解脫道論 十八界與說化境界
第三扇門開得快，關得也快。
前兩個方便都先出總標——陰方便四行、入方便五行，先報門數、次列門名、後逐門設問。到界方便，這個標沒有了；各門的自收之語也沒有了。全段只有一句「可知」，還是那句用來省略的「如是餘可知」。
該有的沒有，這本身就是要記的事。
而省下來的地方，換成了別的東西——全品唯一一次的自我說明。
十八界排完、三重歸屬量完之後，論文忽然另起一問：什麼是說化境界？答：只有這法——陰、入、界——為境界。
然後連下四組，每一組都把陰、入、界各配一項。
第一組講相：種類和合的相是陰，門的相是入，自性的相是界。
第二組講根：同一個苦諦，為利根人以陰門說，為中根人以入門說，為鈍根人以界門說。
第三組講所著：在名上著相的，略說色而細說名，那是陰；在色上著相的，細說色而略說名，那是入；名色兩頭都著的，名色都細說，那是界。略與分別，兩件工具交互為用——看人所著的是哪一頭。這一組是四組裡唯一給出「為什麼這樣配」的。
第四組講說：說自性處是陰，說處事是入，以處事說心起是界。
四組填完，那張表就完整了：陰、入、界不是三份不同的清單，是同一批法在三種角度下的三種說法；而選哪一種，看的是聽的人。
論文把這一段放在界方便的末尾——三個框子都排完了，才回頭說一句它們何以要有三個。
讀這樣的段落有一把現成的工具：凡遇連下的「復次」，不要讀成補充，要把它們並排成一張表——同樣的三欄，填四遍。
有一處值得自己去停。三根三配這個器具，全論用過三次。本段是利根配陰、中根配入、鈍根配界——由利而鈍；品一那一處是為鈍根說增上戒學、中根說增上心學、利根說增上慧學——由鈍而利；後面說三種須陀洹那一處也是由鈍而利。三處之中兩處由鈍起、一處由利起。這是同一個排法嗎？若說由鈍而利是由淺入深，那麼本段就是倒過來排；可是本段所配的陰、入、界，其名數又正是由少而多。兩個序各有各的道理，而論文一句也不說。
（順帶記著：十二入是六組雙名、十八界是六組三名，組內不斷、組間才斷——組數不變而每組的名數隨所論而增；十八界從十二入長出來的那一步，在標列的形上就看得見。）
第三扇門到此關上。五個「已竟」，這是第三個。
The third doorway opens quickly and closes just as quickly.
The first two methods each begin with an overall heading—the aggregate method has four ways and the base method five: first the number of ways is announced, then their names are listed, and then questions are posed for each one. When the method concerning the elements is reached, that heading is gone; the closing words for each way are gone as well. The whole passage contains only one “can be known,” and even that belongs to the abbreviation “the rest can be known in the same way.”
What ought to be there is absent, and that absence itself is something to record.
In the space thus saved, something else appears—the only self-explanation in the entire chapter.
After the eighteen elements have been set out and their threefold affiliations reckoned, the treatise suddenly begins another question: What is the domain of instruction? Answer: only these dhammas—the aggregates, bases, and elements—serve as the domain.
Then four groups follow in succession, each assigning one item to aggregates, one to bases, and one to elements.
The first group concerns character: compounded classes characterize the aggregate frame, doorway-character the base frame, and intrinsic character the element frame.
The second concerns faculties: the same truth of suffering is taught through the aggregate approach to those of sharp faculties, through the base approach to those of middling faculties, and through the element approach to those of dull faculties.
The third concerns what one is attached to: for one attached to the sign of name, form is stated briefly and name is distinguished—that is the aggregate frame; for one attached to the sign of form, form is distinguished and name stated briefly—that is the base frame; for one attached at both ends—name and form—both are distinguished—that is the element frame. Summary and distinction are two tools used in alternation—depending on which end the person is attached to. Of the four groups, this is the only one that gives a reason for “why they are paired this way.”
The fourth concerns modes of explanation: to speak of the locus of intrinsic character is to speak in terms of aggregates; to speak of the matter of a locus is to speak in terms of bases; to speak of the arising of mind through that matter is to speak in terms of elements.
Once the four groups are filled in, the table is complete: aggregates, bases, and elements are not three different lists, but three ways of speaking about the same set of dhammas from three perspectives; which one is chosen depends on the listener.
The treatise places this passage at the end of the method concerning the elements—only after all three frames have been laid out does it turn back to say, in a single sentence, why three are needed.
There is a ready-made tool for reading a passage like this: whenever successive “again” clauses appear, do not read them as supplements; set them side by side as a table—the same three columns, filled four times.
There is one place worth pausing over for yourself. The treatise uses this device of matching three items to the three faculties on three occasions. In this passage, sharp faculties are paired with aggregates, middling faculties with bases, and dull faculties with elements—from sharp to dull; in Chapter One, the higher training in virtue is taught for dull faculties, the higher training in mind for middling faculties, and the higher training in wisdom for sharp faculties—from dull to sharp; and the later threefold classification of stream-enterers likewise runs from dull to sharp. Of the three occasions, two begin from dull faculties and one from sharp faculties. Are these instances using the same ordering? If an order from dull to sharp is an order from shallow to deep, then this passage puts it in reverse; yet the item counts of the aggregates, bases, and elements paired here run precisely from fewer to more. Each of the two sequences has a rationale of its own, and the treatise says not a word about either.
(As a side note, remember: the twelve bases are six groups of two names, and the eighteen elements are six groups of three names; there is no break within a group, and breaks occur only between groups—the number of groups stays the same while the number of names in each group increases with what is under discussion; the step by which the eighteen elements grow out of the twelve bases can be seen in the very form of the list.)
The third doorway closes here. Of the five “is complete” closings, this is the third.
Shi Huijing · Waken · The Path of Freedom · The Eighteen Elements and the Domain of Instruction · 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〉「十八界與說化境界」· 大正藏 T32n1648〔起 T32 0449c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0449c〕
問：云何界方便？答：十八界，眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。於是眼清淨眼界，色形色界，眼識眼識界。如是餘可知。於五門轉事。意界受果報，意界唯法入，除法界六識界，餘心意識界。餘如入廣說。於是十界，色陰所攝。法界除泥洹，四陰所攝。七界，識陰所攝。十一界，十一入所攝。七界，意入所攝。十一界，苦諦所攝。五界，或苦諦所攝、或非諦所攝。法界，四諦所攝、或非諦所攝。意識界，或苦諦所攝、或非諦所攝。
〔T32 0450a〕
問：云何說化境界？答：唯此法陰入界為境界，諸說法種類和合相為陰，說門相為入，說自性相為界。復次世尊為利根人以陰門說苦諦，為中根人以入門說苦諦，為鈍根人以界門說苦諦。復次於名著相人以略說色，以分別名說陰。為著色相人以分別色以略說名說入，於名色著相人以名色分別說界。復次說自性處，說陰，說處事，說入，以處事說心起、說界。以如是等行界分別方便，此謂界方便（界方便已竟）。
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.
十八界的標列
問：什麼是界方便？
答：十八界——眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。
標列處以六組三名連下：每一組之內不加頓號，組與組之間才加。十八個名目就這樣排成六組。前一個方便的十二入是六組雙名，這裡是六組三名。這裡照原字錄。
逐一界說與其省筆
在這件事上：眼的清淨是眼界，色的形色是色界，眼識是眼識界。
其餘的照此可知。
論文只出第一組三界之說，其餘五組一句帶過。這裡照錄。
意界與意識界
在五門轉事。意界受果報。
意界唯是法入；除掉法界與六識界，其餘的心是意識界。
其餘的如入處所廣說。
界的三重歸屬
在這件事上：
十界，是色陰所攝。法界除掉泥洹，是四陰所攝。七界，是識陰所攝。
十一界，是十一入所攝。七界，是意入所攝。
十一界，是苦諦所攝。五界，或是苦諦所攝、或非諦所攝。法界，是四諦所攝、或非諦所攝。意識界，或是苦諦所攝、或非諦所攝。
此三重之歸屬依陰、入、諦之次而列，而此處不出「三種攝」之標；前二個方便則各於其攝門先出此標。這裡照錄，不代為補。
說化境界
問：什麼是說化境界？
答：只有這法——陰、入、界——為境界。
諸說法之中，種類和合的相為陰，說門的相為入，說自性的相為界。
再者：世尊為利根人以陰門說苦諦，為中根人以入門說苦諦，為鈍根人以界門說苦諦。
再者：對於在名上著相的人，以略說色、以分別名而說陰。為著色相的人，以分別色、以略說名而說入。對於在名色上著相的人，以名色分別而說界。
再者：說自性處，說陰；說處事，說入；以處事說心起，說界。
以如是等行，界的分別方便。這叫作界方便。（界方便已竟。）
體例上的兩處空缺
前二個方便各於答文之首出一總標——陰方便作「以四行所勝可知」，入方便作「以五行所勝可知」，皆先報門數、次列門名、後逐門設問。本段不出此標，也不報門數。
又：前二個方便每一門各以一句自收，其語皆以「如是以」領起而以「可知」收；本段全段無此收語，唯「如是餘可知」一句而已。
這裡照錄，不代為補。
Listing the Eighteen Elements
Question: What is the method concerning the elements?
Answer: The eighteen elements are the eye element, form element, and eye-consciousness element; the ear element, sound element, and ear-consciousness element; the nose element, odor element, and nose-consciousness element; the tongue element, taste element, and tongue-consciousness element; the body element, touch element, and body-consciousness element; and the mind element, dhamma element, and mind-consciousness element.
At the point where the list is presented, the three names in each of the six groups run together: no list separator appears within a group; separators appear only between groups. The eighteen items are arranged in six groups in this way. The twelve bases in the preceding method formed six groups of two names; here there are six groups of three. The wording is reproduced here exactly as it stands.
One Definition and an Abbreviation for the Rest
Here, the purity of the eye is the eye element, the visible shape of form is the form element, and eye-consciousness is the eye-consciousness element.
The rest may be known in the same way.
The treatise gives the explanation of only the three elements in the first group and passes over the other five groups in a single sentence. This is reproduced here as it stands.
Mind Element and Mind-Consciousness Element
At the five doors, there is the function of turning. The mind element receives the result.
The mind element belongs only to the dhamma base. After excluding the dhamma element and the six consciousness elements, the remaining mind is the mind-consciousness element.
The rest is as explained at length under the bases.
Threefold Affiliation of the Elements
Here:
Ten elements are included in the form aggregate. The dhamma element, excluding Nibbāna, is included in the four aggregates. Seven elements are included in the consciousness aggregate.
Eleven elements are included in the eleven bases. Seven elements are included in the mind base.
Eleven elements are included in the truth of suffering. Five elements are either included in the truth of suffering or included in no truth. The dhamma element is either included in the four truths or included in no truth. The mind-consciousness element is either included in the truth of suffering or included in no truth.
This threefold affiliation is listed in the order of aggregates, bases, and truths, but this passage does not give the heading “three kinds of inclusion”; each of the two preceding methods gives that heading before its inclusion section. This is reproduced here as it stands, without supplying the missing heading.
The Domain of Instruction
Question: What is the domain of instruction?
Answer: Only these dhammas—aggregates, bases, and elements—serve as the domain.
In the various ways of teaching dhamma, the characteristic of kinds gathered together is an aggregate, the characteristic of a teaching doorway is a base, and the characteristic of intrinsic nature is an element.
Again, the Blessed One teaches the truth of suffering through the aggregate doorway for people of sharp faculties, through the base doorway for people of middling faculties, and through the element doorway for people of dull faculties.
Again, for a person attached to the sign of name, form is stated briefly and name is distinguished, and aggregates are taught. For a person attached to the sign of form, form is distinguished and name is stated briefly, and bases are taught. For a person attached to the sign of name-and-form, name and form are distinguished, and elements are taught.
Again, speaking of the locus of intrinsic character is speaking of aggregates; speaking of the matter of a locus is speaking of bases; speaking of the arising of mind through that matter is speaking of elements.
Through such procedures comes the method of distinguishing the elements. This is called the method concerning the elements. (The method concerning the elements is complete.)
Two Structural Absences
Each of the two preceding methods gives an overall heading at the beginning of its reply: the method concerning the aggregates has “may be known as distinguished in four ways,” and the method concerning the bases has “may be known as distinguished in five ways.” Each first states the number of approaches, then lists their names, and afterward asks about each approach. This passage gives no such heading and does not state the number of approaches.
Again, in each of the two preceding methods, every approach closes itself with a sentence that begins with “thus, by” and ends with “it may be known.” This entire passage has no such closing formula; it has only the single sentence “thus the rest may be known.”
This is reproduced here as it stands, without supplying what is absent.
Shi Huijing · Waken · The Path of Freedom · The Eighteen Elements and the Domain of Instruction · Vernacular · Summer 2026
第三扇門開了——而這一扇開得特別快，關得也特別快。
先把所見說在前頭：界方便的體例上有兩處空缺——它不出總標、不報門數，各門也沒有一句自收之語。而省下來的地方，換成了全品唯一一次的自我說明：末段那一問，回答的不是「界是什麼」，是「為什麼要有三個框子」。
先看兩處空缺
前兩個方便都是先出總標。陰方便作「復次此五陰，以四行所勝可知」〔T32 448b25〕，入方便作「五行所勝可知」〔T32 449a07〕——先報門數、次列門名、後逐門設問。三、四、五，連著兩段遞增。
到界方便，這個標沒有了。答文一起手就是「問：云何界方便？答：十八界，眼界色界眼識界、」〔T32 449c25〕，逕直把十八個名字排下去，一個門數也不報。
（可核的很簡單：「所勝可知」四字全論五見，本段一見也沒有。）
第二處空缺在收語。前兩個方便每一門走完都有一句自收——如是以句義可知、如是以相可知、如是以境界可知。本段全段只有一句「可知」，還是那句用來省略的「界。如是餘可知」〔T32 449c29〕。
該有的沒有，這本身就是要記的事。本編照錄不代補。
標列的形，倒是一貫的
雖然體例省了，標列的手法沒變。
十二入是六組雙名——眼入色入、耳入聲入……組內不加頓號，組間才加。十八界是六組三名——「答：十八界，眼界色界眼識界、」〔T32 449c25〕「耳界聲界耳識界、鼻界香界鼻識界、舌界味」〔T32 449c26〕界舌識界，一樣是組內不斷、組間才斷。
組數不變，每組的名數隨所論而增。兩張名單並排一看，十八界從十二入長出來的那一步就明明白白了。
界說也只出一組：「界。於是眼清淨眼界，色形色界，眼識眼識」〔T32 449c28〕「界。如是餘可知」〔T32 449c29〕。其餘五組一句代過——這一手法本品已經第三次用了。
而意識界的立界仍是那句遮遣：「意界唯法入，除法界六識界，餘心意識界」〔T32 450a01〕。除掉那些，剩下的心就是——與識陰段的「六識，餘心，此謂意識界」〔T32 448a26〕同一個手法。
三重歸屬，照樣量了一遍
歸屬那一段雖然沒有標題，內容一項不少：十界歸色陰，法界除泥洹歸四陰，七界歸識陰；十一界歸十一入，七界歸意入；十一界歸苦諦，五界或苦或非，法界四諦或非，意識界或苦或非。
陰、入、諦，三個框子各量一次。每一個方便都拿其餘的框子來量自己——這條暗線在這裡照舊，只是把標題省了。
讀法：把連下的「復次」並排成一張表
真正的內容在第二問。
「攝。問：云何說化境界？答：唯此法陰入界為境」〔T32 450a07〕「界」〔T32 450a08〕——只有這法：陰、入、界，是境界。
然後論文連下四組，每一組都把陰、入、界各配一項。四組之中三組由「復次」領起〔T32 450a09·450a11·450a14〕。
本段交出的讀法就在這裡：凡遇連下的「復次」，不要把它們讀成補充，要把它們並排成一張表——同樣的三欄，填四遍。
第一組講相：「界，諸說法種類和合相為陰，說門相為入，說」〔T32 450a08〕「自性相為界」〔T32 450a09〕。種類和合的相是陰，門的相是入，自性的相是界。
第二組講根：「復次世尊為利根人以陰門說」〔T32 450a09〕「苦諦，為中根人以入門說苦諦，為鈍根人以」〔T32 450a10〕「界門說苦諦」〔T32 450a11〕。同一個苦諦，對三種人用三個門說。
第三組講所著：「界門說苦諦。復次於名著相人以略說色，以」〔T32 450a11〕「分別名說陰。為著色相人以分別色以略說」〔T32 450a12〕「名說入，於名色著相人以名色分別說界」〔T32 450a13〕。在名上著相的，就略說色而細說名——那是陰；在色上著相的，就細說色而略說名——那是入；名色兩頭都著的，就名色都細說——那是界。
略與分別，兩件工具交互為用：一頭略、一頭細，看人所著的是哪一頭。這一組是四組裡唯一給出「為什麼這樣配」的。
第四組講說：「復次說自性處，說陰，說處事，說入，以處事說」〔T32 450a14〕「心起、說界」〔T32 450a15〕。
四組填完，那張表就完整了：陰、入、界不是三份不同的清單，是同一批法在三種角度下的三種說法；而選哪一種，看的是聽的人。
這也就是為什麼論文把它放在界方便的末尾——三個框子都排完了，才回頭說一句它們何以要有三個。全品之中，論文自己解釋其編排之故的，只有這一處。
停一下：三根的次序，兩處相反
現在停在第二組上。
這一組用的器具——利根、中根、鈍根各配一法——全論用過三次。
本段是：利根配陰、中根配入、鈍根配界〔T32 450a09–450a11〕。由利而鈍。
而品一那一處是：「如世尊為鈍根人說增上戒學、為中根人說增上心學、為利根人說增上慧學」〔T32 400b02–03〕。由鈍而利。
後面講三種須陀洹那一處又是：「於是鈍根成七生，中根成家家，利根成一生」〔T32 458b13–14〕。也是由鈍而利。
三處之中，兩處由鈍起、一處由利起。
停下來問一句：這是同一個排法嗎？
可核的只有次序本身。若說由鈍而利是「由淺入深」，那麼本段由利而鈍就是倒過來排；可是本段所配的陰、入、界，其名數又是由少而多（五、十二、十八）——利根配名數最少的，鈍根配名數最多的。兩個序各有各的道理，而論文一句也不說。
本編照錄不代齊，也不由此推論其判教之意。
一條校記，與上一段同一個字
末了記一件字面上的事。
「餘如入廣說。於是十界，色陰所攝。法界除」〔T32 450a02〕泥洹——這個「除」字，宋、元、明、宮四本作「餘」。
同一個字、同一個異讀，上一單元剛出現過一次：入方便說「法入，除泥洹，四陰」〔T32 449c18〕所攝，明本亦作「餘」。兩處相隔不到二十行，異讀相同，只是此處四本俱有而彼處僅明本。
二讀所指相反：從底本，是所攝不含泥洹；從異讀，是所指為其餘。而陰方便早說過泥洹是諦所攝而非陰所攝〔T32 448c21〕，與底本之讀相貫。並錄不判，本文從底本。
最後：「心起、說界。以如是等行界分別方便，此謂界」〔T32 450a15〕「方便（界方便已竟）」〔T32 450a16〕。
第三扇門關上了。五個「已竟」，這是第三個。
帶走三件：一個所見——界方便體例上有兩處空缺（不出總標、無門收語），而省下的地方換成了全品唯一一次的自我說明：末段「說化境界」〔T32 450a07〕回答的是「為什麼要有三個框子」。一個讀法——凡遇連下的「復次」，把它們並排成一張表讀：本段四組（相·根·所著·說）皆以陰·入·界為三欄，填四遍而次序不變。一處停問——三根之配，本段由利而鈍〔T32 450a09–450a11〕，而品一〔T32 400b02–03〕與後文三種須陀洹〔T32 458b13–14〕皆由鈍而利：這是同一個排法嗎？ 本編照錄不代齊。
還有兩件小事該記著：十二入六組雙名、十八界六組三名，組數不變而每組名數隨所論而增；「法界除泥洹」之「除」，與上一單元「法入，除泥洹」同字同異讀而見證多寡不同。
The third door has opened—and this one opens especially quickly and closes especially quickly.
Let the central observation come first: The pattern of the method concerning the elements has two absences—it gives no overall heading, announces no number of approaches, and none of its approaches has a sentence of its own to close it. The room those omissions create is given instead to the only self-explanation in the entire chapter: the final question answers not “What are the elements?” but “Why are there three frames?”
First Notice the Two Absences
The preceding two methods both begin with an overall heading. The method concerning the aggregates has “Again, these five aggregates may be known as distinguished in four ways” 〔T32 448b25〕, and the method concerning the bases has “may be known as distinguished in five ways” 〔T32 449a07〕—first announcing the number of approaches, then listing their names, and only afterward posing a question for each one. Three, four, five: the count rises twice in succession.
When the method concerning the elements begins, this heading is gone. Its answer begins at once: “Question: What is the method concerning the elements? Answer: the eighteen elements—eye element, form element, eye-consciousness element,” 〔T32 449c25〕, proceeding directly to line up the eighteen names without announcing any number of approaches.
(The check is simple: the four-character source expression rendered “may be known as distinguished” occurs five times in the entire treatise and not once in this passage.)
The second absence is in the closing phrases. In each of the preceding two methods, every approach ends with a sentence that closes it—“thus it may be known by phrase-meaning,” “thus it may be known by characteristic,” “thus it may be known by domain.” This entire passage has only one “may be known,” and it belongs to the abbreviating sentence “element. Thus the rest may be known” 〔T32 449c29〕.
What should be present is absent, and that absence itself is something to record. This edition reproduces the text as it stands and does not supply what is missing.
The Shape of the List Remains Consistent
Although the pattern is abbreviated, the manner of listing has not changed.
The twelve bases form six paired-name groups—eye base with form base, ear base with sound base …; within a group the source uses no separator, placing one only between groups. The eighteen elements form six three-name groups—“Answer: the eighteen elements: eye element form element eye-consciousness element;” 〔T32 449c25〕 “ear element sound element ear-consciousness element; nose element odor element nose-consciousness element; tongue element taste” 〔T32 449c26〕 element tongue-consciousness element—and again, the members within each group are run together and only the groups are separated.
The number of groups does not change; the number of names in each group increases with what is being discussed. Set the two lists side by side, and the step by which the eighteen elements grow out of the twelve bases becomes perfectly clear.
The explanation of the elements also gives only one group: “element. Here purity of eye is the eye element, visible shape is the form element, and eye-consciousness is the eye-consciousness” 〔T32 449c28〕 “element. Thus the rest may be known” 〔T32 449c29〕. The other five groups are passed over in a single sentence—this is the third time the chapter has used this device.
The mind-consciousness element is still established by the same exclusion: “The mind element belongs only to the dhamma base; apart from the dhamma element and the six consciousness elements, the remaining mind is the mind-consciousness element” 〔T32 450a01〕. Remove those, and what remains is mind—the same procedure used in the consciousness-aggregate passage, “the six consciousnesses; the remaining mind: this is called the mind-consciousness element” 〔T32 448a26〕.
Threefold Affiliation Measures the Same Field Again
Although the affiliation passage has no heading, not a single item of content is missing: ten elements belong to the form aggregate; the dhamma element, apart from Nibbāna, belongs to the four aggregates; seven elements belong to the consciousness aggregate; eleven elements belong to eleven bases; seven elements belong to the mind base; eleven elements belong to the truth of suffering; five elements may belong to the truth of suffering or to no truth; the dhamma element may belong to any of the four truths or to no truth; and the mind-consciousness element may belong to the truth of suffering or to no truth.
Aggregates, bases, and truths: each of the three frames measures the elements once. Every method uses the other frames to measure itself—that hidden line remains here as before; only the heading has been omitted.
Reading Practice: Set Consecutive “Again” Clauses Side by Side as a Table
The real content lies in the second question.
“Included. Question: What is the domain of instruction? Answer: Only these dhammas—the aggregates, bases, and elements—serve as the” 〔T32 450a07〕 “domain” 〔T32 450a08〕—only these dhammas—aggregates, bases, and elements—are the domain.
The treatise then lays down four sets in succession, and in every set aggregates, bases, and elements are each paired with one item. Three of the four sets are introduced by “again” 〔T32 450a09·450a11·450a14〕.
The reading practice delivered by this passage is right here: Whenever “again” occurs in succession, do not read the clauses as supplements; set them side by side as a table—the same three columns, filled four times.
The first set concerns character: “domain. In explaining dhammas, the character of compounded classes is spoken of as aggregates, doorway-character as bases, and” 〔T32 450a08〕 “intrinsic character as elements” 〔T32 450a09〕. The character of compounded classes identifies aggregates, doorway-character identifies bases, and intrinsic character identifies elements.
The second set concerns faculties: “Again, for those of sharp faculties the Blessed One uses the aggregate approach to teach” 〔T32 450a09〕 “the truth of suffering; for those of middling faculties he uses the base approach to teach the truth of suffering; for those of dull faculties he uses” 〔T32 450a10〕 “the element approach to teach the truth of suffering” 〔T32 450a11〕. The same truth of suffering is taught through three approaches for three kinds of people.
The third set concerns attachment: “The element approach is used to teach the truth of suffering. Again, for a person attached to the sign of name, form is spoken of briefly and” 〔T32 450a11〕 “name is distinguished in speaking of aggregates. For a person attached to the sign of form, form is distinguished and there is brief speech of” 〔T32 450a12〕 “name in speaking of bases; for a person attached to the sign of name-and-form, name-and-form is distinguished in speaking of elements” 〔T32 450a13〕. For a person attached to the sign of name, form is stated briefly and name in detail—that is aggregates; for a person attached to the sign of form, form is stated in detail and name briefly—that is bases; for a person attached to both name and form, both are stated in detail—that is elements.
Summary and distinction are two tools used in alternation: one side is summarized and the other distinguished, according to which side a person is attached to. This is the only one of the four sets that gives a “why” for its assignment.
The fourth set concerns speaking: “Again, speaking of the locus of intrinsic character is speaking of aggregates; speaking of the matter of a locus is speaking of bases; by the matter of a locus, speaking of” 〔T32 450a14〕 “the arising of mind is speaking of elements” 〔T32 450a15〕.
When all four sets have been filled in, the table is complete: aggregates, bases, and elements are not three different lists but three ways of speaking about the same set of dhammas from three angles; which one is chosen depends on the person listening.
That is also why the treatise places this at the end of the method concerning the elements—only after all three frames have been laid out does it turn back and say why there must be three. This is the only place in the entire chapter where the treatise itself explains the reason for its arrangement.
Pause: The Order of the Three Faculties Is Reversed in Two Other Places
Now pause over the second set.
The device used in this set—pairing each of sharp, middling, and dull faculties with one dhamma—appears three times in the entire treatise.
Here, sharp faculties are paired with aggregates, middling faculties with bases, and dull faculties with elements 〔T32 450a09–450a11〕. From sharp to dull.
But the occurrence in Chapter One reads: “As the Blessed One taught: the higher training in virtue for those of dull faculties, the higher training in mind for those of middling faculties, and the higher training in wisdom for those of sharp faculties” 〔T32 400b02–03〕. From dull to sharp.
The later passage on the three kinds of stream-enterer again says: “Here, a person of dull faculties becomes a seven-birth stream-enterer, a person of middling faculties becomes a family-to-family stream-enterer, and a person of sharp faculties becomes a one-birth stream-enterer” 〔T32 458b13–14〕. It too runs from dull to sharp.
Of the three occurrences, two begin with dull faculties and one with sharp faculties.
Pause and ask one question: is this the same ordering?
Only the order itself can be verified. If the movement from dull to sharp is called “from shallow to deep,” then this passage runs in reverse; yet the numbers of names in the aggregates, bases, and elements paired here run from fewer to more—five, twelve, eighteen. Sharp faculties receive the fewest names; dull faculties receive the most. Each order has its own rationale, and the treatise does not say a word about either.
This edition records both orders as they stand without harmonizing them, and it does not infer from them any intent to classify the teachings.
One Critical Note, with the Same Character as in the Previous Unit
One last textual detail should be recorded.
“The rest is as explained at length under the bases. Here ten elements are included in the form aggregate. The dhamma element excludes” 〔T32 450a02〕 Nibbāna—the source character rendered “excludes” is read as “remainder” in the Song, Yuan, Ming, and Palace witnesses.
The same character with the same variant occurred once in the immediately preceding unit: in the method concerning the bases, the words “dhamma base, excluding Nibbāna, four aggregates” 〔T32 449c18〕 stand in a statement of inclusion, and the Ming witness also reads “remainder.” The two places are fewer than twenty lines apart; the variant is the same, but here all four witnesses attest it, whereas there only the Ming witness does.
The two readings point in opposite directions: under the base reading, Nibbāna is excluded from what is included; under the variant, what is indicated is the remainder. The method concerning the aggregates has already said that Nibbāna is included among the truths but not among the aggregates 〔T32 448c21〕, which coheres with the base reading. Both readings are recorded without adjudication; the body follows the base.
Finally: “the mind arises, and elements are spoken of. Through procedures such as these, there is skill in discerning elements. This is the method concerning the” 〔T32 450a15〕 “elements (the method concerning the elements is complete)” 〔T32 450a16〕.
The third door closes. Of the five “is complete” formulas, this is the third.
Carry away three things. One observation: the method concerning the elements has two structural absences—no overall heading and no closing phrase for its approaches—and the room they create is given instead to the only self-explanation in the entire chapter: the final “domain of instruction” 〔T32 450a07〕 answers “Why are there three frames?” One reading practice: whenever “again” occurs in succession, set the clauses side by side as a table: the four sets here—character, faculty, attachment, and speaking—all use aggregates, bases, and elements as their three columns, filling them four times without changing their order. One place to pause and ask: in the assignment of the three faculties, this passage runs from sharp to dull 〔T32 450a09–450a11〕, while Chapter One 〔T32 400b02–03〕 and the later three kinds of stream-enterer 〔T32 458b13–14〕 both run from dull to sharp: Is this the same ordering? This edition records both without making them uniform.
Two smaller details should also be remembered: the twelve bases are six paired-name groups and the eighteen elements six three-name groups, so the number of groups remains the same while the number of names in each group increases with what is being discussed; the source character rendered “excludes” in “the dhamma element excludes Nibbāna” has the same character and the same variant as “the dhamma base, excluding Nibbāna” in the previous unit, though the numbers of witnesses differ.
Shi Huijing · Waken · The Path of Freedom · The Eighteen Elements and the Domain of Instruction · 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〉，開而即收本品五方便之第三——界方便。底本二段〔T32 449c25–450a16〕：先標十八界、出其一組界說而餘者一句代之，次列陰·入·諦三重歸屬，末以「說化境界」一問連下四組三分，收於「此謂界方便」而繫一夾註。
一、科判定位
二段而成二節，一節一問：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 界方便·標列與歸屬 | 「問：云何界方便？答：十八界，眼界色界眼識界、」〔T32 449c25〕…「或非諦所攝。意識界，或苦諦所攝、或非諦所」〔T32 450a06〕「攝」〔T32 450a07〕 |
| 說化境界，並收界方便 | 「攝。問：云何說化境界？答：唯此法陰入界為境」〔T32 450a07〕…「心起、說界。以如是等行界分別方便，此謂界」〔T32 450a15〕「方便（界方便已竟）」〔T32 450a16〕 |
單元界與問答界之相合：起於界方便之問而訖於界方便之收，段內二問二答〔449c25·450a07〕，無自答文中間切斷者。其前為入方便之收〔T32 449c24〕，其後即「問：云何因緣方便？」〔T32 450a17〕，屬 11-11。本段二問。
全段定位錨
〔T32, 449c25–450a16〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 十八界之標列 | 「問：云何界方便？答：十八界，眼界色界眼識界、」〔T32 449c25〕「耳界聲界耳識界、鼻界香界鼻識界、舌界味」〔T32 449c26〕 | 以六組三名連下，組內不加頓號而組間加——與十二入之六組雙名〔T32 448c25–448c26〕同一標列之形而其名數由二而三 |
| 一組界說而餘者代之 | 「界。於是眼清淨眼界，色形色界，眼識眼識」〔T32 449c28〕「界。如是餘可知」〔T32 449c29〕 | 唯出眼之一組而餘五組一句代之——同一手法本品三見〔449a22·449c10·449c29〕 |
| 意識界之遮遣界說 | 「意界唯法入，除法界六識界，餘心意識界」〔T32 450a01〕 | 以遮遣立界，與識陰段之「六識，餘心，此謂意識界」〔T32 448a26〕同式；「除法界六識界」全論唯此一見〔T32 450a01〕，「餘心」全論二見（448a26·450a01） |
| 三重歸屬之無標 | 「餘如入廣說。於是十界，色陰所攝。法界除」〔T32 450a02〕；「入所攝。七界，意入所攝。十一界，苦諦所攝。五」〔T32 450a04〕 | 依陰·入·諦之次逐一列其所攝，而此處不出「三種攝」之標——「三種攝」全論三見（448c09·449c17·453b23），本段窗內零見。照錄不代補 |
| 界方便無總標 | 本段答文之首逕標十八界〔T32 449c25〕而不報門數 | 「所勝可知」全論五見（446b14·447b11·448a26·448b25·449a07），本段窗內零見——陰方便四行〔T32 448b25〕、入方便五行〔T32 449a07〕之遞增至本段而止。照錄不代補 |
| 門收語之闕 | 本段「可知」唯一見〔T32 449c29〕（「如是餘可知」） | 前二方便各門皆以自收之語作結（如「如是以句義可知」〔T32 448b28〕）；本段全段無此收語。照錄不代補 |
| 說化境界 | 「攝。問：云何說化境界？答：唯此法陰入界為境」〔T32 450a07〕「界，諸說法種類和合相為陰，說門相為入，說」〔T32 450a08〕「自性相為界」〔T32 450a09〕 | 此語全論唯此一見〔T32 450a07〕；「自性相」亦全論唯此一見〔T32 450a09〕 |
| 四組三分 | 三相〔T32 450a08–450a09〕；三根〔T32 450a09–450a11〕；三著相〔T32 450a11–450a13〕；三說〔T32 450a14–450a15〕 | 每一組皆把陰·入·界各配一項，連下四組；本段「復次」三見〔T32 450a09·450a11·450a14〕，各領一組 |
| 三根之配 | 「自性相為界。復次世尊為利根人以陰門說」〔T32 450a09〕「苦諦，為中根人以入門說苦諦，為鈍根人以」〔T32 450a10〕「界門說苦諦」〔T32 450a11〕 | 同式之三根三配全論三見（400b02·450a09·458b14）：品一作「如世尊為鈍根人說增上戒學、為中根人說增上心學、為利根人說增上慧學」〔T32 400b02–03〕，本段作利·中·鈍，後文三種須陀洹處作「於是鈍根成七生，中根成家家，利根成一生」〔T32 458b13–14〕。三處之序二以鈍起、一以利起——照錄不代齊。「中根」全論三見（400b02·450a10·458b14） |
| 三著相之配 | 「界門說苦諦。復次於名著相人以略說色，以」〔T32 450a11〕「分別名說陰。為著色相人以分別色以略說」〔T32 450a12〕「名說入，於名色著相人以名色分別說界」〔T32 450a13〕 | 名著相→陰·色著相→入·名色著相→界；略與分別二法交互為用（陰者略色而分別名，入者分別色而略名，界者名色俱分別）。「名色分別」全論唯此一見〔T32 450a13〕 |
| 三說之配 | 「復次說自性處，說陰，說處事，說入，以處事說」〔T32 450a14〕「心起、說界」〔T32 450a15〕 | 自性處→陰·處事→入·處事說心起→界 |
| 世尊 | 「自性相為界。復次世尊為利根人以陰門說」〔T32 450a09〕 | 本段出「世尊」之名而不引其語——「世尊」全論八十八見，本段一見 |
| 界方便之收 | 「心起、說界。以如是等行界分別方便，此謂界」〔T32 450a15〕「方便（界方便已竟）」〔T32 450a16〕 | 五方便之第三收；「方便已竟」全論五見（448c24·449c24·450a16·451c27·453b27）；「界方便」本段三見〔449c25·450a15·450a16〕，全論五見 |
三、校記與異讀
本段範圍內大正藏校記一處，誌而不改，本文依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 450a02 | 除（法界除泥洹） | 餘 | 【宋】【元】【明】【宮】 |
誌錄不判一事：
- 450a02「法界除泥洹」之「除」，四本作「餘」——同字同異讀，上一單元法入之處亦有之〔T32 449c18〕，惟彼處見證唯明本而此處四本俱有。二讀所指相反（從底本則所攝不含泥洹，從異讀則所指為其餘）；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。
校本零命中一項：本段缺字零命中；夾註一處：「（界方便已竟）」〔T32 450a16〕；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。惟三根之配出「世尊」之名而不引其語〔T32 450a09〕；品一同式之句則以「如」領起〔T32 400b02–03〕。二處之別如實記之。
五、譬喻·修辭
- 譬喻零命中〔T32 449c25–450a16〕：全段無一譬。「如」字本段二見〔T32 449c29·450a15〕，二見皆為「如是」之如；「猶如」「譬」二語零命中。
- 標列之形一貫：入以六組雙名、界以六組三名，組內不斷而組間斷〔T32 448c25–448c26·449c25–449c27〕——同一部書之標列，其組數不變而每組之名數隨所論而增。
- 一句代餘：「界。如是餘可知」〔T32 449c29〕——五組界說盡省於此；同一手法本品三見〔T32 449a22·449c10·449c29〕。
- 四組三分連下：三相·三根·三著相·三說〔T32 450a08–450a15〕，每組皆以陰·入·界為所配之三，而三者之次序四組一律不變。
- 體例之二闕：本段既不出總標（「所勝可知」窗內零見），亦無各門之自收語（「可知」窗內唯一見）——與前二方便之體例相較，此段獨簡。
- 「復次」三見〔T32 450a09·450a11·450a14〕：各領一組三分；本品前二單元「復次」各唯一見〔T32 448b25·449a06〕，而 11-06、11-09 二單元零見。
六、章內互讀
- 前指：入方便收於「便（入方便已竟）」〔T32 449c24〕，本段即繼之而開界方便；意識界之遮遣立界承識陰段〔T32 448a26〕；「法界除泥洹」之句與入方便「法入，除泥洹」〔T32 449c18〕同式同異讀；三重歸屬之次（陰·入·諦）與入方便攝門之三種攝（陰·界·諦）〔T32 449c17〕相類而其一項不同。
- 後指：本段收界方便，其後即「問：云何因緣方便？」〔T32 450a17〕，屬 11-11；因緣方便收於「此謂因緣方便（因緣方便已竟）」〔T32 451c27〕。
- 三根三配之三見：品一〔T32 400b02〕、本段〔T32 450a09–450a11〕、後文三種須陀洹〔T32 458b14〕——同一器具三處各用一次而其所配之法各異。
- 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〔T32 449c24〕，界方便收於本段〔T32 450a16〕，為第三收。
- 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 opens and completes the third of the chapter’s five means—the method concerning elements. The base has two paragraphs 〔T32 449c25–450a16〕: first it states the eighteen elements, explains one triad while replacing the rest with a single sentence, and then lists their threefold affiliation with aggregates, bases, and truths; finally, the question “What is the domain of instruction?” leads into four successive triads and closes with “this is called the method concerning elements,” followed by a parenthetical note.
1. Structural Location
The two paragraphs form two sections, with one question in each:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Method concerning elements · list and affiliations | “Question: What is the method concerning elements? Answer: the eighteen elements: the eye element, form element, and eye-consciousness element;” 〔T32 449c25〕 … “or is not included in any truth. The mind-consciousness element is either included in the truth of suffering, or in no truth” 〔T32 450a06〕 “is it included” 〔T32 450a07〕 |
| Domain of instruction, and completion of the method concerning elements | “included. Question: What is the domain of instruction? Answer: Only these dhammas—aggregates, bases, and elements—serve as the domain” 〔T32 450a07〕 … “mind arising, one speaks of elements. Through such procedures, discernment of elements becomes skill. This is the method concerning” 〔T32 450a15〕 “elements (the method concerning elements is finished)” 〔T32 450a16〕 |
Agreement of unit and question-answer boundaries: the unit begins with the question about the method concerning elements and ends with the completion of that method. Within it are two questions and two answers 〔449c25·450a07〕, with no answer cut in the middle. The preceding method concerning the sense bases closes at 〔T32 449c24〕; immediately afterward comes “Question: What is the method concerning conditionality?” 〔T32 450a17〕, which belongs to 11-11. This passage contains two questions.
Locator for the whole passage
〔T32, 449c25–450a16〕
2. Terms and Translation
| Term | Use in this passage | Verifiable internal connection |
|---|---|---|
| Statement of the eighteen-element list | “Question: What is the method concerning elements? Answer: the eighteen elements: the eye element, form element, and eye-consciousness element;” 〔T32 449c25〕 “the ear element, sound element, and ear-consciousness element; the nose element, odor element, and nose-consciousness element; the tongue element, taste” 〔T32 449c26〕 | Within each triad the base uses no separator, while it places a list comma between triads—the same form of listing as the twelve bases in six pairs 〔T32 448c25–448c26〕, with the number of names in each group rising from two to three |
| One element triad explained and the rest replaced | “element. Here the purity of the eye is the eye element, the visible shape of form is the form element, and eye-consciousness is eye-consciousness” 〔T32 449c28〕 “element. Thus the rest may be known” 〔T32 449c29〕 | Only the eye triad is explained, while a single sentence replaces the other five—the same procedure occurs three times in this chapter 〔449a22·449c10·449c29〕 |
| Mind-consciousness element established by exclusion | “The mind element belongs only to the dhamma base; excluding the dhamma element and the six consciousness elements, the remaining mind is the mind-consciousness element” 〔T32 450a01〕 | It is established as an element by exclusion, in the same form as the consciousness-aggregate passage, “the six consciousnesses; the remaining mind; this is called the mind-consciousness element” 〔T32 448a26〕. “Excluding the dhamma element and the six consciousness elements” occurs only once in the treatise 〔T32 450a01〕, while “the remaining mind” occurs twice (448a26·450a01) |
| Threefold affiliation without a heading | “The rest is as explained at length under the bases. Here, ten elements are included in the form aggregate. The dhamma element, excluding” 〔T32 450a02〕; “bases. Seven elements are included in the mind base. Eleven elements are included in the truth of suffering. Five” 〔T32 450a04〕 | The passage lists what is included under aggregates, bases, and truths, one after another, but it does not supply the heading “three kinds of inclusion”—“three kinds of inclusion” occurs three times in the treatise (448c09·449c17·453b23), and zero times within this passage. The wording is recorded as it stands; this edition does not supply the heading |
| Method concerning elements without an overall heading | The answer begins by stating the eighteen elements directly 〔T32 449c25〕 and does not announce a number of approaches | “May be known as distinguished” occurs five times in the treatise (446b14·447b11·448a26·448b25·449a07), and zero times within this passage—the progression from four approaches in the aggregate method 〔T32 448b25〕 to five in the sense-base method 〔T32 449a07〕 stops here. The wording is recorded as it stands; this edition does not supply a heading |
| Absence of an approach-closing formula | This passage’s only occurrence of “may be known” is at 〔T32 449c29〕, in “thus the rest may be known” | Each approach in the preceding two methods ends with its own closing formula, such as “thus it may be known by phrase-meaning” 〔T32 448b28〕; this entire passage has no such closing formula. The wording is recorded as it stands; this edition does not supply one |
| Domain of instruction | “included. Question: What is the domain of instruction? Answer: Only these dhammas—aggregates, bases, and elements—serve as the domain” 〔T32 450a07〕 “domain. In explanations of dhamma, the compounded-class character is spoken of as aggregates; doorway-character is spoken of as bases; one speaks of” 〔T32 450a08〕 “intrinsic character as elements” 〔T32 450a09〕 | Domain of instruction occurs only once in the entire treatise 〔T32 450a07〕; “intrinsic character” likewise occurs only once 〔T32 450a09〕 |
| Four sets of three | Three characters 〔T32 450a08–450a09〕; three faculties 〔T32 450a09–450a11〕; three signs of attachment 〔T32 450a11–450a13〕; three statements 〔T32 450a14–450a15〕 | Each set assigns one item to aggregates, bases, and elements, with four sets following in succession; this passage has three occurrences of “Further” 〔T32 450a09·450a11·450a14〕, each introducing one set |
| Assignment of the three faculties | “intrinsic character as elements. Further, for those of sharp faculties, the Blessed One teaches” 〔T32 450a09〕 “the truth of suffering through the aggregate doorway; for those of middling faculties he teaches the truth of suffering through the base doorway; for those of dull faculties he” 〔T32 450a10〕 “teaches the truth of suffering through the element doorway” 〔T32 450a11〕 | The same pattern of three faculties and three assignments occurs three times in the treatise (400b02·450a09·458b14): Chapter One says, “as the Blessed One teaches the higher training in virtue for those of dull faculties, the higher training in mind for those of middling faculties, and the higher training in wisdom for those of sharp faculties” 〔T32 400b02–03〕; this passage orders them sharp·middling·dull; and the later passage on three kinds of stream-enterer says, “here, those of dull faculties become seven-birth, those of middling faculties become family-to-family, and those of sharp faculties become one-birth” 〔T32 458b13–14〕. Two of the three passages begin with dull faculties, and one with sharp faculties—the orders are recorded as they stand and are not made uniform. “Middling faculties” occurs three times in the treatise (400b02·450a10·458b14) |
| Assignment of the three attachment signs | “through the element doorway he teaches the truth of suffering. Further, for one attached to the sign of name, form is stated briefly and” 〔T32 450a11〕 “name is distinguished in teaching aggregates. For one attached to the sign of form, form is distinguished and” 〔T32 450a12〕 “name is stated briefly in teaching bases; for one attached to the sign of name-and-form, name and form are distinguished in teaching elements” 〔T32 450a13〕 | Attachment to name→aggregates; attachment to form→bases; attachment to name-and-form→elements. Summary and distinction are used in alternation: for aggregates, form is summarized and name distinguished; for bases, form is distinguished and name summarized; for elements, both name and form are distinguished. “Name-and-form distinguished” occurs only once in the treatise 〔T32 450a13〕 |
| Assignment of the three statements | “Further, speaking of an intrinsic locus is speaking of aggregates; speaking of a locus-object is speaking of bases; using a locus-object to speak of” 〔T32 450a14〕 “mind arising is speaking of elements” 〔T32 450a15〕 | Intrinsic locus→aggregates; locus-object→bases; speaking of mind arising through a locus-object→elements |
| Blessed One | “intrinsic character as elements. Further, for those of sharp faculties, the Blessed One teaches” 〔T32 450a09〕 | This passage names the “Blessed One” but does not quote his speech—“Blessed One” occurs eighty-eight times in the treatise, once in this passage |
| Completion of the method concerning elements | “mind arising, one speaks of elements. Through such procedures, discernment of elements becomes skill. This is the method concerning” 〔T32 450a15〕 “elements (the method concerning elements is finished)” 〔T32 450a16〕 | This is the third completion among the five means; “method is finished” occurs five times in the treatise (448c24·449c24·450a16·451c27·453b27); “method concerning elements” occurs three times in this passage 〔449c25·450a15·450a16〕 and five times in the treatise |
3. Critical Notes and Variant Readings
The Taishō apparatus has one note within this passage. It is recorded without alteration, and the body follows the Taishō base:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 450a02 | excluding (the dhamma element excluding Nibbāna) | remainder | 【宋】【元】【明】【宮】 |
One matter is recorded without adjudication:
- At 450a02, in “the dhamma element excludes Nibbāna,” the base has “excluding,” while four witnesses read “remainder.” The same character with the same variant also occurs at the dhamma base in the preceding unit 〔T32 449c18〕, though only the Ming witness has it there, while all four have it here. The two readings point in opposite directions: under the base, what is included does not contain Nibbāna; under the variant, the remainder is what is indicated. The aggregate method earlier says, “Nibbāna is included under truth but not under an aggregate” 〔T32 448c21〕, which coheres with the base reading. Both are recorded without adjudication, and the body follows the base.
One zero-hit critical-text check: there is no missing-character occurrence; one parenthetical note occurs: “(the method concerning elements is finished)” 〔T32 450a16〕; no critical-text correction already incorporated into the body occurs within this range.
4. Authorities Cited by the Treatise
No citation occurs in this passage: there is no formula such as “as the Buddha said,” “as the Blessed One said,” or “as the Abhidhamma says,” and no statement attributed to a venerable. The assignment of the three faculties names the “Blessed One” but does not quote his speech 〔T32 450a09〕; the parallel sentence in Chapter One instead begins with “as” 〔T32 400b02–03〕. The difference between the two is recorded as it stands.
5. Simile and Rhetoric
- No simile occurs 〔T32 449c25–450a16〕: the entire passage contains none. The word “as” occurs twice 〔T32 449c29·450a15〕, both times within “in this way”; the expressions “just as” and “simile” have zero occurrences.
- The form of the lists is consistent: the sense bases use six pairs and the elements six triads, with no division within each group and a division between groups 〔T32 448c25–448c26·449c25–449c27〕—within the same treatise’s lists, the number of groups remains unchanged while the number of names in each group increases.
- One sentence replaces the rest: “element. Thus the rest may be known” 〔T32 449c29〕—the explanations of five element triads are all omitted here; the same procedure occurs three times in this chapter 〔T32 449a22·449c10·449c29〕.
- Four successive sets of three: three characters, three faculties, three signs of attachment, and three statements 〔T32 450a08–450a15〕. Each set assigns one item to aggregates, bases, and elements, and their order remains unchanged in all four.
- Two formal omissions: the passage has no overall heading (“may be known as distinguished” has zero occurrences within the window) and no approach-specific closing formula (“may be known” has only one occurrence within the window)—compared with the preceding two methods, this passage alone is spare.
- Three occurrences of “Further” 〔T32 450a09·450a11·450a14〕: each introduces one set of three. Two earlier units in this chapter each have one occurrence of “Further” 〔T32 448b25·449a06〕, while units 11-06 and 11-09 have none.
6. Internal Cross-Reading
- Backward: the method concerning the sense bases closes with “method (the method concerning the sense bases is finished)” 〔T32 449c24〕, and this passage immediately opens the method concerning elements; the exclusion that establishes the mind-consciousness element continues the consciousness-aggregate passage 〔T32 448a26〕; the wording “the dhamma element excludes Nibbāna” has the same form and the same variant as “the dhamma base excludes Nibbāna” 〔T32 449c18〕 in the sense-base method; the order of the three affiliations here—aggregate, base, and truth—resembles the sense-base method’s three kinds of inclusion—aggregate, element, and truth 〔T32 449c17〕—but one item differs.
- Forward: this passage closes the method concerning elements, and immediately afterward comes “Question: What is the method concerning conditionality?” 〔T32 450a17〕, which belongs to 11-11; the conditionality method closes with “this is called the method concerning conditionality (the method concerning conditionality is finished)” 〔T32 451c27〕.
- Three occurrences of the three-faculty assignment: Chapter One 〔T32 400b02〕, this passage 〔T32 450a09–450a11〕, and the later passage on the three kinds of stream-enterer 〔T32 458b14〕—the same instrument is used once in each of three places, but the dhammas assigned to it differ.
- The frame of the five means: the opening of the chapter lists the five means 〔T32 445c13–445c15〕; the aggregate method closes at 〔T32 448c24〕 and the sense-base method at 〔T32 449c24〕; the method concerning elements closes in this passage at 〔T32 450a16〕, the third completion.
- Fascicle and chapter: this entire passage lies within fascicle ten and the Chapter on Five Means; fascicle ten opens at 445c07 and runs through 451c28.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Eighteen Elements and the Domain of Instruction · Apparatus · Summer 2026