瑜伽師地論 菩薩地 · 戒品之三
一句：後七戒（難行/一切門/善士/一切種/遂求/此世他世樂/清淨）與施品後七相一一對應、相數相同（一切種十三·清淨十），印證九相為六度通式〔遁倫 0530b〕；清淨戒十相經攝決擇分二分為意樂清淨一＋加行清淨九〔0712b09-16〕，先審動機、後審行持；戒勝利／戒所作／總結收三聚於一句：律儀安心、攝善成熟自佛法、饒益成熟有情。
三眼目：
- 後七戒與施品後七相數目相應（眼）：一切種戒十三相（六種屬性+七種作用果報）與一切種施十三相數目同、內容異——同一通式骨架，各依其度填入血肉；清淨戒十相與清淨施十相亦數目相同，見〈考據〉目二對照表。
- 遂求戒＝己所不欲勿施於人（眼）：八種反推（不希被殺/不與取/邪行/虛妄/離間/麁惡/綺語/非愛觸加害，他亦如是），即便命難亦不對他人現行——戒律最底層的將心比心。
- 清淨戒十相二分意樂加行（眼）：攝決擇分回指本子「初一是意樂清淨，餘九是加行清淨」〔T30n1579 0712b09-16〕——先審受戒動機（初善受戒，為道非為命），後審持戒行持（不太沈不太舉/離懈怠/離放逸/正願/軌則具足/淨命具足/離二邊/永出離/無損失）。
附指引：
- 戒勝利五（常為諸佛護念/臨終大歡喜/身後同分菩薩為伴/成就大功德藏/自性淨戒成性）·戒所作（律儀安心·攝善成熟自佛法·饒益成熟有情）·總結（三世菩薩同學）收攝戒品全九相、三聚、四他勝處、違犯還淨之學。
- 古德實核：遁倫 T1828 0540b26–0541b20 覆蓋後七戒、勝利、所作與總結；窺基 T1829 0147c07–0148a07 從遂求戒釋起，前四戒無另釋。二家皆詳釋遂求八、二世樂九、清淨十的開合——見〈考據〉目四。
- 異譯實核：曇無讖 T1581 0917b20–0918b09 保存後七相至三世同學的完整同構段；求那跋摩 T1582 僅於 0982b06-09 列九名，正文不另起後七相，亦無十三／十相、五勝利、三所作的對應列舉——見〈考據〉目二。
In one line: The remaining seven disciplines (difficult / all-gateway / good-person / all-kinds / request-fulfilling / happiness of this world and the next / pure) correspond one to one with the remaining seven aspects of the Chapter on Giving, and match them in aspect-count (all-kinds thirteen · pure ten), confirming that the nine aspects are the common template of the six perfections 〔Dunlun 0530b〕; the ten marks of pure discipline the Section on Ascertainment divides into one of purity of intention plus nine of purity of application 〔0712b09-16〕, first examining the motive, then examining the conduct; and the benefits of discipline / the functions of discipline / the overall summary gather the threefold discipline into a single sentence: restraint settles the mind, the gathering of wholesome dharmas matures one's own buddha-dharma, the benefiting of beings matures sentient beings.
Three points of the eye:
- The remaining seven disciplines match the remaining seven aspects of the Chapter on Giving in number (eye): the thirteen marks of the discipline of all kinds (six properties + seven functions-and-fruits) match the thirteen marks of the giving of all kinds in number but differ in content — one and the same template-skeleton, each filled with the flesh-and-blood of its own degree; the ten marks of pure discipline likewise match the ten marks of pure giving in number; see the comparison table at 〈Apparatus〉, heading II.
- Request-fulfilling discipline = do not do to others what you would not have done to yourself (eye): eight things reasoned back from oneself (not to be killed / robbed / subjected to misconduct / deceived / set at odds / spoken to harshly / spoken to frivolously / harmed with unwished-for touch — and so too for another), not enacted toward others even in the face of a threat to life — the fellow-feeling that lies at the very floor of the discipline-code.
- The ten marks of pure discipline divide into intention and application (eye): the Section on Ascertainment points back to this part — "the first is purity of intention, the remaining nine are purity of application" 〔T30n1579 0712b09-16〕 — first examining the motive for receiving the precepts (good receiving from the start: for the path, not for a livelihood), then examining the conduct of upholding them (not sinking too far and not lifting up too far / free of indolence / free of heedlessness / right vow / fulfillment of proper conduct / fulfillment of pure livelihood / free of the two extremes / everlasting deliverance / no loss to what was received before).
Appended guidance:
- The five benefits of discipline (ever guarded and remembered by the buddhas / great gladness at the end of life / companioned after death by bodhisattvas of like kind / accomplishing the store of great merit / self-nature pure discipline becoming one's nature) · the functions of discipline (restraint settles the mind · the gathering of wholesome dharmas matures one's own buddha-dharma · the benefiting of beings matures sentient beings) · the overall summary (the bodhisattvas of the three times train in the same) gather up the whole learning of the nine aspects of the Chapter on Discipline, the threefold discipline, the four defeats, and transgression-and-restoration.
- Ancient glosses checked: Dunlun T1828 0540b26–0541b20 covers the remaining seven disciplines, benefits, functions, and conclusion; Kuiji T1829 0147c07–0148a07 begins with request-fulfilling discipline and gives no separate gloss on the first four. Both treat the eight requests, the nine forms of happiness in both worlds, and the opening-and-combining of the ten pure marks — see 〈Apparatus〉Heading IV.
- Alternate translations checked: Dharmakṣema T1581 0917b20–0918b09 preserves a complete structurally corresponding passage from the seven remaining aspects through the three times' common training. Guṇavarman T1582 lists the nine names only at 0982b06-09; its body does not begin the remaining seven afresh and has no corresponding lists of thirteen / ten marks, five benefits, or three functions — see 〈Apparatus〉Heading II.
本地分中菩薩地第十五初持瑜伽處戒品第十之三 云何菩薩難行戒？ 當知此戒略有三種。 謂諸菩薩，現在具足大財、大族自在增上，棄捨如是大財、大族自在增上，受持菩薩淨戒律儀。 是名菩薩第一難行戒。 又諸菩薩受淨戒已，若遭急難乃至失命，於所受戒尚無少缺，何況全犯。 是名菩薩第二難行戒。 又諸菩薩，如是如是遍於一切行住作意，恒住正念，常無放逸，乃至命終於所受戒無有誤失，尚不犯輕，何況犯重。 是名菩薩第三難行戒。 云何菩薩一切門戒？ 當知此戒略有四種。 一者、正受戒，二者、本性戒，三者、串習戒，四者、方便相應戒。 正受戒者，謂諸菩薩受先所受三種菩薩淨戒律儀。 即律儀戒、攝善法戒、饒益有情戒。 本性戒者，謂諸菩薩住種性位，本性仁賢，於相續中，身語二業恒清淨轉。 串習戒者，謂諸菩薩昔餘生中，曾串修習如先所說三種淨戒。 由宿因力所住持故，於現在世一切惡法不樂現行，於諸惡法深心厭離；樂修善行，於善行中深心欣慕。 方便相應戒者，謂諸菩薩依四攝事，於諸有情身語善業恒相續轉。 云何菩薩善士戒？ 當知此戒略有五種。 謂諸菩薩自具尸羅，勸他受戒，讚戒功德，見同法者深心歡喜，設有毀犯如法悔除。 云何菩薩一切種戒？ 當知此戒以要言之，六種，七種，總十三種。 言六種者，一、迴向戒，迴向大菩提故。 二、廣博戒，廣攝一切所學處故。 三、無罪歡喜處戒，遠離耽著欲樂、自苦二邊行故。 四、恒常戒，雖盡壽命亦不棄捨所學處故。 五、堅固戒，一切利養恭敬、他論、本隨煩惱不能伏故、不能奪故。 六、尸羅莊嚴具相應戒，具足一切戒莊嚴故。 尸羅莊嚴如聲聞地應知其相。 言七種者，一、止息戒，遠離一切殺生等故。 二、轉作戒，攝一切善故，饒益有情故。 三、防護戒，隨護止息轉作戒故。 四、大士相異熟戒。 五、增上心異熟戒。 六、可愛趣異熟戒。 七、利有情異熟戒。 云何菩薩遂求戒？ 當知此戒略有八種。 謂諸菩薩自諦思惟：如我悕求勿彼於我現行斷命，不與而取，穢欲邪行，虛妄，離間，麁惡，綺語，手塊杖等諸非愛觸加害於我。 我求是已，他若相違而現行者，我求不遂、我意不悅。 如我悕求，他亦如是。 勿我於彼現行斷命，廣說乃至惡觸加害。 彼求是已，我若相違而現行者，彼求不遂、彼意不悅。 我之所作，若有令他所求不遂、意不悅者，何現行為。 菩薩如是審思惟已，命難因緣亦不於他現行八種所求不遂、不悅意事。 如是八種，說名菩薩遂求戒。 云何菩薩此世他世樂戒？ 當知此戒略有九種。 謂諸菩薩為諸有情，於應遮處而正遮止，於應開處而正開許，是諸有情應攝受者正攝受之，應調伏者正調伏之，菩薩於中身語二業常清淨轉，是則名為四種淨戒。 復有所餘施、忍、精進、靜慮、般若波羅蜜多俱行淨戒，則為五種。 總說名為九種淨戒。 如是菩薩所有淨戒，能令自他現法後法皆得安樂，是故說名菩薩此世他世樂戒。 云何菩薩清淨戒？ 當知此戒略有十種。 一者、初善受戒。 唯為沙門三菩提故，非為命故。 二者、不太沈戒。 於違犯時，遠離微薄生悔愧故；及不太舉戒，遠離非處生悔愧故。 三者、離懈怠戒。 於睡眠樂、倚樂、臥樂不耽著故，晝夜勤修諸善品故。 四者、離諸放逸所攝受戒。 修習如前所說五支不放逸故。 五者、正願戒。 遠離利養恭敬貪故，不願生天，而自要期修梵行故。 六者、軌則具足所攝受戒。 於諸威儀所作眾事善品加行妙善圓滿，如法身語正現行故。 七者、淨命具足所攝受戒。 離矯詐等一切邪命過失法故。 八者、離二邊戒。 遠離受用欲樂、自苦二邊法故。 九者、永出離戒。 遠離一切外道見故。 十者、於先所受無損失戒。 於先所受菩薩淨戒，無缺減故，無破壞故。 如是十種，是名菩薩清淨戒。 如是菩薩大尸羅藏，能起當來大菩提果。 謂依此故，菩薩淨戒波羅蜜多得圓滿已，現證無上正等菩提。 乃至未證無上菩提，依此無量菩薩戒藏正勤修習，常能獲得五種勝利。 一者、常為十方諸佛護念。 二者、將捨命時，住大歡喜。 三者、身壞已後，在在所生，常與淨戒若等若增諸菩薩眾為其同分、為同法侶，為善知識。 四者、成就無量大功德藏，能滿淨戒波羅蜜多。 五者、現法後法常得成就自性淨戒，戒成其性。 如是如上所說一切自性戒等九種尸羅，當知三種淨戒所攝。 謂律儀戒、攝善法戒、饒益有情戒。 如是三種菩薩淨戒，以要言之，能為菩薩三所作事。 謂律儀戒能安住其心，攝善法戒能成熟自佛法，饒益有情戒能成熟有情。 如是總攝一切菩薩所應作事。 所謂欲令現法樂住安住其心，身心無倦，成熟佛法、成熟有情。 如是菩薩唯有爾所菩薩淨戒，唯有爾所淨戒勝利，唯有爾所淨戒所作。 除此無有若過若增。 過去菩薩求大菩提，已於中學；未來菩薩求大菩提，當於中學；普於十方無邊無際諸世界中現在菩薩求大菩提，今於中學。
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.
三、難行戒
什麼是菩薩的難行戒？當知略有三種。諸菩薩現今具足大財、大族、自在增上之勢，卻棄捨如此大財、大族、自在增上，受持菩薩淨戒律儀——這是第一難行戒。又諸菩薩受持淨戒之後，若遭逢危急艱難，乃至面臨喪命之險，對所受之戒尚且不曾稍有缺失，何況全然違犯——這是第二難行戒。又諸菩薩在一切行住之間，恒住正念、常無放逸，如此這般直至命終，對所受之戒從無誤失，連輕戒尚且不犯，何況重戒——這是第三難行戒。
四、一切門戒
什麼是菩薩的一切門戒？當知略有四種：一正受戒，二本性戒，三串習戒，四方便相應戒。
正受戒，是說諸菩薩領受先前所受的三種菩薩淨戒律儀——也就是律儀戒、攝善法戒、饒益有情戒。本性戒，是說諸菩薩安住於種性之位，本性仁厚賢善，其相續之中身語二業恒常清淨而轉。串習戒，是說諸菩薩在過去其餘生中，曾經串習修持如前所說的三種淨戒——由於這宿世因緣之力所住持，於現在世對一切惡法不樂於現行、深心厭離，對種種善行則深心欣慕、樂於修習。方便相應戒，是說諸菩薩依止四攝事，對諸有情身語善業恒常相續而轉。
五、善士戒
什麼是菩薩的善士戒？當知略有五種：諸菩薩自身具足尸羅，又勸他人受戒，又讚歎持戒的功德，見到同樣持戒之人，深心歡喜；若見有人毀犯，便如法幫助他懺悔。
六、一切種戒
什麼是菩薩的一切種戒？簡而言之，有六種，又有七種，總共十三種。
六種者：一迴向戒，迴向於大菩提故；二廣博戒，廣攝一切所應學處故；三無罪歡喜處戒，遠離耽著欲樂、自苦二邊之行故；四恒常戒，縱使盡形壽命也不棄捨所學處故；五堅固戒，一切利養恭敬、他人論議、根本及隨煩惱皆不能制伏、不能奪去故；六尸羅莊嚴具相應戒，具足一切戒的莊嚴之故。（尸羅莊嚴之相，應如聲聞地所說了知。）
七種者：一止息戒，遠離一切殺生等惡行故；二轉作戒，攝集一切善行、饒益有情故；三防護戒，隨時護持止息戒與轉作戒故；四大士相異熟戒；五增上心異熟戒；六可愛趣異熟戒；七利有情異熟戒。
七、遂求戒
什麼是菩薩的遂求戒？當知略有八種。諸菩薩自己審諦思惟：「正如我所悕求，希望沒有人對我斷命、不與而取、邪行、虛妄、離間、麁惡、綺語，或以手塊杖等種種非愛之物加害於我——我若有此悕求，他人若違背而做了這些事，我便求不遂、心不悅。同樣，正如我所悕求，他人也是如此悕求——不希望我對他做出斷命、不與取乃至種種加害之事。他若有此悕求，我若違背而做了這些事，他便求不遂、意不悅。我所作的事，若使他人所求不遂、心生不悅，又何必去做。」菩薩如此審諦思惟之後，即便面臨命難之因緣，也不對他人現行這八種使人所求不遂、心生不悅之事。如此八種，名為菩薩遂求戒。
八、此世他世樂戒
什麼是菩薩的此世他世樂戒？當知略有九種。諸菩薩為了有情，對應當遮止之事正確地遮止，對應當開許之事正確地開許；對應當攝受的有情正確地攝受，對應當調伏的有情正確地調伏——菩薩在這當中身語二業恒常清淨而轉，這便是四種淨戒。再加上其餘的施、忍、精進、靜慮、般若波羅蜜多俱行的淨戒，便是五種。總說合為九種淨戒。如此，菩薩所有的淨戒，能使自己和他人於現法、後法都得到安樂，所以名為菩薩此世他世樂戒。
九、清淨戒
什麼是菩薩的清淨戒？當知略有十種：
一者初善受戒——唯為了沙門三菩提之故而受戒，不是為了活命之故。
二者不太沈戒——對於違犯，遠離微薄的悔愧便已足夠（不過度自責）；以及不太舉戒——遠離不該悔愧之處而生悔愧（不無謂自責）。
三者離懈怠戒——對睡眠之樂、倚靠之樂、臥躺之樂不耽著，晝夜勤修種種善品。
四者離諸放逸所攝受戒——修習如前所說的五支不放逸行。
五者正願戒——遠離對利養恭敬的貪求，不願求生天，唯自我要期修習梵行。
六者軌則具足所攝受戒——對於種種威儀所作之事，善品加行美善圓滿，如法的身語正當現行。
七者淨命具足所攝受戒——遠離矯詐等一切能引生邪命的過失之法。
八者離二邊戒——遠離耽溺欲樂與自苦行二邊之法。
九者永出離戒——遠離一切外道知見。
十者於先所受無損失戒——對先前所受的菩薩淨戒，沒有缺減、沒有破壞。
如此十種，名為菩薩清淨戒。
結語：戒勝利·戒所作·總結
如此，菩薩的大尸羅藏，能引發未來的大菩提果——依此之故，菩薩淨戒波羅蜜多得以圓滿，現證無上正等菩提。乃至尚未證得無上菩提之前，依此無量菩薩戒藏正勤修習，恒能獲得五種勝利：一者常為十方諸佛護念；二者將要捨命之時，安住於大歡喜之中；三者身壞命終之後，無論生於何處，常與淨戒相等或更增上的諸菩薩眾，為其同分、為同法侶、為善知識；四者成就無量大功德藏，能圓滿淨戒波羅蜜多；五者於現法、後法常能成就自性淨戒，戒成為其本性。
如上所說的一切自性戒等九種尸羅，當知皆為三種淨戒所攝——也就是律儀戒、攝善法戒、饒益有情戒。如此三種菩薩淨戒，簡而言之，能成辦菩薩三種所應作之事：律儀戒能安住菩薩的心，攝善法戒能成熟自身的佛法，饒益有情戒能成熟有情。如此總攝一切菩薩所應作之事——所謂使現法樂住、安住其心，身心無有疲倦，成熟佛法、成熟有情。
如此，菩薩唯有這麼多的菩薩淨戒，唯有這麼多的淨戒勝利，唯有這麼多的淨戒所作——除此之外，再無過量，也無增添。過去的菩薩求大菩提，已在這當中修學；未來的菩薩求大菩提，當在這當中修學；普遍十方無邊無際諸世界中現在的菩薩求大菩提，如今正在這當中修學。
Three · Difficult Discipline
What is the bodhisattva's difficult discipline? One should know that it is briefly of three kinds. The bodhisattvas, presently endowed with great wealth, great kin, and the mastery of a commanding station, yet cast off such great wealth, great kin, and commanding mastery, and take up and uphold the bodhisattva's pure code of restraint — this is the first difficult discipline. Again, the bodhisattvas, having taken up and upheld the pure discipline, though they meet with peril and hardship, even to the point of facing the danger of losing their lives, do not let there be even the slightest failing in the discipline they have received — how much less would they wholly transgress it — this is the second difficult discipline. Again, the bodhisattvas, throughout all their going and staying, ever abiding in right mindfulness and constantly without heedlessness, in just this way until the end of life, never fall away from the discipline they have received; they do not violate even the light precepts — how much less the grave — this is the third difficult discipline.
Four · All-Gateway Discipline
What is the bodhisattva's all-gateway discipline? One should know that it is briefly of four kinds: first, the discipline of formally received [precepts]; second, the discipline of inborn nature; third, the discipline of long habituation; fourth, the discipline conjoined with skillful means.
The discipline of formally received [precepts] means that the bodhisattvas take up the three kinds of bodhisattva pure code of restraint received before — that is, the discipline of restraint, the discipline that gathers wholesome dharmas, and the discipline that benefits sentient beings. The discipline of inborn nature means that the bodhisattvas, abiding in the station of the lineage, are by inborn nature kindly and good, and in their continuum the two kinds of action, of body and of speech, ever proceed purely. The discipline of long habituation means that the bodhisattvas, in their other past lives, once practiced and cultivated by long habituation the three kinds of pure discipline set forth above — and, sustained by the force of this cause from former lives, in the present life they take no delight in the enactment of any evil dharma and are deeply set against it in their hearts, while toward every sort of wholesome conduct they deeply aspire in their hearts and delight to cultivate it. The discipline conjoined with skillful means means that the bodhisattvas, relying upon the four means of gathering, ever cause the wholesome actions of body and speech toward sentient beings to proceed in unbroken continuity.
Five · Good-Person Discipline
What is the bodhisattva's good-person discipline? One should know that it is briefly of five kinds: the bodhisattvas themselves are endowed with discipline (śīla); again they exhort others to receive the precepts; again they praise the merit of upholding discipline; seeing those who likewise uphold discipline, they rejoice deeply in their hearts; and if they see someone who has transgressed and broken it, they help him to make confession in accord with the Dharma.
Six · Discipline of All Kinds
What is the bodhisattva's discipline of all kinds? Briefly stated, there are six kinds, and again seven kinds, thirteen in all.
The six kinds: first, the discipline of dedication — because it is dedicated to great awakening; second, the discipline of broad extent — because it broadly embraces all the training-points that ought to be trained in; third, the discipline of the ground of blameless gladness — because it stays far from the conduct of the two extremes, of indulgence in the pleasures of desire and of self-mortification; fourth, the constant discipline — because, even to the exhausting of the body's whole life-span, one does not cast off the training-points; fifth, the firm discipline — because no gain and honor, no disputation of others, no root or secondary affliction, can subdue it or wrest it away; sixth, the discipline conjoined with the adornments of śīla — because it is endowed with all the adornments of discipline. (The marks of the adornments of śīla should be understood as set forth in the Śrāvaka Stage.)
The seven kinds: first, the discipline of cessation — because it stays far from all evil conduct such as killing living beings; second, the discipline of turning-to-action — because it gathers up all wholesome conduct and benefits sentient beings; third, the discipline of guarding-and-protecting — because it upholds and protects, at all times, the discipline of cessation and the discipline of turning-to-action; fourth, the discipline whose maturation is the marks of a great being; fifth, the discipline whose maturation is a surpassing mind; sixth, the discipline whose maturation is a delightful destiny; seventh, the discipline whose maturation is the benefiting of sentient beings.
Seven · Request-Fulfilling Discipline
What is the bodhisattva's request-fulfilling discipline? One should know that it is briefly of eight kinds. The bodhisattvas themselves reflect with careful discernment: "Just as I wish and hope that no one take my life, take what is not given, do sexual misconduct, speak falsely, speak divisively, speak harshly, speak frivolously against me, or with hand, clod, staff, and the like harm me with all sorts of unwished-for things — if I have this wish, and another goes against it and does these things, then my wish is unfulfilled and my heart is displeased. Likewise, just as I wish and hope, so too does another wish and hope — that I not do to him the taking of life, the taking of what is not given, and so on up to the doing of all sorts of harm. If he has this wish, and I go against it and do these things, then his wish is unfulfilled and his mind is displeased. What I myself do, if it leaves another's wish unfulfilled and gives rise to displeasure of heart — why then should I do it?" After the bodhisattva has reflected with careful discernment in this way, then, even should he meet the conditions of a threat to his life, he does not enact toward others these eight things that leave a person's wish unfulfilled and give rise to displeasure of heart. Such eight kinds are named the bodhisattva's request-fulfilling discipline.
Eight · Discipline of Happiness in This World and the Next
What is the bodhisattva's discipline of happiness in this world and the next? One should know that it is briefly of nine kinds. The bodhisattvas, for the sake of sentient beings, rightly restrain what ought to be restrained, and rightly permit what ought to be permitted; the sentient beings who ought to be gathered in they rightly gather in, and the sentient beings who ought to be tamed they rightly tame — and, in the midst of this, the bodhisattva's two kinds of action, of body and of speech, ever proceed purely: these then are the four kinds of pure discipline. Adding, further, the pure discipline conjoined with the remaining perfections of giving, patience, vigor, meditative absorption, and wisdom, there are then five kinds. Stated overall, they combine into nine kinds of pure discipline. In this way, all the bodhisattva's pure discipline can bring both oneself and others to ease and happiness in the present dharma and in the dharma to come, and so is named the bodhisattva's discipline of happiness in this world and the next.
Nine · Pure Discipline
What is the bodhisattva's pure discipline? One should know that it is briefly of ten kinds:
First, the discipline of good receiving from the start — receiving the precepts solely for the sake of the awakening of the śramaṇa's threefold enlightenment, not for the sake of a livelihood.
Second, the discipline of not sinking too far — with regard to a transgression, staying free of even slight remorse-and-shame is already enough (not blaming oneself excessively); and the discipline of not lifting up too far — staying far from remorse-and-shame where remorse-and-shame is not called for (not blaming oneself to no purpose).
Third, the discipline free of indolence — not craving after the pleasure of sleep, the pleasure of leaning back, the pleasure of lying down, but diligently cultivating all sorts of wholesome classes [of dharmas] by day and by night.
Fourth, the discipline embraced within freedom from all heedlessness — cultivating the five-limbed practice of non-heedlessness set forth above.
Fifth, the discipline of right vow — staying far from craving after gain and honor, not vowing to be born in the heavens, but solely taking up for oneself the cultivation of the holy life.
Sixth, the discipline embraced within the fulfillment of proper conduct — with regard to the various matters of deportment, the reinforcing practices of the wholesome classes are fair and complete, and the right actions of body and speech, in accord with the Dharma, are properly enacted.
Seventh, the discipline embraced within the fulfillment of pure livelihood — staying far from deceit and all such dharmas of fault that can give rise to a wrong livelihood.
Eighth, the discipline free of the two extremes — staying far from the dharmas of the two extremes, of indulgence in the pleasures of desire and of self-mortifying practice.
Ninth, the discipline of everlasting deliverance — staying far from all the views of the outsider-paths.
Tenth, the discipline of no loss to what was received before — with regard to the bodhisattva pure discipline received before, there is no deficiency and no breach.
Such ten kinds are named the bodhisattva's pure discipline.
Conclusion: The Benefits of Discipline · the Functions of Discipline · the Overall Summary
In this way, the bodhisattva's great store of śīla can call forth the great fruit of awakening to come — and by this, the bodhisattva's perfection of pure discipline reaches fulfillment, and he directly realizes unsurpassed, perfect awakening. And even before he has realized unsurpassed awakening, by taking up and rightly cultivating this measureless store of bodhisattva discipline he can ever gain five benefits: first, he is ever guarded and remembered by the buddhas of the ten directions; second, when he is about to give up his life, he abides in the midst of great gladness; third, after the breaking of the body at the end of life, wherever he is born, the assemblies of bodhisattvas whose pure discipline equals his own or is yet more surpassing become for him his same-kind, his fellows in the same Dharma, his good friends; fourth, he brings to accomplishment the store of measureless great merit, and can fulfill the perfection of pure discipline; fifth, in the present dharma and in the dharma to come he can ever bring to accomplishment a self-nature pure discipline — discipline becomes his very nature.
All the discipline of intrinsic nature and the rest, the nine kinds of śīla set forth above, one should know are wholly embraced by the three kinds of pure discipline — that is, the discipline of restraint, the discipline that gathers wholesome dharmas, and the discipline that benefits sentient beings. These three kinds of bodhisattva pure discipline, briefly stated, can accomplish the bodhisattva's three things that ought to be done: the discipline of restraint can settle and stabilize the bodhisattva's mind; the discipline that gathers wholesome dharmas can bring to maturity his own buddha-dharma; the discipline that benefits sentient beings can bring sentient beings to maturity. In this way they gather up, overall, all that a bodhisattva ought to do — namely, to make a happy abiding in the present dharma and to settle and stabilize his mind, so that body and mind have no weariness, and to bring the buddha-dharma to maturity and bring sentient beings to maturity.
In this way, the bodhisattva has just this much bodhisattva pure discipline, just this much benefit of pure discipline, just this much that pure discipline does — beyond this there is nothing in excess, nor anything to be added. The bodhisattvas of the past who sought great awakening have already trained in just this; the bodhisattvas of the future who seek great awakening will train in just this; and the bodhisattvas of the present, throughout the boundless, limitless worlds of the ten directions, who seek great awakening, are now at this moment training in just this.
為什麼這七相讀起來似曾相識
讀完戒品之一、之二的自性戒與違犯還淨，戒品之三轉入後七相——難行戒、一切門戒、善士戒、一切種戒、遂求戒、此世他世樂戒、清淨戒。讀過施品的人，這裡會有一種熟悉感：施品末段也是同樣七個名字，只是把「戒」換成「施」。這不是巧合。遁倫在施品釋裡早已點破（遁倫）：九相是「下五度准此」的通式——戒、忍、精進、靜慮、慧，每一度都照著施所立的這張藍圖展開。戒品之三，就是這張藍圖刻在「戒」這一度上的樣子。
兩品對讀，最有意思的不是相同，是『同一個相數、不同的內容』。一切種戒與一切種施，都是十三相；清淨戒與清淨施，都是十相。數目分毫不差，內容卻完全不同——施品的一切種施十三相講的是施物、施境的分類（田器、非田器、有情物、方土物……），戒品的一切種戒十三相講的卻是戒體自身的屬性（迴向、廣博、堅固……）與三類異熟果報。這恰恰證明了「通式」這兩個字的意思：不是把施的內容原樣搬到戒上，是借同一套骨架，各自填入屬於那一度的血肉。
七相一一展開
難行戒三種，講的是「持戒之難」的三個層次，而且一層比一層更貼近真實的考驗。第一層是「捨得起」——現今具足大財、大族、自在增上的人，能棄捨這一切而受持淨戒；這是身外之物的取捨，難在放下既有的地位與尊榮。第二層是「守得住」——受戒之後若遭逢急難、乃至面臨喪命之險，對所受之戒仍不稍有缺失；這是性命交關時的考驗，難在生死當頭仍不退守。第三層是「恒得久」——在一切行住之間恒住正念、常無放逸，直至命終，連最細的輕戒也不曾誤犯；這是時間跨度上的考驗，難在不靠一時的意志力衝刺，而要靠終其一生的綿密看顧。從捨到守到恒，論其實在描繪一條完整的修行曲線：難行戒不是一個單點的英雄行為，是一段一段疊上去的長期功夫。
一切門戒四種——正受戒、本性戒、串習戒、方便相應戒——講的是戒從何而來，這個提問本身就很有意思：它把「持戒」這件事，從單純的「我這輩子決定要守規矩」，拉開成一個有時間縱深的問題。有的戒是這一世從師受得（正受戒）；有的是與生俱來的仁厚善根，相續中身語二業恒常清淨（本性戒）；有的是宿世早已串習過，今生自然對惡法深心厭離、對善法深心欣慕，是「由宿因力所住持」的結果（串習戒）；有的則是依四攝事，對眾生身語常轉於善的具體實踐（方便相應戒）。四門合看，論其實在說：一個人今生持戒持得好不好，背後牽涉的不只是這一世的意志，還有宿世的積累與本具的根性——這也是為什麼，遇到天生溫厚、毫不費力便能持戒清淨的人，不必訝異，那很可能是「本性戒」與「串習戒」共同作用的結果。
善士戒五種——自己持戒、勸他受戒、讚歎戒德、見人持戒便歡喜、見人犯戒便助其懺悔——這五相有一條清楚的遞進：從「獨善其身」（自具尸羅），到「兼濟他人」（勸他受戒、讚戒功德），到「見賢思齊」（見同法者深心歡喜），到「見不賢而扶持」（設有毀犯如法悔除）。善士戒把「持戒」從一件純粹自利的事，徹底擴展成一件對群體負責的事：真正的善士，不會把自己的清淨當成與他人無關的私事，而是讓戒法透過自己，在周遭的人身上也紮下根來。
一切種戒十三相，分六種與七種兩組，而這兩組各自回答一個不同的問題。六種——迴向戒、廣博戒、無罪歡喜處戒、恒常戒、堅固戒、尸羅莊嚴具相應戒——回答的是『這戒具備哪些屬性』：迴向大菩提（不為自身果報），廣攝一切學處（不挑容易的守），遠離耽著欲樂與自苦二邊（不偏向縱欲也不偏向苦行），雖盡壽命也不棄捨（不因疲倦而退轉），利養恭敬他論本隨煩惱皆不能伏奪（不因外境動搖），具足一切戒的莊嚴（圓滿而非殘缺）。七種——止息戒、轉作戒、防護戒、以及四種異熟（大士相、增上心、可愛趣、利有情）——回答的是『這戒在做什麼、結什麼果』：止息一切惡，轉而積極行善，並隨護前兩者不令退失；而持戒清淨的人，會在身相上感得殊勝相好（大士相異熟）、在心性上感得增上勝解（增上心異熟）、在際遇上感得可愛的生處（可愛趣異熟）、在能力上感得真正利益眾生的力量（利有情異熟）。持戒，不只是「不做壞事」的消極防護，還會在生命的各個層面結出具體可見的果。
遂求戒八種，邏輯極簡單卻極有力，是整部戒品裡最貼近常識倫理的一段：以「己所不欲，勿施於人」反推——我不希望被殺、被偷、被邪行、被欺、被離間、被惡言、被加害，他人也是如此；既然如此，即便面臨命難，也不對他人做這八件事。論用的是換位思考的推理方式，而不是訴諸權威的禁令——這恰好說明，戒律最底層的道理，原來就是將心比心，不需要高深的教理也能懂、也能行。
此世他世樂戒九種——遮應遮、開應開、攝應攝、調應調四種淨戒，加上與其餘五度俱行的淨戒——說明持戒從來不是孤立的修行，它與布施、忍辱、精進、禪定、智慧緊密俱行，共同成就眾生此世與後世的安樂。這九相也暗中呼應了戒品之二的核心教法：「遮應遮、開應開」，正是逐條違犯判別裡反覆出現的「染違犯／非染違犯／無違犯」之辨在這裡的濃縮重述——知道什麼時候該遮止、什麼時候該開許，本身就是一種持續的智慧判斷，不是一套死板的規則表。
清淨戒十相，是整部戒品的收束。十相依次是：初善受戒（動機純正，為求道非為活命）、不太沈不太舉（不過度自責也不無謂自責，二者合為一相）、離懈怠、離放逸、正願（不求生天，唯求梵行）、軌則具足、淨命具足（遠離矯詐邪命）、離二邊（不耽欲樂也不自苦）、永出離（離外道見）、於先所受無損失。攝決擇分把這十相二分為一種「意樂清淨」（初善受戒，問的是『你為什麼受戒』）和九種「加行清淨」（問的是『你怎麼持戒』）——先審動機，後審行持，這正是整部戒品從自性戒（受戒之心）到此處（持戒之相）的完整迴環：戒品之一問『戒是什麼』，戒品之二問『犯與不犯怎麼判』，戒品之三的清淨戒十相，則把整條路收回最初的那個問題——你當初為什麼要受這條戒？
戒勝利、戒所作、總結：三聚收於一句話
七相講完，論用三句話收尾。戒勝利說持戒能得五種果：常為諸佛護念、臨終住大歡喜、身後常與同分淨戒的菩薩為伴、成就無量功德藏、自性淨戒終成本性。這五種勝利有意思的地方在於，它們不是『持戒換取的外在獎賞』，而是持戒這件事本身自然帶出的生命狀態——與諸佛的感應、面對死亡的坦然、未來眷屬的同質、內在功德的積累、戒性最終融入本性，都是「持戒」本身展開出來的自然結果，而非另一筆額外的交易。
戒所作則把三聚淨戒各自的功能說得極簡：律儀戒安住其心，攝善法戒成熟自身佛法，饒益有情戒成熟有情——一句話收盡整部戒品的三聚架構，也呼應了戒品之一「住三戒」那一大段詳細鋪陳的內容：原來律儀戒的「止」最終是為了讓心安住，攝善法戒的種種善行最終是為了成熟自身的佛法資糧，饒益有情戒的種種利他最終是為了成熟眾生。
總結則回到最初的起點：「過去菩薩已於中學，未來菩薩當於中學，現在菩薩今於中學」——三世諸菩薩，學的都是同一套戒，沒有「過量」也沒有「增添」。這句結語，與戒品之一開篇「自性戒」所立的四功德遙相呼應：那裡講「從他正受」，這裡講「三世同學」——一個受戒的人，受的從來不是某一位師長的個人發明，是三世諸佛菩薩共同走過、共同驗證的同一條路。
此子照出的一義
戒品之三看似只是把剩下七相條列完畢，實則完成了兩件重要的事。第一，它證明施品所立的九相通式，確實是六度共戴的骨架，而非僅施品獨有的偶然結構——一切種、清淨二相數目分毫不差地對應施品，正是這個通式最直接的證據。第二，它把整部戒品從『戒是什麼』收回到『你為什麼受戒』——清淨戒十相先審意樂、後審加行的次第，把戒品之一到之三走過的整條路，重新收成一個完整的圓：自性戒立體（這是什麼），一切戒立用（怎麼展開），違犯還淨立辨（怎麼判罪），後七戒立廣（怎麼活出來），清淨戒立歸（最終回到那顆初發的心）。
承衍
本子後七戒與施品後七相一一對應（見〈考據〉目二），印證遁倫「九相為六度通式」之說；下接忍品（六度之三），忍品九相當依此通式續行展開，可持續對讀三品九相之異同。攝決擇分10目決擇菩提分品末段回指本子清淨戒十相，二分意樂清淨／加行清淨——施戒二品讀畢，六度通式已立兩例，後續忍/精進/靜慮/慧四品可依此通式為讀法基礎。
Why These Seven Aspects Read as Something Familiar
Having finished the intrinsic-nature discipline and the transgression-and-restoration of Parts One and Two of the Chapter on Discipline, Part Three turns to the remaining seven aspects — difficult discipline, all-gateway discipline, good-person discipline, discipline of all kinds, request-fulfilling discipline, discipline of happiness in this world and the next, and pure discipline. For one who has read the Chapter on Giving, there is here a sense of the familiar: the last stretch of the Chapter on Giving carried these same seven names, only with "giving" swapped in for "discipline." This is no coincidence. Dunlun, in his gloss on the Chapter on Giving, had already spelled it out 〔Dunlun〕: the nine aspects are a common template — "the lower five perfections are to be understood by analogy" — of which discipline, patience, vigor, meditative absorption, and wisdom each unfolds according to this blueprint that the Chapter on Giving set up. Part Three of the Chapter on Discipline is just what this blueprint looks like carved upon the single degree of "discipline."
Reading the two chapters side by side, the most interesting thing is not the sameness but the "same aspect-count, different content." The discipline of all kinds and the giving of all kinds are both thirteenfold; the pure discipline and the pure giving are both tenfold. The numbers do not differ by a hair, yet the content is wholly other — the thirteen marks of the giving of all kinds in the Chapter on Giving speak of the classification of the object given and the field of giving (fit vessels and unfit vessels, the possessions of sentient beings, the goods of a region…), whereas the thirteen marks of the discipline of all kinds in the Chapter on Discipline speak of the properties of the body of discipline itself (dedication, broad extent, firmness…) and the three classes of maturational fruit. This proves exactly what the word "template" means: it is not a matter of transferring the content of giving onto discipline wholesale, but of borrowing the same skeleton and filling into each the flesh-and-blood proper to that particular degree.
The Seven Aspects Unfolded One by One
Difficult discipline, of three kinds, speaks of three levels of "the difficulty of upholding discipline" — and each level presses closer to the true test than the last. The first level is "being able to let go" — one presently endowed with great wealth, great kin, and commanding mastery is able to cast all this off and take up the pure discipline; this is the giving-up of things outside oneself, hard in that it means releasing an established station and its honor. The second level is "being able to hold fast" — after receiving the precepts, though one meet with pressing peril, even to the point of facing the danger of death, one still lets there be not the slightest failing in the discipline received; this is the test at the crossroads of life and death, hard in that one does not retreat from one's guard even with death upon one. The third level is "being able to endure long" — throughout all going and staying, ever abiding in right mindfulness and constantly free of heedlessness, until the end of life, one never once fails even the finest of the light precepts; this is the test across the span of time, hard in that it leans not on a single sprint of the will but on a fine, unbroken watchfulness kept up over a whole lifetime. From letting-go to holding-fast to enduring-long, the treatise is in fact tracing a complete curve of practice: difficult discipline is not a single-point act of heroism but a long labor stacked up piece upon piece.
All-gateway discipline, of four kinds — the discipline of formally received [precepts], the discipline of inborn nature, the discipline of long habituation, and the discipline conjoined with skillful means — speaks of where discipline comes from, and the very posing of the question is of interest: it draws "the upholding of discipline" out from the flat "in this one life I have resolved to keep the rules" into a question with the depth of time. Some discipline is received from a teacher in this very life (the discipline of formally received precepts); some is a kindly and good root that one is born with, so that the two kinds of action, of body and speech, ever proceed purely in the continuum (the discipline of inborn nature); some was long ago habituated in former lives, so that in this life one is by nature deeply set against evil dharmas and deeply drawn to wholesome ones — the fruit of being "sustained by the force of a cause from former lives" (the discipline of long habituation); and some is the concrete practice, in reliance on the four means of gathering, of ever turning the actions of body and speech toward beings in the wholesome direction (the discipline conjoined with skillful means). Read as a set of four gateways, the treatise is in fact saying: how well a person upholds discipline in this life turns not on the will of this one life alone, but also on the accumulation of former lives and the root-nature one is endowed with — which is also why, when one meets a person of inborn warmth and kindness who upholds pure discipline with no effort at all, there is no cause for surprise: that is very likely the joint working of "the discipline of inborn nature" and "the discipline of long habituation."
Good-person discipline, of five kinds — upholding discipline oneself, exhorting others to receive the precepts, praising the merit of discipline, rejoicing at the sight of others upholding discipline, and helping those who transgress to confess — has a clear rising order to these five aspects: from "perfecting oneself alone" (being oneself endowed with śīla), to "benefiting others as well" (exhorting others to receive, praising the merit of discipline), to "seeing the worthy and matching them" (rejoicing deeply at the sight of a fellow in the Dharma), to "seeing the unworthy and lending support" (if there be transgression, helping to confess and remove it in accord with the Dharma). Good-person discipline expands "upholding discipline" thoroughly from a purely self-benefiting matter into a matter of responsibility toward the community: the true good person will not treat his own purity as a private affair unrelated to others, but lets the Dharma of discipline, through himself, strike root in the people around him as well.
The discipline of all kinds, of thirteen marks, falls into two groups, of six kinds and of seven, and these two groups each answer a different question. The six — the discipline of dedication, of broad extent, of the ground of blameless gladness, the constant, the firm, and the one conjoined with the adornments of śīla — answer "what properties does this discipline possess": dedicated to great awakening (not for one's own fruit-reward), broadly embracing all training-points (not picking out the easy ones to keep), staying far from the two extremes of indulging in desire and mortifying the self (leaning neither to license nor to austerity), not cast off even to the end of the life-span (not falling back for weariness), unsubduable and unwrestable by gain and honor, others' disputation, or the root and secondary afflictions (not shaken by outer conditions), endowed with all the adornments of discipline (whole, not maimed). The seven — the discipline of cessation, of turning-to-action, of guarding-and-protecting, and the four maturations (the marks of a great being, a surpassing mind, a delightful destiny, the benefiting of sentient beings) — answer "what does this discipline do, and what fruit does it bear": ceasing all evil, turning instead to the active doing of good, and guarding the former two so that they do not fall away; and the one whose discipline is pure comes, upon his body, to a surpassing excellence of marks (the maturation that is the marks of a great being), upon his mind to a surpassing resolve (the maturation that is a surpassing mind), upon his circumstances to a delightful place of birth (the maturation that is a delightful destiny), and upon his capacity to the power that truly benefits beings (the maturation that is the benefiting of sentient beings). Upholding discipline is not merely the passive guard of "not doing bad things"; it bears, across every plane of life, concrete and visible fruit.
Request-fulfilling discipline, of eight kinds, is logically of the simplest yet of great force, and is the stretch of the whole Chapter on Discipline that comes closest to common-sense ethics: it reasons back from "do not do to others what you would not have done to yourself" — I do not wish to be killed, robbed, subjected to misconduct, deceived, set at odds, spoken to harshly, or harmed, and neither does another; that being so, even in the face of a threat to life, I do not do these eight things to others. The treatise uses the reasoning of putting oneself in the other's place, rather than appealing to an authority's prohibition — which shows exactly that the deepest ground of the discipline-code is, after all, the fellow-feeling of measuring another's heart by one's own: no lofty doctrine is needed to understand it or to act upon it.
The discipline of happiness in this world and the next, of nine kinds — the four pure disciplines of restraining what ought to be restrained, permitting what ought to be permitted, gathering in whom ought to be gathered, and taming whom ought to be tamed, plus the pure discipline conjoined with the other five perfections — makes clear that the upholding of discipline is never an isolated practice: it proceeds in close conjunction with giving, patience, vigor, meditative absorption, and wisdom, and together with them brings about the ease and happiness of beings in this world and the next. These nine marks also quietly echo the core teaching of Part Two of the Chapter on Discipline: "restraining what ought to be restrained, permitting what ought to be permitted" is precisely the condensed restatement, here, of that "defiled transgression / non-defiled transgression / no transgression" distinction that recurred through the point-by-point adjudication of transgressions — knowing when to restrain and when to permit is itself an ongoing exercise of wisdom, not a rigid table of rules.
Pure discipline, of ten marks, is the drawing-shut of the whole Chapter on Discipline. The ten marks, in order, are: the discipline of good receiving from the start (a pure motive — for the sake of the path, not of a livelihood); not sinking too far and not lifting up too far (neither blaming oneself excessively nor blaming oneself to no purpose, the two combined into one mark); free of indolence; free of heedlessness; right vow (not seeking birth in the heavens, but the holy life alone); fulfillment of proper conduct; fulfillment of pure livelihood (staying far from deceit and wrong livelihood); free of the two extremes (indulging neither in desire nor in self-mortification); everlasting deliverance (staying free of the views of the outsider-paths); and no loss to what was received before. The Section on Ascertainment divides these ten marks into one of "purity of intention" (the discipline of good receiving from the start, which asks "why do you receive the precepts") and nine of "purity of application" (which ask "how do you uphold them") — first examining the motive, then examining the conduct. This is exactly the complete round that the whole Chapter on Discipline traces, from the intrinsic-nature discipline (the mind that receives the precepts) to this point (the marks of upholding them): Part One asks "what is discipline," Part Two asks "how is transgression and non-transgression judged," and the ten marks of pure discipline in Part Three draw the whole road back to that first question — why, at the very outset, did you receive this precept at all?
The Benefits of Discipline, the Functions of Discipline, the Overall Summary: The Threefold Discipline Gathered into a Single Sentence
The seven aspects finished, the treatise draws to a close with three statements. The benefits of discipline: upholding discipline yields five fruits — one is ever guarded and remembered by the buddhas; at the end of life one abides in great gladness; after death one is ever companioned by bodhisattvas of like pure discipline; one accomplishes the store of measureless merit; and self-nature pure discipline comes at last to be one's very nature. What is interesting about these five benefits is that they are not "external rewards traded for by upholding discipline," but states of life that the act of upholding discipline naturally brings out of itself — the resonance with the buddhas, the composure in the face of death, the like kind of one's future companions, the accumulation of inner merit, and the eventual melting of the nature of discipline into one's own nature, are all natural results unfolded from "upholding discipline" itself, not some further, separate transaction.
The functions of discipline then states, most tersely, the several offices of the three kinds of pure discipline: the discipline of restraint settles and stabilizes the mind; the discipline that gathers wholesome dharmas brings one's own buddha-dharma to maturity; the discipline that benefits sentient beings brings sentient beings to maturity — a single sentence gathering up the whole threefold architecture of the Chapter on Discipline, and echoing the content laid out in detail in that long stretch of Part One on "abiding in the three disciplines": the "ceasing" of the discipline of restraint is, in the end, for settling the mind; the manifold wholesome conduct of the discipline that gathers wholesome dharmas is, in the end, for maturing one's own provision of buddha-dharma; and the manifold benefiting of the discipline that benefits sentient beings is, in the end, for maturing beings.
The overall summary then returns to the very starting point: "The bodhisattvas of the past have already trained in just this; the bodhisattvas of the future will train in just this; the bodhisattvas of the present are now training in just this" — the bodhisattvas of the three times all train in the one same discipline, with nothing "in excess" and nothing "to be added." This closing sentence answers, from afar, the four merits set up at the opening "intrinsic-nature discipline" of Part One: there it spoke of "receiving rightly from another," here it speaks of "the three times training in the same" — one who receives the precepts receives, in the end, no private invention of some one teacher, but the one same road that the buddhas and bodhisattvas of the three times have together walked and together proven.
The One Meaning This Part Casts into Light
Part Three of the Chapter on Discipline looks like a mere finishing-off of the itemized listing of the remaining seven aspects, but it in fact accomplishes two important things. First, it proves that the nine-aspect template set up by the Chapter on Giving is truly the skeleton borne in common by the six perfections, and not merely a chance structure proper to the Chapter on Giving alone — the discipline of all kinds and the pure discipline correspond, to the very number, with the Chapter on Giving, and this is the most direct evidence of that common template. Second, it draws the whole Chapter on Discipline back from "what is discipline" to "why do you receive the precepts" — the order of the ten marks of pure discipline, first examining the intention and then the application, gathers the whole road walked from Part One through Part Three back into one complete circle: the intrinsic-nature discipline sets up the essence (what this is), the all discipline sets up the function (how it unfolds), transgression-and-restoration sets up the discernment (how a fault is judged), the remaining seven aspects set up the breadth (how it is to be lived out), and the pure discipline sets up the return (coming back, at the last, to that first mind that first aroused itself).
Carrying Forward
The remaining seven aspects of this part correspond, one to one, with the remaining seven aspects of the Chapter on Giving (see 〈Apparatus〉, heading II), confirming Dunlun's account that "the nine aspects are the common template of the six perfections"; next comes the Chapter on Patience (the third of the six perfections), whose nine aspects will unfold on this same template, so that the sameness and difference of the nine aspects across the three chapters may be read side by side without break. The tenth heading of the Section on Ascertainment, at the close of its ascertainment of the Chapter on the Factors of Awakening, points back to the ten marks of pure discipline of this part, dividing them into purity of intention and purity of application — the Chapters on Giving and Discipline now read through, the common template of the six perfections has two instances set up, and the four chapters to follow, on patience, vigor, meditative absorption, and wisdom, may take this common template as the ground of their reading.
考據Apparatus
本子（戒品之三）為後七戒（難行/一切門/善士/一切種/遂求/此世他世樂/清淨）＋戒勝利＋戒所作＋總結，與施品後七相（難行施等）結構完全對應，為九相通六度通式之直接見證。聖教義之眼重在十相清淨戒與攝決擇分之回指對勘。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·初持瑜伽處 戒品第十之三〔T30n1579 0521c28 品題–0523a13 段末（忍品第十一前）〕（六度之二末段·卷42起） |
| 論文自身 | 難行戒三〔0521c29〕·一切門戒四〔0522a09〕·善士戒五〔0522a24〕·一切種戒十三（六+七）〔0522a26〕·遂求戒八〔0522b09〕·此世他世樂戒九〔0522b20〕·清淨戒十相〔0522b29〕→ 戒勝利五〔0522c17〕·戒所作〔0522c27〕·總結〔0523a07〕 |
| 攝決擇分 T1579 | 10目 決擇菩提分品末段，明白回指本子清淨戒十相：「前戒品中，已說十種尸羅清淨，當知初一是意樂清淨，餘九是加行清淨」〔0712b09-16〕 |
| 遁倫《瑜伽論記》T1828 | 本子逐段釋〔T42n1828 0540b26–0541b20〕：後七戒 0540b26–0541b09·戒勝利／所作／總結 0541b09-20 |
| 窺基《略纂》T1829 | 本子對應釋〔T43n1829 0147c07–0148a07〕：遂求戒 0147c08-19·此世他世樂戒 0147c20-22·清淨戒 0147c23–0148a02·勝利所作 0148a03-07 |
二、異譯·經內平行對勘
(一) 三家漢譯實核
九相全體名相對勘已於 15-01-10-01〈考據〉目二詳列；本子範圍逐字核對的結果如下：
| 譯本 | 本子對應範圍與實際結構 |
|---|---|
| 玄奘 T1579 | 後七戒、戒勝利、戒所作與總結 0521c28–0523a13，各相逐一重新起問 |
| 曇無讖 T1581 | 完整對應段 0917b20–0918b09：難戒 0917b20-25·一切門戒 0917b26–0917c04·善人戒 0917c04-07·一切行戒 0917c07-15·除惱戒 0917c15–0918a05·此世他世樂戒 0918a06-12·清淨戒 0918a13-24·五福利 0918a24-29·三戒所作與三世同學 0918b01-09。其清淨戒仍列十種，但把玄奘第二相「不太沈及不太舉」拆為二，把「軌則具足／淨命具足」合為一〔0918a13-23〕 |
| 求那跋摩 T1582 | 章首僅列九名〔0982b06-09〕，隨即展開自性戒與一切戒，直至章末 0985a24；不另起後七戒之問，也無一切種十三、清淨十、五勝利、三戒所作的對應列舉。正文雖散見捨輪王位、寧失身命等近似母題〔0983b12-18、0983b27-29〕，不足據以拼成玄奘本子的七相結構 |
三譯唯錄不判：T1581 保存後七相至結語的完整同構段；T1582 只在章首保留九名，正文另依自性戒／一切戒展開，故以「結構性闕如」記錄，不從零散同義句補造逐相平行。
(二) 與施品「後七相」之結構對應
本子內容（難行戒/一切門戒/善士戒/一切種戒/遂求戒/此世他世樂戒/清淨戒）與施品九相之後七相（難行施/一切門施/善士施/一切種施/遂求施/此世他世樂施/清淨施，見施品〈考據〉目八）逐項一一對應，相數亦多相同或相近：
| 相 | 戒品（本子） | 施品（對讀） |
|---|---|---|
| 難行 | 三種（捨大財大族受戒／急難失命戒無缺／盡壽不犯輕重） | 三種（財物稀少忍貧而施／所愛之物能捨／極大艱辛所獲財物施） |
| 一切門 | 四種（正受/本性/串習/方便相應） | 四相（自財/勸他財/施親屬/施餘求者） |
| 善士 | 五種（自具勸他讚戒隨喜如法悔） | 五相（淨信/恭敬/自手/應時/不損惱他而施） |
| 一切種 | 十三（六種+七種） | 十三相（無依/廣大/歡喜/數數/田器/非田器/一切物/一切處/一切時/無罪/有情物/方土物/財穀物施） |
| 遂求 | 八種（己所不欲勿施於人之逆推） | 八相（缺飲食車乘衣服等八類施物） |
| 此世他世樂 | 九種（遮開攝調四種淨戒+五度俱行淨戒） | 九相（財施/無畏施/法施三類） |
| 清淨 | 十相（初善受/不太沈不太舉/離懈怠/離放逸/正願/軌則具足/淨命具足/離二邊/永出離/無損失） | 十相（不留滯/不執取/不積聚/不高舉/無所依/不退弱/不下劣/不向背/不望報恩/不希異熟） |
一切種戒與一切種施同為「十三」相、清淨戒與清淨施同為「十」相——兩品在這兩相的數目上完全一致，雖具體內容因施與戒的對象不同而異（戒品一切種戒之六+七種，側重戒體自身的迴向／恒常／堅固等屬性與三類異熟；施品一切種施十三相側重施物施境之分類）。此為遁倫「九相為六度通式」之說〔遁倫 0530b·見施品〈考據〉目三〕在數目層次上的具體印證。
(三) 經內平行＝攝決擇分回指
攝決擇分10目決擇菩提分品（戒之重決，見 15-01-10-01〈考據〉目二）末段，明白回指本子清淨戒十相：
「復次，前戒品中，已說十種尸羅清淨，當知初一是意樂清淨，餘九是加行清淨。」〔T30n1579 0712b09-16〕
此句確認攝決擇分對戒品的重決，是直接讀本地分戒品為底本，而非另立獨立架構（與施品攝決擇重決「七清淨×十相」另立架構、不沿九相之情形不同，見施品〈考據〉目二）。又攝決擇將清淨戒十相二分為「意樂清淨」（初一相，即初善受戒）與「加行清淨」（餘九相）。
(四) 校勘（大正原書校記全枚舉）
戒品之三段（0521c23–0523a13·卷四十二起至忍品前）大正原書校記共 7 條（<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本段無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考：
| 註號 | 錨 | 底本【大】·異讀 | 語境 |
|---|---|---|---|
| 0521005 | 0521c27 | 第十五【大】＊，〔－〕【明】＊ | 地題「菩薩地第十五」（〔第十五〕－【明】·地/品題非本文異讀） |
| 0522001 | 0522a05 | 少缺【大】，缺漏【聖】 | 後七戒段 |
| 0522002 | 0522a14 | 性【大】，姓【宋】【元】【宮】 | 後七戒段（性／姓） |
| 0522003 | 0522a17 | 住【大】，任【宋】【宮】 | 後七戒段（住／任） |
| 0522011 | 0522c07 | 修習【大】，習脩【聖】 | 戒勝利段（倒文） |
| 0523001 | 0523a03 | 成【大】，〔－〕【宋】【元】【明】【宮】【聖】 | 戒所作·總結段（成／缺） |
| 0523002 | 0523a13 | 本【大】＊，瑜伽師地論本【宋】【元】【宮】＊ | 卷四十二末題「瑜伽師地論〔本〕」（卷末題署，非本文異讀） |
全 7 條底本從 CBETA 承字讀，無升定本案；其中 0521005·0523002 係卷四十二首之地題與卷末題署異（非本文異讀，據實標）。帶＊者係大正原欄星標，照錄。異讀屬形近／通假（性／姓·住／任類）與倒文（修習／習脩），皆不涉義理眼句（後七戒·戒勝利·戒所作之義判不繫於此諸異讀），唯錄不判。另本段大正編者梵文擬註 8 條（止息戒·轉作戒·防護戒·大士相異熟戒·增上心異熟戒·可愛趣異熟戒·利有情異熟戒·五種勝利等術語之梵擬）一律不採並註明（見目五術語）。
三、聖教義之經據（眼·重在攝決擇對清淨戒十相之二分）
(一) 清淨戒十相＝意樂清淨一＋加行清淨九——〔T30n1579 0712b09-16〕攝決擇分回指本子十相清淨戒，二分為意樂清淨（初善受戒，唯為沙門三菩提故而非為命）與加行清淨（餘九相，自不太沈不太舉至於先所受無損失）。此二分提供讀十相的一個內在次第：先審動機之純正（意樂），後審行持之圓滿（加行）。
(二) 一切種戒與一切種施數目相應，清淨戒與清淨施數目相應——九相通六度通式之具體印證——見目二(二)。戒品九相承施品九相而來，二品在「一切種」（十三）、「清淨」（十）兩相上數目完全一致，可作為遁倫「九相為六度通式」之說的具體例證之一，唯內容仍各依其度之本質而異（不可逕將施品十三相、十相內容套用於戒品，已避免，見本子白話原文）。
(三) 戒勝利、戒所作、總結——三聚收於三所作事——〔T30n1579 0522c27起〕論明示三聚淨戒各有所作：律儀戒能安住其心，攝善法戒能成熟自身佛法，饒益有情戒能成熟有情。此三所作事為戒品全九相、三聚、四他勝處、違犯還淨之學的總收，亦回應戒品之一首段自性戒四功德所立「能利自他」之總綱。
四、諸家異釋（古德·標宗）
本子古德釋已逐字核對：遁倫《瑜伽論記》對應全文為〔T42n1828 0540b26–0541b20〕，窺基《略纂》對應全文為〔T43n1829 0147c07–0148a07〕。二家所錄異釋並陳如下，唯錄不判：
(一) 難行、一切門、善士、一切種戒——遁倫〔0540b26–0540c16〕釋難行戒第三種，據舊論列「一切修行／一切住定／一切憶念」；一切門戒四種則分為從他或自心正受、本性、串習、四攝利他的方便相應；善士戒僅云「五種如文」。一切種戒七支中，景以止息為律儀、轉作為攝善攝生、防護為總護前二，後四為果；泰以止息／轉作分作止持／作持；測分別增上心異熟與利有情異熟的果義。窺基《略纂》本段從遂求戒起〔0147c08〕，未另釋難行、一切門、善士、一切種四戒，據實從闕。
(二) 遂求戒與此世他世樂戒——遁倫〔0540c16–0541a08〕與窺基〔0147c08-22〕皆將遂求八種釋為身三、語四，加手塊杖等觸害為第八；不另列意三，是因意業攝在發動身語之中，且保持六、七、八、九的增數次第。此世他世樂戒九種，二家均以遮止／開許／攝受／調伏為四，加與施、忍、精進、靜慮、慧五度俱行為五；遁倫並載景、測對四門與三聚／自利利他的分配。
(三) 清淨戒十相——遁倫〔0541a08–0541b09〕載景以初一為受、第十為持、中八為離戒障；基指出《地持》把玄奘第二相拆成太沈、太舉二相，又把軌則、淨命合一，並明言此一開合有誤；測則引攝決擇「初一意樂清淨、餘九加行清淨」，再將九加行配為無間、遍修、通向、助伴、守護五類。窺基《略纂》〔0147c23–0148a02〕同樣記錄並批評《地持》的十相開合。此為古德對異譯結構的判語，照錄其說，不另行裁決。
(四) 戒勝利、戒所作與總結——遁倫〔0541b09-20〕將五勝利分為初二現報、三四後報、第五通現後；戒所作先攝九為三，再明三聚各有所作，並以律儀「因戒得定」釋安住心；結語「除此無過增」表攝盡無增減，三世菩薩同學。窺基〔0148a03-07〕亦將三所作明為安心、成熟自法、利益眾生。最勝子《釋》全論無品釋（見 10-01〈考據〉目一）。
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 三菩提 | sambodhi（古德音寫·正覺） | 〔本論 0522b29 初善受戒〕 | 沙門三菩提＝出家求道之正覺目標，與「為命故」受戒相對 |
| 尸羅 | śīla（古德音寫·戒） | 〔本論 0522c17 戒勝利段〕 | 「大尸羅藏」即大戒藏，與戒波羅蜜多同義 |
戒品之三古德所傳梵音少；三菩提（sambodhi）·尸羅（śīla）為古德通用音寫，餘從闕，不據現代校本擬補。
六、譬喻·修辭
本子全段以條列、定義句法為主（「云何菩薩X戒？當知此戒略有N種」），未見獨立譬喻句；與戒品之一「捨輪王位如棄草穢」、「妙欲如稠林」等譬喻句法不同，屬純粹條列定義文體（與施品一切種施十三相、清淨施十相的條列文體相應，見施品〈考據〉目六，該品亦於此二相無獨立譬喻）。
七、互讀
- 戒品之一（15-01-10-01）：本子後七戒與戒品之一自性戒、一切戒合成戒品全九相；本子戒所作段「律儀戒安住其心」呼應戒品之一自性戒「從他正受、善淨意樂」之受戒總綱。
- 戒品之二（15-01-10-02）：本子清淨戒十相之「於先所受無損失戒」與戒品之二「無無餘犯」、「上品纏方捨仍堪更受」結構相應——持戒不失，貫穿三子。
- 施品（六度之一·15-01-09）：本子後七戒與施品後七相一一對應，見目二(二)；一切種、清淨二相數目相同，為九相通六度通式之直接印證。
- 攝決擇分10目 決擇菩提分品（T30n1579 0710c28–0712b16）：末段回指本子清淨戒十相，二分意樂清淨／加行清淨（見目二(三)、目三(一)）。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579（底本）：戒品之三〔0521c28 品題〕–〔0523a13 段末·忍品第十一前〕。難行戒 0521c29 · 一切門戒 0522a09 · 善士戒 0522a24 · 一切種戒 0522a26 · 遂求戒 0522b09 · 此世他世樂戒 0522b20 · 清淨戒十相 0522b29 · 戒勝利 0522c17 · 戒所作 0522c27 · 總結 0523a07。
- 攝決擇分〔T30n1579〕：清淨戒十相回指句 0712b09-16。
- 遁倫 T1828：本子逐段釋 0540b26–0541b20（後七戒 0540b26–0541b09·勝利／所作／總結 0541b09-20）。窺基 T1829：本子對應釋 0147c07–0148a07（從遂求戒起，前四戒無另釋）。
- 最勝子 T1580：無品釋（見 10-01〈考據〉目一）。
- 異譯：曇無讖 T1581 完整對應段 0917b20–0918b09；求那跋摩 T1582 僅於 0982b06-09 列九名，後文至 0985a24 不另起後七相，也無十三／十相、五勝利、三所作的對應列舉（見目二）。
- 校勘：戒品之三段（0521c23–0523a13·卷四十二起至忍品前）大正原書校記 7 條全枚舉（目二(四)·正文錨全定位·底本從 CBETA 承字讀·無升定本案；含卷四十二首地題與卷末題署異 2 條，據實標）；大正編者梵文擬註 8 條一律不採並註明（見目五術語）。
This part (Discipline, Third Part) is the remaining seven disciplines (difficult / all-gateway / good-person / all-kinds / request-fulfilling / happiness of this world and the next / pure) + the benefits of discipline + the functions of discipline + the overall summary; it corresponds wholly in structure with the remaining seven aspects of the Chapter on Giving (difficult giving and the rest), and is direct evidence of the nine aspects as the common template of the six perfections. The eye of the holy-teaching meaning rests chiefly on the ten-mark pure discipline and its collation against the point-back of the Section on Ascertainment.
I. Doctrinal-Outline Placement
| Outline system | Placement of this part |
|---|---|
| Xuanzang T1579, the Basic Section | The Bodhisattva Stage · the First Yoga-Site · the Chapter on Discipline, tenth, third part 〔T30n1579 0521c28 chapter-title – 0523a13 the end of the passage (before the Chapter on Patience, eleventh)〕 (the closing stretch of the second of the six perfections · from fasc. 42) |
| The treatise itself | Difficult discipline, threefold 〔0521c29〕 · all-gateway discipline, fourfold 〔0522a09〕 · good-person discipline, fivefold 〔0522a24〕 · discipline of all kinds, thirteen (six + seven) 〔0522a26〕 · request-fulfilling discipline, eightfold 〔0522b09〕 · discipline of happiness in this world and the next, ninefold 〔0522b20〕 · pure discipline, ten marks 〔0522b29〕 → the benefits of discipline, fivefold 〔0522c17〕 · the functions of discipline 〔0522c27〕 · the overall summary 〔0523a07〕 |
| The Section on Ascertainment T1579 | The tenth heading, at the close of the ascertainment of the Chapter on the Factors of Awakening, points back plainly to the ten-mark pure discipline of this part: 「前戒品中，已說十種尸羅清淨，當知初一是意樂清淨，餘九是加行清淨」 tr. "in the Chapter on Discipline above, the ten kinds of purity of śīla have already been set forth; one should know that the first is purity of intention, and the remaining nine are purity of application" 〔0712b09-16〕 |
| Dunlun, Notes on the Yogācārabhūmi T1828 | Continuous gloss on this part 〔T42n1828 0540b26–0541b20〕: the remaining seven disciplines 0540b26–0541b09 · benefits / functions / conclusion 0541b09-20 |
| Kuiji, Concise Compendium T1829 | Corresponding gloss 〔T43n1829 0147c07–0148a07〕: request-fulfilling discipline 0147c08-19 · happiness in both worlds 0147c20-22 · pure discipline 0147c23–0148a02 · benefits and functions 0148a03-07 |
II. Alternate Translations · Collation of In-Treatise Parallels
(1) The Three Chinese Translations Checked
The terminology of the nine aspects across the three translations was collated at 15-01-10-01〈Apparatus〉Heading II. A word-for-word check of the present part gives the following result:
| Translation | Corresponding range and actual structure |
|---|---|
| Xuanzang T1579 | The remaining seven disciplines, benefits, functions, and conclusion at 0521c28–0523a13, each aspect begun afresh with its own question |
| Dharmakṣema T1581 | A complete corresponding passage at 0917b20–0918b09: difficult discipline 0917b20-25 · all-gateway 0917b26–0917c04 · good-person 0917c04-07 · all-conduct 0917c07-15 · removing affliction 0917c15–0918a05 · happiness in this and the next world 0918a06-12 · pure discipline 0918a13-24 · five benefits 0918a24-29 · functions of the three disciplines and the three times' common training 0918b01-09. Its pure discipline still has ten items, but splits Xuanzang's second mark, “neither too sunken nor too elated,” into two and combines fulfillment of proper conduct with fulfillment of pure livelihood into one 〔0918a13-23〕. |
| Guṇavarman T1582 | The chapter head only lists the nine names 〔0982b06-09〕, then unfolds intrinsic-nature discipline and all discipline continuously through the chapter's end at 0985a24. It does not begin the remaining seven disciplines afresh, and has no corresponding enumerations of thirteen marks, ten marks, five benefits, or three functions. Scattered related motifs — renouncing a wheel-turning king's station or not forsaking discipline even at the cost of life 〔0983b12-18, 0983b27-29〕 — do not justify reconstructing Xuanzang's seven-aspect framework. |
The three translations are recorded but not judged: T1581 preserves a complete structurally corresponding passage from the seven remaining aspects through the conclusion; T1582 retains the nine names only at the chapter head and organizes its body by intrinsic-nature discipline and all discipline. This is recorded as a structural absence rather than filled out from scattered verbal similarities.
(2) Structural Correspondence with the "Remaining Seven Aspects" of the Chapter on Giving
The content of this part (difficult discipline / all-gateway discipline / good-person discipline / discipline of all kinds / request-fulfilling discipline / discipline of happiness in this world and the next / pure discipline) corresponds item for item with the remaining seven of the nine aspects of the Chapter on Giving (difficult giving / all-gateway giving / good-person giving / giving of all kinds / request-fulfilling giving / giving of happiness in this world and the next / pure giving, see the Chapter on Giving 〈Apparatus〉, heading VIII), and the aspect-counts are for the most part the same or close:
| Aspect | Chapter on Discipline (this part) | Chapter on Giving (read across) |
|---|---|---|
| Difficult | three kinds (casting off great wealth and great kin to receive the precepts / in peril and death letting there be no failing in discipline / to the end of life not violating the light or the grave) | three kinds (enduring poverty and giving though wealth is scant / being able to relinquish a cherished thing / giving wealth won through the utmost hardship) |
| All-gateway | four kinds (formally received / inborn nature / long habituation / conjoined with skillful means) | four aspects (one's own wealth / exhorting others' wealth / giving to kinsfolk / giving to the remaining seekers) |
| Good-person | five kinds (being oneself endowed, exhorting others, praising discipline, sympathetic joy, confessing in accord with the Dharma) | five aspects (out of pure faith / with reverence / with one's own hand / at the fitting time / giving without harming others) |
| All kinds | thirteen (six kinds + seven kinds) | thirteen aspects (without reliance / vast / gladness / again and again / fit vessel / unfit vessel / all things / all places / all times / blameless / the possessions of sentient beings / the goods of a region / giving of wealth and grain) |
| Request-fulfilling | eight kinds (the reasoning-back of "do not do to others what you would not have done to yourself") | eight aspects (giving the eight classes of object — of one lacking food, drink, cart, clothing, and the rest) |
| Happiness in this world and the next | nine kinds (the four pure disciplines of restraining, permitting, gathering, taming + the pure discipline conjoined with the [other] five perfections) | nine aspects (the giving of wealth / the giving of fearlessness / the giving of Dharma, three classes) |
| Pure | ten marks (good receiving from the start / not sinking too far and not lifting up too far / free of indolence / free of heedlessness / right vow / fulfillment of proper conduct / fulfillment of pure livelihood / free of the two extremes / everlasting deliverance / no loss to what was received before) | ten marks (without lingering delay / without grasping / without hoarding / without lifting oneself up / without reliance / without timid shrinking / without lowliness / without turning-toward-and-away / without hope of a return for kindness / without wishing for its maturation) |
The discipline of all kinds and the giving of all kinds are alike "thirteen" marks · the pure discipline and the pure giving are alike "ten" marks — the two chapters agree exactly in number on these two aspects, though the concrete content differs because the objects of discipline and of giving differ (the six + seven kinds of the discipline of all kinds bear chiefly on the properties of the body of discipline itself — dedication / constancy / firmness and the like — and the three classes of maturation; the thirteen marks of the giving of all kinds bear chiefly on the classification of the object and field of giving). This is the concrete confirmation, at the level of number, of Dunlun's account that "the nine aspects are the common template of the six perfections" 〔Dunlun 0530b · see the Chapter on Giving 〈Apparatus〉, heading III〕.
(3) The In-Treatise Parallel = the Point-Back of the Section on Ascertainment
The tenth heading of the Section on Ascertainment, in its ascertainment of the Chapter on the Factors of Awakening (the re-ascertainment of discipline, see 15-01-10-01 〈Apparatus〉, heading II), points back plainly, at its close, to the ten-mark pure discipline of this part:
「復次，前戒品中，已說十種尸羅清淨，當知初一是意樂清淨，餘九是加行清淨。」〔T30n1579 0712b09-16〕
tr. "Further, in the Chapter on Discipline above, the ten kinds of purity of śīla have already been set forth; one should know that the first is purity of intention, and the remaining nine are purity of application."
This sentence confirms that the re-ascertainment of the Chapter on Discipline by the Section on Ascertainment reads the Chapter on Discipline of the Basic Section directly as its base text, and does not set up a separate independent framework (unlike the case of the giving re-ascertainment, which sets up a separate "seven purities × ten marks" framework and does not follow the nine aspects, see the Chapter on Giving 〈Apparatus〉, heading II). Further, the Section on Ascertainment divides the ten marks of pure discipline into "purity of intention" (the first mark, that is, the discipline of good receiving from the start) and "purity of application" (the remaining nine marks).
(4) Collation (Full Enumeration of the Taishō Base Text's Collation Notes)
The Discipline-Third-Part span (0521c23–0523a13 · from fasc. 42 to before the Chapter on Patience) carries 7 collation notes in the Taishō base text (<app> collation elements are 0, but the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes" — fully enumerated below). The base follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); not a single note in this part rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record:
| Note # | Anchor | Base 【大 Taishō】 · Variant | Context |
|---|---|---|---|
| 0521005 | 0521c27 | 第十五【大】＊，〔－〕【明】＊ | The stage-title "the Bodhisattva Stage, fifteenth" (〔第十五〕－【明】· a stage-/chapter-title, not a body-text variant) |
| 0522001 | 0522a05 | 少缺【大】，缺漏【聖】 | The remaining-seven-disciplines passage |
| 0522002 | 0522a14 | 性【大】，姓【宋】【元】【宮】 | The remaining-seven-disciplines passage (性／姓) |
| 0522003 | 0522a17 | 住【大】，任【宋】【宮】 | The remaining-seven-disciplines passage (住／任) |
| 0522011 | 0522c07 | 修習【大】，習脩【聖】 | The benefits-of-discipline passage (inverted graphs) |
| 0523001 | 0523a03 | 成【大】，〔－〕【宋】【元】【明】【宮】【聖】 | The functions-of-discipline · overall-summary passage (成／absent) |
| 0523002 | 0523a13 | 本【大】＊，瑜伽師地論本【宋】【元】【宮】＊ | The end-of-fascicle-42 title "瑜伽師地論〔本〕" (an end-of-fascicle heading, not a body-text variant) |
All 7 notes follow the CBETA character-readings in the base, with no critical-edition emendation; of these, 0521005 and 0523002 are the stage-title at the head of fascicle 42 and the end-of-fascicle heading (not body-text variants, recorded as fact). The variants are of the graphically-near / phonetic-loan kind (性／姓 · 住／任 and the like) and of inversion (修習／習脩), none of them touching the eye-sentences of the meaning (the meaning-adjudication of the remaining seven disciplines · the benefits of discipline · the functions of discipline does not hang on any of these variants); recorded only, not adjudicated. Further, the Taishō editor's eight Sanskrit-reconstruction notes for this part (the Sanskrit conjectures for the terms of the discipline of cessation · the discipline of turning-to-action · the discipline of guarding-and-protecting · the discipline whose maturation is the marks of a great being · the discipline whose maturation is a surpassing mind · the discipline whose maturation is a delightful destiny · the discipline whose maturation is the benefiting of sentient beings · the five benefits and the like) are uniformly not adopted, with a note to that effect (see heading V, Terminology).
III. Scriptural Grounds for the Holy-Teaching Meaning (the Eye · chiefly the twofold division of the ten-mark pure discipline by the Section on Ascertainment)
(1) The ten-mark pure discipline = one of purity of intention + nine of purity of application — 〔T30n1579 0712b09-16〕 the Section on Ascertainment, pointing back to the ten-mark pure discipline of this part, divides it into purity of intention (the discipline of good receiving from the start — solely for the awakening of the śramaṇa's threefold enlightenment, not for a livelihood) and purity of application (the remaining nine marks, from not sinking too far and not lifting up too far through to no loss to what was received before). This twofold division supplies an inner order for reading the ten marks: first examining the purity of the motive (intention), then examining the fullness of the conduct (application).
(2) The discipline of all kinds matches the giving of all kinds in number, and the pure discipline matches the pure giving in number — the concrete confirmation of the nine aspects as the common template of the six perfections — see Heading II (2). The nine aspects of the Chapter on Discipline come down from the nine aspects of the Chapter on Giving; the two chapters agree exactly in number on the two aspects of "all kinds" (thirteen) and "pure" (ten), and this may serve as one concrete instance of Dunlun's account that "the nine aspects are the common template of the six perfections," though the content still differs according to the essential nature of each degree (the thirteen-mark and ten-mark content of the Chapter on Giving is not to be transposed wholesale onto the Chapter on Discipline — this has been avoided, see this part's baihua source text).
(3) The benefits of discipline, the functions of discipline, the overall summary — the threefold discipline gathered into the three things that ought to be done — 〔T30n1579 0522c27 onward〕 the treatise makes plain that the three kinds of pure discipline have each their office: the discipline of restraint can settle and stabilize the mind; the discipline that gathers wholesome dharmas can bring one's own buddha-dharma to maturity; the discipline that benefits sentient beings can bring sentient beings to maturity. These three things that ought to be done are the overall gathering-up of the whole learning of the nine aspects, the threefold discipline, the four defeats, and transgression-and-restoration of the Chapter on Discipline, and they answer, too, the general principle of "being able to benefit oneself and others" set up by the four merits of the intrinsic-nature discipline in the opening passage of Part One of the Chapter on Discipline.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
The ancient glosses on this part have now been checked word for word: Dunlun's continuous corresponding passage is T42n1828 0540b26–0541b20, and Kuiji's is T43n1829 0147c07–0148a07. Their different explanations are set side by side below and recorded without judgment.
(1) Difficult, all-gateway, good-person, and all-kinds discipline — Dunlun 〔0540b26–0540c16〕, for the third difficult discipline, cites the old translation's “all practice / all abiding in concentration / all recollection.” He divides the four all-gateway disciplines into reception from another or from one's own purified mind, inborn nature, habituation, and skillful means conjoined with the four means of gathering for benefiting others; on good-person discipline he says only, “the five are as in the text.” For the seven in all-kinds discipline, Jing maps cessation to restraint, turning-to-action to gathering wholesome dharmas and gathering beings, protection to guarding the preceding two, and the latter four to results; Tai distinguishes cessation and turning-to-action as restraint by stopping and restraint by doing; Woncheuk distinguishes the results of superior mind and benefiting sentient beings. Kuiji's present passage begins with request-fulfilling discipline at 0147c08 and offers no separate gloss on these first four disciplines; that absence is retained.
(2) Request-fulfilling discipline and discipline of happiness in this and the next world — Dunlun 〔0540c16–0541a08〕 and Kuiji 〔0147c08-22〕 both explain the eight as the three bodily and four verbal courses, plus harming by hand, clod, staff, and the like as the eighth. The three mental courses are not separately counted because they are included as what initiates bodily and verbal action, and because the sequence of six, seven, eight, and nine is being maintained. For the nine kinds of happiness in both worlds, both take restraint / permission / gathering / subduing as four, plus discipline conjoined with giving, patience, vigor, meditative absorption, and wisdom as five. Dunlun additionally preserves Jing's and Woncheuk's mappings of the four to the three aggregates and to self- and other-benefit.
(3) The ten marks of pure discipline — Dunlun 〔0541a08–0541b09〕 records Jing's division of the first as reception, the tenth as maintenance, and the middle eight as removing obstacles to discipline. Kuiji says that the Bodhisattvabhūmi-sūtra splits Xuanzang's second mark into “too sunken” and “too elated,” while combining fulfillment of proper conduct and fulfillment of pure livelihood, and explicitly calls that opening-and-combining mistaken. Woncheuk cites the Section on Ascertainment's “the first is purity of intention, the other nine purity of application,” and further maps the nine applications to five classes: uninterrupted, comprehensive cultivation, directed, auxiliary, and protective. Kuiji's Concise Compendium 〔0147c23–0148a02〕 records the same structural criticism of the old translation. This is the judgment of ancient commentators on an alternate translation; it is transmitted here, not independently adjudicated by this apparatus.
(4) Benefits, functions, and conclusion — Dunlun 〔0541b09-20〕 assigns the first two of the five benefits to the present-life result, the third and fourth to a later-life result, and the fifth to both. For the functions of discipline, he first gathers the nine into three, then explains the separate function of each of the three aggregates, glossing restraint's “settling the mind” as concentration attained on the basis of discipline. The conclusion's “nothing beyond or in excess” means that the account is exhaustive without increase or decrease, and bodhisattvas of the three times train alike. Kuiji 〔0148a03-07〕 likewise gives the three functions as settling the mind, maturing one's own Dharma, and benefiting beings. Jinaputra's Commentary has no chapter-gloss (see 10-01 〈Apparatus〉, Heading I).
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (transliteration · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 三菩提 | sambodhi (ancient transliteration · perfect enlightenment) | 〔this treatise 0522b29, the discipline of good receiving from the start〕 | The śramaṇa's threefold enlightenment = the aim of perfect enlightenment sought in leaving home for the path, set over against receiving the precepts "for the sake of a livelihood" |
| 尸羅 | śīla (ancient transliteration · discipline) | 〔this treatise 0522c17, the benefits-of-discipline passage〕 | The "great store of śīla" is the great store of discipline, synonymous with the perfection of discipline |
For Discipline, Third Part, the ancient-transmitted Sanskrit sounds are few; sambodhi (三菩提) and śīla (尸羅) are transliterations in common ancient use; the rest are absent and are not reconstructed from modern critical editions.
VI. Similes · Rhetoric
This whole part proceeds chiefly by itemized listing and by the definitional sentence-pattern ("What is the bodhisattva's discipline of X? One should know that this discipline is briefly of N kinds"), and no independent simile-sentence is to be found; unlike the simile-patterns of Part One of the Chapter on Discipline ("casting off the station of a wheel-turning king as one discards grass and filth," "the wondrous desires as a dense thicket," and the like), it belongs to a purely itemized-and-definitional prose style (corresponding to the itemized prose style of the thirteen marks of the giving of all kinds and the ten marks of pure giving in the Chapter on Giving, see the Chapter on Giving 〈Apparatus〉, heading VI — that chapter, too, has no independent simile in these two aspects).
VII. Cross-Reading
- Discipline, Part One (15-01-10-01): the remaining seven disciplines of this part, together with the intrinsic-nature discipline and the all discipline of Part One, make up the whole nine aspects of the Chapter on Discipline; the "the discipline of restraint settles and stabilizes the mind" of this part's functions-of-discipline passage answers the general receiving-principle of Part One's intrinsic-nature discipline, "receiving rightly from another, with a pure and wholesome intention."
- Discipline, Part Two (15-01-10-02): this part's "discipline of no loss to what was received before," among the ten marks of pure discipline, corresponds in structure with Part Two's "no transgression without remainder" and "even when cast off through an entangling affliction of the highest grade, it may still be received again" — the not-losing of discipline runs through all three parts.
- The Chapter on Giving (the first of the six perfections · 15-01-09): the remaining seven disciplines of this part correspond one to one with the remaining seven aspects of the Chapter on Giving, see Heading II (2); the two aspects of "all kinds" and "pure" match in number, direct confirmation of the nine aspects as the common template of the six perfections.
- The Section on Ascertainment, tenth heading · the ascertainment of the Chapter on the Factors of Awakening (T30n1579 0710c28–0712b16): its closing passage points back to the ten-mark pure discipline of this part, dividing it into purity of intention and purity of application (see Headings II (3) and III (1)).
Cross-reading is by stable citation (canon number · page anchor) for the most part.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): Discipline, Third Part 〔0521c28 chapter-title〕–〔0523a13 the end of the passage · before the Chapter on Patience, eleventh〕. Difficult discipline 0521c29 · all-gateway discipline 0522a09 · good-person discipline 0522a24 · discipline of all kinds 0522a26 · request-fulfilling discipline 0522b09 · discipline of happiness in this world and the next 0522b20 · pure discipline, ten marks 0522b29 · the benefits of discipline 0522c17 · the functions of discipline 0522c27 · the overall summary 0523a07.
- The Section on Ascertainment 〔T30n1579〕: the point-back sentence on the ten-mark pure discipline, 0712b09-16.
- Dunlun T1828: continuous gloss on this part, 0540b26–0541b20 (remaining seven disciplines 0540b26–0541b09 · benefits / functions / conclusion 0541b09-20). Kuiji T1829: corresponding gloss 0147c07–0148a07 (beginning with request-fulfilling discipline; no separate gloss on the first four disciplines).
- Jinaputra T1580: no chapter-gloss (see 10-01 〈Apparatus〉, heading I).
- Alternate translations: Dharmakṣema T1581 has a complete corresponding passage at 0917b20–0918b09. Guṇavarman T1582 lists the nine names only at 0982b06-09; the body through 0985a24 does not begin the seven remaining aspects separately and has no corresponding enumerations of thirteen / ten marks, five benefits, or three functions (see Heading II).
- Collation: the Discipline-Third-Part span (0521c23–0523a13 · from fasc. 42 to before the Chapter on Patience) carries 7 collation notes in the Taishō base text, fully enumerated (Heading II (4) · the base follows the CBETA character-readings · no critical-edition emendation; including the two stage-title-at-the-head-of-fascicle-42 and end-of-fascicle-heading records, recorded as fact); the Taishō editor's eight Sanskrit-reconstruction notes are uniformly not adopted, with a note to that effect (see Heading V, Terminology).