解脫道論 波羅提木叉威儀與行
講波羅提木叉威儀戒，論主說「有行、有非行」，兩邊都要講。
然後他講非行，講了兩百多字。
先是邪命一路：施杖竹、施花葉果實、施楊枝澡浴、販弄美惡、諂諛自進、遠招會賓。
再是身非行：以陵慢心進僧中、排觸大德、先坐上位、拍肩笑語、上座光著腳而自己穿鞋、耆德走下路而自己走高處、把好的留給年少的把差的推給年長的、浴室燒柴關門都不問一聲、到水邊自己先下去、進別人家超越前後、摩觸僮女的頭。
再是口非行：不問長輩就自己說法、拍肩而語、進人家問女人有沒有吃的。
最後一句收：「一切犯戒此謂非行。」
然後講行。
「云何為行？反於非行。」
四個字。
為什麼壞的寫這麼細，好的幾乎不寫？
答案在那句收語的位置上——「一切犯戒此謂非行」擺在長列的最後，不是最前。意思是：戒條裡有的，一句話就收完了，不必列。
那前面兩百多字列的是什麼？回頭看就知道：先坐上位、拍肩笑語、浴室燒柴不問一聲——沒有一件在波羅提木叉的條文裡。
它們不犯戒，但它們是非行。
這張長列不是重複戒條，是補戒條補不到的地方。
而「行」不需要補：把每一條翻過來就是。論主給了「反於非行」這把鑰匙，長列本身就成了正面的清單。
所以讀本論，遇到它詳寫反面而略寫正面，先找有沒有那句「反於某」。有，那張長列就是完整的正面內容。
這部書從不把兩面都寫滿。它總是寫你想不到的那一面。
（「反」字明本作「及」；作「及」則語不通，而下文正說逐事恰為非行之反。本文從底本，異讀並錄不判。）
While explaining the virtue of Pātimokkha deportment, the author says that there are “proper conduct and improper conduct”—both sides are to be explained.
He then explains improper conduct, for more than two hundred characters.
First comes the wrong-livelihood route: giving bamboo staffs, giving flowers, leaves, or fruit, giving tooth sticks or providing bathing, peddling praise and blame, flattering and pushing oneself forward, and summoning guests from afar.
Next comes bodily improper conduct: entering the Saṅgha with an arrogant mind, jostling senior monks, sitting first in a high seat, slapping someone on the shoulder and laughing and talking, wearing shoes while a senior monk goes barefoot, taking the higher path while an elder walks on the lower road, keeping the better thing for juniors while giving the inferior thing to elders, burning wood in the bathhouse and closing the door without asking anyone, entering the water first, entering another’s house out of sequence, and touching a servant girl’s head.
Then comes verbal improper conduct: teaching the Dhamma without first asking respected seniors, slapping someone on the shoulder while speaking, and entering a household to ask a woman whether there is anything to eat.
The final sentence closes: “Every transgression of virtue is called improper conduct.”
Then the author explains proper conduct.
“What is proper conduct? The reverse of improper conduct.”
Four characters.
Why is the bad written in such detail while the good is scarcely written at all?
The answer lies in the position of the closing sentence—“Every transgression of virtue is called improper conduct” stands at the end of the long list, not at its beginning. It means: whatever is already contained in the precepts can be gathered in one sentence and need not be listed.
What, then, are the preceding two hundred-plus characters listing? Look back and it becomes clear: sitting first in a high seat, slapping shoulders and laughing, and burning wood in the bathhouse without asking—not one of these appears in the provisions of the Pātimokkha.
They do not transgress a precept, but they are improper conduct.
This long list does not repeat the precepts; it supplies what the precepts cannot supply.
“Proper conduct” requires no supplement: reverse every item. The author gives the key, “the reverse of improper conduct,” and the long list itself becomes a positive list.
Thus, when reading this treatise, if it describes the negative in detail and the positive briefly, first look for a sentence that says “the reverse of such-and-such.” If one is there, that long list is the complete positive content.
This book never fills out both sides. It always writes the side you would not think of.
(The Ming witness reads 及, “and,” for 反, “reverse”; with 及 the sentence cannot be construed, while the positive account that follows reverses the improper conduct item by item. The present text follows the base reading, and the variant is recorded without adjudication.)
Shi Huijing · Waken · The Path of Freedom · Pātimokkha Deportment and Conduct · 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》〈分別戒品〉「波羅提木叉威儀與行」· 大正藏 T32n1648〔起 T32 0402b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0402b〕
復次戒有四種：波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒。云何波羅提木叉威儀戒？於此比丘波羅提木叉威儀所覆住行，行處具足，畏於細罪，正受學可學戒。此者，於此師法。比丘者，有凡夫善。復次有學無學不動法波羅提木叉者，是戒是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面，為正受善法，名波羅提木叉義。不越身口業，是威儀所覆者。以此波羅提木叉威儀成就住者，護四威儀。眾行具足者，復有行、有非行。云何非行？若有比丘，於彼一人，或施杖竹，或施花葉果實，或施楊枝澡浴，或販弄美惡，或為調戲，或諂諛自進，或恣驅馳遠招會賓。如此諸行佛之所制，謂邪命自活，此為非行。復次二種非行：身、口非行。云何身非行？若有比丘，以陵慢心往至僧中，排觸大德叨佷自前，或猗或行先坐上位推大於下，或坐猗排調、或拍肩笑語，上座徒跣、自著革屣，耆德下路、己行高陌，以眾異緣故相輕惱，或以勝待少、推劣與長，或於浴室燒諸薪木，關閉門戶皆無諮問，或詣水邊輒自先入，矯身擊搏現諸鄙相，若入他舍超越前後、行坐無次，或在屏處戲弄女人及諸僮女、摩觸其首。如是等過，謂身非行。云何口非行？若有比丘，心無敬畏不諮宿望輒自說法、或說波羅提木叉，或拍肩而語，或入他家顧問女人：何所姓字？有可食物不？有者現我我欲得食。如是等語，為口非行。一切犯戒此謂非行。云何為行？反於非行。復次比丘有恭敬慚愧，成就威儀無所乏少，攝護諸根能節飲食，初夜後夜未甞睡眠，成就智慧少欲知足，不狎世務起勇猛心，於同學所深生敬重，此謂為行。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
第五組四種戒
復次，戒有四種：波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒。
這是「四種戒」的第五組。前四組在上一節已經說完，這一組因為底下展開得長，所以另起。
波羅提木叉威儀戒的定義
什麼是波羅提木叉威儀戒？在此，比丘為波羅提木叉威儀所覆而住、而行，行處具足，畏於細罪，正受學可學的戒。
「此」，是指此師之法。「比丘」，是有凡夫善的。復次，有學、無學、不動法的。
波羅提木叉之義
波羅提木叉，是戒、是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面，為正受善法——這叫波羅提木叉義。
逐目實數，這一列是九個目。論文不出這個數，這裡照原樣錄，不代為計。
不越身口業，是「威儀所覆」的意思。
以此波羅提木叉威儀成就而住的，護四威儀。
眾行具足：先說非行
「眾行具足」的，復有行、有非行。
什麼是非行？若有比丘，對某一個人，或施給杖竹，或施給花葉果實，或施給楊枝澡浴，或販弄美惡，或為調戲，或諂諛自進，或恣意驅馳、遠遠招會賓客。像這些行為，是佛所制止的，叫作邪命自活——這是非行。
復次有二種非行：身非行、口非行。
什麼是身非行？若有比丘，以陵慢心前往僧中，排觸大德、叨佷自前，或倚或行、先坐上位，推大於下；或坐倚排調，或拍肩笑語；上座徒跣而自己穿革屣，耆德走下路而自己行高陌；以種種異緣故相輕惱；或以勝的待少者、把劣的推給長者；或於浴室燒諸薪木、關閉門戶都不諮問；或到水邊就自己先入，矯身擊搏、現諸鄙相；若入他人家中超越前後、行坐無次；或在屏處戲弄女人及諸僮女、摩觸其首。像這些過失，叫作身非行。
什麼是口非行？若有比丘，心無敬畏，不諮詢宿望就自己說法，或說波羅提木叉；或拍肩而語；或入他家顧問女人：叫什麼姓名？有可吃的東西沒有？有的話就拿出來，我想吃。像這些話，是口非行。
一切犯戒，這叫作非行。
然後才說行
什麼是行？反於非行。
復次，比丘有恭敬慚愧，成就威儀而無所乏少，攝護諸根、能節飲食，初夜後夜不曾睡眠，成就智慧、少欲知足，不狎世務而起勇猛心，於同學處深生敬重——這叫作行。
這裡照論文原樣記一件事：非行的部分列了極長，而「行」只以「反於非行」四個字交代，其後才另起一段正面的說法。這裡不代為補、不代為配。
The Fifth Group of Four Kinds of Virtue
Again, virtue is of four kinds: virtue of Pātimokkha deportment, virtue of purity of livelihood, virtue of faculty deportment, and virtue cultivated in relation to conditions.
This is the fifth group of “four kinds of virtue.” The preceding four groups were completed in the previous section; this group begins separately because what follows is unfolded at length.
Definition of the Virtue of Pātimokkha Deportment
What is the virtue of Pātimokkha deportment? Here, a bhikkhu abides and conducts himself encompassed by Pātimokkha deportment, is complete in proper resort, fears even minor offenses, and rightly undertakes the virtue of training in what can be trained.
“Here” means within the teaching of this teacher. “Bhikkhu” means one possessing the wholesome qualities of an ordinary person. Again, there are trainees, those beyond training, and those of immovable dhamma.
The Meaning of Pātimokkha
Pātimokkha is virtue, arising, beginning, conduct, protection, deportment, freedom, freedom from bonds, and the face of all dhammas; it is for rightly undertaking wholesome dhammas—this is called the meaning of Pātimokkha.
Counting item by item, this list has nine items. The treatise does not state the number; it is recorded here as given, without counting on its behalf.
Not transgressing bodily and verbal action is the meaning of being “encompassed by deportment.”
One who abides accomplished in this Pātimokkha deportment guards the four deportments.
Complete in the Several Forms of Conduct: Improper Conduct First
For one who is “complete in the several forms of conduct,” there are again proper conduct and improper conduct.
What is improper conduct? A bhikkhu may, with respect to a particular person, give bamboo staffs; give flowers, leaves, or fruit; give tooth sticks or provide bathing; peddle praise and blame; engage in joking; flatter and push himself forward; or dash about at will and summon guests from afar. Conduct such as this is prohibited by the Buddha and is called supporting oneself through wrong livelihood—this is improper conduct.
Again, improper conduct is of two kinds: bodily improper conduct and verbal improper conduct.
What is bodily improper conduct? A bhikkhu may enter the Saṅgha with an arrogant mind, jostle senior monks, and rudely push himself to the front; whether leaning or walking, he may sit first in a high seat and displace an elder to a lower place; he may lean while seated and behave frivolously, or slap someone on the shoulder and laugh and talk; while a senior monk goes barefoot, he himself wears leather shoes, and while an elder walks on the lower road, he himself takes the higher path; for various reasons he may slight and vex others; he may give the better thing to a junior and push the inferior thing on an elder; he may burn firewood in the bathhouse and close its doors without consulting anyone; on reaching the water, he may enter first, twist and thrash his body, and display coarse behavior; on entering another person’s house, he may pass people out of order and observe no sequence in walking or sitting; or in a secluded place he may play with women and servant girls and touch their heads. Faults such as these are called bodily improper conduct.
What is verbal improper conduct? A bhikkhu, with no respect or fear, may teach the Dhamma or recite the Pātimokkha without first consulting respected seniors; he may slap someone on the shoulder while speaking; or, on entering another person’s house, he may ask a woman, “What is your name? Is there anything to eat? If there is, bring it out; I want to eat.” Speech such as this is verbal improper conduct.
Every transgression of virtue is called improper conduct.
Only Then Does It Explain Proper Conduct
What is proper conduct? It is the reverse of improper conduct.
Again, a bhikkhu has respect and a sense of shame, is accomplished in deportment and lacks nothing, guards the faculties and can regulate food, does not sleep during the first or last watch of the night, is accomplished in wisdom, has few desires and is content, does not become intimate with worldly affairs but gives rise to a courageous mind, and develops deep respect for fellow students—this is called proper conduct.
One point is recorded here exactly as the treatise gives it: the part on improper conduct forms a very long list, while “proper conduct” is conveyed in only the four words “the reverse of improper conduct”; only afterward does a separate positive account begin. Nothing is supplied on its behalf, and the two sides are not paired item by item.
Shi Huijing · Waken · The Path of Freedom · Pātimokkha Deportment and Conduct · Vernacular · Summer 2026
一句話列了四件事，然後拆著講兩節
〈分別戒品〉講完四種戒的前四組，第五組另起：波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒〔T32 402b19–20〕。
為什麼另起？因為這一組的四個目，每一個底下都要展開很長——第一目就佔了本節與下一節，第二、第三目又各佔一節。前四組是排分類，這一組是逐目開講。體例在這裡換了，而論主沒有打招呼。
第一目的定義是一句話：「於此比丘波羅提木叉威儀所覆住行，行處具足，畏於細罪，正受學可學戒」〔T32 402b21–23〕。
一句話裡有四件事：為威儀所覆、行處具足、畏於細罪、正受學可學。
本節只講第一件（以及它牽出的「行」與「非行」）；其餘三件在下一節。又是一個標與釋跨節的切法——這已經是〈分別戒品〉第四次這樣切了。
九個「是」
講第一件事之前，論主先釋名：「波羅提木叉者，是戒是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面」〔T32 402b24–26〕。
逐目數，九個「是」。論文不報這個數。
這種以「是」領起的疊列，本品已經見過一次——上一節那十七個戒功德目〔T32 401a07–15〕，也是同一個句式，也是不報數。同一個手法，一次用來說功德的無邊，一次用來說一個詞的多面。
九個目之中，「是脫」一目有異讀：三本作「脫受善」。若從三本，這一目的字面就全變了，而且會與下一句「為正受善法」重出。並錄不判，本文從底本。
兩百多字的壞，四個字的好
現在到本節最值得看的地方。
論主說「眾行具足者，復有行、有非行」〔T32 402b28–29〕——有行、有非行，兩邊都要講。
然後他講非行。
先是邪命一路：施杖竹、施花葉果實、施楊枝澡浴、販弄美惡、為調戲、諂諛自進、恣驅馳遠招會賓——「如此諸行佛之所制，謂邪命自活，此為非行」〔T32 402c03–04〕。
接著是身非行，從「以陵慢心往至僧中」〔T32 402c05〕開始，一路排下去：排觸大德、叨佷自前、先坐上位、坐倚排調、拍肩笑語、上座光著腳而自己穿革屣、耆德走下路而自己走高處、以種種緣故相輕惱、把好的留給年少的而把差的推給年長的、在浴室燒柴關門都不問一聲、到水邊自己先下去、矯身擊搏現諸鄙相、進別人家中超越前後行坐無次、在屏處戲弄女人及僮女、摩觸其首。
再接著是口非行：不諮宿望就自己說法、拍肩而語、進人家問女人姓名有沒有吃的。
最後一句收：「一切犯戒此謂非行」〔T32 402c18〕。
兩百多字。
然後論主講「行」。
「云何為行？反於非行」〔T32 402c18〕。
四個字。
其後才另起一段正說：有恭敬慚愧、成就威儀無所乏少、攝護諸根能節飲食、初夜後夜不曾睡眠、成就智慧少欲知足、不狎世務起勇猛心、於同學處深生敬重〔T32 402c19〕以下——約六十字。
兩百多比六十，中間還隔著那個四字的「反於非行」。
為什麼壞的要寫這麼細
那就得停下來問：一部書在講持戒，為什麼把不該做的事寫得這麼細，該做的事卻幾乎不寫？
論文自己給了答案，就在那句收語裡。
「一切犯戒此謂非行」〔T32 402c18〕——這一句擺在長列的最後，而不是最前。
擺在最後的意思是：明白的犯戒，一句話就收完了。 凡是戒條裡有的，不必列——它們自動都是非行。
那前面那兩百多字列的是什麼？回頭看就明白了：先坐上位、拍肩笑語、浴室燒薪不諮問、水邊自己先下、進別人家超越前後、摩觸僮女的頭——這些沒有一件在波羅提木叉的條文裡。
它們不犯戒，但它們是非行。
所以這張長列不是重複戒條，是補戒條補不到的地方。 戒條能列的不必列，戒條列不到的才要一一列出來——因為讀者不會自己想到「浴室燒柴不問一聲」也算非行。
那「行」為什麼四個字就夠？因為它不需要補。把上面每一條翻過來就是了：不陵慢、不先坐上位、不拍肩笑語、燒柴先問一聲、水邊讓人先下。論主給了「反於非行」這把鑰匙，長列本身就成了正面的清單。
這與上一節那三十四法「一列兩用」是同一個手法（正列為障礙、反之即為戒因），只是這裡更徹底：那裡至少說了一句「若反是法三十四種，是名戒因」，這裡連數目都不再重複。
一個可以帶走的讀法
於是有一件事可以帶走：
遇到本論詳寫反面而略寫正面，先找它有沒有給一句「反於某」。 若給了，那張反面的長列就是正面的完整內容，讀時當逐條翻轉，不必等論主來寫正面。
反過來說，若某處只有正面而沒有反面，也不要以為論主漏了——他可能認為那一面讀者自己想得到。
本論從不把兩面都寫滿。它總是寫讀者想不到的那一面。
而本節末尾那段正說（恭敬慚愧、節飲食、少欲知足、深生敬重）之所以還是寫了，是因為它們不只是「不做壞事」——它們是另外一組正面的功德，翻轉非行是翻不出來的。該補的補，不該補的一句話帶過，界線劃得很乾淨。
非行說了三次，三次不是一件事
還有一處要數清楚：本節說「非行」，其實說了三次，而三次的層次不同。
第一次是邪命：「如此諸行佛之所制，謂邪命自活，此為非行」〔T32 402c03–04〕——以不正當的方式取得供養。
第二次是身口二種：「復次二種非行：身、口非行」〔T32 402c04〕——威儀進退上的失態。
第三次是「一切犯戒此謂非行」〔T32 402c18〕——凡犯戒者皆是。
三次之間，論文一句話也沒有把它們串起來，也不說哪一次涵蓋哪一次。三說並列，各自成立。
而細看就會發現，它們確實不能相攝：邪命自活未必犯波羅提木叉的某一條，威儀失態更是大半不在條文裡，而「一切犯戒」則涵蓋前二者所不及的一切。三張網疊在一起，才把「非行」這個詞的範圍圍住。
這也解釋了為什麼第三說擺在最後而不是最前：擺在最前，讀者會以為非行就是犯戒，前面兩張網就白織了；擺在最後，前面兩說的獨立性才保得住。
一個沒有再出現的名字
最後記一件事，數一數才看得見。
第五組的四個目是波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒〔T32 402b19–20〕。
前三目都有展開：第一目在本節與下一節，第二目與第三目各在其後的單元。
而「緣修戒」這個名字，標出來之後就再也沒有出現過。
論文不說它是什麼，也不說為什麼不說。後面幾節講的是「修行四事戒」——名字不同，是不是同一件事，論文沒有交代。
這裡照錄，不代為配、不代為判。而讀者要記住的是：本論標出來的目，未必每一個都會被展開。 標與釋之間可能隔幾節，也可能永遠不接上。數清楚標了幾個、講了幾個，才知道自己讀到的是全部還是一部分。
一個異讀，繫在那把鑰匙上
最後記一筆。
那四個字「反於非行」，「反」字有異讀——明本作「及」〔T32 402c18〕。
若作「及」，這句話就不通了，而且整節的結構會塌掉：長列將失去它的正面用途。
而下文那段正說，逐事恰是前面非行的反面——恭敬慚愧對陵慢自前、能節飲食對貪求美惡、於同學所深生敬重對以眾異緣故相輕惱。文本自身支持「反」。
本文從底本作「反」；異讀並錄不判。這是本節唯一一處異讀會改變讀法的地方，其餘十三條都只是單字之異，不涉列目增減。
順帶一提：那十四條校記裡，有十一條擠在身非行那一小段〔T32 402c01–402c13〕。一段兩百字裡十一處異文——傳寫時最容易走樣的，正是這種具體而瑣碎的行儀描寫。 這也從側面說明，這張長列的內容在傳承中一直被認真地抄、也一直被抄錯。
One Sentence Lists Four Things, Then Explains Them Across Two Sections
After completing the first four groups of four kinds of virtue, the Chapter on the Analysis of Virtue begins a fifth group separately: virtue of Pātimokkha deportment, virtue of purity of livelihood, virtue of faculty deportment, and virtue cultivated in relation to conditions 〔T32 402b19–20〕.
Why does it begin separately? Because each of this group’s four items must be unfolded at length—the first item alone occupies this section and the next, while the second and third each occupy another section. The first four groups arrange classifications; this group explains each item in turn. The form changes here, and the author gives no notice.
The definition of the first item is one sentence: “Here, a bhikkhu abides and conducts himself encompassed by Pātimokkha deportment, is complete in proper resort, fears even minor offenses, and rightly undertakes the virtue of training in what can be trained” 〔T32 402b21–23〕.
One sentence contains four things: being encompassed by deportment, completeness in proper resort, fear of minor offenses, and rightly undertaking the training in what can be trained.
This section explains only the first thing, together with the “proper conduct” and “improper conduct” it brings forth; the other three are taken up in the next section. Once again, a heading and its explanation are divided across sections—this is already the fourth such division in the Chapter on the Analysis of Virtue.
Nine Instances of “Is”
Before explaining the first thing, the author first explains the name: “Pātimokkha is virtue, arising, beginning, conduct, protection, deportment, freedom, freedom from bonds, and the face of all dhammas” 〔T32 402b24–26〕.
Count item by item: nine instances of “is.” The treatise does not report this number.
This kind of cumulative list led by the same word has already appeared once in this chapter—the seventeen benefits of virtue in the preceding section 〔T32 401a07–15〕 use the same sentence form and likewise do not report their number. The same method is used once to express the boundlessness of virtue’s benefits and once to express the many faces of a single term.
Among the nine items, “is freedom” has a variant: three witnesses read “freedom, undertaking the wholesome.” If the three-witness reading were followed, the literal wording of this item would change entirely and would repeat the next phrase, “for rightly undertaking wholesome dhammas.” Both readings are recorded without adjudication; the present text follows the base reading.
More Than Two Hundred Characters for the Bad, Four for the Good
We now come to what is most worth seeing in this section.
The author says, “For one complete in the several forms of conduct, there are again proper conduct and improper conduct” 〔T32 402b28–29〕—both proper and improper conduct are to be explained.
He then explains improper conduct.
First comes the wrong-livelihood route: giving bamboo staffs, giving flowers, leaves, or fruit, giving tooth sticks or providing bathing, peddling praise and blame, engaging in joking, flattering and pushing oneself forward, and dashing about at will to summon guests from afar—“Conduct such as this is prohibited by the Buddha and is called supporting oneself through wrong livelihood; this is improper conduct” 〔T32 402c03–04〕.
Next comes bodily improper conduct, beginning with “entering the Saṅgha with an arrogant mind” 〔T32 402c05〕 and proceeding item by item: jostling senior monks, rudely pushing oneself forward, sitting first in a high seat, leaning while seated and behaving frivolously, slapping someone on the shoulder and laughing and talking, wearing leather shoes while a senior monk goes barefoot, taking the higher path while an elder walks on the lower road, slighting and vexing others for various reasons, keeping the better thing for juniors while pushing the inferior thing on elders, burning wood in the bathhouse and closing the door without asking anyone, entering the water first, twisting and thrashing the body and displaying coarse behavior, entering another’s house out of sequence and observing no order in walking or sitting, playing with women and servant girls in a secluded place, and touching their heads.
Then comes verbal improper conduct: teaching the Dhamma without first consulting respected seniors, slapping someone on the shoulder while speaking, and entering a household to ask a woman her name and whether there is anything to eat.
The final sentence closes: “Every transgression of virtue is called improper conduct” 〔T32 402c18〕.
More than two hundred characters.
Then the author explains “proper conduct.”
“What is proper conduct? The reverse of improper conduct” 〔T32 402c18〕.
Four characters.
Only afterward does a separate positive account begin: having respect and a sense of shame, being accomplished in deportment and lacking nothing, guarding the faculties and regulating food, not sleeping during the first or last watch of the night, being accomplished in wisdom, having few desires and being content, not becoming intimate with worldly affairs but giving rise to a courageous mind, and developing deep respect for fellow students 〔T32 402c19〕 and following—about sixty characters.
More than two hundred against sixty, with the four-character “reverse of improper conduct” standing between them.
Why Is the Bad Written in Such Detail?
We must stop here and ask: in a book about keeping virtue, why are the things that should not be done written in such detail while the things that should be done are scarcely written at all?
The treatise itself gives the answer, in the position of its closing sentence.
“Every transgression of virtue is called improper conduct” 〔T32 402c18〕—this sentence stands at the end of the long list, not at its beginning.
Placed at the end, it means: clear transgressions can all be gathered in one sentence. Whatever is already contained in the precepts need not be listed; it is automatically improper conduct.
What, then, are the preceding two hundred-plus characters listing? Look back and it becomes clear: sitting first in a high seat, slapping someone on the shoulder while laughing and talking, burning wood in the bathhouse without asking, entering the water first, entering another’s house out of sequence, and touching a servant girl’s head—not one of these appears in the provisions of the Pātimokkha.
They do not transgress a precept, but they are improper conduct.
Thus this long list does not repeat the precepts; it supplies what the precepts cannot supply. What the precepts can list need not be listed here. What they cannot reach must be set out item by item, because readers will not think on their own that burning wood in the bathhouse without asking also counts as improper conduct.
Why, then, are four characters enough for “proper conduct”? Because it requires no supplement. Reverse every item above: do not act arrogantly, do not sit first in a high seat, do not slap shoulders while laughing and talking, ask before burning wood, and let others enter the water first. The author gives the key, “the reverse of improper conduct,” and the long list itself becomes a positive list.
This is the same method as the preceding section’s thirty-four dhammas, “one list used twice” (listed positively as obstacles; when reversed, they become causes of virtue), but here it is more thorough: there, the text at least says, “If these thirty-four dhammas are reversed, they are called causes of virtue”; here, it does not even repeat the number.
A Reading Method to Carry Away
One thing can therefore be carried away:
When this treatise describes the negative side in detail and the positive side briefly, first look for a sentence that says “the reverse of such-and-such.” If one is given, the long negative list is the complete positive content; read it by reversing each item, without waiting for the author to write the positive side.
Conversely, if a passage gives only the positive side and not the negative, do not assume the author has omitted something—he may regard that side as one readers can work out for themselves.
This treatise never fills out both sides. It always writes the side its readers would not think of.
The positive account at the end of this section—respect and a sense of shame, regulating food, few desires and contentment, deep respect for fellow students—is nevertheless written because these are not merely “not doing bad things.” They are another group of positive qualities that cannot be obtained by reversing improper conduct. It supplies what needs supplying and passes over in one sentence what does not; the boundary is drawn cleanly.
Improper Conduct Is Stated Three Times, and the Three Are Not the Same Thing
One more point must be counted clearly. This section actually speaks of “improper conduct” three times, and the three statements operate on different levels.
The first is wrong livelihood: “Conduct such as this is prohibited by the Buddha and is called supporting oneself through wrong livelihood; this is improper conduct” 〔T32 402c03–04〕—obtaining offerings by improper means.
The second is the two kinds, bodily and verbal: “Again, improper conduct is of two kinds: bodily improper conduct and verbal improper conduct” 〔T32 402c04〕—failures in deportment and bearing.
The third is “Every transgression of virtue is called improper conduct” 〔T32 402c18〕—whatever transgresses virtue.
The treatise does not connect the three with a single sentence and does not say which encompasses which. The three accounts stand side by side, each established in its own right.
A closer look shows that they truly cannot subsume one another. Supporting oneself through wrong livelihood need not violate a particular provision of the Pātimokkha; failures of deportment are even more often outside its provisions; and “every transgression of virtue” encompasses everything the first two do not reach. Only when the three nets overlap do they enclose the range of the term “improper conduct.”
This also explains why the third statement stands last rather than first. If it stood first, readers would think that improper conduct meant only transgressing a precept, and the first two nets would have been woven in vain. By standing last, it preserves the independence of the first two accounts.
A Name That Never Appears Again
Finally, record one thing visible only by counting.
The fifth group’s four items are virtue of Pātimokkha deportment, virtue of purity of livelihood, virtue of faculty deportment, and virtue cultivated in relation to conditions 〔T32 402b19–20〕.
The first three are unfolded: the first in this section and the next, and the second and third in one later unit each.
But after the name “virtue cultivated in relation to conditions” is stated, it never appears again.
The treatise does not say what it is or why it says no more. Later sections discuss “virtue in the practice of the four requisites.” The name is different, and the treatise does not explain whether they are the same thing.
This is recorded as given, without pairing or adjudicating on its behalf. What readers should remember is this: not every item stated by the treatise will necessarily be unfolded. A heading and its explanation may be separated by several sections, or they may never meet again. Only by counting how many items were stated and how many explained can one know whether one has read the whole or only a part.
A Variant Attached to That Key
One final note.
In the four characters translated “the reverse of improper conduct,” the character 反 has a variant—the Ming witness reads 及 〔T32 402c18〕.
If read as 及, “and,” the sentence ceases to make sense and the structure of the entire section collapses: the long list loses its positive use.
Moreover, the positive account that follows reverses the preceding improper conduct item by item—respect and a sense of shame answer arrogant self-advancement, regulating food answers grasping after better things, and deep respect for fellow students answers slighting and vexing others for various reasons. The text itself supports 反, “reverse.”
The present text follows the base reading 反; the variant is recorded without adjudication. This is the only variant in this section that changes how it is read; the other thirteen are differences of a single character and do not alter the number of items.
By the way, eleven of those fourteen notes are crowded into the short passage on bodily improper conduct 〔T32 402c01–402c13〕. Eleven variant readings in a passage of two hundred characters—what most readily changed in transmission was precisely this sort of concrete, minute description of deportment. This also shows from another side that the long list was copied with care throughout transmission, and repeatedly copied incorrectly.
Shi Huijing · Waken · The Path of Freedom · Pātimokkha Deportment and Conduct · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第一〈分別戒品〉，為「四種戒」第五組之首目所在：起於「復次戒有四種：波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒」〔T32 402b19–20〕，訖於「此謂為行」〔T32 402c22〕。底本一段〔T32 402b19–402c22〕。
一、科判定位
底本一段不分，內含五轉：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 第五組四目（第一轉） | 「復次戒有四種：波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒」〔T32 402b19–20〕 |
| 首目之定義（第二轉） | 「於此比丘波羅提木叉威儀所覆住行，行處具足，畏於細罪，正受學可學戒」〔T32 402b21–23〕 |
| 波羅提木叉之義（第三轉） | 「波羅提木叉者，是戒是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面」〔T32 402b24–26〕·「不越身口業，是威儀所覆者」〔T32 402b26–27〕 |
| 非行（第四轉） | 「眾行具足者，復有行、有非行」〔T32 402b28–29〕…「一切犯戒此謂非行」〔T32 402c18〕 |
| 行（第五轉·段末） | 「云何為行？反於非行」〔T32 402c18〕·「復次比丘有恭敬慚愧，成就威儀無所乏少」〔T32 402c19〕…「此謂為行」〔T32 402c22〕 |
單元界與問答界之相合：起於第五組之標，訖於「行」之收；其下即「行處者，謂有行處、有非行處」〔T32 402c22–23〕，為次單元之始。第二轉之定義列四事（威儀所覆·行處具足·畏於細罪·正受學可學），本段唯釋其前二事之半——「行處」「畏細罪」「正受學可學」三事之釋在次單元，切點落在定義與其逐事之釋之間。段內無自答文中間切斷者。
全段定位錨
〔T32, 402b19–402c22〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 第五組四目 | 波羅提木叉威儀戒·命清淨戒·根威儀戒·緣修戒〔T32 402b19–20〕 | 四目之展開各佔一單元以上：首目在本段與次單元，第二·第三目在其後單元，第四目（緣修戒）之名不復出——照錄不代補 |
| 首目之定義 | 「於此比丘波羅提木叉威儀所覆住行，行處具足，畏於細罪，正受學可學戒」〔T32 402b21–23〕 | 一句列四事，其下逐事為釋而跨二單元 |
| 此者·比丘者 | 「此者，於此師法。比丘者，有凡夫善」〔T32 402b23〕以下 | 逐字釋定義中之二詞；「比丘」一目下復出「有學無學不動法」 |
| 波羅提木叉之義 | 「是戒是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面」〔T32 402b24–26〕 | 逐目實數九（是戒·是起·是初·是行·是護·是威儀·是脫·是無縛·是諸法面）；論文不出其數——照錄不代計。「脫」字有校記（見目三），三本作「脫受善」 |
| 威儀所覆 | 「不越身口業，是威儀所覆者」〔T32 402b26–27〕 | 逐字回釋定義中之語；其下「護四威儀」不更釋 |
| 非行之三面 | 一「如此諸行佛之所制，謂邪命自活，此為非行」〔T32 402c03–04〕；二「復次二種非行：身、口非行」〔T32 402c04〕；三「一切犯戒此謂非行」〔T32 402c18〕 | 非行凡三說：邪命自活一·身口二種一·一切犯戒一。第三說一語即收盡明白之犯戒，而前二說所列者皆非戒條所收之舉止——照錄不代併 |
| 身非行 | 自「以陵慢心往至僧中」〔T32 402c05〕至〔T32 402c18〕 | 逐事而列，凡十餘事；所列多屬威儀進退之細（先坐上位·拍肩笑語·浴室燒薪·水邊先入·超越前後）。此段校記獨多（見目三），凡十一條 |
| 口非行 | 〔T32 402c14〕以下 | 三事：不諮宿望輒自說法·拍肩而語·入他家顧問女人 |
| 行 | 「云何為行？反於非行」〔T32 402c18〕；「復次比丘有恭敬慚愧，成就威儀無所乏少」〔T32 402c19〕以下，收作「此謂為行」〔T32 402c22〕 | 正面之釋唯「反於非行」四字，其後另起一段正說；與非行之長列相較，詳略懸殊。「反」字有校記（見目三），明本作「及」 |
三、校記與異讀
本段範圍內大正藏校記十四處，均誌而不改；其中一處為校本訂正之讀，本文從訂正（詳下）：
| 錨 | 底本／本文之讀 | 異讀 | 見證 |
|---|---|---|---|
| 402b25 | 脫（是脫、是無縛） | 脫受善 | 【宋】【元】【明】 |
| 402b26 | 越（不越身口業） | 起 | 【宋】【元】【明】【宮】 |
| 402c01 | 杖（或施杖竹） | 材／林 | 【宋】【元】【宮】作材·【明】作林（覆出＊） |
| 402c03 | 賓（遠招會賓） | 賞 | 【宋】【元】【明】【宮】 |
| 402c05 | 陵（以陵慢心） | 淩 | 【宋】【元】【明】【宮】 |
| 402c06 | 佷（叨佷自前） | 很 | 【宋】【元】【明】【宮】 |
| 402c06 | 猗（或猗或行） | 倚 | 【宋】【元】【明】【宮】（覆出＊） |
| 402c07 | 排（或坐猗排調） | 俳 | 【宋】【元】【明】【宮】（覆出＊） |
| 402c09 | 劣（推劣與長） | 幼 | 【宋】【元】【明】 |
| 402c11 | 矯（矯身擊搏） | 嬌 | 【CB】訂正／【大】原讀 |
| 402c11 | 擊（矯身擊搏） | 繫 | 【明】 |
| 402c12 | 弄（戲弄女人） | 善 | 【宋】【元】【明】【宮】 |
| 402c13 | 僮（諸僮女） | 童 | 【宋】【元】【明】【宮】 |
| 402c18 | 反（反於非行） | 及 | 【明】 |
訂正之讀一條（本文不從大正）：402c11——大正作「嬌身擊搏」，校本訂正作「矯身擊搏」，宮宋元明四本同校本。本文從訂正之讀。
誌錄不判三事：
- 402c18「反」明本作「及」——此條關乎文義：作「反」則「行」之界說即非行之反面，作「及」則語不可通。而下文「復次比丘有恭敬慚愧」以下所列，逐事正為前段非行之反（恭敬慚愧對陵慢、節飲食對貪食、深生敬重對輕惱）。傾向從碑面作「反」；並錄不判。
- 402b25「脫」三本作「脫受善」——若從三本則九目之第七目字面全異，且與下文「為正受善法」之語重；並錄不判，本文從碑面。
- 402c01「杖」宋元宮作「材」、明作「林」——三本三讀；本條為覆出＊條，其本條同繫此讀。並錄不判，本文從碑面。
身非行段校記獨多：自 402c01 至 402c13 凡十一條，佔本段十四條之大半——皆為單字之異（陵／淩·佷／很·猗／倚·排／俳·劣／幼·弄／善·僮／童等），不涉列目之增減。誌其實而不代判其故。
校本零命中二項：本段缺字（造字）零命中；行內夾註零命中。
四、論主引據
本段引據零命中：全段無「如佛說」「如世尊說」「如阿毘曇說」等引式。「如此諸行佛之所制」〔T32 402c03〕唯言其為佛所制，不出所引之文——照錄不作引據計。查而無獲，如實記之。
五、譬喻·修辭
- 本段無譬：全段一喻不立。
- 一句列四事而逐事跨節為釋〔T32 402b21–23〕：定義列威儀所覆·行處具足·畏於細罪·正受學可學四事，本段唯釋其前者，餘三事之釋在次單元。
- 同句式之疊列〔T32 402b24–26〕：波羅提木叉之義九目皆以「是」領起，中不夾釋。
- 非行三說而不相攝〔T32 402c03–04·402c04·402c18〕：邪命自活·身口二種·一切犯戒。
- 詳略懸殊〔T32 402c05–402c22〕：非行逐事而列凡十餘事，「行」之正面之釋唯「反於非行」四字＋一段正說。
- 所列多屬非戒條所收之細：先坐上位·拍肩笑語·浴室燒薪·水邊先入·超越前後·摩觸其首——與「一切犯戒此謂非行」一語所收者不同層。
六、章內互讀
- 前指：「四種戒」之前四組在前單元〔T32 402a25–402b19〕，本段為其第五組——「四種」之標出於 401b13，其釋跨本品第三至第八單元。
- 前指：本段「或施杖竹，或施花葉果實，或施楊枝澡浴」〔T32 402c01〕之目，與其後「命清淨戒」單元之邪命列〔T32 403b04〕字面幾同而所繫之目不同（此繫非行、彼繫邪命）——論文不自繫，誌其實而不代判。
- 後指：定義中之「行處具足」「畏於細罪」「正受學可學」三事，其釋在次單元〔T32 402c22–403a15〕。
- 後指：第五組之「命清淨戒」「根威儀戒」在其後單元〔T32 403a16·403b08〕；「緣修戒」之名不復出——誌其實，不代補。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This passage comes from fascicle one, Chapter on the Analysis of Virtue, of the Path of Freedom, and contains the first item of the fifth group of “four kinds of virtue”: it begins with “Again, virtue is of four kinds: virtue of Pātimokkha deportment, virtue of purity of livelihood, virtue of faculty deportment, and virtue cultivated in relation to conditions” 〔T32 402b19–20〕 and ends with “This is called proper conduct” 〔T32 402c22〕. The base text comprises one paragraph 〔T32 402b19–402c22〕.
1. Taxonomic Location
The base text is one undivided paragraph containing five turns:
| Section | Exact opening and closing words of the source, each with its anchor |
|---|---|
| The fifth group’s four items (first turn) | “Again, virtue is of four kinds: virtue of Pātimokkha deportment, virtue of purity of livelihood, virtue of faculty deportment, and virtue cultivated in relation to conditions” 〔T32 402b19–20〕 |
| Definition of the first item (second turn) | “Here, a bhikkhu abides and conducts himself encompassed by Pātimokkha deportment, is complete in proper resort, fears even minor offenses, and rightly undertakes the virtue of training in what can be trained” 〔T32 402b21–23〕 |
| Meaning of Pātimokkha (third turn) | “Pātimokkha is virtue, arising, beginning, conduct, protection, deportment, freedom, freedom from bonds, and the face of all dhammas” 〔T32 402b24–26〕 · “Not transgressing bodily and verbal action is what is meant by being encompassed by deportment” 〔T32 402b26–27〕 |
| Improper conduct (fourth turn) | “For one complete in the several forms of conduct, there are again proper conduct and improper conduct” 〔T32 402b28–29〕 … “Every transgression of virtue is called improper conduct” 〔T32 402c18〕 |
| Proper conduct (fifth turn, end of the paragraph) | “What is proper conduct? The reverse of improper conduct” 〔T32 402c18〕 · “Again, a bhikkhu has respect and a sense of shame, is accomplished in deportment and lacks nothing” 〔T32 402c19〕 … “This is called proper conduct” 〔T32 402c22〕 |
Correspondence between the unit boundary and the question-and-answer boundary: the unit begins with the heading of the fifth group and ends with the close of “proper conduct.” Immediately below comes “Proper resort means that there are proper resort and improper resort” 〔T32 402c22–23〕, the beginning of the next unit. The definition in the second turn lists four things (encompassed by deportment · complete in proper resort · fearing minor offenses · rightly undertaking the training in what can be trained), but this passage explains only the first and half of the second—the explanations of “proper resort,” “fear of minor offenses,” and “rightly undertaking the training in what can be trained” are in the next unit. The cut therefore falls between the definition and its item-by-item explanation. No answer within the paragraph is cut in the middle.
Anchor locating the whole passage
〔T32, 402b19–402c22〕
2. Terms and Renderings, Each Tied Verbatim to Its Anchor
| Term | Use in this passage | Checkable connection within the chapter |
|---|---|---|
| The fifth group’s four items | Virtue of Pātimokkha deportment · virtue of purity of livelihood · virtue of faculty deportment · virtue cultivated in relation to conditions 〔T32 402b19–20〕 | The unfolding of the four items occupies at least one unit each: the first is in this passage and the next, the second and third in later units, while the name of the fourth, “virtue cultivated in relation to conditions,” does not occur again—recorded without supplying on the treatise’s behalf |
| Definition of the first item | “Here, a bhikkhu abides and conducts himself encompassed by Pātimokkha deportment, is complete in proper resort, fears even minor offenses, and rightly undertakes the virtue of training in what can be trained” 〔T32 402b21–23〕 | One sentence lists four things, which are then explained item by item across two units |
| “Here” · “bhikkhu” | “Here means within the teaching of this teacher. Bhikkhu means one possessing the wholesome qualities of an ordinary person” 〔T32 402b23〕 and following | Verbatim explanations of two words in the definition; under “bhikkhu” the passage further gives “trainees, those beyond training, and those of immovable dhamma” |
| Meaning of Pātimokkha | “Is virtue, arising, beginning, conduct, protection, deportment, freedom, freedom from bonds, and the face of all dhammas” 〔T32 402b24–26〕 | An item-by-item count yields nine (virtue · arising · beginning · conduct · protection · deportment · freedom · freedom from bonds · face of all dhammas); the treatise does not give the number—recorded without counting on its behalf. The character 脫, “freedom,” has a note (see section 3); three witnesses read 脫受善, “freedom, undertaking the wholesome” |
| Encompassed by deportment | “Not transgressing bodily and verbal action is what is meant by being encompassed by deportment” 〔T32 402b26–27〕 | Verbatim explanation of the phrase in the definition; “guards the four deportments” immediately below is not explained further |
| Three faces of improper conduct | First, “Conduct such as this is prohibited by the Buddha and is called supporting oneself through wrong livelihood; this is improper conduct” 〔T32 402c03–04〕; second, “Again, improper conduct is of two kinds: bodily improper conduct and verbal improper conduct” 〔T32 402c04〕; third, “Every transgression of virtue is called improper conduct” 〔T32 402c18〕 | Improper conduct is stated three times: wrong livelihood once · the two bodily and verbal forms once · every transgression once. The third statement gathers clear transgressions in one sentence, while what the first two list consists of behavior not covered by specific provisions—recorded without merging them |
| Bodily improper conduct | From “entering the Saṅgha with an arrogant mind” 〔T32 402c05〕 to 〔T32 402c18〕 | Listed item by item, more than ten acts; most concern fine points of deportment (sitting first in a high seat · slapping shoulders and laughing · burning wood in the bathhouse · entering the water first · passing others out of sequence). This span has an exceptional number of textual notes (see section 3), eleven in all |
| Verbal improper conduct | 〔T32 402c14〕 and following | Three acts: teaching without first consulting respected seniors · slapping someone on the shoulder while speaking · entering another’s house and asking a woman questions |
| Proper conduct | “What is proper conduct? The reverse of improper conduct” 〔T32 402c18〕; “Again, a bhikkhu has respect and a sense of shame, is accomplished in deportment and lacks nothing” 〔T32 402c19〕 and following, closing with “This is called proper conduct” 〔T32 402c22〕 | Its positive explanation consists only of the four characters “the reverse of improper conduct,” after which a separate positive account begins; compared with the long list of improper conduct, the disparity in detail is pronounced. The character 反, “reverse,” has a note (see section 3); the Ming witness reads 及, “and” |
3. Textual Notes and Variant Readings
Within this passage, the Taishō edition has fourteen textual notes, all recorded without alteration; one of them is a corrected reading adopted by the present text (see below):
| Anchor | Base/present reading | Variant | Witnesses |
|---|---|---|---|
| 402b25 | 脫, “freedom” (“is freedom, is freedom from bonds”) | 脫受善, “freedom, undertaking the wholesome” | 【宋】【元】【明】 |
| 402b26 | 越, “transgress” (“not transgressing bodily and verbal action”) | 起, “arise” | 【宋】【元】【明】【宮】 |
| 402c01 | 杖, “staff” (“perhaps giving bamboo staffs”) | 材, “timber” / 林, “wood” | 【宋】【元】【宮】 read 材 · 【明】 reads 林 (duplicated＊) |
| 402c03 | 賓, “guests” (“summon guests from afar”) | 賞, “reward” | 【宋】【元】【明】【宮】 |
| 402c05 | 陵, “arrogant” (“with an arrogant mind”) | 淩 | 【宋】【元】【明】【宮】 |
| 402c06 | 佷, “rude” (“rudely push himself forward”) | 很 | 【宋】【元】【明】【宮】 |
| 402c06 | 猗, “lean” (“whether leaning or walking”) | 倚 | 【宋】【元】【明】【宮】 (duplicated＊) |
| 402c07 | 排, “frivolous” (“leaning while seated and behaving frivolously”) | 俳 | 【宋】【元】【明】【宮】 (duplicated＊) |
| 402c09 | 劣, “inferior” (“push the inferior thing on an elder”) | 幼, “young” | 【宋】【元】【明】 |
| 402c11 | 矯, “twist” (“twisting the body and thrashing”) | 嬌, “delicate” | 【CB】 correction / 【大】 original reading |
| 402c11 | 擊, “strike” (“twisting the body and thrashing”) | 繫, “bind” | 【明】 |
| 402c12 | 弄, “play with” (“playing with women”) | 善, “good” | 【宋】【元】【明】【宮】 |
| 402c13 | 僮, “servant” (“servant girls”) | 童, “child” | 【宋】【元】【明】【宮】 |
| 402c18 | 反, “reverse” (“the reverse of improper conduct”) | 及, “and” | 【明】 |
One corrected reading (the present text does not follow the Taishō): 402c11—the Taishō reads 嬌身擊搏, “delicately moving the body and thrashing,” while the collated text corrects it to 矯身擊搏, “twisting the body and thrashing”; the Gong, Song, Yuan, and Ming witnesses agree with the collated text. The present text follows the corrected reading.
Three matters recorded without adjudication:
- At 402c18, the Ming witness reads 及, “and,” for 反, “reverse”—this variant affects the meaning: with 反, the definition of proper conduct is the opposite of improper conduct; with 及, the sentence cannot be construed. The following list beginning “Again, a bhikkhu has respect and a sense of shame” reverses the preceding improper conduct item by item (respect and a sense of shame answer arrogance; regulated eating answers grasping after food; deep respect answers slighting others). The reading of the engraved base, 反, “reverse,” is preferable; both are recorded without adjudication.
- At 402b25, three witnesses read 脫受善, “freedom, undertaking the wholesome,” for 脫, “freedom”—if the three-witness reading were followed, the literal wording of the seventh of nine items would change entirely and repeat the following “for rightly undertaking wholesome dhammas.” Both are recorded without adjudication; the present text follows the engraved base.
- At 402c01, the Song, Yuan, and Gong witnesses read 材, “timber,” for 杖, “staff,” while the Ming reads 林, “wood”—three readings in three witness groups; this is a duplicated＊ note, and the duplicate carries the same readings. Both are recorded without adjudication; the present text follows the engraved base.
The passage on bodily improper conduct has an exceptional number of notes: from 402c01 through 402c13 there are eleven notes, more than half of the fourteen in this passage—all are single-character variants (陵/淩 · 佷/很 · 猗/倚 · 排/俳 · 劣/幼 · 弄/善 · 僮/童 and others) and do not add or remove items from the list. The fact is recorded without adjudicating its cause.
Two categories have zero hits in the collated text: missing characters (gaiji), zero hits; inline notes, zero hits.
4. Citations Made by the Treatise’s Author
There are zero citations in this passage: it contains no formula such as “as the Buddha said,” “as the Blessed One said,” or “as the Abhidhamma says.” “Conduct such as this is prohibited by the Buddha” 〔T32 402c03〕 says only that it was prohibited by the Buddha and supplies no cited text—it is recorded without counting it as a citation. The search found nothing, and that result is recorded as it stands.
5. Simile and Rhetoric
- No simile in this passage: the entire passage establishes no simile.
- One sentence lists four things, and their item-by-item explanation crosses the unit boundary 〔T32 402b21–23〕: the definition lists being encompassed by deportment, completeness in proper resort, fear of minor offenses, and rightly undertaking the training in what can be trained; this passage explains only the first, and the other three are explained in the next unit.
- A cumulative list with the same sentence form 〔T32 402b24–26〕: all nine meanings of Pātimokkha are led by “is,” with no explanation inserted among them.
- Three accounts of improper conduct that do not subsume one another 〔T32 402c03–04·402c04·402c18〕: supporting oneself through wrong livelihood · the two bodily and verbal forms · every transgression of virtue.
- A pronounced disparity in detail 〔T32 402c05–402c22〕: improper conduct is listed item by item in more than ten acts, while its positive explanation is only the four characters “the reverse of improper conduct” plus one positive paragraph.
- Much of the list concerns fine behavior not covered by specific provisions: sitting first in a high seat · slapping shoulders and laughing · burning wood in the bathhouse · entering the water first · passing others out of sequence · touching someone’s head—a different level from what is gathered by the one sentence “Every transgression of virtue is called improper conduct.”
6. Cross-Readings Within the Chapter
- Backward: the preceding unit contains the first four groups of “four kinds of virtue” 〔T32 402a25–402b19〕, and this passage is the fifth—the heading “four kinds” appears at 401b13, and its explanation extends from the third through the eighth units of this chapter.
- Backward: this passage’s “giving bamboo staffs, giving flowers, leaves, or fruit, and giving tooth sticks or providing bathing” 〔T32 402c01〕 is almost word for word the same as the later list under “virtue of purity of livelihood” 〔T32 403b04〕, but is attached to a different item (here, improper conduct; there, wrong livelihood)—the treatise does not connect them; the fact is recorded without adjudication.
- Forward: the explanations of the definition’s “complete in proper resort,” “fear of minor offenses,” and “rightly undertaking the training in what can be trained” are in the next unit 〔T32 402c22–403a15〕.
- Forward: the fifth group’s “virtue of purity of livelihood” and “virtue of faculty deportment” are in later units 〔T32 403a16·403b08〕; the name “virtue cultivated in relation to conditions” does not recur—the fact is recorded without supplying on the treatise’s behalf.
7. Transmission
Questions concerning the author, translator, and transmission are not adjudicated within this apparatus.
Shi Huijing · Waken · The Path of Freedom · Pātimokkha Deportment and Conduct · Apparatus · Summer 2026