is included in seven elements.
The five internal bases are included in the truth of suffering. The five external bases are either included in the truth of suffering or not included in the truth of suffering. The mind base is either included in the truth of suffering or not included in the truth of suffering. The Dhamma base is either included in the four truths or not included in the truth of suffering.
Thus, inclusion is to be understood.
Thus, by these practices, a method is established for causing knowledge to arise regarding the bases. This is called the method concerning the bases. (The method concerning the bases is complete.)
A Passage to Read alongside the Preceding One
In the inclusion approach of the preceding method (the method concerning the aggregates), the answer also reads “three kinds of inclusion,” but its three names are punctuated as “base-inclusion, element-inclusion-truth, inclusion”; here, the three names in the same sentence pattern read “aggregate-inclusion, element-inclusion, truth-inclusion,” each separated by an enumeration comma, without any intermingling. Reading the two passages against each other provides one piece of support for restoring the three names in the preceding passage. They are recorded here as they stand.
Shi Huijing · Waken · The Path of Freedom · Cognitive Sequence, Simile, and Inclusion · Vernacular · Summer 2026
這是《解脫道論》裡最好看的一段。
先把所見說在前頭：論文在這裡把同一件事講了兩遍——先用心的名字排一遍，再用王與菴羅果的故事演一遍；而兩遍逐項相對，一項不缺。譬不是插圖，是第二份清單。兩份並排讀，才看得出論文在哪兩處換了名，也才看得出「七心」的七是怎麼數出來的。
第一遍：七個名字，環環相扣
設問是「問：云何以夾勝心起？」〔T32 449b05〕。答文先分三等——上、中、下；上事那一等最完整，「夾成七心，無間生阿毘地獄，從有分心、轉」〔T32 449b07〕「見心、所受心、分別心、令起心、速心、彼事心」〔T32 449b08〕。
自報是七心。可是照頓號去數，「有分心」以下只得六個名——除非把「轉見心」拆成轉心與見心。
拆不拆，下文自己說了算。逐一開講的時候，論文把每一個心都點了名：轉心、見心、受心、分別心、令起心、速行心、彼事果報心。正得七，而有分心不在其數。
有分心不在數裡，是因為它不是這七個之中的一步——它是這七步之前的狀態，也是這七步之後回去的地方。「於是有分心者，是於此有根心如牽縷」〔T32 449b09〕；走完一輪，「不以方便生彼事果報心，從彼更度有分心」〔T32 449b17〕。起點與歸宿是同一個。
（順帶記著：「有分心」這三個字，全論只出現十次，十次都在這一段裡。這是本段獨有的一個詞。）
七心的排法用的是頂真：前一個心的名字，就是下一句的開頭。「轉生轉心，轉心次第依眼應轉，現得見生見」〔T32 449b12〕「心。見心次第已見，以心現受生受心。受心次」〔T32 449b13〕第……一環扣一環，扣到最後一環又扣回有分心。
這種寫法本身就是內容：它讓人看見這不是七件並列的事，是一條非走不可的次序。
第二遍：王殿上的那一天
然後論文問：「問：何譬喻？」〔T32 449b18〕
答文換成一個故事。
王在殿上關著城門睡覺，傴女摩著王的腳，夫人坐著，大臣和直閣列在王前，聾人守著門。守園人拿菴羅果來敲門。王聽見聲音醒了，叫僂女去開門。僂女以相貌向聾人示意，聾人會意開了門，見到菴羅果。捉刀女接了果子拿進來呈給大臣，大臣交給夫人，夫人洗淨、或熟或生各安一處，然後奉給王。王吃了，吃完就說它好不好，然後又睡去。
故事說完，論文不作一句總結，直接逐項對回去：
「德，還復更眠。如是如王臥，如有分心可知」〔T32 449b26〕。守園人打門，就是眼門的色事之夾。王聞聲而覺、教傴女開門，就是以緣展轉界、依處而有分心起。「女以相貌教聾人開門，如是轉心可知。如聾」〔T32 449c01〕「人開門見菴羅菓，如是眼識可知。如捉刀女」〔T32 449c02〕「受彼菓將現大臣，如是受持心可知。如大臣」〔T32 449c03〕「取菓授與夫人，如是分別心可知」〔T32 449c04〕。夫人洗淨安置奉王是令起心，王食是速心，王說功德非功德是彼事果報心，「心可知。如王更眠，如是有分心度可知。於」〔T32 449c08〕。
十一組對配，一項不缺。
讀法：把譬與所譬並排成兩欄
本段交出的讀法就在這裡：凡遇譬喻逐項而下、各繫一句收語者，把譬與所譬並排成兩欄讀，不要只讀故事。
並排之後，三件只讀故事看不出的事就浮出來了。
其一，兩遍之間換了兩個名。心名那一遍作見心、受心；譬喻那一遍作眼識、受持心。同一步而二名，論文兩處都不說它們是同一個。本編照錄不代齊。
其二，故事裡有一個人的名字換了。開頭是「傴女摩」〔T32 449b18〕王足，王醒之後卻是「聞聲覺，王勅僂女：汝當開門。僂女即奉命，」〔T32 449b21〕；到對配那一遍，又回頭作傴女。同一個人，同一段之內三處作傴女、二處作僂女。照錄不代齊。
其三，故事那一遍的一處斷句，被對配那一遍改正了。故事說「菴羅菓。王捉刀，女受菓將入，現於大臣。大臣」〔T32 449b23〕——照這個斷法，是王拿起刀、有個女子接過果子。可是對配那一遍明明白白寫著「如捉刀女」〔T32 449c02〕「受彼菓將現大臣」〔T32 449c03〕：捉刀女是一個人的名號。
本品這一路讀來，要靠上下文還原斷句的地方已經接連出現；而這一處最乾脆——還原的憑據就在同一段的後半，隔了不到十行。
並排之後還看得見的：這個宮廷是怎麼設計的
兩欄一並排，故事那一欄自己的結構也就露出來了。
先數手。果子從門外到王口中，中間經過幾道手：守園人（門外）→聾人（開門）→捉刀女（接進來）→大臣→夫人→王。六道手，一道也不能少，而且次序不能顛倒。論文用這個排場對的，正是七心那條非走不可的次序——中間任何一步都不是可有可無的裝飾。
再看兩頭。故事開頭是王臥，故事結尾是王「還復更眠」；對配那一欄，開頭是有分心，結尾是有分心度。一個圓，回到原處。這一點單看心名那一遍也看得見，但看故事更明白：王從頭到尾沒有離開他的殿，只是醒了一下、吃了一口、又睡去。
然後看幾個角色的來歷。守門的是聾人，摩王足而受命傳話的是傴女。論文不解釋何以取聾者守門、傴者傳命；可核的只有字面，以及由字面帶出的一個細節——傳命那一下不能用說的，只能「以相貌語聾人言」〔T32 449b22〕，正因為守門的聽不見。到對配那一欄，這一下也照樣被點名：「女以相貌教聾人開門，如是轉心可知」〔T32 449c01〕。「相貌」二字全論只出現兩次，兩次都在這一組對配的兩端。
最後看一處看不懂的。七心那一句的中間，插著五個字：「夾成七心，無間生阿毘地獄」〔T32 449b07〕。「阿毘地獄」四字全論只出現這一次，而本段前後都不再提它，譬喻那一遍也沒有任何一項與它相對。
它是在說什麼？是舉一個最強之「上事」為例，還是別有所承？本段不說，本編也不代補。可核的只有三件：全論一見；本段不釋；十一組對配之中無一組與之相配。凡遇這樣的字，如實記下它的孤立，比替它找一個來歷要誠實。
中事、下事，與意門
七心那一串是上事才有的。中事之夾，「速心無間度彼有心」〔T32 449c09〕，走到速心就回去了；下事之夾，「下事令起心無間度有分心」〔T32 449c10〕，走到令起心就回去了。上、中、下之別，就在這條路走多遠。
其餘耳、鼻、舌、身四門呢？論文一句帶過：如是餘於門可知。該詳的地方詳一次，其餘照樣式自推——上一個單元剛用過同一手法。
順帶記一個字。中、下二事之句，各用了一個「無間」——速心無間度、令起心無間度；而本段開頭那句看不懂的話，用的也是這兩個字〔T32 449b07〕。本段「無間」凡三見，二見在此明明白白是「不隔一步就回去」的意思。孤立的那一見是否同義，本段不足以定；記下這層字面上的相連，比替它另找一個來歷穩當。
意門則另是一路：「知。於意門無事夾，以作意緣、以解脫行，於」〔T32 449c11〕「意門成取事」〔T32 449c12〕。意門沒有事夾——沒有外面來的那一下敲門。
停一下：有分心到底算不算一心
現在停在一個數上。
眼門那邊，論文自報七心，而逐講之名正得七——有分心不在其數。
可是意門這邊，論文說「意門成取事。於是於上事三心生，有分心、轉」〔T32 449c12〕「心、速心」〔T32 449c13〕——三心生，而所列的第一個就是有分心。
同一段之內，有分心一處不在數裡、一處在數裡。
這是同一個算法嗎？論文不說。
而這一句還連著另一個懸而未決的地方：接下去是「心、速心。彼事心於中及下事二心生，轉心」〔T32 449c13〕「及速心」〔T32 449c14〕——「彼事心」那三個字，究竟屬上還是屬下？屬上，則上事成四心而與自報的三不合；屬下，則如底本的斷法。論文自身不斷。
可核的只有這幾件：眼門七心之名逐一可數而不含有分心；意門三心之列以有分心居首；「彼事心」三字懸在兩句之間。本編二讀並記、照原字錄，不代會通，也不由此推論其心識之說。
最後一門，與一處給前段作證的地方
第五門是攝：「以攝？答：三種攝，陰攝、界攝、諦攝」〔T32 449c17〕。
這一句值得和上一個方便並排看。上一個方便的攝門也說「三種攝」，而它的三個名字在字面上作入攝、界攝諦、攝——中間那個頓號落錯了地方，最後剩一個孤零零的攝字。這裡的三個名字則逐一分開，一無夾雜。
同一個句式，一處寫壞、一處寫好；寫好的那一處，就是寫壞那一處的證人。上一單元靠下文次第還原的三個名，到這裡得到了一份現成的佐證。
而三處「三種攝」的內容還各不相同：陰方便攝的是入、界、諦；入方便攝的是陰、界、諦；後面聖諦方便攝的是陰、入、界〔T32 453b23〕。每一個方便，都拿其餘三個框子來量自己。這是本品編排上的一條暗線。
攝門的內容也有兩處扣得緊：意入是七界所攝〔T32 449c19〕——還是那個七；法入「陰所攝。意入，識陰所攝。法入，除泥洹，四陰」〔T32 449c18〕所攝——而陰方便早說過泥洹是諦所攝而非陰所攝〔T32 448c21〕，兩處正相貫。
攝門的三欄，值得逐欄看一眼它怎麼數。
陰欄：十二入之中，十入歸色陰，意入歸識陰，法入除掉泥洹之後歸四陰。十、一、一，正好把十二個分完。
界欄：十一入歸十一界，意入獨歸七界。十一加一，仍是十二個入；而界那一邊是十一加七，成十八。十八界之數就是這樣從十二入裡長出來的——論文不點破，數自己會說。而下一段開講的，正是十八界〔T32 449c25〕。
諦欄最細：五內入盡歸苦諦，五外入「內入，苦諦所攝。五外入，或苦諦所攝、或非苦」〔T32 449c20〕諦所攝，意入亦或是或非，法入則「入，或四諦所攝、或非苦諦所攝」〔T32 449c22〕。內的一定是苦，外的則兩可——五內入是根，根必屬己身而在苦中；外的則不必然。這一層論文不申說，只把「或」字擺在該擺的地方。
三欄看下來，攝門不是在重述十二入，是在把十二入放進另外三個框子裡各量一次。量完，這一個方便才算走到底。
最後收句：「知。如是以此行，於入智令起方便，此謂入方」〔T32 449c23〕「便（入方便已竟）」〔T32 449c24〕。
第二扇門關上了。五個「已竟」，這是第二個。
帶走三件：一個所見——同一件事講兩遍（心名一遍、譬喻一遍），十一組逐項相對而一項不缺；譬不是插圖，是第二份清單。一個讀法——把譬與所譬並排成兩欄讀：並排之後才看得見兩遍之間換了二名（見心↔眼識·受心↔受持心）、一個人換了名（傴女↔僂女）、一處斷句被後半改正（「王捉刀，女」↔「捉刀女」〔T32 449b23·449c02〕）。一處停問——眼門自報七心而其名不含有分心〔T32 449b07–449b08〕，意門自報三心而所列以有分心居首〔T32 449c12〕：有分心到底算不算一心？ 論文不說，本編二讀並記不代會通。
還有兩件小事該記著：「有分心」三字全論十見而盡在本段；三處「三種攝」之三名各異（陰方便攝入界諦·入方便攝陰界諦·聖諦方便攝陰入界），每一個方便都拿其餘三個框子來量自己。
This is one of the most engaging passages in the Path of Freedom.
Let the central observation be stated first: here the treatise tells the same event twice—first by arranging the names of minds, then by enacting it in the story of a king and a mango; and the two tellings correspond item for item, with not one missing. The simile is not an illustration but a second list. Only by reading the two side by side can one see where the treatise changes two names, and how the seven in “seven minds” is counted.
First Telling: Seven Names Linked in a Chain
The question is “Question: How does the interposed superior mind arise?” 〔T32 449b05〕. The answer first distinguishes three grades—superior, middling, and inferior. The superior object is the most complete: “the interposition forms seven minds, and there is immediate birth in Abi hell; from the continuum mind, turning-and-” 〔T32 449b07〕“seeing mind, receiving mind, discriminating mind, initiating mind, rapid mind, and object mind” 〔T32 449b08〕.
The text itself reports seven minds. Yet if one counts by the enumeration commas, there are only six names after “continuum mind”—unless “turning-and-seeing mind” is divided into turning mind and seeing mind.
Whether to divide it or not is decided by what follows. When the treatise explains them one by one, it names every mind: turning mind, seeing mind, receiving mind, discriminating mind, initiating mind, rapid-running mind, and the resultant mind for that object. That gives exactly seven, and continuum mind is not included in the count.
Continuum mind is outside the count because it is not one step among these seven—it is the state before the seven steps and the place to which they return afterward. “Here, the continuum mind is the root mind in this existence, like drawing a thread” 〔T32 449b09〕; after the circuit is complete, “without a method, the resultant mind for that object arises; from there it passes again into the continuum mind” 〔T32 449b17〕. The point of departure and the destination are the same.
(Keep one incidental point in mind: the three-character expression rendered “continuum mind” occurs only ten times in the entire treatise, all ten in this passage. It is a term unique to this passage.)
The seven minds are arranged through chain-link repetition: the name of one mind is the opening of the next sentence. “Turning gives rise to turning mind. In the sequence of turning mind, depending on the eye it turns as appropriate; seeing becomes present and gives rise to seeing-” 〔T32 449b12〕“mind. In the sequence of seeing mind, having seen, the mind presently receives and receiving mind arises. In the sequence after receiving mind” 〔T32 449b13〕 ... One link catches the next, until the final link catches back onto the continuum mind.
This manner of writing is itself part of the content: it lets the reader see that these are not seven parallel events but a sequence that must be traversed.
Second Telling: A Day in the King’s Palace
The treatise then asks, “Question: What is the simile?” 〔T32 449b18〕
The answer changes into a story.
A king is asleep in his hall with the city gate shut. A bent woman massages the king’s feet; the queen sits nearby; a minister and palace attendants stand in ranks before the king; and a deaf man guards the gate. A gardener brings a mango and knocks at the gate. Hearing the sound, the king wakes and orders the stooped woman to open it. The stooped woman obeys and gestures to the deaf man; he understands and opens the gate, where he sees the mango. The knife-bearing woman receives the fruit and carries it inside to present to the minister. The minister hands it to the queen. The queen washes it, sets the ripe and unripe fruit each in its place, and then offers it to the king. The king eats it; when he has finished, he says whether it is good or bad, then goes back to sleep.
When the story ends, the treatise gives no sentence of summary; it maps each item directly back.
“Merit, then he sleeps again. Thus, as the king lies asleep, so the continuum mind should be understood” 〔T32 449b26〕. The gardener knocking on the gate with a mango is the interposition of a visible object at the eye door. The king hearing the sound, waking, and telling the bent woman to open the gate is the arising of the continuum mind through conditions, the elements turning in succession, and dependence on a base. “As the woman gestures to the deaf man to open the gate, so turning mind should be understood. As the deaf-” 〔T32 449c01〕“man opens the gate and sees the mango, so eye consciousness should be understood. As the knife-bearing woman” 〔T32 449c02〕“receives that fruit and carries it to present to the minister, so receiving-and-holding mind should be understood. As the minister” 〔T32 449c03〕“takes the fruit and hands it to the queen, so discriminating mind should be understood” 〔T32 449c04〕. The queen’s washing the fruit, setting the ripe and unripe each in its place, and offering it to the king is initiating mind; the king’s eating is rapid mind; and the king’s saying whether the fruit has merit or not is the resultant mind for that object. “Mind should be understood. As the king sleeps again, so passage into the continuum mind should be understood. At—” 〔T32 449c08〕.
Eleven correspondences, with not one omitted.
Reading Practice: Place the Simile and What It Represents in Two Columns
The reading practice this passage gives us is right here: whenever a simile proceeds item by item and ties each item to a closing formula, place the simile and what it represents in two columns; do not read only the story.
Once they are placed side by side, three things invisible to someone reading only the story emerge.
First, two names change between the two tellings. In the list of minds they are seeing mind and receiving mind; in the simile they are eye consciousness and receiving-and-holding mind. They are the same steps under two names, but nowhere in either telling does the treatise say that they are the same. This edition records both forms and does not harmonize them.
Second, one person in the story changes names. At the start, it is the “bent woman massages” 〔T32 449b18〕 the king’s feet; after the king wakes, however, the text says, “hearing the sound, he wakes. The king orders the stooped woman: You should open the gate. The stooped woman obeys the order,” 〔T32 449b21〕; in the mapping it returns to bent woman. The same person appears three times as bent woman and twice as stooped woman within the same passage. The forms are recorded as written and are not harmonized.
Third, one punctuation point in the story is corrected by the mapping that follows. The story says, “the mango. The king takes the knife; the woman receives the fruit, carries it inside, and presents it to the minister. The minister” 〔T32 449b23〕—with that punctuation, the king takes up a knife and a woman receives the fruit. But the mapping plainly reads, “as the knife-bearing woman” 〔T32 449c02〕“receives that fruit and carries it to present to the minister” 〔T32 449c03〕: “knife-bearing woman” is the title of a single person.
As we have followed this chapter, places where the context must restore the phrasing have appeared one after another; this one is the clearest—the evidence for restoring the punctuation lies in the second half of the same passage, less than ten lines away.
What Else the Parallel Reveals: How This Court Is Designed
Once the two columns are aligned, the structure of the story’s own column also comes into view.
First count the hands. How many hands does the fruit pass through on its way from outside the gate to the king’s mouth? The gardener (outside the gate) → the deaf man (opens the gate) → the knife-bearing woman (carries it inside) → the minister → the queen → the king. Six sets of hands; not one can be omitted, and their order cannot be reversed. What the treatise matches through this courtly arrangement is precisely the compulsory sequence of the seven minds—none of the steps in between is optional decoration.
Then look at the two ends. At the beginning of the story the king lies asleep; at the end he “sleeps again.” In the mapping column, the beginning is continuum mind and the end is passage into continuum mind. A circle, returning to its starting place. This can also be seen from the list of minds alone, but the story makes it clearer: from first to last, the king never leaves his hall; he simply wakes for a moment, takes a bite, and returns to sleep.
Then consider several of the roles. The gatekeeper is deaf; the woman who massages the king’s feet and receives his command is bent. The treatise does not explain why a deaf person guards the gate or a bent woman conveys the command. What can be verified is only the wording and one detail carried by it: when the command is passed on, it cannot be spoken; she can only “speak to the deaf man by gesture” 〔T32 449b22〕, precisely because the gatekeeper cannot hear. In the mapping column, this action is likewise expressly named: “the woman gestures to the deaf man to open the gate; so turning mind should be understood” 〔T32 449c01〕. The two-character word rendered “gesture” occurs only twice in the entire treatise, both times at the two ends of this correspondence.
Finally, consider one unintelligible place. In the middle of the sentence on seven minds, five characters are inserted: “the interposition forms seven minds, and there is immediate birth in Abi hell” 〔T32 449b07〕. The four characters rendered “Abi hell” occur only once in the entire treatise. Nothing before or after in this passage mentions them again, and nothing in the simile’s telling corresponds to them.
What does it mean? Is it giving the strongest kind of “superior object” as an example, or does it depend on something else? The passage does not say, and this edition does not supply an answer. Only three things can be checked: the expression occurs once in the entire treatise; this passage does not explain it; and none of the eleven correspondences is paired with it. When one meets wording like this, it is more honest to record its isolation exactly than to find an origin for it.
Middling and Inferior Objects, and the Mind Door
The seven-mind series belongs only to the superior object. With the interposition of a middling object, “rapid mind passes without interval into that existent mind” 〔T32 449c09〕, returning after rapid mind; with the interposition of an inferior object, “for an inferior object, initiating mind passes without interval into continuum mind” 〔T32 449c10〕, returning after initiating mind. The difference among superior, middling, and inferior lies in how far along this path the sequence travels.
What of the other four doors—ear, nose, tongue, and body? The treatise dispatches them in a single sentence: the rest at the doors should be understood in the same way. It explains in detail once where detail is needed, and the remainder is to be inferred from the pattern—the preceding unit had just used the same method.
Also note one word. The sentences for the middling and inferior objects each use “without interval”—rapid mind passes without interval; initiating mind passes without interval. The incomprehensible sentence at the start of this passage uses the same two characters 〔T32 449b07〕. “Without interval” occurs three times in this passage, and in two of them it plainly means “returning without even one intervening step.” Whether the isolated occurrence has the same meaning cannot be determined from this passage; noting the verbal connection is steadier than seeking a separate origin for it.
The mind door follows another route: “understood. At the mind door there is no object-interposition; through attention as condition and liberation as its course, at the” 〔T32 449c11〕“mind door an object is taken up” 〔T32 449c12〕. At the mind door there is no object-interposition—no knock arriving from outside.
Pause: Does the Continuum Mind Count as One Mind?
Now pause over a number.
At the eye door, the treatise itself reports seven minds, and the names in its item-by-item explanation indeed number seven—continuum mind is not included in the count.
At the mind door, however, the treatise says, “at the mind door an object is taken up. Here, with a superior object three minds arise: continuum mind, turning-” 〔T32 449c12〕“mind and rapid mind” 〔T32 449c13〕—three minds arise, and the first one listed is continuum mind.
Within the same passage, continuum mind is excluded from the count in one place and included in another.
Is this the same method of counting? The treatise does not say.
And this sentence connects to another unresolved place. What follows is “mind, rapid mind. Object mind, with middling and inferior objects, two minds arise: turning mind” 〔T32 449c13〕“and rapid mind” 〔T32 449c14〕. Do the three characters rendered “object mind” belong above or below? If they belong above, the superior object has four minds, conflicting with its own reported three; if below, the sentence follows the punctuation of the base text. The treatise itself does not divide them.
Only these points can be checked: the names of the seven minds at the eye door can be counted one by one and do not include continuum mind; the mind door’s list of three places continuum mind first; and the three characters rendered “object mind” hang between two sentences. This edition records both readings, retains the wording as found, does not harmonize them, and draws no inference from them about the text’s account of mind.
The Final Approach, and One Place That Bears Witness to an Earlier Passage
The fifth approach is inclusion: “Through inclusion? Answer: three kinds of inclusion—inclusion in the aggregates, inclusion in the elements, and inclusion in the truths” 〔T32 449c17〕.
This sentence deserves to be read beside the inclusion approach of the preceding means. That approach also says “three kinds of inclusion,” but its three names, as written, are “base-inclusion, element-inclusion-truth, inclusion”: the comma in the middle has fallen in the wrong place, leaving a solitary “inclusion” at the end. Here, by contrast, the three names are separated one by one, with nothing mixed together.
The same sentence pattern is damaged in one place and sound in another; the sound occurrence bears witness to the damaged one. The three names restored in the previous unit from the sequence that follows receive a ready-made confirmation here.
The contents of the three occurrences of “three kinds of inclusion” are also all different: the means concerning the aggregates includes the bases, elements, and truths; the means concerning the bases includes the aggregates, elements, and truths; and the later means concerning the noble truths includes the aggregates, bases, and elements 〔T32 453b23〕. Each means uses the other three frameworks to measure itself. This is a hidden thread in the chapter’s arrangement.
Two points in the content of the inclusion approach also interlock tightly. The mind base is included in seven elements 〔T32 449c19〕—again, seven. For the Dhamma base, the wording is “included in the aggregates. The mind base is included in the consciousness aggregate. The Dhamma base, excluding Nibbāna, in the four aggregates” 〔T32 449c18〕; and the preceding means concerning the aggregates had already said that Nibbāna is included in the truths, not in the aggregates 〔T32 448c21〕. The two passages fit together exactly.
The three columns of the inclusion approach are worth examining one by one to see how they count.
Aggregate column: among the twelve bases, ten belong to the form aggregate, the mind base to the consciousness aggregate, and the Dhamma base, after excluding Nibbāna, to the four aggregates. Ten, one, one: the twelve are apportioned exactly.
Element column: eleven bases belong to eleven elements, while the mind base alone belongs to seven elements. Eleven plus one still gives twelve bases; on the elements side, eleven plus seven makes eighteen. This is how the number eighteen elements grows out of the twelve bases—the treatise does not spell it out, but the numbers speak for themselves. And the very next passage begins its explanation of the eighteen elements 〔T32 449c25〕.
The truth column is the most detailed: the five internal bases are all included in the truth of suffering. Of the five external bases, the text says, “the internal bases are included in the truth of suffering. The five external bases are either included in the truth of suffering or are not suffering” 〔T32 449c20〕 in terms of truth-inclusion; the mind base likewise may or may not be so included, while the Dhamma “base is either included in the four truths or not included in the truth of suffering” 〔T32 449c22〕. The internal ones are certainly suffering; the external ones can fall on either side—the five internal bases are faculties, and faculties necessarily belong to one’s own body and lie within suffering; external ones need not. The treatise does not elaborate on this point; it only places the word “either” where it belongs.
Across all three columns, the inclusion approach is not restating the twelve bases; it is placing the twelve bases inside three other frameworks and measuring them once in each. Only after that measurement does this means reach its end.
The final sentence is, “understood. In this way, by this practice, one arouses a means in knowledge of the bases. This is called the means concerning the sense-” 〔T32 449c23〕“bases (the means concerning the bases is finished)” 〔T32 449c24〕.
The second gate closes. Of the five “finished” formulas, this is the second.
Carry away three things: one observation—the same event is told twice (once in the names of minds, once in the simile), with eleven correspondences matched item by item and not one omitted; the simile is not an illustration but a second list. One reading practice—place the simile and what it represents in two columns: only then can one see that two names change between the tellings (seeing mind ↔ eye consciousness; receiving mind ↔ receiving-and-holding mind), that one person changes names (bent woman ↔ stooped woman), and that the latter half corrects one punctuation (“the king takes the knife; the woman” ↔ “knife-bearing woman” 〔T32 449b23·449c02〕). One place to pause—the eye door reports seven minds but its names do not include continuum mind 〔T32 449b07–449b08〕, while the mind door reports three minds and places continuum mind first 〔T32 449c12〕: does continuum mind count as one mind or not? The treatise does not say; this edition records both readings without harmonizing them.
Keep two smaller points in mind as well: the three-character expression rendered “continuum mind” occurs ten times in the entire treatise, all in this passage; and the three names in each of the three occurrences of “three kinds of inclusion” differ (the means concerning the aggregates includes bases, elements, and truths; the means concerning the bases includes aggregates, elements, and truths; the means concerning the noble truths includes aggregates, bases, and elements). Each means uses the other three frameworks to measure itself.
Shi Huijing · Waken · The Path of Freedom · Cognitive Sequence, Simile, and Inclusion · 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〉，續入方便之第四、第五門（夾勝心起·攝），並收入方便之全。底本三段〔T32 449b05–449c24〕：先以心名列眼門七心之序，次以王與菴羅果之譬逐項相對，末以三種攝作結，收於「此謂入方便」而繫一夾註。
一、科判定位
三段而成三節，一節一問：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第四門·夾勝心起（心名之序） | 「問：云何以夾勝心起？」〔T32 449b05〕…「不以方便生彼事果報心，從彼更度有分心」〔T32 449b17〕 |
| 譬喻與逐項對配 | 「問：何譬喻？答：如王殿上閉城門臥，傴女摩」〔T32 449b18〕…「善不善可知。如是彼夾勝心起可知」〔T32 449c16〕 |
| 第五門·攝，並收入方便 | 「問：云何」〔T32 449c16〕「以攝？答：三種攝，陰攝、界攝、諦攝」〔T32 449c17〕…「知。如是以此行，於入智令起方便，此謂入方」〔T32 449c23〕「便（入方便已竟）」〔T32 449c24〕 |
單元界與問答界之相合：起於夾勝心起之問而訖於入方便之收，段內三問三答〔449b05·449b18·449c16〕，無自答文中間切斷者。其前為入方便之句義、境界、緣三門〔T32 448c25–449b05〕，其後即「問：云何界方便？」〔T32 449c25〕，屬 11-10。本段三問。
全段定位錨
〔T32, 449b05–449c24〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 夾勝心起 | 「問：云何以夾勝心起？」〔T32 449b05〕；「善不善可知。如是彼夾勝心起可知」〔T32 449c16〕 | 此語全論三見（449a08·449b05·449c16）——一見於入方便之總標、一見於設問、一見於收 |
| 七心之標列 | 「夾成七心，無間生阿毘地獄，從有分心、轉」〔T32 449b07〕「見心、所受心、分別心、令起心、速心、彼事心」〔T32 449b08〕 | 標列自「有分心」以下以頓號分之得七目，而其中「轉見心」一名於逐講處分作轉心與見心二心。論文自報七心，逐講所出之心名（轉·見·受·分別·令起·速行·彼事果報）正得七，有分心不在其數——照原字錄，不代加頓號 |
| 有分心 | 「於是有分心者，是於此有根心如牽縷。轉心」〔T32 449b09〕 | 「有分心」全論十見而盡在本段〔449b07·449b09·449b11（二見）·449b17·449b26·449b29·449c08·449c10·449c12〕——為本段所獨有之語；本段以之為起點與歸宿（「從彼更度有分心」〔T32 449b17〕） |
| 心之次第式 | 「轉生轉心，轉心次第依眼應轉，現得見生見」〔T32 449b12〕「心。見心次第已見，以心現受生受心。受心次」〔T32 449b13〕 | 以頂真相承：前心之名既出，即以其名加「次第」二字領起下一心，環環相扣至彼事果報心而還於有分心 |
| 速行心 | 「起義由業心速行，速行心次第以速行義」〔T32 449b16〕 | 全論唯此一見〔T32 449b16〕；其名於標列處作「速心」〔T32 449b08〕、於譬喻對配處亦作「速心」〔T32 449c06〕 |
| 彼事心·彼事果報心 | 標列作「彼事心」〔T32 449b08〕；逐講作「不以方便生彼事果報心，從彼更度有分心」〔T32 449b17〕；對配作「王食已說彼功德非功德利，如是彼事果報」〔T32 449c07〕「心可知」〔T32 449c08〕 | 同一心而標列與逐講二名——「彼事心」全論二見〔449b08·449c13〕、「彼事果報心」全論二見〔449b17·449c07〕 |
| 傴女·僂女 | 「問：何譬喻？答：如王殿上閉城門臥，傴女摩」〔T32 449b18〕；「聞聲覺，王勅僂女：汝當開門。僂女即奉命，」〔T32 449b21〕 | 同一譬之內，同一角色而二名——「傴女」三見〔449b18·449b28·449b29〕、「僂女」二見〔449b21（二見）〕；二名各有其校記（見目三） |
| 捉刀女之斷句 | 譬中作「菴羅菓。王捉刀，女受菓將入，現於大臣。大臣」〔T32 449b23〕；而對配處作「人開門見菴羅菓，如是眼識可知。如捉刀女」〔T32 449c02〕「受彼菓將現大臣，如是受持心可知。如大臣」〔T32 449c03〕 | 依底本斷句則作王捉刀而女受菓，而對配處以「捉刀女」三字連稱為一人——同一段之後半即為前半斷句之佐證。照原字錄，不代改斷句 |
| 譬與所譬之逐項對配 | 「德，還復更眠。如是如王臥，如有分心可知」〔T32 449b26〕…「心可知。如王更眠，如是有分心度可知。於」〔T32 449c08〕 | 十一組對配，逐項相當而一項不缺：王臥→有分心·守園人打門→眼門色事夾·王聞聲覺教開門→以緣展轉界依處有分心起·傴女教聾人→轉心·聾人開門見菓→眼識·捉刀女受菓現大臣→受持心·大臣授夫人→分別心·夫人洗淨安置奉王→令起心·王食→速心·王說功德非功德→彼事果報心·王更眠→有分心度 |
| 二處換名 | 對配處作「人開門見菴羅菓，如是眼識可知。如捉刀女」〔T32 449c02〕、「受彼菓將現大臣，如是受持心可知。如大臣」〔T32 449c03〕；而心名之序作「現得見生見」〔T32 449b12〕「心」〔T32 449b13〕、「以心現受生受心」〔T32 449b13〕 | 前遍作見心而後遍作眼識，前遍作受心而後遍作受持心——「眼識」本段一見〔449c02〕、「受持心」全論六見而本段一見〔449c03〕。照錄不代齊 |
| 中事·下事 | 「是眼門以中事夾。速心無間度彼有心，以夾」〔T32 449c09〕「下事令起心無間度有分心。如是餘於門可」〔T32 449c10〕 | 上事七心而中事止於速心、下事止於令起心——三種之別在其所度之遠近；「如是餘於門可」〔T32 449c10〕「知」〔T32 449c11〕一句代其餘四門之詳說 |
| 意門 | 「知。於意門無事夾，以作意緣、以解脫行，於」〔T32 449c11〕「意門成取事」〔T32 449c12〕 | 意門無事夾，與眼門之有事夾相對 |
| 意門之心數與「彼事心」之屬上屬下 | 「意門成取事。於是於上事三心生，有分心、轉」〔T32 449c12〕「心、速心。彼事心於中及下事二心生，轉心」〔T32 449c13〕「及速心」〔T32 449c14〕 | 依底本斷句則上事三心（有分·轉·速）、中下事二心（轉·速），皆與自報之數相合，而「彼事心」三字懸於次句之首。其或屬上（則上事四心而與自報之三不合）、或屬下——論文不自斷，二讀並記，照原字錄 |
| 有分心入數與不入數 | 眼門七心不含有分心〔T32 449b07–449b08〕；而意門「三心生」所列以有分心居首〔T32 449c12〕 | 同一段之內，有分心一處不在其數、一處在其數——照錄不代會通 |
| 三種攝 | 「以攝？答：三種攝，陰攝、界攝、諦攝」〔T32 449c17〕 | 「三種攝」全論三見（448c09·449c17·453b23），三處之三名各異而各就其所論之法：陰方便攝入·界·諦〔448c09〕，入方便攝陰·界·諦〔449c17〕，聖諦方便攝陰·入·界〔453b23〕。且本處三名逐一以頓號分開，一無夾雜——上一個方便之「入攝、界攝諦、攝」〔T32 448c09〕，其三名之還原於此得一佐證 |
| 攝門之目 | 「陰所攝。意入，識陰所攝。法入，除泥洹，四陰」〔T32 449c18〕；「所攝。十一入，十一界所攝。意入，七界所攝。五」〔T32 449c19〕 | 意入七界〔T32 449c19〕之七，仍是識陰「此七識」〔T32 448a26〕之七；法入之除泥洹〔T32 449c18〕與陰方便「泥洹是諦所攝非陰所攝」〔T32 448c21〕相貫 |
| 入方便之收 | 「知。如是以此行，於入智令起方便，此謂入方」〔T32 449c23〕「便（入方便已竟）」〔T32 449c24〕 | 五方便之第二收；同語全論五見（448c24·449c24·450a16·451c27·453b27） |
三、校記與異讀
本段範圍內大正藏校記八處，均誌而不改，本文一律依大正本（其四為覆出條，記其條而不逐錨列）：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 449b18 | 傴（傴女摩王足） | 𤹪／瘂 | 【宋】【元】【宮】／【明】（覆出） |
| 449b19 | 閣（大臣及直閣） | 閤 | 【宋】【元】【明】【宮】 |
| 449b21 | 僂（王勅僂女） | 嘍／瘂 | 【宋】【元】【宮】／【明】（覆出） |
| 449b22 | 貌（以相貌語聾人言） | 很 | 【宋】【元】【宮】 |
| 449c04 | 取（如大臣取菓授與夫人） | 聚 | 【宮】 |
| 449c14 | 愛（於是可愛不可愛中事） | 受 | 【宋】【元】【明】【宮】（覆出） |
| 449c18 | 除（法入，除泥洹） | 餘 | 【明】（覆出） |
| 449c24 | 入（此謂入方便） | 〔－〕 | 【宋】【元】【宮】 |
誌錄不判四事：
- 449b18 與 449b21 二處，同一角色而底本二名（傴女／僂女），而二處之校記皆載明本作「瘂」——明本於二處作同一字，底本則二處異字。並錄不判，本文從底本二名並存。
- 449c18「法入，除泥洹」之「除」，明本作「餘」——二讀所指相反（從底本則法入所攝不含泥洹，從明本則所指為其餘）。而陰方便嘗言「泥洹是諦所攝非陰所攝」〔T32 448c21〕，與底本之讀相貫。並錄不判，本文從底本。
- 449c14「可愛不可愛」之「愛」，四本作「受」——若從四本則作「可受不可受中事」而與下文「種種受」〔T32 449c15〕之字相重。並錄不判，本文從底本。
- 449c24「此謂入方便」之「入」，三本無之——若從三本則作「此謂方便」而失其所指。並錄不判，本文從底本。
校本零命中一項：本段缺字零命中；夾註一處：「（入方便已竟）」〔T32 449c24〕；範圍內無校本已改正文者。
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，亦無「復有說」之類異說。查而無獲，如實記之。
五、譬喻·修辭
- 全段一大譬而其內含十一組對配〔T32 449b18–449c08〕：王殿一景為譬之本，而其後逐項以「如」領其事、以「如是」承其心而以「可知」收之，凡十一組。譬不作一次總比而作逐項分比——為本段之特有體例。
- 譬中之人物：王·傴女（一作僂女）·夫人·大臣·直閣·聾人·守園人·捉刀女——傴女與僂女同為一人而二名；捉刀女是否即傴女，論文不言，不代會通。「菴羅」本段四見〔T32 449b20·449b23·449b27·449c02〕，全論亦唯此四見。
- 頂真相承：心名之序以前心之名加「次第」二字逐一領起〔T32 449b11–449b17〕，前心之名即後句之首，環環相扣而還於有分心。
- 一句代四：「下事令起心無間度有分心。如是餘於門可」〔T32 449c10〕「知」〔T32 449c11〕——耳、鼻、舌、身四門之詳說盡省於此一句；同一手法亦見於前一單元之「生耳識，以此分別當分別」〔T32 449a22〕。
- 「可知」十七見〔T32 449b05–449c22〕：其十一為譬與所譬對配之收語，餘為各門之收。本段「如是」十六見。
- 譬之取材：宮室、果物、開門、洗淨、進食——盡取王家日用之事，不假神變；與行陰三十二譬之取日常之物同一路數。
六、章內互讀
- 前指：入方便之總標列五門而「以彼夾勝心起、以攝」〔T32 449a07–08〕居其四、五，本段即繼句義、境界、緣三門而畢其餘二；意入七界〔T32 449c19〕仍是識陰「此七識」〔T32 448a26〕之七；法入除泥洹〔T32 449c18〕與陰方便「泥洹是諦所攝非陰所攝」〔T32 448c21〕相貫；「三種攝」之句式亦承陰方便〔T32 448c09〕而其三名各異。
- 後指：本段收入方便，其後即「問：云何界方便？」〔T32 449c25〕，屬 11-10；界方便收於「方便（界方便已竟）」〔T32 450a16〕。
- 五方便之框：本品開卷列五方便之名〔T32 445c13–445c15〕；陰方便收於〔T32 448c24〕，入方便收於本段〔T32 449c24〕，為第二收。
- 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 passage comes from fascicle ten and the Chapter on Five Means of the Path of Freedom. It continues with the fourth and fifth approaches—the arising of the interposed superior mind and inclusion—and includes the conclusion of the method concerning the sense bases. Its three base-text paragraphs 〔T32 449b05–449c24〕 first list by name the sequence of seven minds at the eye door, then match the simile of a king and a mango item by item, and finally conclude with three kinds of inclusion, closing at “this is called the method concerning the sense bases” and appending one parenthetical note.
1. Structural Location
Three paragraphs form three sections, one question in each:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Fourth approach: arising of the interposed superior mind (sequence of mind names) | “Question: How by the arising of the interposed superior mind?” 〔T32 449b05〕 … “without a method, the resultant mind for that object arises; from there it passes again into the continuum mind” 〔T32 449b17〕 |
| Simile and item-by-item correspondences | “Question: What is the simile? Answer: A king lies in his palace with the city gate shut, while a bent woman rubs” 〔T32 449b18〕 … “wholesome and unwholesome may be known. Thus the arising of that interposed superior mind may be known” 〔T32 449c16〕 |
| Fifth approach: inclusion, together with the conclusion of the method concerning the sense bases | “Question: How” 〔T32 449c16〕 “by inclusion? Answer: Three kinds of inclusion: aggregate-inclusion, element-inclusion, and truth-inclusion” 〔T32 449c17〕 … “may be known. Thus, through this practice, a method is aroused for knowledge concerning the sense bases; this is called the sense-base meth-” 〔T32 449c23〕 “od (the sense-base method is complete)” 〔T32 449c24〕 |
Agreement between the unit boundary and the question-and-answer boundaries: the unit begins with the question on the arising of the interposed superior mind and ends with the conclusion of the method concerning the sense bases. Within it are three questions and three answers 〔449b05·449b18·449c16〕, with no answer divided in the middle. Before it come the first three approaches of the method concerning the sense bases—phrase-meaning, domain, and conditions 〔T32 448c25–449b05〕. Immediately after it comes “Question: What is the method concerning the elements?” 〔T32 449c25〕, which belongs to 11-10. This unit has three questions.
Locator for the whole passage
〔T32, 449b05–449c24〕
2. Terms and Translation (each exact phrase with its anchor)
| Term | Use in this passage | Verifiable internal connection |
|---|---|---|
| Arising of the interposed superior mind | “Question: How by the arising of the interposed superior mind?” 〔T32 449b05〕; “wholesome and unwholesome may be known. Thus the arising of that interposed superior mind may be known” 〔T32 449c16〕 | The expression occurs three times in the entire treatise (449a08·449b05·449c16): once in the general heading for the method concerning the sense bases, once in the question, and once in the conclusion |
| Announced list of seven minds | “the interposition forms seven minds; there is immediate birth in Abi hell; from the continuum mind, turning-and-” 〔T32 449b07〕 “seeing mind, receiving mind, discriminating mind, initiating mind, rapid mind, object mind” 〔T32 449b08〕 | Dividing the announced list from “continuum mind” onward at its list commas yields seven entries, but the one name “turning-and-seeing mind” is divided into turning mind and seeing mind in the detailed explanation. The treatise itself reports seven minds, and the mind names given in the detailed account—turning, seeing, receiving, discriminating, initiating, rapid-running, and resultant object—total exactly seven; continuum mind is not counted. The source wording is recorded as it stands, without adding punctuation |
| Continuum mind | “Here, the continuum mind is the rooted mind present here, like drawing a thread. Turning mind” 〔T32 449b09〕 | All ten occurrences of “continuum mind” in the entire treatise lie in this passage 〔449b07·449b09·449b11 (twice)·449b17·449b26·449b29·449c08·449c10·449c12〕. This mind is both the starting point and the destination here: “from there it passes again into the continuum mind” 〔T32 449b17〕 |
| Sequential formula of the minds | “turning gives rise to turning mind. In sequence after turning mind, it should turn in dependence on the eye; seeing now being attained, seeing” 〔T32 449b12〕 “mind arises. In sequence after seeing mind, what has been seen is presently received by the mind and receiving mind arises. In sequence after receiving mind” 〔T32 449b13〕 | The sequence is linked by repeated words: once the name of the preceding mind appears, that name plus “in sequence” opens the next mind, link after link until the resultant object mind returns to the continuum mind |
| Rapid-running mind | “through the meaning of initiating, the karmic mind runs rapidly; in sequence after rapid-running mind, through the meaning of rapid running” 〔T32 449b16〕 | The expression occurs only here in the entire treatise 〔T32 449b16〕. In the announced list its name is “rapid mind” 〔T32 449b08〕, and the simile’s correspondence also has “rapid mind” 〔T32 449c06〕 |
| Object mind · resultant object mind | The announced list has “object mind” 〔T32 449b08〕; the detailed account has “without a method, the resultant mind for that object arises; from there it passes again into the continuum mind” 〔T32 449b17〕; the correspondence has “after eating, the king speaks of its merits and faults; so the resultant object” 〔T32 449c07〕 “mind may be known” 〔T32 449c08〕 | The same mind bears two names in the announced list and the detailed account. “Object mind” occurs twice in the entire treatise 〔449b08·449c13〕, and “resultant object mind” occurs twice 〔449b17·449c07〕 |
| Bent woman · stooped woman | “Question: What is the simile? Answer: A king lies in his palace with the city gate shut, while a bent woman rubs” 〔T32 449b18〕; “hearing the sound, he wakes. The king commands the stooped woman, ‘You should open the gate.’ The stooped woman immediately obeys the command,” 〔T32 449b21〕 | Within the same simile, one role bears two names. “Bent woman” occurs three times 〔449b18·449b28·449b29〕 and “stooped woman” twice 〔449b21 (twice)〕; each name has its own critical note (see section 3) |
| Punctuation of the knife-bearing woman | In the story: “mango fruit. The king holds the knife; the woman receives the fruit and is about to bring it in, presenting it to the minister. The minister” 〔T32 449b23〕. In the correspondence: “the man opens the gate and sees the mango fruit; so eye consciousness may be known. As the knife-bearing woman” 〔T32 449c02〕 “receives the fruit and is about to present it to the minister, so receiving-and-holding mind may be known. As the minister” 〔T32 449c03〕 | Under the base punctuation, the king holds the knife and the woman receives the fruit, but in the correspondence the three words “knife-bearing woman” name a single person. The latter half of the same passage thus supplies evidence for punctuating the former half. The source wording is recorded as it stands; its punctuation is not silently changed |
| Item-by-item correspondence between simile and referent | “its merits, then goes back to sleep. Thus, as the king lies asleep, the continuum mind may be known” 〔T32 449b26〕 … “mind may be known. As the king goes back to sleep, so passage into the continuum mind may be known. Here” 〔T32 449c08〕 | There are eleven correspondences, each matching item by item, with none omitted: king lying asleep → continuum mind; gardener knocking at the gate → visible-object interposition at the eye door; king hearing the sound, waking, and ordering the gate opened → through conditions the elements proceeding in succession and, dependent on a base, the continuum mind arising; bent woman instructing the deaf man → turning mind; deaf man opening the gate and seeing the fruit → eye consciousness; knife-bearing woman receiving the fruit and presenting it to the minister → receiving-and-holding mind; minister giving it to the queen → discriminating mind; queen washing, arranging, and presenting it to the king → initiating mind; king eating → rapid mind; king speaking of merits and faults → resultant object mind; king going back to sleep → passage into the continuum mind |
| Two changes of name | “the man opens the gate and sees the mango fruit; so eye consciousness may be known. As the knife-bearing woman” 〔T32 449c02〕 “receives the fruit and is about to present it to the minister, so receiving-and-holding mind may be known. As the minister” 〔T32 449c03〕; the sequence has “seeing now being attained, seeing” 〔T32 449b12〕 “mind arises” 〔T32 449b13〕 and “what has been seen is presently received by the mind and receiving mind arises” 〔T32 449b13〕 | The initial sequence has seeing mind where the correspondence has eye consciousness, and receiving mind where the correspondence has receiving-and-holding mind. “Eye consciousness” occurs once in this passage 〔449c02〕; “receiving-and-holding mind” occurs six times in the entire treatise and once here 〔449c03〕. The two forms are recorded without normalization |
| Middling object · inferior object | “Here, at the eye door, a middling object is interposed. Immediately after rapid mind, it passes into that existent mind; with an interposed” 〔T32 449c09〕 “inferior object, immediately after initiating mind, it passes into the continuum mind. Thus the remaining doors may” 〔T32 449c10〕 | A superior object passes through seven minds, a middling object stops at rapid mind, and an inferior object stops at initiating mind: the three differ in how far the sequence passes. “Thus the remaining doors may” 〔T32 449c10〕 “be known” 〔T32 449c11〕 stands in place of a detailed account of the other four doors |
| Mind door | “known. At the mind door there is no object interposed; with attention as condition and liberation as its course, at the” 〔T32 449c11〕 “mind door an object is taken” 〔T32 449c12〕 | No object is interposed at the mind door, in contrast to the interposition of an object at the eye door |
| Number of minds at the mind door and whether “object mind” attaches above or below | “Here, for a superior object three minds arise: continuum mind, turning” 〔T32 449c12〕 “mind, rapid mind. Object mind: for middling and inferior objects two minds arise, turning mind” 〔T32 449c13〕 “and rapid mind” 〔T32 449c14〕 | Under the base punctuation, the superior object has three minds—continuum, turning, and rapid—and middling and inferior objects have two—turning and rapid. Both agree with the numbers the passage itself reports, while the three words “object mind” hang at the beginning of the next sentence. They may attach above, making four minds for the superior object and conflicting with the reported three, or below. The treatise does not decide; both readings are recorded and the source wording is retained |
| Continuum mind counted and not counted | The seven minds at the eye door do not include continuum mind 〔T32 449b07–449b08〕, while in the mind door’s “three minds arise,” continuum mind stands first 〔T32 449c12〕 | Within the same passage, continuum mind is excluded from the count in one place and included in it in another. The two are recorded without forced reconciliation |
| Three kinds of inclusion | “By inclusion? Answer: Three kinds of inclusion: aggregate-inclusion, element-inclusion, and truth-inclusion” 〔T32 449c17〕 | “Three kinds of inclusion” occurs three times (448c09·449c17·453b23), and the three names differ at each occurrence according to what is under discussion: the aggregate method includes sense bases, elements, and truths 〔T32 448c09〕; the method concerning the sense bases includes aggregates, elements, and truths 〔T32 449c17〕; the method concerning the noble truths includes aggregates, sense bases, and elements 〔T32 453b23〕. Here the three names are also separated one by one by list commas, with nothing run together. This supplies one piece of support for recovering the three names in the preceding method’s transmitted “base-inclusion, element-inclusion-truth, inclusion” 〔T32 448c09〕 |
| Items in the inclusion approach | “is included in the aggregate. The mind base is included in the consciousness aggregate. The Dhamma base, excluding Nibbāna, in the four aggregates” 〔T32 449c18〕; “is included. Eleven bases are included in eleven elements. The mind base is included in seven elements. Five” 〔T32 449c19〕 | The seven of the mind base’s seven elements 〔T32 449c19〕 are still the seven in the consciousness aggregate’s “these seven consciousnesses” 〔T32 448a26〕. The exclusion of Nibbāna from the Dhamma base 〔T32 449c18〕 connects with the aggregate method’s “Nibbāna is included in truth, not in the aggregates” 〔T32 448c21〕 |
| Conclusion of the method concerning the sense bases | “may be known. Thus, through this practice, a method is aroused for knowledge concerning the sense bases; this is called the sense-base meth-” 〔T32 449c23〕 “od (the sense-base method is complete)” 〔T32 449c24〕 | This is the second conclusion among the five methods. The same concluding expression occurs five times in the entire treatise 〔448c24·449c24·450a16·451c27·453b27〕 |
3. Critical Notes and Variant Readings
The Taishō apparatus has eight notes within this passage. All are recorded without altering the text; the body consistently follows the Taishō base. Four are repeated entries, whose notes are recorded without listing each anchor separately:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 449b18 | 傴, bent (the bent woman rubs the king’s feet) | 𤹪 / 瘂, mute | 【宋】【元】【宮】／【明】 (repeated entry) |
| 449b19 | 閣, palace attendant (ministers and palace attendants) | 閤, alternate gate graph | 【宋】【元】【明】【宮】 |
| 449b21 | 僂, stooped (the king commands the stooped woman) | 嘍 / 瘂, mute | 【宋】【元】【宮】／【明】 (repeated entry) |
| 449b22 | 貌, appearance (communicates by appearance to the deaf man) | 很, harsh | 【宋】【元】【宮】 |
| 449c04 | 取, take (the minister takes the fruit and gives it to the queen) | 聚, gather | 【宮】 |
| 449c14 | 愛, desirable (a desirable or undesirable middling object) | 受, receivable | 【宋】【元】【明】【宮】 (repeated entry) |
| 449c18 | 除, excluding (the Dhamma base, excluding Nibbāna) | 餘, the remainder | 【明】 (repeated entry) |
| 449c24 | 入, sense-base (this is called the sense-base method) | omitted | 【宋】【元】【宮】 |
Four matters are recorded without adjudication:
- At 449b18 and 449b21, the same role bears two names in the base text—bent woman and stooped woman—while the critical notes at both places give the Ming reading “mute.” The Ming witness has the same character at both places, whereas the base has different characters. Both are recorded without adjudication, and the body retains the two base-text names.
- At 449c18, the base phrase is “the Dhamma base, excluding Nibbāna”; its word “excluding” is “the remainder” in the Ming witness. The two readings point in opposite directions: under the base, what is included in the Dhamma base excludes Nibbāna; under the Ming, the wording points to the remainder. The aggregate method earlier says, “Nibbāna is included in truth, not in the aggregates” 〔T32 448c21〕, which connects with the base reading. Both readings are recorded without adjudication, and the body follows the base.
- At 449c14, the base phrase is “desirable or undesirable”; its word “desirable” is “receivable” in all four witnesses. Under those four witnesses, the phrase becomes “receivable or unreceivable as a middling object,” repeating the wording of “diverse receptions” 〔T32 449c15〕 below. Both readings are recorded without adjudication, and the body follows the base.
- At 449c24, the base has “this is called the sense-base method,” while three witnesses omit “sense-base.” Under those three witnesses, the line reads “this is called the method” and loses its referent. Both readings are recorded without adjudication, and the body follows the base.
One zero-hit check in the critical text: no missing-character marker occurs in this passage; there is one parenthetical note, “(the sense-base method is complete)” 〔T32 449c24〕; and no corrected reading from the collated editions has been adopted into the body within this range.
4. Authorities Cited by the Treatise
No citation formula such as “as the Buddha said,” “as the Blessed One said,” or “as the Abhidhamma says” occurs in this passage. Nor does it attribute a statement to a venerable or present an anonymous alternative such as “another says.” The check yields none, and that absence is recorded as it stands.
5. Simile and Rhetoric
- The passage has one extended simile containing eleven correspondences 〔T32 449b18–449c08〕: one palace scene supplies the simile, after which each item begins with “as,” carries its corresponding mind with “so,” and closes with “may be known,” eleven times in all. The simile is not one general comparison but a sequence of item-by-item comparisons.
- Figures in the simile: the king, the bent woman (also called the stooped woman), the queen, the minister, the palace attendants, the deaf man, the gardener, and the knife-bearing woman. The bent and stooped woman are one role with two names; whether the knife-bearing woman is that same woman is not stated, so the two are not forced together. “Mango” occurs four times in this passage 〔T32 449b20·449b23·449b27·449c02〕, which are also its only four occurrences in the entire treatise.
- Linked repetition: in the sequence of mind names, the preceding mind’s name plus the words “in sequence” opens the next 〔T32 449b11–449b17〕; the preceding name becomes the beginning of the next sentence, link after link until the return to the continuum mind.
- One sentence stands for four: “with an inferior object, immediately after initiating mind, it passes into the continuum mind. Thus the remaining doors may” 〔T32 449c10〕 “be known” 〔T32 449c11〕. This one sentence omits the detailed accounts of the ear, nose, tongue, and body doors. The same device appears in the preceding unit’s “ear consciousness arises; through this distinction it should be distinguished” 〔T32 449a22〕.
- Seventeen occurrences of “may be known” 〔T32 449b05–449c22〕: eleven conclude the correspondences between simile and referent, while the others conclude the several doors. This passage contains sixteen occurrences of “thus.”
- Materials of the simile: palace rooms, fruit, opening a gate, washing, and eating. All are drawn from the daily life of a royal household, without invoking supernormal power; this follows the same course as the formations aggregate’s thirty-two similes drawn from everyday things.
6. Internal Cross-Reading
- Backward: the general heading for the method concerning the sense bases lists five approaches, with “through the arising of that interposed superior mind; through inclusion” 〔T32 449a07–08〕 in fourth and fifth place. This passage completes those two after the first three—phrase-meaning, domain, and conditions. The mind base’s seven elements 〔T32 449c19〕 are still the seven of the consciousness aggregate’s “these seven consciousnesses” 〔T32 448a26〕. The exclusion of Nibbāna from the Dhamma base 〔T32 449c18〕 connects with “Nibbāna is included in truth, not in the aggregates” 〔T32 448c21〕 in the aggregate method. The formula “three kinds of inclusion” also continues the aggregate method 〔T32 448c09〕, although the three names differ.
- Forward: this passage concludes the method concerning the sense bases. Immediately afterward comes “Question: What is the method concerning the elements?” 〔T32 449c25〕, which belongs to 11-10. The element method concludes with “method (the method concerning the elements is complete)” 〔T32 450a16〕.
- Frame of the five methods: the opening of this chapter lists the five methods by name 〔T32 445c13–445c15〕. The aggregate method concludes at 〔T32 448c24〕; the method concerning the sense bases concludes in this passage at 〔T32 449c24〕 and is the second conclusion.
- Fascicle and chapter: the whole passage lies within fascicle ten and the Chapter on Five Means; fascicle ten opens at 445c07 and ends at 451c28.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · Cognitive Sequence, Simile, and Inclusion · Apparatus · Summer 2026