解脫道論 浴屑、水與丸喻
佛給了一團丸，論文把它拆開——喻裡每樣東西，各對應法上的什麼。
配位表
銅槃與一切入相相配：原文列堅、細、光焰，又說成堅生喜、成細清淨故光焰。浴屑與心心數法相配：麁屑不和合而隨風飛散；心心數法離喜樂成麁、離定不和合，與五蓋風共飛。水與喜樂定相配：水令浴屑濕軟為丸，喜樂令心心數法濕軟為定。覺觀在一處合說為手，原文沒有再分配兩者的動作；另一處又說「覺觀如浴屑」，兩種配位並存不齊。所成心心數法喜樂相隨成一丸，不散亂，置於禪事。
麁浴屑與心心數法
論文以乾粗浴屑隨風飛散，說明心心數法離喜樂則麁、離定則不和合；又以水使浴屑濕軟，說喜樂令心心數法濕軟為定。
丸成置盤，從頭至足內外喜樂遍滿，住於不退——即是梵天之住。
本段的未決處
「堅細光焰」「心心數法以成事故」「覺觀如欲使」的連屬，本段仍不確定；覺觀又一處配手、一處配浴屑，兩種說法不可合成一項。
The Buddha offered a ball, and the treatise takes it apart: what does each object in the simile correspond to in the Dhamma?
Table of Correspondences
The copper basin corresponds to the sign of the kasiṇa. The source lists firm, fine, and radiance, and then says becoming firm gives rise to joy, and becoming fine is purity and therefore radiance. Bath powder corresponds to mind and mental factors: coarse powder, uncombined, scatters with the wind; mind and mental factors become coarse apart from joy and pleasure, do not combine apart from concentration, and fly together with the wind of the five hindrances. Water corresponds to the concentration of joy and pleasure: water makes bath powder moist and soft so that it forms a ball, while joy and pleasure make mind and mental factors moist and soft so that they become concentration. In one place, applied and sustained thought are jointly called the hand; the source does not further assign the action of each. Elsewhere it says, “Applied and sustained thought are like bath powder,” so two different correspondences coexist. The mind and mental factors thus formed follow joy and pleasure and become one ball, are not scattered, and are placed in the matter of jhāna.
Coarse Bath Powder and Mind and Mental Factors
The treatise uses dry, coarse bath powder scattering with the wind to describe mind and mental factors becoming coarse apart from joy and pleasure and failing to combine apart from concentration. It then uses water making the powder moist and soft to say that joy and pleasure make mind and mental factors moist and soft so that they become concentration.
The ball is formed and placed in the basin. Joy and pleasure fill the body within and without from head to foot, and one abides without falling back—this is abiding in Brahmā.
What Remains Unresolved
The attachments of “firm, fine, radiance,” “mind and mental factors, because the matter is accomplished,” and “applied and sustained thought are like 欲使” remain uncertain. Applied and sustained thought also correspond in one place to the hand and in another to bath powder; the two accounts cannot be merged into one item.
Shi Huijing · Waken · The Path of Freedom · The Simile of Bath Powder, Water, and the Ball · 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》〈行門品〉「浴屑、水與丸喻」· 大正藏 T32n1648〔起 T32 0417b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0417b〕
問：一切入何等相耶？答：如銅槃浴屑處堅細光焰。善取一切入相，成堅生喜、成細清淨故光焰。心心數法以成事故，是謂銅槃等一切入相，心心數法如浴屑，如是可知。
問：云何浴屑等心心數法性？答：如麁浴屑，既不和合隨風飛散。如是心心數法性，離喜樂成麁，離定不和合，與五蓋風共飛，此謂是浴屑等心心數法性。云何水等？謂喜樂定如水，令浴屑濕軟為丸。如是喜樂令心心數法濕軟為定，如是水等喜樂定，如欲水攪令相著，如是覺觀可知。
問：云何丸等？答：謂覺觀如欲使，以浴屑置於銅槃中，以水撓攪以手作丸。若作丸已，合諸濕屑，共作於丸，不令散失，置銅槃中。如是坐禪人心心數法，貯於事中能生寂寂。初禪以喜樂為水，以覺觀為手，以攪作丸，能生寂寂。所成心心數法，喜樂相隨成一丸，禪心不散亂，置於禪事。如是丸等，覺觀如浴屑，內外遍濕相著不散。如是坐禪人，初禪於身上下，從頭至足，從足至髑髏、皮髮，內外喜樂遍滿，住於不退，如是成住梵天。
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.
銅槃等於一切入相
問：一切入是什麼相呢？答文先把「銅槃浴屑處」與「堅細光焰」連寫；這幾個詞在句內如何相接，本段沒有說明。下一句依次寫「成堅生喜、成細清淨故光焰」：可以確定的是它列出成堅、生喜、成細、清淨與光焰，但前後如何分組連屬仍不確定。接著原文先說「心心數法以成事故」，再說銅槃與一切入相相配、心心數法如浴屑；「以成事故」回指哪一部分、與後句怎樣相接，本段也沒有解釋。
浴屑等於心心數法性
問：什麼是浴屑等於心心數法之性？答：如同麁的浴屑，既不和合，就隨風飛散。心心數法之性也是這樣：離了喜樂就成麁，離了定就不和合，與五蓋之風一同飛散——這叫作浴屑等於心心數法之性。
水等於喜樂定
什麼是水等？是說喜樂之定如同水，令浴屑濕軟而成為丸。這樣喜樂令心心數法濕軟而成為定——這樣水等於喜樂定。如同欲水攪拌令它相著，這樣覺觀就可以知道了。
丸等與喜樂遍身
問：什麼是丸等？答文開頭作「謂覺觀如欲使」；其中「欲使」的意思，以及「覺觀」與它如何相接，本段仍不確定。後文可以確定地說：把浴屑放在銅槃中，用水攪動、以手作丸；丸作成後，再把種種濕屑合成一丸，使它不散失，安置在銅槃中。
這樣坐禪人的心心數法，貯藏在事之中而能生寂寂。初禪以喜樂為水，以覺觀為手，用攪拌而作丸，能生寂寂。所成的心心數法，喜樂相隨而成一丸；禪心不散亂，安置於禪事。
接著原文又說：「這樣就是丸等——覺觀如同浴屑，內外遍濕、相著而不散。」但本段前文已說「以覺觀為手」；同一段先後有這兩種不同的配位，原文沒有說明如何相合，這裡保留兩者，不替它們合成一說。
這樣坐禪人於初禪，在身的上下，從頭至足、從足至髑髏、皮髮，內外喜樂遍滿，住於不退——這樣就成就而住於梵天。
The Copper Basin Corresponds to the Sign of the Kasiṇa
Question: What is the sign of the kasiṇa? The answer first writes “the place of bath powder in a copper basin” continuously with “firm, fine, radiance.” How these expressions attach within the sentence is not explained here. The next sentence gives, in order, “becoming firm, giving rise to joy, becoming fine, purity, therefore radiance.” It is certain that these expressions occur, but how they are grouped and connected remains unresolved. The source then first says, “mind and mental factors, because the matter is accomplished,” and afterward pairs the copper basin with the sign of the kasiṇa and says that mind and mental factors are like bath powder. What “because the matter is accomplished” refers back to and how it joins the following sentence are likewise unexplained.
Bath Powder Corresponds to the Nature of Mind and Mental Factors
Question: What is the nature of mind and mental factors corresponding to bath powder? Answer: Coarse bath powder, being uncombined, scatters with the wind. The nature of mind and mental factors is likewise: apart from joy and pleasure it becomes coarse; apart from concentration it does not combine; and it flies together with the wind of the five hindrances. This is called the nature of mind and mental factors corresponding to bath powder.
Water Corresponds to the Concentration of Joy and Pleasure
What corresponds to water? The concentration of joy and pleasure is like water, making bath powder moist and soft so that it forms a ball. In the same way, joy and pleasure make mind and mental factors moist and soft so that they become concentration. Thus water corresponds to the concentration of joy and pleasure. “As 欲-water stirs and makes them cohere”: in this way, applied and sustained thought may be understood. The passage does not explain how the character 欲 is to be read here.
The Ball and Joy and Pleasure Pervading the Body
Question: What corresponds to the ball? The answer opens, “Applied and sustained thought are like 欲使.” The meaning of 欲使 and how applied and sustained thought attach to it remain uncertain. What follows is certain: bath powder is put in a copper basin, stirred with water, and made into a ball by hand. Once the ball has been made, the various moist particles are joined together into one ball, kept from dispersing, and placed in the copper basin.
In the same way, the meditator's mind and mental factors are stored in the matter and can give rise to seclusion. The first jhāna takes joy and pleasure as water and applied and sustained thought as the hand; through stirring it makes a ball and can give rise to seclusion. The mind and mental factors thus formed follow joy and pleasure and become one ball. The jhāna mind is not scattered and is placed in the matter of jhāna.
The source then says, “Thus, corresponding to the ball, applied and sustained thought are like bath powder, moistened within and without, cohering without dispersing.” Earlier in the same passage, however, it said, “Applied and sustained thought are the hand.” The source does not explain how these two different correspondences fit together. Both are therefore retained without being merged into one account.
Thus, in the first jhāna, the meditator's body above and below—from head to foot, from foot to skull, skin, and hair—is filled within and without with joy and pleasure. He abides without falling back. In this way, he accomplishes abiding in Brahmā. The relation between the return “from foot to skull” and the preceding “from head to foot” is not explained in this passage.
Shi Huijing · Waken · The Path of Freedom · The Simile of Bath Powder, Water, and the Ball · Vernacular · Summer 2026
本段依次問一切入相、浴屑等心心數法性、水等與丸等，逐項說出譬物和法句之間的關係；其中覺觀先後出現兩種不同配位。
先把本段明載的關係說在前頭：銅槃與一切入相相配，浴屑與心心數法相配，水與喜樂定相配，一處以覺觀為手；丸的段落則說所成心心數法喜樂相隨成一丸、禪心不散亂而置於禪事。原文另有「覺觀如浴屑」，所以不能把覺觀的兩種配位合成一說。
銅槃與浴屑
「問：一切入何等相耶？答：如銅槃浴屑處堅細光焰」〔T32 417b04–05〕。答文先把「銅槃浴屑處」與「堅細光焰」連寫，內部連屬沒有再釋。下句作「善取一切入相，成堅生喜、成細清淨故光焰」〔T32 417b05–06〕，依次列出堅、生喜、細、清淨與光焰。再下句先寫「心心數法以成事故」，才接「是謂銅槃等一切入相，心心數法如浴屑」〔T32 417b06–07〕；「以成事故」回指什麼、與後句怎樣相接仍不確定，但心心數法如浴屑的配位是明文。
屑的性子，論文寫作：「如麁浴屑，既不和合隨風飛散。如是心心數法性，離喜樂成麁，離定不和合，與五蓋風共飛」〔T32 417b08–10〕。麁浴屑不和合而隨風飛散；與之相配的心心數法，原文依次說離喜樂成麁、離定不和合、與五蓋風共飛。這裡明列的是三句關係；論文沒有把散亂一概診斷為「缺水」，也沒有由此另開「加水」或「培喜」的處方。
依句式分看，譬的一邊先說麁浴屑「不和合」而「隨風飛散」；法的一邊以「如是」承接，分列「離喜樂成麁」「離定不和合」「與五蓋風共飛」，末以「此謂是浴屑等心心數法性」收束〔T32 417b08–11〕。這些對應和次序都有原文依據；本段沒有再把「麁」「不和合」「共飛」改說為另一套心理成因或操作步驟。
水與手
「云何水等？謂喜樂定如水，令浴屑濕軟為丸。如是喜樂令心心數法濕軟為定」〔T32 417b11–13〕。原文直接把喜樂定比作水：水令浴屑濕軟而成丸，喜樂則令心心數法濕軟而成定。接著又說「如欲水攪令相著，如是覺觀可知」〔T32 417b13–14〕；「欲」字在此如何連讀，本段沒有另釋。
在此停問一處：本段怎樣配覺觀？「初禪以喜樂為水，以覺觀為手，以攪作丸」〔T32 417b18–19〕——這裡把覺觀合說為手；原文沒有再把覺與觀分配為兩種不同動作。此前的「覺觀如欲使」〔T32 417b15〕中，「欲使」何指、與覺觀如何相接，本段仍不確定。其後又說「覺觀如浴屑」〔T32 417b21〕，與「以覺觀為手」並不同。兩句共同談覺觀，但手與浴屑的關係沒有在底本中獲得說明；兩種配位均須保留，不能合成一說。
丸：不散之心
「若作丸已，合諸濕屑，共作於丸，不令散失，置銅槃中。如是坐禪人心心數法，貯於事中能生寂寂」〔T32 417b16–18〕——濕屑合成一丸、不令散失而置於銅槃；相應地，心心數法貯於事中而能生寂寂。下一句又說：「所成心心數法，喜樂相隨成一丸，禪心不散亂，置於禪事」〔T32 417b19–21〕——喜樂相隨、成一丸、不散亂、置於禪事，四項都依原文次序保留。兩句都把所成之丸與心心數法相對，不再添加譬喻之外的動作；兩段也共同完整保留不令散失的原義。
作丸一側的動作，原文依次是把浴屑放在銅槃中、以水撓攪、以手作丸；丸成之後，再合諸濕屑共成一丸，使它不散失，最後置於銅槃中〔T32 417b15–17〕。法的一側依次說心心數法貯於事中能生寂寂，初禪以喜樂為水、以覺觀為手、以攪作丸而能生寂寂，所成心心數法則喜樂相隨成一丸，禪心不散亂而置於禪事〔T32 417b17–21〕。這一組對讀只按原文所列的動作與配位展開；丸的製作步驟和禪法句各自完整保留。
末後喻歸身受：「初禪於身上下，從頭至足，從足至髑髏、皮髮，內外喜樂遍滿，住於不退，如是成住梵天」〔T32 417b22–24〕。原文先說從頭至足，又說從足至髑髏、皮髮；這個往復次序在本段沒有解釋。其後依次是內外喜樂遍滿、住於不退，末句結為成住梵天。
本段明載與未決之處
本段明載銅槃、一切入相、浴屑、心心數法、水、喜樂定、手與覺觀等關係，也明載心心數法喜樂相隨成一丸、禪心不散亂而置於禪事〔T32 417b04–21〕。同時，「堅細光焰」「心心數法以成事故」「覺觀如欲使」的連屬不明，覺觀又有手與浴屑兩種配位；確定的原句與未決的關係須分開看。
回到所見：原文說心心數法離喜樂成麁、離定不和合、與五蓋風共飛；又以喜樂為水，以覺觀為手，說所成心心數法喜樂相隨成一丸、不散亂而置於禪事。但本段另有「覺觀如浴屑」之說，與「以覺觀為手」並存不齊；兩種配位的關係仍未決。
This passage asks in turn about the sign of the kasiṇa, the nature of mind and mental factors corresponding to bath powder, water, and the ball. Item by item, it states relations between the objects in the simile and the Dhamma statements. Applied and sustained thought receive two different correspondences within the passage.
The relations explicitly stated can be given first. The copper basin corresponds to the sign of the kasiṇa; bath powder to mind and mental factors; water to the concentration of joy and pleasure; and in one place applied and sustained thought are the hand. In the section on the ball, the source says that the mind and mental factors thus formed follow joy and pleasure and become one ball, while the jhāna mind is not scattered and is placed in the matter of jhāna. The source also says, “Applied and sustained thought are like bath powder,” so their two correspondences cannot be combined into one account.
The Copper Basin and Bath Powder
“Question: What is the sign of the kasiṇa? Answer: Like the place of bath powder in a copper basin—firm, fine, radiance” 〔T32 417b04–05〕. The answer writes “the place of bath powder in a copper basin” continuously with “firm, fine, radiance,” without explaining their internal connection. The next sentence reads, “Skillfully taking up the sign of the kasiṇa, becoming firm gives rise to joy; becoming fine is purity and therefore radiance” 〔T32 417b05–06〕. It gives in order firmness, arising of joy, fineness, purity, and radiance. The next sentence first says, “Mind and mental factors, because the matter is accomplished,” and only then continues, “This is called the copper basin corresponding to the sign of the kasiṇa; mind and mental factors are like bath powder” 〔T32 417b06–07〕. What “because the matter is accomplished” refers to and how it connects to the following sentence remain uncertain, but the explicit correspondence of mind and mental factors to bath powder is clear.
The nature of the powder is stated as follows: “Coarse bath powder, being uncombined, scatters with the wind. The nature of mind and mental factors is likewise: apart from joy and pleasure it becomes coarse; apart from concentration it does not combine; and it flies together with the wind of the five hindrances” 〔T32 417b08–10〕. Coarse bath powder is uncombined and scatters with the wind. For the corresponding mind and mental factors, the source says in order that apart from joy and pleasure they become coarse, apart from concentration they do not combine, and they fly together with the wind of the five hindrances. These are the three stated relations. The passage does not diagnose all distraction as “lack of water,” or derive from it a further prescription to “add water” or “cultivate joy.”
Viewed by sentence form, the simile first says that coarse bath powder “does not combine” and “scatters with the wind.” The Dhamma side follows with “likewise” and separately states “apart from joy and pleasure it becomes coarse,” “apart from concentration it does not combine,” and “it flies together with the wind of the five hindrances,” closing with, “This is called the nature of mind and mental factors corresponding to bath powder” 〔T32 417b08–11〕. These correspondences and their order are grounded in the source; the passage does not recast “coarse,” “uncombined,” and “flies together” as another system of psychological causes or operational steps.
Water and the Hand
“What corresponds to water? The concentration of joy and pleasure is like water, making bath powder moist and soft so that it forms a ball. In the same way, joy and pleasure make mind and mental factors moist and soft so that they become concentration” 〔T32 417b11–13〕. The source directly compares the concentration of joy and pleasure to water. Water makes the powder moist and soft so that it forms a ball; joy and pleasure make mind and mental factors moist and soft so that they become concentration. It then says, “As 欲-water stirs and makes them cohere, in this way applied and sustained thought may be understood” 〔T32 417b13–14〕. The passage does not explain how 欲 is to be read here.
Pause at one question: How does this passage correspond applied and sustained thought? “The first jhāna takes joy and pleasure as water and applied and sustained thought as the hand; through stirring it makes a ball” 〔T32 417b18–19〕. Here applied and sustained thought are jointly called the hand; the source does not assign a different action to each. Earlier, “Applied and sustained thought are like 欲使” 〔T32 417b15〕 leaves both the meaning of 欲使 and its relation to applied and sustained thought uncertain. Later it says, “Applied and sustained thought are like bath powder” 〔T32 417b21〕, which differs from their correspondence to the hand. Both sentences speak of applied and sustained thought, but the base text does not explain the relation between hand and bath powder. Both correspondences must be retained and cannot be merged into one account.
The Ball: A Mind That Does Not Disperse
“Once the ball has been made, the various moist particles are joined together into one ball, kept from dispersing, and placed in the copper basin. In the same way, the meditator's mind and mental factors are stored in the matter and can give rise to seclusion” 〔T32 417b16–18〕. The moist powder is made into one ball, kept from dispersing, and placed in the copper basin; correspondingly, mind and mental factors are stored in the matter and can give rise to seclusion. The next sentence adds, “The mind and mental factors thus formed follow joy and pleasure and become one ball. The jhāna mind is not scattered and is placed in the matter of jhāna” 〔T32 417b19–21〕. Following joy and pleasure, becoming one ball, not being scattered, and being placed in the matter of jhāna are all retained in the source order. Both sentences align the ball that has been made with mind and mental factors without adding an action beyond the simile, and both fully preserve the sense of not allowing dispersion.
On the side of making the ball, the actions proceed in order: place bath powder in a copper basin; stir it with water; make a ball by hand; after the ball has been made, join the moist powder into one ball; keep it from dispersing; and finally place it in the copper basin 〔T32 417b15–17〕. On the Dhamma side, mind and mental factors are stored in the matter and can give rise to seclusion; the first jhāna takes joy and pleasure as water and applied and sustained thought as the hand, and through stirring makes a ball that can give rise to seclusion; then the mind and mental factors thus formed follow joy and pleasure and become one ball, while the jhāna mind is not scattered and is placed in the matter of jhāna 〔T32 417b17–21〕. This paired reading unfolds only the actions and correspondences stated in the source, preserving both the steps of making the ball and the statements concerning jhāna.
At the end, the simile returns to bodily feeling: “In the first jhāna, above and below the body, from head to foot, from foot to skull, skin, and hair, joy and pleasure fill within and without. He abides without falling back. In this way, he accomplishes abiding in Brahmā” 〔T32 417b22–24〕. The source first says “from head to foot” and then “from foot to skull, skin, and hair”; the reason for this return is not explained. It proceeds to joy and pleasure filling within and without, abiding without falling back, and finally accomplishing abiding in Brahmā.
What This Passage States and What Remains Unresolved
The passage explicitly states relations among the copper basin, the sign of the kasiṇa, bath powder, mind and mental factors, water, the concentration of joy and pleasure, the hand, and applied and sustained thought. It also says that the mind and mental factors follow joy and pleasure and become one ball, while the jhāna mind is not scattered and is placed in the matter of jhāna 〔T32 417b04–21〕. At the same time, the attachment of “firm, fine, radiance,” “mind and mental factors, because the matter is accomplished,” and “applied and sustained thought are like 欲使” is unclear, and applied and sustained thought receive the two correspondences of hand and bath powder. The definite source statements and unresolved relations must be kept distinct.
Return to the observation. The source says that mind and mental factors become coarse apart from joy and pleasure, do not combine apart from concentration, and fly together with the wind of the five hindrances. It also takes joy and pleasure as water and applied and sustained thought as the hand, and says that the mind and mental factors thus formed follow joy and pleasure and become one ball, are not scattered, and are placed in the matter of jhāna. Yet it also says, “Applied and sustained thought are like bath powder,” alongside “applied and sustained thought are the hand.” The relation between the two correspondences remains unresolved.
Shi Huijing · Waken · The Path of Freedom · The Simile of Bath Powder, Water, and the Ball · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第四〈行門品〉之一，承前段所引佛說浴師之譬〔T32 417a27–417b03〕與其末句「如是銅槃一切入相如是可知」〔T32 417b03–04〕，逐物配位：銅槃、浴屑、水、丸各配何法，末以喜樂遍身收於「成住梵天」。段末「如是成住梵天」〔T32 417b24〕之後，喜樂非色法何以遍身之問自「問：名喜樂，非色法、無有對」〔T32 417b24〕起另段，屬下一單元。
一、科判定位
本段三問（另有「云何水等」一設問），問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 銅槃等一切入相 | 「問：一切入何等相耶？」〔T32 417b04〕…「如是可知」〔T32 417b07–08〕 |
| 浴屑等心心數法性 | 「問：云何浴屑等心心數法性？」〔T32 417b08〕…「此謂是浴屑等心心數法性」〔T32 417b10–11〕 |
| 水等喜樂定 | 「云何水等？」〔T32 417b11〕…「如是覺觀可知」〔T32 417b14〕 |
| 丸等與喜樂遍身 | 「問：云何丸等？」〔T32 417b14〕…「如是成住梵天」〔T32 417b24〕 |
四物之配位：銅槃配一切入相〔T32 417b06–07〕、浴屑配心心數法〔T32 417b07·417b10–11〕、水配喜樂定〔T32 417b11–13〕、手配覺觀〔T32 417b18–19〕、丸則不出所配之法，唯言其所生——「貯於事中能生寂寂」〔T32 417b18〕、「以攪作丸，能生寂寂」〔T32 417b19〕；丸所配何法，本段沒有說明。唯「覺觀」二配不一：一處作「以覺觀為手」〔T32 417b19〕，一處作「覺觀如浴屑」〔T32 417b21〕；後者與「心心數法如浴屑」〔T32 417b07〕之配又相犯，兩組關係在本段不明（校記於此處出浴／濕之異，見目三）。
全段定位錨
〔T32, 417b04–24〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 堅細光焰 | 「如銅槃浴屑處堅細光焰」〔T32 417b04–05〕；後接「成堅生喜、成細清淨故光焰」〔T32 417b05–06〕 | 所涉各詞與次序可定，內部連屬不自明，不代考定 |
| 心心數法 | 段內八見（首見〔T32 417b06〕，末見〔T32 417b19–20〕），其中先有「心心數法以成事故」〔T32 417b06〕 | 「以成事故」回指及與後句的連屬不自明；校記於 417b11 出「心」之有無（四本少一「心」字，見目三）；「心數」之名前見品 4〔T32 407a03–04〕 |
| 浴·欲（二字互涉） | 「覺觀如欲使」〔T32 417b15〕、「如欲水攪令相著」〔T32 417b13–14〕、「以浴屑置於銅槃中」〔T32 417b15〕 | 校記唯 417b15浴／欲一處〔見目三〕；其餘二處底本作「欲」而無校記，二字關係在本段不明 |
| 欲使 | 「謂覺觀如欲使」〔T32 417b15〕 | 本段不自釋，照字面保留，不代考定 |
| 事 | 「貯於事中能生寂寂」〔T32 417b18〕、「置於禪事」〔T32 417b20–21〕 | 承 08-05「是覺信等法於事不動」〔T32 414a22〕、08-08「初安心於事是覺」〔T32 415c09〕之「事」 |
| 髑髏 | 「從頭至足，從足至髑髏、皮髮」〔T32 417b22–23〕 | 「從足至髑髏」與上句「從頭至足」的次第關係在本段不明 |
| 成住梵天 | 「住於不退，如是成住梵天」〔T32 417b23–24〕 | 承前段「上生梵天勝妙居處」〔T32 416b06〕與「是天勝居」〔T32 417a25–26〕…「天居勝處」〔T32 417a26〕 |
三、校記與異讀
本段範圍內大正藏校記七條，另有前段槃／盤＊條之覆出繫錨三處（417b05·417b07·417b15），均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 417b05·417b07·417b15 | 槃（銅槃） | 盤 | 【宋】【元】【明】【宮】（前段 417a28 ＊條之覆出） |
| 417b11 | 心（心心數法性） | 〔－〕（少一「心」字） | 【宋】【元】【明】【宮】 |
| 417b12 | 令（令浴屑濕軟為丸） | 令是 | 【宮】 |
| 417b15 | 答（答：謂覺觀如欲使） | 等 | 【明】 |
| 417b15 | 浴（以浴屑置於銅槃中） | 欲 | 【宋】【元】【明】【宮】 |
| 417b17 | 槃（置銅槃中） | 盤／柈 | 盤【宋】【元】【明】；柈【宮】 |
| 417b19 | 以攪作（以攪作丸） | 覺作以 | 【宋】【元】【明】【宮】 |
| 417b21 | 浴（覺觀如浴屑） | 濕 | 【明】 |
誌錄不判三事：
- 417b21「覺觀如浴屑」之「浴」，明本作「濕」——作「浴屑」則與「心心數法如浴屑」〔T32 417b07〕之配相犯，作「濕屑」則承上文「合諸濕屑」〔T32 417b16〕而不成配位之語。此正是本段配位不一之所繫（見目一）。並錄不判，本文從底本作「浴」。
- 417b19「以攪作丸」，四本作「覺作以」——底本作「以攪作丸，能生寂寂」，四本之讀語序全異。並錄不判，本文從底本。
- 417b17「置銅槃中」之「槃」，大正作「槃」、宋元明作「盤」、宮本作「柈」——五見證而三讀，是本段唯一有三讀之處。並錄不判。
校本零命中二項：本段正文缺字零命中；夾註零命中。
五、譬喻·修辭
- 逐物配位之體〔T32 417b04–21〕：前段引佛說之譬，本段逐物拆講——每物一問（或設問），先出譬之相、次出所配之法、末以如是…可知或此謂…收。其收式作「如是可知」〔T32 417b07–08〕、「此謂是浴屑等心心數法性」〔T32 417b10–11〕、「如是覺觀可知」〔T32 417b14〕，三節三式而不一律。
- 麁浴屑隨風飛散〔T32 417b08–10〕：「如麁浴屑，既不和合隨風飛散」——反面立喻；其所配之「五蓋風」〔T32 417b10〕為佛說原譬所無之物（原譬無風），論文逕以「與五蓋風共飛」出之；本段別出之「手」（「以手作丸」〔T32 417b16〕、「以覺觀為手」〔T32 417b19〕）亦原譬所無——原譬止作「以水和攪」〔T32 417a28〕。
- 作丸之次第〔T32 417b15–17〕：置屑→以水撓攪→以手作丸→合諸濕屑共作於丸→不令散失→置銅槃中，六步連下；其法之配位隨即出於「初禪以喜樂為水，以覺觀為手，以攪作丸」〔T32 417b18–19〕。
- 遍身之四至〔T32 417b22–23〕：身上下、從頭至足、從足至髑髏、皮髮，內外——由總而分而總，收於「喜樂遍滿」。
六、章內互讀
- 前指：佛說浴師之譬〔T32 417a27–417b03〕與「如是銅槃一切入相如是可知」〔T32 417b03–04〕（本段所承）；「上生梵天勝妙居處」〔T32 416b06〕、「是天勝居」〔T32 417a25–26〕…「天居勝處」〔T32 417a26〕；「於事」之用見〔T32 414a21–22〕〔T32 415c09–10〕；「心數」見品 4〔T32 407a03–04〕。
- 後指：喜樂非色法何以遍身之問自〔T32 417b24〕起（下一單元）；二禪、三禪之同式引譬見〔T32 418c23–24〕〔T32 419c23–24〕。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This unit is part of fascicle four of the Path of Freedom, in part one of the Chapter on Fields of Practice. It continues the Buddha's simile of the bath attendant cited in the preceding passage 〔T32 417a27–417b03〕 and its final sentence, “In this way, the copper basin is the sign of the kasiṇa; this is how it may be known” 〔T32 417b03–04〕. It assigns correspondences item by item, explaining what the copper basin, bath powder, water, and ball represent, and closes with joy and pleasure pervading the body and “accomplishing abiding in Brahmā.” After “In this way, he accomplishes abiding in Brahmā” 〔T32 417b24〕, the question how immaterial joy and pleasure can pervade the body begins at “Question: What is called joy and pleasure is not a material quality and has no resistance-characteristic” 〔T32 417b24〕 and belongs to the next unit.
1. Structural Location
The passage has three questions and one further question, “What corresponds to water?” Their boundaries can be checked word for word:
| Section | Verbatim limits of the source, each with its anchor |
|---|---|
| The copper basin corresponding to the sign of the kasiṇa | “Question: What is the sign of the kasiṇa?” 〔T32 417b04〕 … “this is how it may be known” 〔T32 417b07–08〕 |
| Bath powder corresponding to the nature of mind and mental factors | “Question: What is the nature of mind and mental factors corresponding to bath powder?” 〔T32 417b08〕 … “This is called the nature of mind and mental factors corresponding to bath powder” 〔T32 417b10–11〕 |
| Water corresponding to the concentration of joy and pleasure | “What corresponds to water?” 〔T32 417b11〕 … “in this way, applied and sustained thought may be understood” 〔T32 417b14〕 |
| The ball and joy and pleasure pervading the body | “Question: What corresponds to the ball?” 〔T32 417b14〕 … “In this way, he accomplishes abiding in Brahmā” 〔T32 417b24〕 |
Correspondences of the four objects: the copper basin corresponds to the sign of the kasiṇa 〔T32 417b06–07〕; bath powder to mind and mental factors 〔T32 417b07·417b10–11〕; water to the concentration of joy and pleasure 〔T32 417b11–13〕; and the hand to applied and sustained thought 〔T32 417b18–19〕. The ball is not assigned a corresponding Dhamma; only what it produces is stated—“stored in the matter and can give rise to seclusion” 〔T32 417b18〕 and “through stirring it makes a ball and can give rise to seclusion” 〔T32 417b19〕. What the ball itself represents is not explained here. Only applied and sustained thought receive two inconsistent correspondences: one sentence has “applied and sustained thought are the hand” 〔T32 417b19〕; another, “applied and sustained thought are like bath powder” 〔T32 417b21〕. The latter also conflicts with “mind and mental factors are like bath powder” 〔T32 417b07〕. The relation among these correspondences is unclear in this passage. At the latter point, the apparatus gives a 浴／濕 variant (section 3).
Anchor for the whole passage
〔T32, 417b04–24〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Firm, fine, radiance | “Like the place of bath powder in a copper basin—firm, fine, radiance” 〔T32 417b04–05〕, followed by “becoming firm gives rise to joy; becoming fine is purity and therefore radiance” 〔T32 417b05–06〕 | The expressions and their order are certain, while their internal attachments are not self-evident and are not adjudicated here |
| Mind and mental factors | Eight occurrences in the passage, first at 〔T32 417b06〕 and last at 〔T32 417b19–20〕; the first is “mind and mental factors, because the matter is accomplished” 〔T32 417b06〕 | The referent of “because the matter is accomplished” and its attachment to the following sentence are unclear. At 417b11 the apparatus records the presence or absence of 心: the four witnesses omit one 心 (section 3). The term “mental factors” occurs earlier in Chapter Four 〔T32 407a03–04〕 |
| 浴 and 欲 | “Applied and sustained thought are like 欲使” 〔T32 417b15〕; “as 欲-water stirs and makes them cohere” 〔T32 417b13–14〕; and “place 浴 bath powder in a copper basin” 〔T32 417b15〕 | Only the 浴／欲 at 417b15 has an apparatus note (section 3). The other two use 欲 in the base text without a note. The relation between the characters is unclear in this passage |
| 欲使 | “Applied and sustained thought are like 欲使” 〔T32 417b15〕 | The expression is not explained here; it is retained literally without adjudication |
| Matter | “Stored in the matter and can give rise to seclusion” 〔T32 417b18〕 and “placed in the matter of jhāna” 〔T32 417b20–21〕 | This continues “qualities such as applied thought and faith do not move with respect to the matter” in 08-05 〔T32 414a22〕 and “the first settling of the mind on the matter is applied thought” in 08-08 〔T32 415c09〕 |
| Skull | “From head to foot, from foot to skull, skin, and hair” 〔T32 417b22–23〕 | The sequential relation of “from foot to skull” to the preceding “from head to foot” is unclear here |
| Accomplishing abiding in Brahmā | “He abides without falling back. In this way, he accomplishes abiding in Brahmā” 〔T32 417b23–24〕 | This continues “reborn above in a sublime dwelling in the Brahmā world” 〔T32 416b06〕 and “this is an excellent divine dwelling” 〔T32 417a25–26〕 … “the excellent place of divine dwelling” 〔T32 417a26〕 |
3. Critical Notes and Variant Readings
The Taishō apparatus gives seven notes in this passage. Three further anchored occurrences at 417b05, 417b07, and 417b15 belong to the preceding passage's asterisked 槃／盤 note. All are recorded without altering the body, which follows the Taishō base text throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 417b05·417b07·417b15 | 槃 (in 銅槃, “copper basin”) | 盤 | 【宋】【元】【明】【宮】 (recurrences of the asterisked note at 417a28 in the preceding passage) |
| 417b11 | 心 (in 心心數法性) | 〔－〕 (one 心 omitted) | 【宋】【元】【明】【宮】 |
| 417b12 | 令 (in “making bath powder moist and soft so that it forms a ball”) | 令是 | 【宮】 |
| 417b15 | 答 (in “Answer: Applied and sustained thought are like 欲使”) | 等 | 【明】 |
| 417b15 | 浴 (in “place bath powder in a copper basin”) | 欲 | 【宋】【元】【明】【宮】 |
| 417b17 | 槃 (in “place it in the copper basin”) | 盤／柈 | 盤【宋】【元】【明】; 柈【宮】 |
| 417b19 | 以攪作 (in “through stirring it makes a ball”) | 覺作以 | 【宋】【元】【明】【宮】 |
| 417b21 | 浴 (in “applied and sustained thought are like bath powder”) | 濕 | 【明】 |
Three matters are recorded without adjudication:
- At 417b21, the base reads 浴 in “applied and sustained thought are like 浴 bath powder,” while the Ming edition has 濕. Reading 浴屑, “bath powder,” conflicts with the correspondence “mind and mental factors are like bath powder” 〔T32 417b07〕. Reading 濕屑, “moist powder,” continues “join the various moist particles” 〔T32 417b16〕 but no longer forms a statement of correspondence. This is the very place to which the passage's inconsistent correspondences attach (section 1). Both are recorded without adjudication; the body follows 浴.
- At 417b19, the base has 以攪作丸, “through stirring it makes a ball,” while the four witnesses have 覺作以, an entirely different character order. Both are recorded without adjudication; the body follows the base text.
- At 417b17, the base reads 槃 in “place it in the copper basin,” the Song, Yuan, and Ming editions 盤, and the Palace edition 柈. Five witnesses thus give three readings, the only three-reading point in the passage. All are recorded without adjudication.
Two zero-hit checks against the critical text: no missing-character or gaiji marker occurs in this passage, and no inline parenthetical annotation occurs.
5. Simile and Rhetoric
- Item-by-item correspondence 〔T32 417b04–21〕: this passage takes apart the Buddha's simile from the preceding unit object by object. Each object receives a question or a further question; first the appearance of the object, next the corresponding Dhamma, and finally a closure such as “this is how it may be known” 〔T32 417b07–08〕, “This is called the nature of mind and mental factors corresponding to bath powder” 〔T32 417b10–11〕, or “in this way, applied and sustained thought may be understood” 〔T32 417b14〕. The three sections have three different forms of closure.
- Coarse bath powder scattering with the wind 〔T32 417b08–10〕: “Coarse bath powder, being uncombined, scatters with the wind.” This establishes the simile negatively. Its correspondence, “the wind of the five hindrances” 〔T32 417b10〕, does not occur among the objects in the Buddha's original simile, which has no wind; the “hand” introduced here—“make a ball by hand” 〔T32 417b16〕 and “applied and sustained thought are the hand” 〔T32 417b19〕—is likewise absent from the original, which says only “mix and knead it with water” 〔T32 417a28〕.
- The sequence of making the ball 〔T32 417b15–17〕: place the powder; stir it with water; make a ball by hand; join the moist particles into one ball; keep it from dispersing; place it in the copper basin. Six steps follow one another. Their Dhamma correspondences immediately follow in, “The first jhāna takes joy and pleasure as water and applied and sustained thought as the hand; through stirring it makes a ball” 〔T32 417b18–19〕.
- Four reaches of bodily pervasion 〔T32 417b22–23〕: above and below the body; from head to foot; from foot to skull; skin and hair, within and without. The movement goes from general, to divided, and back to general, closing with “filled with joy and pleasure.”
6. Internal Cross-Reading
- Backward: the Buddha's simile of the bath attendant 〔T32 417a27–417b03〕 and “In this way, the copper basin is the sign of the kasiṇa; this is how it may be known” 〔T32 417b03–04〕, which this passage continues; “reborn above in a sublime dwelling in the Brahmā world” 〔T32 416b06〕; “this is an excellent divine dwelling” 〔T32 417a25–26〕 … “the excellent place of divine dwelling” 〔T32 417a26〕; uses of “with respect to the matter” at 〔T32 414a21–22〕 and 〔T32 415c09–10〕; and “mental factors” in Chapter Four 〔T32 407a03–04〕.
- Forward: the question how immaterial joy and pleasure can pervade the body begins at 〔T32 417b24〕 in the next unit. Similes cited in the same form for the second and third jhānas occur at 〔T32 418c23–24〕 and 〔T32 419c23–24〕.
7. Transmission
This edition takes no position here on questions of authorship, translation history, or transmission.
Shi Huijing · Waken · The Path of Freedom · The Simile of Bath Powder, Water, and the Ball · Apparatus · Summer 2026