解脫道論 界隷觀與四諦
本段先說木偶，再說名為身的界隷。木偶由巧隷師以木材製作，內繩外泥、形色如人、寶衣莊嚴，牽繩便行舞倚坐；界隷身則由初煩惱隷師造作，以筋為繩、肉為泥、皮為色、虛空為孔，並由心事與風界牽動。兩段有重複詞語與相近結構，卻不是正文列出的固定數目配對；「材木作人」沒有明說的合喻對項，「虛空為孔」也只見於界隷身一側。
界隷與識界共生，因憂惱而有憂悲苦惱，也有笑戲與相拍肩等情狀。飲食支持它，命根受持它，命終便分散；若仍有業與煩惱，又會生起新的界隷，其初與其後都不可知。
觀身唯是界隷、無眾生也無壽命，正文接著列界事與受想行識，再明說已觀名色；其後依次說苦、苦集、苦滅與「苦滅具足」，並觀苦的無常苦無我、滅的寂寂妙離。末句作「正安於根力覺分，從行相心起證醍醐界」；「從」「行相」「心起」「證」如何連屬未決。（觀四大已竟）
The passage first describes a puppet and then the element-puppet called “body.” The puppet is made by a skilled craftsperson from wood, with cords inside, clay outside, a human appearance, precious garments, and movements when its cords are pulled. The element-body is made with initial defilement as puppet-maker, sinews as cords, flesh as clay, skin as color, space as openings, and movement through 心事 and the wind element. The two passages share terms and structures but are not a fixed numbered correspondence. No matching item for “wood” is stated on the element-body side, while “space as openings” occurs only there.
The element-puppet co-arises with the consciousness element, experiences sorrow, lamentation, pain, distress, laughter, play, and shoulder-patting. Food supports it, the life faculty sustains it, and at life’s end it disperses. If action and defilements remain, a new element-puppet arises; its beginning and end are unknown.
Contemplating the body only as an element-puppet, without a being or life, the passage next mentions affairs of the elements and lists feeling, perception, formations, and consciousness, then explicitly says name-and-form has been contemplated. It proceeds through suffering, the arising of suffering, the cessation of suffering, and “fulfillment of the cessation of suffering”; then through impermanence, suffering, and not-self as faults of suffering and deep quiet and wondrous separation as virtues of cessation. The final sentence reads: “Rightly established in the faculties, powers, and awakening factors, 從行相心起證醍醐界.” The attachments of 從, 行相, 心起, and 證 remain unresolved. (Contemplation of the four great elements is complete.)
Shi Huijing · Waken · The Path of Freedom · The Element-Puppet Contemplation and the Four Truths · 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〉「界隷觀與四諦」· 大正藏 T32n1648〔起 T32 0440a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0440a〕
問：云何以觀界隷？答：如巧隷師，以材木作人，一切身分具足，隨逐行走，內繩所連，外假泥飾。形色如人，寶衣莊嚴，或男或女。以人牽繩，或行或舞、或倚或坐。如是此界隷名身。以初煩惱為隷師所作，身分具足，為筋繩所連，以肉為泥，以皮為色，虛空為孔，寶衣莊嚴名為男女。以其心事為風界所牽，或行或住、或去或來、或申或縮、或語或說。此界隷人與識界共生，以憂惱因緣成憂悲苦惱，或笑或戲、或相拍肩等。食者支持界隷。命根者受持界隷，以命終界隷分散。若有業煩惱，復更起新界隷。如是生界隷，其初不可知、其後不可知。如是以界隷觀諸界。彼坐禪人，如是以此門以此行，唯觀此身以界隷，無眾生、無壽命。是時觀以界事，以生心數法受想行識。彼坐禪人已觀名色，從彼觀名色是苦、是貪愛、是苦集。觀貪愛滅是苦滅，觀八正道是苦滅具足。彼坐禪人已廣觀四諦，是時見苦過患，以無常、以苦、以無我，常思惟不散。以慧見苦滅功德，以寂寂、以妙離。彼坐禪人如是現見苦過患、見滅功德，正安於根力覺分，從行相心起證醍醐界（觀四大已竟）。
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.
巧隷師之喻
問：怎樣以觀界隷？
答：譬如善於製作界隷的工匠，用木材做成人偶，身體各部分都齊全；裡面由繩索連接，外面借泥裝飾。外形如人，穿上華美衣服，或呈男相，或呈女相。有人牽動繩索，它便或走、或舞、或倚、或坐。
以喻合身
同樣，這具界隷名為「身」：最初由煩惱充當隷師而造作，身體各部分齊全，以筋作連接的繩，以肉作泥，以皮作外色，以虛空作孔，並以寶衣莊嚴而名為男女。論文接著說「以其心事為風界所牽」；「心事」的確切意思，本段沒有說明。於是身體或行或住、或去或來、或伸或縮、或語或說。
這具界隷與識界共同生起；由憂惱的因緣而有憂、悲、苦、惱，也會或笑或戲、或彼此拍肩等。
飲食支持這具界隷，命根受持這具界隷；命終時，界隷便分散。若仍有業與煩惱，又會生起新的界隷。界隷如此生起，最初不可知，最後也不可知。
這樣以界隷觀諸界。
由界隷入名色與四諦
坐禪人依這一門、這一行來觀，只把此身看作界隷，其中沒有眾生，也沒有壽命。接著原文作「是時觀以界事，以生心數法受想行識」。可以確定的是，文中先提界事，後列受、想、行、識；「心」是大正底本的用字，四本作「以」，兩讀會影響「心數法」是否成詞。「觀以」「以生」與後列諸語如何連屬也未決，因此這裡只保留原序，不另定因果。
坐禪人已觀名色，由此看見名色是苦，貪愛是苦的集起；再觀貪愛止滅就是苦滅，觀八正道就是苦滅的具足。
見苦過患與滅功德
坐禪人已廣觀四諦，便從無常、苦、無我看見苦的過患，時常思惟而不散亂；又以智慧看見苦滅的功德，即寂寂與妙離。
坐禪人如此現見苦的過患與滅的功德。末句原作：「正安於根力覺分，從行相心起證醍醐界。」可以確定的是，先列正安於根力覺分，末了出現證醍醐界；但「從」「行相」「心起」「證」之間如何分句與連屬，本段未說明。
（觀四大已竟）
Simile of the Skilled Puppet-Maker
Question: How does one contemplate through the element-puppet?
Answer: It is like a craftsperson skilled in making puppets. Using wood, the craftsperson makes a person with every bodily part complete, able to follow along and walk. Cords connect it inside, while clay is provisionally applied outside. Its visible form resembles a person; precious garments adorn it, and it appears as a man or woman. When a person pulls the cords, it walks or dances, leans or sits.
Applying the Simile to the Body
In the same way, this element-puppet is called a “body.” Initial defilement serves as the puppet-maker that constructs it. Its bodily parts are complete; sinews are its connecting cords, flesh its clay, skin its visible color, space its openings, and precious garments adorn it so that it is called man or woman. The source then says, “its 心事 is pulled by the wind element.” The exact meaning of 心事 is not explained here. The body therefore walks or stands, goes or comes, extends or contracts, speaks or says.
This element-puppet person co-arises with the consciousness element. Through conditions of sorrow and distress there arise sorrow, lamentation, pain, and distress; it also laughs or plays, or people pat one another on the shoulder, and so forth.
Food supports the element-puppet, and the life faculty sustains it. At the end of life, the element-puppet disperses. If action and defilements remain, a new element-puppet again arises. Thus element-puppets arise, their beginning unknown and their end unknown.
In this way one contemplates the elements through the element-puppet.
From the Element-Puppet into Name-and-Form and the Four Truths
Through this doorway and this practice, the meditator contemplates only this body as an element-puppet, without a being and without a life. The source then reads: “At that time one contemplates through the affairs of the elements, 以生心數法受想行識.” What can be established is that affairs of the elements are mentioned first and feeling, perception, formations, and consciousness are then listed. 心 is the Taishō reading; four witnesses have 以, which affects whether 心數法 forms an expression. The attachments of 觀以 and 以生 to what follows remain unresolved, so no definite causal construction is supplied.
Having contemplated name-and-form, the meditator sees name-and-form as suffering and craving as the arising of suffering; contemplates the cessation of craving as the cessation of suffering; and contemplates the eightfold right path as the fulfillment of the cessation of suffering.
Seeing the Faults of Suffering and the Virtues of Cessation
Having extensively contemplated the four truths, the meditator sees the faults of suffering through impermanence, suffering, and not-self, continually attending without distraction. Through discernment, the meditator sees the virtues of the cessation of suffering as deep quiet and wondrous separation.
The meditator thus directly sees the faults of suffering and the virtues of cessation. The final sentence reads: “Rightly established in the faculties, powers, and awakening factors, 從行相心起證醍醐界.” It is certain that establishment in the faculties, powers, and awakening factors comes first and realization of the cream element appears at the end. How 從, 行相, 心起, and 證 divide and attach is not explained here.
(Contemplation of the four great elements is complete.)
Shi Huijing · Waken · The Path of Freedom · The Element-Puppet Contemplation and the Four Truths · Vernacular · Summer 2026
觀四大的末段從木偶說起，再轉到名為「身」的界隷。這裡必須先把兩側的次序分開讀：木偶一側自有一套完整敘述，界隷身一側也自有一套完整敘述；兩側雖有重複詞語與相近結構，正文卻沒有把它們編成固定數目的逐項對照表。「界隷」一詞全論十見，都在本段；「隷」字的確切含義，本段沒有另作解釋。
木偶與界隷身：兩段次序分開讀
木偶一側先說：「如巧隷師，以材木作人，一切身分具足，隨逐行走，內繩所連，外假泥飾」〔T32 440a21–23〕。本段木偶譬喻起於〔T32 440a20–23〕。巧隷師用木材作人，各部分齊全；木偶能隨著牽動行走，裡面以繩相連，外面借泥裝飾。接著是「形色如人，寶衣莊嚴，或男或女。以人牽繩，或行或舞、或倚或坐」〔T32 440a23–24〕：外形像人，穿上寶衣，呈男相或女相；有人牽繩，它才表現出行、舞、倚、坐等動作。這一側的材料、構造、外觀、衣飾與動作，都依原文次序列出。
界隷身一側另起一句：「如是此界隷名身」〔T32 440a24〕。正文隨即說，它最初由煩惱作為隷師而造作，身體各部分齊全，以筋為相連的繩，以肉為泥，以皮為外色，以虛空為孔，以寶衣莊嚴而名為男女〔T32 440a25–27〕。然後又說：「以其心事為風界所牽，或行或住、或去或來、或申或縮、或語或說」〔T32 440a27–28〕。此處逐對列出行住、去來、伸縮、語說，原文以「心事」和風界說明牽動；「心事」的確切所指，本段沒有再釋。
兩側確有可並讀之處：兩邊都說「身分具足」，也都出現繩、泥、形色或皮色、寶衣、男女，以及牽動後的動作。但這不等於正文已指定每一詞彼此相配。尤其「以材木作人」是木偶一側的材料說明，界隷身一側沒有明說哪一項與「材木」相對；「虛空為孔」則只見於界隷身一側。木偶一側說寶衣莊嚴後「或男或女」，界隷身一側說寶衣莊嚴而「名為男女」；兩句可以照原貌並讀，不必把兩段壓成一張數目固定的配對表。
木偶的動作是「以人牽繩」，界隷身的動作則寫成「以其心事為風界所牽」。前者列行、舞、倚、坐，後者列行住、去來、伸縮、語說；後段列得較多，但正文只是在各自段中陳述，沒有說兩組動作必須逐一相配。如此分開讀，既能看見譬喻與界隷身之間的相似結構，也不替原文補上一套未明說的對應數目。
界隷的情狀、支持與分散
接下來，正文不再停留於外形和動作，而說「此界隷人與識界共生」〔T32 440a28–29〕。它又依憂惱因緣而成憂、悲、苦、惱，也會笑、戲，或彼此拍肩〔T32 440a29–440b01〕。四大之外在此另見「識界」一詞，但本段沒有列出一套六界名目；所能確定的是，界隷人與識界被明說為共同生起，憂悲苦惱與笑戲拍肩則是正文接著列出的情狀。
維持與終止也分句交代：「食者支持界隷。命根者受持界隷，以命終界隷分散」〔T32 440b01–02〕。食的作用在這裡叫作「支持」，命根的作用叫作「受持」；命終之時，界隷分散。正文又說，若有業與煩惱，便再次生起新的界隷；如此生起，其初不可知，其後也不可知〔T32 440b02–04〕。食、命根、命終、業與煩惱各有原文明列的位置，句中沒有再把其中任何一項改說成靈魂或主宰。
這一連串話的收束是「如是以界隷觀諸界」〔T32 440b04〕。先前所說的製作、牽動、共生、支持、受持、分散和再起，都回到「以界隷觀諸界」這一句；正文沒有在這裡另立一個不變的操控者。這是本段明寫的觀察範圍，不需要從譬喻之外增加別的因果規則。
由界隷轉入名色與四諦
觀察隨即轉深：「唯觀此身以界隷，無眾生、無壽命」〔T32 440b05–06〕。所觀只是名為身的界隷，正文於此明說沒有眾生、沒有壽命。接著原文作「是時觀以界事，以生心數法受想行識」〔T32 440b06–07〕。可核的原序是先見界事，後見受想行識；「心」是大正底本的用字，四本作「以」，從後一讀則「心數法」一名隨之而散。「觀以」「以生」如何連屬也未決，故不由此補成確定的生起因果。下一句另說坐禪人已觀名色。
從名色再往下，正文依次說：觀名色是苦，貪愛是苦的集起；觀貪愛止滅是苦滅；觀八正道是苦滅的具足〔T32 440b07–09〕。第四項原文不用「道諦」一詞，而說「苦滅具足」，因此保留原稱。到這裡，論文明說坐禪人已廣觀四諦，隨後把觀察分作苦的過患與滅的功德兩面。
苦的過患一面，以無常、苦、無我而見，並且時常思惟而不散亂〔T32 440b09–11〕；苦滅的功德一面，則以慧見寂寂與妙離〔T32 440b11〕。最後，坐禪人現見苦的過患、見滅的功德，原文收作「正安於根力覺分，從行相心起證醍醐界」〔T32 440b12–13〕。本段收束見〔T32 440b11–13〕。句中的「從」「行相」「心起」「證」如何分句與連屬，正文沒有說明；「醍醐界」也沒有在此另下定義。
因此，本段實際寫出的次序是：先以界隷觀身，隨後連列界事與受想行識，再明說已觀名色；由名色觀苦、集、滅與苦滅具足；又見苦的無常、苦、無我和滅的寂寂、妙離；末句先列根力覺分，後列證醍醐界，中間「從行相心起」的連屬未決。這是本段局部而連續的行文次序，其範圍止於本段從界隷到醍醐界的敘述。
帶走三點：第一，木偶與界隷身是前後兩套敘述，正文沒有規定固定數目的逐項配對；第二，界隷與識界共生，食支持、命根受持，命終分散，有業煩惱則再起新界隷；第三，界隷觀在本段內確實接著名色、四諦、苦過患與滅功德的敘述，末了出現「證醍醐界」，但前接語的分句與連屬未決。（觀四大已竟）
The final passage on contemplation of the four great elements begins with a wooden puppet and then turns to the element-puppet called “body.” The two sides must first be read in their own sequences: the puppet side forms one complete description and the element-body side another. Though they share words and similar structures, the source does not arrange them as a numbered one-to-one correspondence. 界隷 occurs ten times in the whole treatise, all here; the exact meaning of 隷 receives no separate explanation.
The Wooden Puppet and the Element-Body: Reading the Two Sequences Separately
The puppet side begins: “Like a craftsperson skilled in making puppets, using wood to make a person, every bodily part complete, following along and walking, connected inside by cords and provisionally decorated outside with clay” 〔T32 440a21–23〕. The puppet simile begins at 〔T32 440a20–23〕. The craftsperson uses wood to make a person, complete in its parts; it follows the pull and walks, cords connect it inside, and clay provisionally decorates it outside. Then: “Its visible form resembles a person; precious garments adorn it; it is a man or woman. A person pulls the cords, and it walks or dances, leans or sits” 〔T32 440a23–24〕. Material, construction, appearance, clothing, and movements occur in that order.
The element-body side begins with a separate sentence: “Thus this element-puppet is called body” 〔T32 440a24〕. It is constructed with initial defilement as its puppet-maker, its bodily parts complete, sinews as connecting cords, flesh as clay, skin as visible color, space as openings, and precious garments adorning it so that it is called man or woman 〔T32 440a25–27〕. It then says: “Its 心事 is pulled by the wind element; it walks or stands, goes or comes, extends or contracts, speaks or says” 〔T32 440a27–28〕. The actions come in the pairs walking-standing, going-coming, extending-contracting, and speaking-saying. The exact referent of 心事 is not explained.
The two sides can be read together where the source permits: both have complete bodily parts, cords, clay, visible color or skin, precious garments, man and woman, and movements after being pulled. That does not make every term an assigned counterpart. “Using wood to make a person” gives the material on the puppet side, but the element-body side does not name what corresponds to wood. “Space as openings” occurs only on the element-body side. The puppet side says that after adornment with precious garments it is a man or woman; the element-body side says the adornment makes it “called man or woman.” Both forms remain without being forced into a numbered chart.
The puppet is moved when a person pulls the cords. The element-body is described as “its 心事 is pulled by the wind element.” The first lists walking, dancing, leaning, and sitting; the second walking-standing, going-coming, extending-contracting, and speaking-saying. The latter list is longer, but the source only states each within its own passage and does not say the movements correspond one by one. Reading the sequences separately preserves both their analogous structures and their unequal details.
Conditions, Support, and Dispersal of the Element-Puppet
The source next leaves external shape and movement: “This element-puppet person co-arises with the consciousness element” 〔T32 440a28–29〕. Through conditions of sorrow and distress it experiences sorrow, lamentation, pain, and distress, and it laughs, plays, or people pat one another’s shoulder 〔T32 440a29–440b01〕. Beyond the four great elements, “consciousness element” appears here, but the passage does not state a list of six elements. What is certain is the expressly stated co-arising of the element-puppet person and the consciousness element, followed by the listed conditions and behaviors.
Support and termination are stated separately: “Food supports the element-puppet. The life faculty sustains the element-puppet; at the end of life the element-puppet disperses” 〔T32 440b01–02〕. Food here “supports,” while the life faculty “sustains”; at life’s end the element-puppet disperses. If action and defilements remain, a new element-puppet arises again; thus it arises with its beginning unknown and its end unknown 〔T32 440b02–04〕. Food, life faculty, end of life, action, and defilements each retain their place. No item is renamed a soul or controller.
The sequence closes: “In this way one contemplates the elements through the element-puppet” 〔T32 440b04〕. Construction, pulling, co-arising, support, sustaining, dispersal, and renewed arising all return to that sentence. The source establishes no changeless operator beyond the simile.
From the Element-Puppet into Name-and-Form and the Four Truths
Contemplation immediately deepens: “One contemplates only this body as an element-puppet, without a being and without a life” 〔T32 440b05–06〕. The source next reads “At that time one contemplates through the affairs of the elements, 以生心數法受想行識” 〔T32 440b06–07〕. The checkable order is affairs of the elements first and feeling, perception, formations, and consciousness afterward. 心 is the Taishō reading; four witnesses have 以, under which 心數法 ceases to form a term. How 觀以 and 以生 attach remains unresolved, so no definite relation of arising is supplied. A separate sentence then says the meditator has contemplated name-and-form.
From name-and-form the source says in order: one contemplates name-and-form as suffering and craving as the arising of suffering; the cessation of craving as the cessation of suffering; and the eightfold right path as the fulfillment of the cessation of suffering 〔T32 440b07–09〕. The fourth member does not use the expression “truth of the path” but “fulfillment of the cessation of suffering,” so that form is retained. The treatise then says the meditator has extensively contemplated the four truths and divides what follows into the faults of suffering and the virtues of cessation.
The faults of suffering are seen through impermanence, suffering, and not-self, with continual attention without distraction 〔T32 440b09–11〕. The virtues of the cessation of suffering are seen by discernment as deep quiet and wondrous separation 〔T32 440b11〕. Finally, directly seeing the faults of suffering and virtues of cessation, the meditator “is rightly established in the faculties, powers, and awakening factors; 從行相心起證醍醐界” 〔T32 440b12–13〕. The closing stands at 〔T32 440b11–13〕. How 從, 行相, 心起, and 證 divide and attach is unexplained; 醍醐界 also receives no definition here.
The explicit local sequence is therefore element-puppet contemplation of the body; affairs of the elements followed by feeling, perception, formations, and consciousness; contemplation of name-and-form; suffering, arising, cessation, and fulfillment of cessation; impermanence, suffering, and not-self as the faults of suffering; deep quiet and wondrous separation as virtues of cessation; and finally faculties, powers, awakening factors, and realization of 醍醐界, with the intervening syntax unresolved. This is the continuous sequence of this passage and does not establish a formula outside it.
(Contemplation of the four great elements is complete.)
Shi Huijing · Waken · The Path of Freedom · The Element-Puppet Contemplation and the Four Truths · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第八〈行門品〉之五，承一性種種性一門之結「以一性種種性觀諸界」〔T32 440a20〕而下，為觀四大之末門，末以夾註「（觀四大已竟）」〔T32 440b13〕落觀四大一門之界。底本唯一段〔T32 440a20–440b13〕，而其中含喻、合喻、界隷之生滅、入名色、觀四諦、見過患功德六節。
一、科判定位
一段而含六節，逐節起訖逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 巧隷師之喻 | 「問：云何以觀界隷」〔T32 440a20–21〕…「如巧隷師，以材木作人」〔T32 440a21〕…「以人牽繩，或行或舞、或倚或坐」〔T32 440a23–24〕 |
| 以喻合身 | 「如是此界隷名身」〔T32 440a24〕…「以初煩惱為隷師所作」〔T32 440a24–25〕…「或語或說」〔T32 440a28〕 |
| 界隷之生滅 | 「此界隷人與識界共生」〔T32 440a28–29〕…「食者支持界隷」〔T32 440b01〕…「命根者受持界隷」〔T32 440b01–02〕…「其初不可知、其後不可知」〔T32 440b03–04〕…「如是以界隷觀諸界」〔T32 440b04〕 |
| 入名色 | 「彼坐禪人，如是以此門以此行」〔T32 440b04–05〕…「唯觀此身以界隷，無眾生、無壽命」〔T32 440b05–06〕…「以生心數法受想行識」〔T32 440b06–07〕…「彼坐禪人已觀名色」〔T32 440b07〕 |
| 觀四諦 | 「從彼觀名色」〔T32 440b07〕…「是苦、是貪愛、是苦集」〔T32 440b07–08〕…「觀貪愛滅是苦滅」〔T32 440b08〕…「觀八正道是苦滅具足」〔T32 440b08–09〕 |
| 見過患與功德 | 「彼坐禪人已廣觀四諦」〔T32 440b09〕…「以無常、以苦、以無我」〔T32 440b10〕…「以寂寂、以妙離」〔T32 440b11〕…「正安於根力覺分」〔T32 440b12–13〕…「從行相心起證醍醐界」〔T32 440b13〕（觀四大已竟） |
單元界與問答界相合：起於 440a20 界隷之問，止於 440b13 觀四大之夾註；其下「問：云何於食不耐想？」〔T32 440b14〕另起一門，屬下一單元。
先師十行之收（誌而不代配）：先師之標九目〔T32 439a06–08〕，本門「界隷」不在其列——十行之標既少一目，而本門之名亦不見於標。標與所釋之目數與名目，照錄不代配、不代補。
全段定位錨
〔T32, 440a20–440b13〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 界隷 | 「云何以觀界隷」〔T32 440a21〕等 | 全論十見，皆在本段——本論之獨語。「隷」字之義論文不自釋（傀儡之屬抑他義），不代考定 |
| 巧隷師 | 「如巧隷師，以材木作人」〔T32 440a21〕 | 全論一見；喻主之名 |
| 內繩所連·外假泥飾 | 「內繩所連，外假泥飾」〔T32 440a22–23〕 | 「外」字異本三讀二（宋元同作一讀，宮別為一讀；見目三）；喻之二事，下文以「筋繩」「肉為泥」合之〔T32 440a25–26〕 |
| 虛空為孔 | 「虛空為孔」〔T32 440a26〕 | 合喻之一目，論文不更釋 |
| 心事 | 「以其心事為風界所牽」〔T32 440a27〕 | 「心事」之義論文不自釋，不代考定；牽繩之人於合喻中即繫於此二字與風界 |
| 識界 | 「此界隷人與識界共生」〔T32 440a28–29〕 | 四大之外別出識界，本門於此始及六界之意，論文不標六界之名，不代補 |
| 命根 | 「命根者受持界隷」〔T32 440b01–02〕 | 與「食者支持界隷」〔T32 440b01〕相對，一支持一受持 |
| 名色 | 「彼坐禪人已觀名色」〔T32 440b07〕 | 「名色」全論四十三見；本段二見〔440b07 二見〕。四大之觀至此轉入名色，為本門與慧品之接點 |
| 四諦 | 苦〔440b07–08〕·苦集〔440b08〕·苦滅〔440b08〕·苦滅具足〔440b08–09〕 | 第四諦不作「道」而作「苦滅具足」——「觀八正道是苦滅具足」；「八正道」全論五見。照錄不代易 |
| 醍醐界 | 「從行相心起證醍醐界」〔T32 440b13〕 | 「醍醐界」全論五見；本段一見。與「向善趣、向醍醐」〔T32 434c01 等〕同語族而所繫異；本句「從」「行相」「心起」「證」之分句與連屬未決 |
三、校記與異讀
本段範圍內大正藏校記三處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 440a21 | 材（以材木作人） | 林 | 【明】 |
| 440a22 | 外（外假泥飾） | 永【宋】【元】／水【宮】 | 【宋】【元】【宮】 |
| 440b06 | 心（以生心數法受想行識） | 以 | 【宋】【元】【明】【宮】 |
誌錄不判二事：
- 440a22「外假泥飾」之「外」，宋元作「永」、宮作「水」——大正與三異本合為四本、其讀有三（異本三而異讀二）：從底本則與上句「內繩所連」成內外之對；從宋元或從宮，則此字非「外」而對仗俱失。並錄不判，本文從底本。
- 440b06「以生心數法受想行識」之「心」，四本作「以」——若從四本則此字非心，「心數法」一名隨之而散；從底本則「心數法」為一名而受想行識為其目。「觀以」「以生」與後列諸語如何連屬，底本本段未釋。並錄不判，本文從底本。
缺字零命中。夾註一處：〔T32 440b13〕「（觀四大已竟）」，底本行內夾註，照錄——觀四大一門自「問：云何觀四大」〔T32 438b25〕起凡五單元而竟。
五、譬喻·修辭
- 巧隷師之喻〔T32 440a21–24〕：以材木所作之人，身分具足、內繩外泥、寶衣莊嚴而或男或女，待人牽繩乃行舞倚坐。合喻另起於「如是此界隷名身」〔T32 440a24〕，依次說初煩惱隷師、身分具足、筋繩、肉泥、皮色、虛空為孔、寶衣男女，以及心事與風界所牽〔T32 440a24–28〕。兩側有重複詞語與相近結構，正文未編為數目固定的逐項對照表；「材木作人」無明說之合喻對項，「虛空為孔」則只見於合喻。
- 或字之遞〔T32 440a23–440b01〕：逐字實測本段「或」字十七見——喻中三對（或男或女·或行或舞·或倚或坐），合喻中四對（或行或住·或去或來·或申或縮·或語或說），情狀中一對又一單（或笑或戲·或相拍肩等）。三重「或」句，由形而動而情，愈合愈近人。
- 「其初不可知、其後不可知」〔T32 440b03–04〕：界隷相續之無始無終，以二「不可知」收；本門之喻至此而由巧作轉為無主。
- 由喻入諦〔T32 440b05–13〕：喻竟則「無眾生、無壽命」；其後先提界事，後列受想行識，再說已觀名色；由名色而四諦，再見苦之無常苦無我與滅之寂寂妙離；末句先列根力覺分，末見「證醍醐界」。這些是本段明寫的局部次序；440b06「觀以」「以生」及 440b13「從」「行相」「心起」「證」的分句與連屬均未決。
六、章內互讀
- 前指：觀四大之開「問：云何觀四大」〔T32 438b25〕與其味「通達空為味，除眾生想為起」〔T32 438b27–28〕；略取廣取之三結「唯有界，無眾生、無命」〔T32 438c07–08·438c24–25·439a05〕——本段作「無眾生、無壽命」〔T32 440b05–06〕，「命」與「壽命」一字之增，照錄不代畫一；先師十行之標〔T32 439a06–08〕。
- 後指：「問：云何於食不耐想？」〔T32 440b14〕——觀四大既竟，食不耐想於彼始。
- 同卷他門：「醍醐界」全論五見；「八正道」全論五見；「名色」全論四十三見——醍醐界與八正道於本段各一見、名色二見，皆為本門通向慧品之接點，論文不自繫，不代連。
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 complete passage. This passage is from fascicle eight, the fifth part of the Chapter on the Doorways of Practice in the Path of Freedom. It follows the close of the one-nature-and-diverse-natures mode, “contemplate the elements through one nature and diverse natures” 〔T32 440a20〕, and is the final doorway in contemplation of the four great elements. The inline note “contemplation of the four great elements is complete” 〔T32 440b13〕 marks its boundary. The base text is one paragraph 〔T32 440a20–440b13〕 containing six sections: simile, application of the simile, arising and dispersal of the element-puppet, entry into name-and-form, contemplation of the four truths, and seeing faults and virtues.
I. Sectional Location
One paragraph containing six sections can be checked word for word:
| Section | Verbatim boundaries with anchors |
|---|---|
| Simile of the skilled puppet-maker | “Question: How does one contemplate through the element-puppet?” 〔T32 440a20–21〕 … “like a craftsperson skilled in making puppets, using wood to make a person” 〔T32 440a21〕 … “a person pulls the cords, and it walks or dances, leans or sits” 〔T32 440a23–24〕 |
| Applying the simile to the body | “Thus this element-puppet is called body” 〔T32 440a24〕 … “initial defilement serves as the puppet-maker” 〔T32 440a24–25〕 … “speaks or says” 〔T32 440a28〕 |
| Arising and dispersal of the element-puppet | “This element-puppet person co-arises with the consciousness element” 〔T32 440a28–29〕 … “food supports the element-puppet” 〔T32 440b01〕 … “the life faculty sustains the element-puppet” 〔T32 440b01–02〕 … “its beginning is unknown and its end is unknown” 〔T32 440b03–04〕 … “in this way one contemplates the elements through the element-puppet” 〔T32 440b04〕 |
| Entry into name-and-form | “Through this doorway and this practice, the meditator” 〔T32 440b04–05〕 … “contemplates only this body as an element-puppet, without a being and without a life” 〔T32 440b05–06〕 … “以生心數法受想行識” 〔T32 440b06–07〕 … “the meditator has contemplated name-and-form” 〔T32 440b07〕 |
| Contemplating the four truths | “From this, one contemplates name-and-form” 〔T32 440b07〕 … “as suffering, craving, and the arising of suffering” 〔T32 440b07–08〕 … “contemplates the cessation of craving as the cessation of suffering” 〔T32 440b08〕 … “contemplates the eightfold right path as fulfillment of the cessation of suffering” 〔T32 440b08–09〕 |
| Seeing faults and virtues | “The meditator has extensively contemplated the four truths” 〔T32 440b09〕 … “through impermanence, suffering, and not-self” 〔T32 440b10〕 … “through deep quiet and wondrous separation” 〔T32 440b11〕 … “rightly established in the faculties, powers, and awakening factors” 〔T32 440b12–13〕 … “從行相心起證醍醐界” 〔T32 440b13〕 (contemplation of the four great elements is complete) |
The unit boundary agrees with the question-and-answer boundary. It begins with the question on the element-puppet at 440a20 and ends with the inline completion of contemplation of the four great elements at 440b13. “Question: What is the perception of repulsiveness in food?” 〔T32 440b14〕 begins the next doorway and belongs to the next unit.
Closing the former teachers’ “ten modes” without forcing a correspondence. The former-teacher heading lists nine items 〔T32 439a06–08〕, while “element-puppet” is not among them. The heading is one item short of its stated ten, and this doorway’s name does not occur in the heading. The count and names remain without supplementation or forced matching.
Complete passage anchor
〔T32, 440a20–440b13〕
II. Terms and Translation
| Term | Use in this passage | Checkable connection |
|---|---|---|
| 界隷, element-puppet | “How does one contemplate through the element-puppet?” 〔T32 440a21〕 and elsewhere | Occurs ten times in the whole treatise, all in this passage. The treatise does not explain the exact sense of 隷; “element-puppet” follows the simile without claiming a separate lexical adjudication. |
| Skilled puppet-maker | “Like a craftsperson skilled in making puppets, using wood to make a person” 〔T32 440a21〕 | Occurs once in the whole treatise and names the principal figure of the simile. |
| Connected inside by cords; provisionally decorated outside with clay | “Connected inside by cords, provisionally decorated outside with clay” 〔T32 440a22–23〕 | 外 has three readings across the base and witnesses (section III). The paired details correspond to “sinew-cords” and “flesh as clay” below 〔T32 440a25–26〕. |
| Space as openings | “Space as openings” 〔T32 440a26〕 | One detail in the application of the simile, receiving no further explanation. |
| 心事 | “Its 心事 is pulled by the wind element” 〔T32 440a27〕 | The treatise does not explain 心事. The human figure pulling the cords in the simile is connected in the application with these two graphs and the wind element; no further identification is supplied. |
| Consciousness element | “This element-puppet person co-arises with the consciousness element” 〔T32 440a28–29〕 | A consciousness element appears beyond the four great elements, but the passage does not state a list of six elements. None is supplied. |
| Life faculty | “The life faculty sustains the element-puppet” 〔T32 440b01–02〕 | Paired with “food supports the element-puppet” 〔T32 440b01〕: one supports and the other sustains. |
| Name-and-form | “The meditator has contemplated name-and-form” 〔T32 440b07〕 | Name-and-form occurs forty-three times in the treatise and twice in this line 〔T32 440b07〕. Contemplation of the four great elements turns here toward name-and-form. |
| Four truths | Suffering 〔T32 440b07–08〕; arising of suffering 〔T32 440b08〕; cessation of suffering 〔T32 440b08〕; fulfillment of the cessation of suffering 〔T32 440b08–09〕 | The fourth member is not called “path” but “fulfillment of the cessation of suffering”: “contemplates the eightfold right path as fulfillment of the cessation of suffering.” The form is retained. “Eightfold right path” occurs five times in the treatise. |
| 醍醐界, cream element | “從行相心起證醍醐界” 〔T32 440b13〕 | 醍醐界 occurs five times in the treatise. It belongs to the same lexical family as “tending toward a good destination and toward the cream” 〔T32 434c01 and elsewhere〕, but the constructions differ. The division and attachment of 從, 行相, 心起, and 證 remain unresolved. |
III. Critical Notes and Variant Readings
There are three critical notes in this span. All are recorded while the text follows the Taishō reading:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 440a21 | 材 in “using wood to make a person” | 林 | 【明】 |
| 440a22 | 外 in “provisionally decorated outside with clay” | 永【宋】【元】 / 水【宮】 | 【宋】【元】【宮】 |
| 440b06 | 心 in 以生心數法受想行識 | 以 | 【宋】【元】【明】【宮】 |
Two matters are recorded without decision:
- At 440a22, the Song and Yuan witnesses read 永 and the Palace witness 水 for 外 in “provisionally decorated outside with clay.” Across the Taishō and three variant witnesses there are three readings: under the base, 外 pairs with “inside” in the preceding clause; under the Song-Yuan or Palace readings, the inside-outside parallel is lost. All are recorded; the base is followed.
- At 440b06, four witnesses read 以 for 心 in 以生心數法受想行識. Under them the graph is not 心 and 心數法 ceases to form an expression; under the base, 心數法 can be taken as a term followed by feeling, perception, formations, and consciousness. The attachment of 觀以 and 以生 remains unexplained. Both are recorded; the base is followed.
There are no missing-character hits. There is one inline note: “contemplation of the four great elements is complete” at 〔T32 440b13〕. It closes the contemplation that began with “Question: How does one contemplate the four great elements?” 〔T32 438b25〕 and extends across five units.
V. Similes and Rhetorical Forms
- Simile of the skilled puppet-maker 〔T32 440a21–24〕: a wooden person has complete parts, cords inside, clay outside, precious garments, and a male or female appearance; it walks, dances, leans, or sits only when its cords are pulled. The application begins separately with “thus this element-puppet is called body” 〔T32 440a24〕 and names initial defilement as puppet-maker, complete parts, sinew-cords, flesh-clay, skin-color, space-openings, and garments and gender; it then says that its 心事 is pulled by the wind element 〔T32 440a24–28〕. The sides share terms and similar structures, but the source gives no fixed numbered correspondence. “Using wood to make a person” has no expressly named counterpart; “space as openings” appears only in the application.
- Successive uses of “or” 〔T32 440a23–440b01〕: there are seventeen occurrences. The simile has three pairs—man/woman, walking/dancing, leaning/sitting; the application four—walking/standing, going/coming, extending/contracting, speaking/saying; and the conditions one pair plus a single item—laughing/playing and shoulder-patting. The successive lists move from appearance to movement to conditions.
- “Its beginning is unknown; its end is unknown” 〔T32 440b03–04〕: the element-puppet’s repeated arising closes with two occurrences of “unknown.” The source moves from skilled construction to a sequence with no stated beginning or end.
- From simile into truths 〔T32 440b05–13〕: after the simile comes “without a being and without a life”; then affairs of the elements, feeling, perception, formations, and consciousness, name-and-form, the four truths, impermanence-suffering-not-self as faults, deep quiet and wondrous separation as virtues, faculties-powers-awakening factors, and finally “realizes the cream element.” This is the local written sequence. The divisions of the difficult clauses at 440b06 and 440b13 remain unresolved.
VI. Cross-References Within the Chapter
- Backward: the opening question on contemplation of the four great elements 〔T32 438b25〕 and its function, “penetrating emptiness,” and arousing, “removing the perception of a being” 〔T32 438b27–28〕; the three conclusions of the brief and extensive acquisitions, “only elements, without a being and without life” 〔T32 438c07–08〕 〔T32 438c24–25〕 〔T32 439a05〕—here the text has “without a being and without a life-span” 〔T32 440b05–06〕, adding one graph to “life,” recorded as it stands and not made uniform; and the former teachers’ heading of ten modes 〔T32 439a06–08〕.
- Forward: “Question: What is the perception of repulsiveness in food?” 〔T32 440b14〕 begins after completion of contemplation of the four great elements.
- Elsewhere in the fascicle: 醍醐界 occurs five times in the treatise, “eightfold right path” five times, and name-and-form forty-three times. This passage has one occurrence of the first two and two of name-and-form; the treatise does not itself connect the other contexts, so none are imported.
VII. Transmission
This edition takes no position here on questions concerning the author, translator, or textual transmission.
Shi Huijing · Waken · The Path of Freedom · The Element-Puppet Contemplation and the Four Truths · Apparatus · Summer 2026