解脫道論 四種受用與戒清淨
〈分別戒品〉九節，前面八節裡有六節一個譬喻也沒有。
本節有十三個。
過患段六個：猶如屎尿為人所憎惡、如模範等少有所堪、如瘀泥等於現未來無所饒益、如盜賊在獄中而心不樂於聖、如旃陀羅無欲於王位、猶如糞火。
護戒段七個：如螞蟻守卵、如犛牛愛惜其尾、如護一個獨子、如護一隻眼睛、如巫師護身、如貧人護寶、如航海的人護船。
一節的譬喻，比前面八節加起來還多一倍。
為什麼留到品末？
前面八節在做的事是「分」——二分十組、三分八組、四分四組、非行三說、邪命五目、八行四觀。分類要的是界線清楚，譬喻會把界線弄糊。
本節在做的事是「勸」。稱量過患要人怕，稱量功德要人信。怕與信不是靠分類建立的，是靠想像建立的。
分的時候不用喻，勸的時候只用喻。
而護戒那七個喻，次序也不是隨意的：卵、尾、子、眼、身、寶、船——所守的東西一路加重。螞蟻護的是身外之物，犛牛護的是身上一部分，然後是獨子、眼睛、整個身、全部身家；最後是船，而在海上，船就是命。
七個堆到最後，論主收一句：這些護當中，我所修的戒最該護。
堆七個喻，是為了說「還不夠」。
全品的最後一句是：這樣受持，心被擁衛；安住禪定，戒得守護。
護戒的人，心反過來被護。
而「安住禪定」四個字，正指向下一品——戒講完了，路接到禪那邊去。
Of the nine sections in the “Chapter on the Analysis of Virtue,” six of the first eight contain no simile at all.
This section has thirteen.
Six in the passage on dangers: hated as excrement and urine are hated, like a mould that is fit for little, like stagnant mud that brings no benefit now or in the future, like a thief in prison whose mind takes no joy in what is noble, like a caṇḍāla with no desire for kingship, and like a dung fire.
Seven in the passage on guarding virtue: as ants guard their eggs, as a yak cherishes its tail, as one guards an only child, as one guards a single eye, as a sorcerer guards the body, as a poor person guards treasure, and as a seafarer guards a ship.
This one section has twice as many similes as the preceding eight sections combined.
Why were they saved for the end of the chapter?
The work done by the preceding eight sections is “analysis”: ten twofold groups, eight threefold groups, four fourfold groups, three accounts of improper conduct, five items of wrong livelihood, and eight practices gathered into four contemplations. Classification requires clear boundaries, while similes can blur them.
The work done by this section is “exhortation.” Weighing dangers is meant to make a person afraid; weighing qualities is meant to inspire faith. Fear and faith are established not through classification but through imagination.
When analysing, no similes; when exhorting, only similes.
The order of the seven similes for guarding virtue is not arbitrary either: eggs, tail, child, eye, body, treasure, ship—what is guarded grows heavier throughout the sequence. Ants guard something outside their bodies; a yak guards one part of its body; then come an only child, an eye, the whole body, and all one’s possessions; last comes the ship, and at sea the ship is one’s life.
When all seven have been piled up, the author gathers them into one sentence: among all these forms of guarding, the virtue I practise should be guarded above all.
The seven similes are piled up to say, “still not enough.”
The final sentence of the whole chapter is this: undertaking it in this way, the mind is surrounded and defended; abiding in meditative concentration, virtue is guarded.
The person who guards virtue finds that the mind, in turn, is guarded.
And the words “abiding in meditative concentration” point directly to the next chapter. Virtue has been explained; the path now joins the road toward jhāna.
Shi Huijing · Waken · The Path of Freedom · Four Kinds of Use and the Purification of Virtue · 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〉「四種受用與戒清淨」· 大正藏 T32n1648〔起 T32 0403c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0403c〕
先師所說四種受用，謂盜受用、負債受用、家財受用、主受用。云何盜受用？謂犯戒人受用。云何負債受用？謂無慚無愧邪命人受用。云何家財受用？謂精進人受用。云何為主受用？謂聖人受用。復有二種受用，謂穢污受用、清白受用。云何污穢？有慚愧人而不能觀，是名污穢。云何清白？有慚愧人觀知自節，有厭惡想，此謂清白。以清白故，常當修習。四事可知。此謂修行四事戒。於是律儀戒者，以深信應令滿。命清淨戒者，以深精進應令滿。根威儀戒者，以深信應令滿。修行四事者，以深慧應令滿。於此命清淨戒，是隨從律儀。何以故？不為壽命而斷。諸事安者，所作得身口業威儀。此二種戒，是隨從根威儀。何以故？謂於善以守護心。善守護身口業，修行四事，是根威儀。何以故？已知集相依處，違厭正念正定如此。世尊所說：若有比丘，能知揣食及知五欲，具足於此律儀及命清淨，是戒陰所攝，根律儀戒是定陰所攝，修行四事戒是慧陰所攝。何者令受戒清淨？若比丘初受禪法，於七聚中觀於自身，若具犯波羅夷，斷比丘法，住不具足戒。若住具足戒，當得勝法。是先師所說。若見犯僧伽婆尸沙，以眾事懺悔。若見犯餘罪，於其所犯向一人懺。若見犯邪命，於其所犯作相應懺，如此悔已我不更作。見如是受持犯根威儀及修行四事，我不更作。若受持者，當得未來勝上威儀。彼人如是從清淨戒，所有身口業可作現作。當觀彼彼作善除惡，當觀朝夕住清淨戒。若如是者令戒清淨。何戒清淨相者？成相應，及諸煩惱不起退悔，得定成滿，謂清淨相戒。幾行住者？以二戒住：一稱量犯戒過患、二稱量戒功德。何等稱量過患？若人犯戒成非功德，成諸惡處畏於四眾，疑難智人有戒棄避，不可教禪，天人鄙穢、眾所憎薄，思所犯戒，見人讚歎持戒功德心悔不信，於四眾中每生忿諍，於其親友多起嫌怨，背有戒人成惡朋黨，不復堪得殊勝定法，雖假嚴飾而故醜陋。猶如屎尿人所憎惡，如模範等尠有所堪，如瘀泥等於現未來無所饒益，常生憂悴。若已作罪追生慚悔心不安隱，如盜在獄心不樂聖，如旃陀羅無欲王位。其有聞慧樂說功德，人不貴敬，猶如糞火。生不如處、死時惛忘，神行惡道。如此等過是可稱量，若變此惡成戒功德亦可稱量。如是稱量。其犯戒者，心意沮屈、情志退散。其有戒者，唯深精進，倍生信敬，成精進人、成信敬人，一心護戒如蟻守卵、如犛牛愛尾、如護一子、如護一眼、如巫師護身、如貧人護寶、如海師護舶，此諸護中我所修戒最應敬護。如是受持心被擁衛，安住禪定戒得守護。
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.
先師所說：四種受用
先師所說有四種受用：盜受用、負債受用、家財受用、主受用。
什麼是盜受用？就是犯戒的人受用。
什麼是負債受用？就是無慚無愧、邪命的人受用。
什麼是家財受用？就是精進的人受用。
什麼是主受用？就是聖人受用。
二種受用
復有二種受用：穢污受用、清白受用。
什麼是污穢？有慚愧的人而不能觀，這叫污穢。
什麼是清白？有慚愧的人，觀而知自節，有厭惡想——這叫清白。
這裡照原樣記一件事：二目的主語都是「有慚愧人」，其別唯在能觀與不能觀。這裡不代為增。
因為清白的緣故，常當修習。四事可知。這就叫作修行四事戒。
四戒各以何令滿
於是，律儀戒的，以深信應令滿；命清淨戒的，以深精進應令滿；根威儀戒的，以深信應令滿；修行四事的，以深慧應令滿。
這裡照原樣記一件事：四戒之中，律儀戒與根威儀戒都用「深信」，其餘二戒各用「深精進」「深慧」。四目而三法，「深信」重出。這裡不代為改。
隨從關係
於此命清淨戒，是隨從律儀。何以故？不為壽命而斷。諸事安的，所作得身口業威儀。
此二種戒，是隨從根威儀。何以故？就是於善以守護心。
善守護身口業、修行四事，是根威儀。何以故？已知集相依處，違厭正念正定如此。
世尊所說：三陰所攝
世尊所說：若有比丘，能知揣食及知五欲，具足於此律儀及命清淨——這是戒陰所攝；根律儀戒是定陰所攝；修行四事戒是慧陰所攝。
什麼令受戒清淨
什麼令受戒清淨？若比丘初受禪法，於七聚之中觀察自身。
若確實犯了波羅夷，就斷了比丘法，住於不具足戒；若住具足戒，當得勝法——這是先師所說。
若見犯僧伽婆尸沙，以眾事懺悔。若見犯其餘的罪，就其所犯向一人懺。若見犯邪命，就其所犯作相應的懺；這樣悔過之後，我不再作。
見到這樣受持——犯根威儀及修行四事，我不再作。若能受持，當得未來勝上的威儀。
那人這樣從清淨戒，所有身口業可作的、現在作；當觀察那些作善除惡，當觀察朝夕住於清淨戒。若能這樣，就令戒清淨。
戒清淨相
什麼是戒清淨相？成就相應，以及諸煩惱不起退悔，得定成滿——這叫清淨相戒。
幾行而住：二戒住
幾行而住？以二戒住：一是稱量犯戒的過患，二是稱量戒的功德。
什麼是稱量過患？
若人犯戒，就成非功德，成諸惡處，畏於四眾，被有智慧的人疑難，有戒的人棄避，不可教禪，天人鄙穢、眾所憎薄；思及所犯的戒，見人讚歎持戒功德就心悔不信；在四眾之中每每生起忿諍，對親友多起嫌怨，背離有戒的人而成惡朋黨，不再堪得殊勝的定法；雖然假借嚴飾而仍然醜陋。
猶如屎尿為人所憎惡，如模範等少有所堪，如瘀泥等於現在未來無所饒益，常生憂悴。
若已作罪，追生慚悔、心不安隱，如盜賊在獄中而心不樂於聖，如旃陀羅無欲於王位。他縱有聞慧、樂說的功德，人也不貴敬，猶如糞火。生的時候不如處，死的時候惛忘，神識行於惡道。
像這些過失，是可以稱量的；若把這些惡反過來，成為戒的功德，也可以稱量。像這樣稱量。
護戒七喻
那犯戒的人，心意沮屈、情志退散。那有戒的人，唯深深精進，倍生信敬，成為精進的人、成為信敬的人。
一心護戒，如螞蟻守卵、如犛牛愛惜其尾、如護一個獨子、如護一隻眼睛、如巫師護身、如貧人護寶、如航海的人護船——這些護當中，我所修的戒最應敬護。
這樣受持，心被擁衛；安住禪定，戒得守護。
七個譬喻連下，逐一實數。加上前面過患段的六個，本節共十三個譬喻。論文不出這個數，這裡照原樣錄，不代為計。
〈分別戒品〉到此為止；其下即〈頭陀品〉。論文不另加一句「已竟」的收語。
The Former Teachers’ Teaching: Four Kinds of Use
The former teachers spoke of four kinds of use: use as a thief, use as a debtor, use as an inheritance, and use as a master.
What is use as a thief? It is use by a person who transgresses virtue.
What is use as a debtor? It is use by a person without conscience or moral shame who engages in wrong livelihood.
What is use as an inheritance? It is use by a person who is energetic.
What is use as a master? It is use by a noble person.
Two Kinds of Use
There are further two kinds of use: defiled use and pure use.
What is defilement? A person who has conscience and moral shame but cannot contemplate: this is called defilement.
What is purity? A person who has conscience and moral shame, contemplates and knows self-restraint, and has a perception of revulsion: this is called purity.
One thing is recorded here exactly as it stands: the subject of both items is “a person who has conscience and moral shame,” and the only difference is the ability or inability to contemplate. Nothing is added here.
Because it is pure, one should always practise it. The four requisites can be known. This is called the practice of virtue in the use of the four requisites.
How Each of the Four Virtues Is Fulfilled
Thus, the virtue of restraint should be fulfilled through deep faith; the virtue of purified livelihood should be fulfilled through deep energy; the virtue of restraint of the faculties should be fulfilled through deep faith; and the practice of the four requisites should be fulfilled through deep wisdom.
One thing is recorded here exactly as it stands: among the four virtues, both the virtue of restraint and the virtue of restraint of the faculties use “deep faith,” while the other two respectively use “deep energy” and “deep wisdom.” There are four items but three qualities, and “deep faith” occurs twice. No change is made here.
Relations of Following
Here the virtue of purified livelihood follows restraint. Why? Because it is not broken for the sake of one’s life. When all matters are secure, what is done acquires the deportment of bodily and verbal action.
These two kinds of virtue follow restraint of the faculties. Why? Because the mind is guarded with respect to the wholesome.
Properly guarding bodily and verbal action and practising with the four requisites are restraint of the faculties. Why? Having known the locus on which the characteristic of arising depends, one turns against it in revulsion; such are right mindfulness and right concentration.
The Blessed One’s Teaching: Included in the Three Aggregates
The Blessed One said: if a bhikkhu can know morsel food and know the five sensual desires, and is fulfilled in this restraint and purity of livelihood, this is included in the aggregate of virtue; the virtue of restraint of the faculties is included in the aggregate of concentration; and the virtue of practising with the four requisites is included in the aggregate of wisdom.
What Purifies the Virtue One Has Undertaken
What purifies the virtue one has undertaken? When a bhikkhu first undertakes a method of jhāna, he examines himself among the seven classes of offences.
If he has indeed committed a pārājika offence, the state of a bhikkhu is severed and he abides without complete virtue; if he abides in complete virtue, he should attain a higher quality—this is what the former teachers said.
If he sees that he has committed a saṅghāvaśeṣa offence, he confesses through an act of the community. If he sees that he has committed any other offence, he confesses that offence to one person. If he sees that he has engaged in wrong livelihood, he makes the corresponding confession for what he has done. Having repented in this way, “I shall not do it again.”
Seeing transgressions in restraint of the faculties and in the practice of the four requisites, he undertakes in the same way, “I shall not do it again.” If he can maintain this undertaking, he will attain a higher deportment in the future.
Proceeding in this way from purified virtue, that person does in the present whatever bodily and verbal actions can be done. He should examine each instance of doing good and removing evil, and morning and evening should examine whether he abides in purified virtue. If he does so, he purifies virtue.
The Characteristic of Purified Virtue
What is the characteristic of purified virtue? Accomplishment in accordance, the defilements not arising, the absence of regret, and the fulfilment of concentration: this is called virtue with the characteristic of purity.
Through How Many Practices Does It Abide? Virtue Abides through Two
Through how many practices does it abide? Virtue abides through two: first, weighing the dangers of transgressing virtue; second, weighing the qualities of virtue.
What is weighing the dangers?
If a person transgresses virtue, he is without merit and falls into evil circumstances. He fears the four assemblies, is challenged by people with wisdom and shunned by people of virtue, and cannot be instructed in jhāna. Devas and humans despise him, and the community holds him in contempt. When he thinks of the virtue he has transgressed and sees others praise the qualities of keeping virtue, remorse and disbelief arise in his mind. Among the four assemblies he repeatedly gives rise to anger and contention; toward his relatives and friends he often gives rise to resentment; he turns his back on people of virtue and joins a band of bad companions. He is no longer fit to attain an excellent state of concentration. Though he borrows fine adornments, he remains ugly.
He is hated as excrement and urine are hated; like a mould, he is fit for little; like stagnant mud, he brings no benefit either now or in the future. He constantly gives rise to anxiety and dejection.
If he has committed an offence, shame and remorse arise afterwards and his mind is not at ease. He is like a thief in prison whose mind takes no joy in what is noble, or like a caṇḍāla with no desire for kingship. Even if he possesses the qualities of learning, wisdom, and eloquence, people do not esteem or respect him; he is like a dung fire. At birth he goes to an inferior place; at death he is confused and forgetful, and his consciousness proceeds to a bad destination.
Dangers such as these can be weighed. If these evils are reversed and become the qualities of virtue, they too can be weighed. This is how one weighs them.
Seven Similes for Guarding Virtue
A person who transgresses virtue is dispirited in mind and his resolve scatters and retreats. A person who has virtue is only deeply energetic, redoubles faith and reverence, and becomes a person of energy and a person of faith and reverence.
Guard virtue single-mindedly, as ants guard their eggs, as a yak cherishes its tail, as one guards an only child, as one guards a single eye, as a sorcerer guards the body, as a poor person guards treasure, and as a seafarer guards a ship. Among all these kinds of guarding, the virtue I practise should be guarded with the greatest reverence.
Undertaking it in this way, the mind is surrounded and defended; abiding in meditative concentration, virtue is guarded.
Seven similes occur in succession and can be counted one by one. Together with the six in the earlier passage on dangers, this section contains thirteen similes. The treatise does not state this number; the similes are recorded here exactly as they stand, without counting on its behalf.
The “Chapter on the Analysis of Virtue” ends here; immediately below comes the “Chapter on Ascetic Practices.” The treatise does not add a separate closing statement saying “finished.”
Shi Huijing · Waken · The Path of Freedom · Four Kinds of Use and the Purification of Virtue · Vernacular · Summer 2026
一張目錄，還到最後一筆
〈分別戒品〉開卷問了十六個問題、十七個目，然後花了八節逐一還。
本節是最後一節，而它還的正是總問的最後兩目。
第六轉：「何者令受戒清淨？若比丘初受禪法，於七聚中觀於自身」〔T32 404a10–11〕——還的是「云何令戒清淨」。
第八轉：「幾行住者？以二戒住：一稱量犯戒過患、二稱量戒功德」〔T32 404a21–23〕——還的是「幾因以是戒住」。
十七目，到這裡一筆不欠。
而〈分別戒品〉也就在這裡結束，沒有另加一句以品名繫「已竟」的收語——與〈因緣品〉一樣。品界只能由下一品的題來認。
先師說的，論主照錄
本節開頭第一句就很特別：「先師所說四種受用」〔T32 403c20〕。
先師。 不是佛，不是阿毘曇，是傳承中的前代論師。
而這個引式在本節出現兩次——第二次在講懺法的地方：「是先師所說」〔T32 404a13〕。全論一共只有四處，本節就佔了兩處。
論主引先師而不出其名，也不對所引加任何評語。四種受用（盜、負債、家財、主）就這樣照錄下來，逐目一句話：犯戒的人受用叫盜，無慚無愧邪命的人受用叫負債，精進的人受用叫家財，聖人受用叫主。
四個名字取得極重。同樣一缽飯，換一個人吃，性質就從偷變成繼承。 論主不解釋為什麼用「盜」這樣的字，也不緩和它。
而緊接著的二種受用（穢污、清白）就把界線收得更細了：兩個目的主語都是「有慚愧人」〔T32 403c25–27〕——都已經是有慚愧的人了，差別只在「能觀」與「不能觀」。
有慚愧而不能觀，就是穢污。
這一句很硬。它說的是：慚愧心不夠——要在受用的當下觀，這正是上一節八行四觀所講的事。上一節教怎麼觀，這一節說不觀的後果。
四個目，只用三個法
四戒各以什麼令滿，論主給了一組配對：律儀戒以深信、命清淨戒以深精進、根威儀戒以深信、修行四事以深慧〔T32 403c28–404a02〕。
四個目，卻只用了三個法——「深信」用了兩次（律儀戒與根威儀戒）。
論主不說為什麼，也不換一個字讓四目各有其法。照錄，不代改。
而讀者可以留意這個重出的位置：律儀戒是波羅提木叉的守持，根威儀戒是六根門的守護；兩者都是「守」，都靠信立得住。命清淨要精進（因為謀生的誘惑是持續的），四事受用要慧（因為要在當下判斷分量）。
四目三法，其實分成了守、勤、慧三類——只是論主不點破。
四戒攝進三陰
本節中段有一句引佛語，位置很要緊。
「世尊所說：若有比丘，能知揣食及知五欲」〔T32 404a07–08〕以下，論主把第五組那四個戒配進三陰：律儀戒與命清淨戒屬戒陰，根律儀戒屬定陰，「修行四事戒是慧陰所攝」〔T32 404a09–10〕。
四個戒，攝進三個陰。
而戒陰、定陰、慧陰這三個名字，最早出現在〈因緣品〉——那裡說「是伏解脫道，三陰成滿」，並把八正道的八個目按三、三、二分派給三陰〔T32 400a14–15〕。
所以這一句是兩品之間的一個接榫：〈因緣品〉立了三陰的框，〈分別戒品〉講完戒的四個門，最後把四個門掛回那個框上。
值得注意的是掛法並不平均：四戒之中，只有前兩個屬戒陰，第三個已經屬定陰、第四個屬慧陰。
也就是說，論主自己承認：「戒」這一品講的東西，有一半已經不在戒陰裡了。
守護根門是定的事，受用四事時的觀察是慧的事。它們被放進〈分別戒品〉，是因為它們與戒同屬「行門的入口」；但論其體，已經跨出戒的範圍。
這與本品第一節那個轉語遙相呼應——那裡說「復次斷義威儀，一切善法是戒」〔T32 400c07–08〕，把戒的定義撐到能裝下四沙門道。一頭一尾，論主兩次告訴讀者：本品所說的「戒」，比戒條寬得多。
懺，是清淨的通路
還有一轉值得記：「何者令受戒清淨」〔T32 404a10〕。
論主答得很實際。比丘初受禪法時，先在七聚之中觀察自身——七聚是罪的分類，這裡照例不列其目。
然後按輕重分處置：若真犯了波羅夷，比丘法就斷了，住於不具足戒；若見犯僧伽婆尸沙，以眾事懺；若見犯其餘的罪，向一人懺；若見犯邪命，作相應的懺。懺完加一句：「如此悔已我不更作」〔T32 404a15–16〕。
這一段的要緊處在於：除了最重的那一條之外，其餘都有路。
而路的形式是懺，不是重新受戒。這與本品第三節那一組（清淨戒、不清淨戒、有疑戒）完全一致——那裡也說，清淨與否的分界不在犯與不犯，在悔與不悔。
兩節相隔六節而口徑一致：本論處理犯戒，一貫是往「還能不能回來」上判，不往「有沒有污點」上判。
詳寫過患，功德一句交還
到最後一目「幾行住者」，論主答：以二戒住——一是稱量犯戒的過患，二是稱量戒的功德〔T32 404a21–23〕。
兩件事並列。而底下的篇幅完全不對等。
「稱量過患」寫了一長段：犯戒的人成非功德、成諸惡處、畏於四眾、被智人疑難、有戒的人棄避、不可教禪、天人鄙穢、眾所憎薄；聽人讚歎持戒功德就心悔不信；在四眾中生忿諍、對親友起嫌怨、背離有戒人而成惡朋黨；不再堪得殊勝定法；雖然嚴飾而仍醜陋。
然後「稱量功德」呢？
「若變此惡成戒功德亦可稱量」——一句話。
把上面那一長串反過來，就是功德。
這已經是本品第四次了。 第五節詳寫非行、正面說「反於非行」；第六節問行處而只釋非行處，說「行處可知」；第七節問清淨戒而只釋邪命；這一節詳寫過患而功德一句交還。
四次，同一個手法。到這一節，讀者若還沒認出這是論主的固定作法，就會以為他偏心於說壞話。
整品的譬喻都留到了最後
而本節最值得看的，是譬喻。
〈分別戒品〉九節，前面八節裡有六節一個譬喻也沒有。有喻的只有第二節（如人無頭、如冷栴檀，二喻）與第八節（如轂須膏等五喻）。
本節有幾個？
過患段六個：「猶如屎尿人所憎惡」〔T32 404a28–29〕、如模範等少有所堪、如瘀泥等於現未來無所饒益、「如盜在獄心不樂聖」〔T32 404b02〕、如旃陀羅無欲王位、猶如糞火。
護戒段七個：「一心護戒如蟻守卵、如犛牛愛尾、如護一子、如護一眼、如巫師護身、如貧人護寶、如海師護舶」〔T32 404b08–10〕。
十三個。
一節之中的譬喻，比前面八節加起來還多一倍。
為什麼論主把喻留到品末？
前面八節在做的事是「分」——二分十組、三分八組、四分四組、非行三說、邪命五目、八行四觀。分類要的是界線清楚，譬喻反而會把界線弄糊。所以那些節裡幾乎不用喻。
而本節在做的事是「勸」。稱量過患是要人怕，稱量功德是要人信；怕與信不是靠分類建立的，是靠想像建立的。
所以論主在這裡才把喻放出來，而且一放就是十三個。
分的時候不用喻，勸的時候只用喻。 這是〈分別戒品〉整品的節奏，而它只有讀完全品、回頭數一遍才看得見。
七個喻，一個比一個重
護戒那七個喻還值得再看一眼，因為它們的次序不是隨意的。
蟻守卵——螞蟻護的是卵，身外之物。
犛牛愛尾——犛牛護的是自己身上的一部分。
護一子——護的是自己的獨生子。
護一眼——回到自己身上，而且是最要緊的一處。
巫師護身——護的是整個身。
貧人護寶——護的是全部身家。
海師護舶——護的是船；而在海上，船就是命。
所守的東西一路往上加重：卵、尾、子、眼、身、寶、船。而每加重一分，「非護不可」的程度就深一分。
七個排完，論主收一句：「此諸護中我所修戒最應敬護」〔T32 404b10–11〕——這些護當中，我所修的戒最該護。
七個喻堆到最後，是為了說「還不夠」。 連海上的船都比不上。
而全品的最後一句是：「如是受持心被擁衛，安住禪定戒得守護」〔T32 404b11–12〕。
護戒的人，心反過來被護。而「安住禪定」四個字，正指向下一品要講的東西——〈分別戒品〉講完了，路接到禪那邊去。
回頭看整品
〈分別戒品〉走完了。回頭把九節放在一起，這一品的結構其實極簡單。
第一節是目錄：十六問、十七目，一次列全。
第二節到第八節是還帳：十七目逐一還清，順序一筆不亂。中間夾了二十二組分類（二分十組、三分八組、四分四組），以及第五組四個目的逐一展開。
第九節是收尾：還完最後兩目，然後用十三個譬喻把整品的分量壓下去。
而貫穿全品的手法只有幾樣，反覆使用：
標在前節、釋在後節——用了四次（非威儀、三種四種、定義四事、第五組四目）。
詳寫反面、正面交給讀者翻——也用了四次（反於非行、行處可知、不犯邪命、若變此惡）。
列一份完整的，講一份能講的——戒義標八而唯釋三。
標數與實列不符時照錄不補——九行而列八。
擺出結構，不命名結構——第四組用四諦的架子排戒而不說是四諦。
這五樣加起來，就是本論的寫作性格。它不解釋自己在做什麼，但它做得很一致；讀完一品，這些手法就都認得了，往後十品讀起來會快得多。
最後，別忘了本品自己在第四節說過的那句話：「如是分別曉了四法，是謂精進非真持戒，是名正勤」〔T32 402b18–19〕。
分了一整品，論主親口說：這些分別不是持戒。
它們是精進，是為了讓你認得手上這個是哪一種戒。認得了，還得去持——而怎麼持，本品最後給的答案是十三個譬喻，不是第二十三種分類。
An Inventory Paid Back to Its Final Entry
At its opening, the “Chapter on the Analysis of Virtue” asks sixteen questions containing seventeen items, then spends eight sections answering them one by one.
This is the last section, and it answers precisely the final two items in the general questions.
The sixth turn reads: “What purifies the virtue one has undertaken? When a bhikkhu first undertakes a method of jhāna, he examines himself among the seven classes of offences” 〔T32 404a10–11〕—answering “How is virtue purified?”
The eighth turn reads: “Through how many practices does it abide? Virtue abides through two: first, weighing the dangers of transgressing virtue; second, weighing the qualities of virtue” 〔T32 404a21–23〕—answering “Through how many causes does this virtue abide?”
Seventeen items, and not one remains unpaid here.
The “Chapter on the Analysis of Virtue” also ends at this point, without a separate closing statement joining the chapter’s name to the word “finished”—the same form as the “Chapter on Conditions.” The chapter boundary can be recognised only from the title of the chapter that follows.
What the Former Teachers Said, the Author Records as It Stands
The very first sentence of this section is distinctive: “The former teachers spoke of four kinds of use” 〔T32 403c20〕.
Former teachers. Not the Buddha, not the Abhidhamma, but earlier teachers in the lineage.
And this citation formula occurs twice in this section—the second time, where the method of confession is discussed, in “this is what the former teachers said” 〔T32 404a13〕. It appears only four times in the entire treatise, and two of those are in this section.
The author cites the former teachers without naming them and adds no comment at all to what he cites. The four kinds of use—as a thief, as a debtor, as an inheritance, and as a master—are simply recorded as they stand, one sentence for each: use by a person who transgresses virtue is called use as a thief; use by a shameless person without moral dread who engages in wrong livelihood is called use as a debtor; use by an energetic person is called use as an inheritance; and use by a noble person is called use as a master.
The four names are exceptionally heavy. The very same bowl of rice, eaten by a different person, changes in character from theft to inheritance. The author neither explains why he uses a word such as “thief” nor softens it.
The two kinds of use immediately following—defiled and pure—draw the boundary more finely: the subject of both items is “a person who has conscience and moral shame” 〔T32 403c25–27〕. Both already possess conscience and moral shame; the only difference is whether they “can contemplate” or “cannot contemplate.”
To have conscience and moral shame but be unable to contemplate is defilement.
This is a hard sentence. It says that conscience and moral shame are not enough—one must contemplate at the very moment of use, which is precisely what the preceding section’s eight practices and four contemplations discuss. The preceding section teaches how to contemplate; this one states the consequence of not contemplating.
Four Items but Only Three Qualities
The author gives a set of pairings for how each of the four virtues is fulfilled: the virtue of restraint through deep faith, the virtue of purified livelihood through deep energy, the virtue of restraint of the faculties through deep faith, and the practice of the four requisites through deep wisdom 〔T32 403c28–404a02〕.
There are four items, but only three qualities—“deep faith” is used twice (for the virtue of restraint and the virtue of restraint of the faculties).
The author does not say why, nor does he change a word to give each of the four items its own quality. It is recorded as it stands, without alteration.
The reader may notice where this repetition occurs: the virtue of restraint is the keeping of the Pātimokkha, and the virtue of restraint of the faculties is the guarding of the six sense doors; both are forms of “guarding,” and both stand firm through faith. Purity of livelihood requires energy (because the temptations of livelihood persist), while use of the four requisites requires wisdom (because one must judge the measure in the moment).
Four items and three qualities thus divide into three types: guarding, diligence, and wisdom—only the author does not point this out.
The Four Virtues Included in the Three Aggregates
Near the middle of this section is a citation of the Buddha, and its position matters.
Beginning with “The Blessed One said: if a bhikkhu can know morsel food and know the five sensual desires” 〔T32 404a07–08〕, the author assigns the fifth group’s four virtues to three aggregates: the virtue of restraint and the virtue of purified livelihood belong to the aggregate of virtue; the virtue of restraint of the faculties belongs to the aggregate of concentration; and “the virtue of practising with the four requisites is included in the aggregate of wisdom” 〔T32 404a09–10〕.
Four virtues are included in three aggregates.
The names aggregate of virtue, aggregate of concentration, and aggregate of wisdom first appear in the “Chapter on Conditions.” There the text says, “This is the way of freedom that subdues, the three aggregates being fulfilled,” and distributes the eight items of the Noble Eightfold Path among the three aggregates in groups of three, three, and two 〔T32 400a14–15〕.
This sentence is therefore a joint between the two chapters: the “Chapter on Conditions” establishes the frame of the three aggregates; after the “Chapter on the Analysis of Virtue” has explained virtue’s four doorways, it finally hangs those four doorways back on that frame.
It is worth noticing that they are not hung evenly. Of the four virtues, only the first two belong to the aggregate of virtue; the third already belongs to the aggregate of concentration and the fourth to the aggregate of wisdom.
In other words, the author himself acknowledges that half of what the chapter on “virtue” discusses no longer lies within the aggregate of virtue.
Guarding the sense doors is a matter of concentration, and contemplation when using the four requisites is a matter of wisdom. They are placed in the “Chapter on the Analysis of Virtue” because, together with virtue, they belong to the “entrance into the modes of practice”; but in their own nature, they have already crossed beyond the scope of virtue.
This echoes the transitional phrase in the chapter’s first section. There it says, “Further, in the sense of cutting off, deportment and all wholesome qualities are virtue” 〔T32 400c07–08〕, stretching the definition of virtue until it can contain the four paths of a recluse. At its beginning and its end, the author twice tells the reader that the “virtue” discussed in this chapter is much broader than rules of discipline.
Confession Is the Road to Purity
Another turn is worth recording: “What purifies the virtue one has undertaken?” 〔T32 404a10〕.
The author gives a practical answer. When a bhikkhu first undertakes a method of jhāna, he begins by examining himself among the seven classes—the seven classes are categories of offences, and, as usual here, their items are not listed.
They are then handled according to their gravity: if he has truly committed a pārājika offence, the state of a bhikkhu is severed and he abides without complete virtue; if he sees that he has committed a saṅghāvaśeṣa offence, he confesses through an act of the community; if he sees another offence, he confesses to one person; and if he sees that he has engaged in wrong livelihood, he makes the corresponding confession. After confession, a sentence is added: “Having repented in this way, I shall not do it again” 〔T32 404a15–16〕.
The crucial point of this passage is that apart from the gravest item, every other one leaves a road.
And the form of that road is confession, not taking virtue anew. This accords completely with the group in the chapter’s third section—pure virtue, impure virtue, and doubtful virtue. There too, the boundary between purity and impurity lies not between transgressing and not transgressing, but between repenting and not repenting.
Six sections apart, the two passages maintain the same standard: when this treatise deals with a transgression of virtue, it consistently judges whether one can still return, not whether one has ever been stained.
Dangers Explained at Length, Qualities Returned in One Sentence
At the final item, “Through how many practices does it abide?”, the author answers that virtue abides through two: first, weighing the dangers of transgressing virtue; second, weighing the qualities of virtue 〔T32 404a21–23〕.
The two are placed side by side. The space given to them below is completely unequal.
“Weighing the dangers” receives a long passage: a person who transgresses virtue becomes without merit and falls into evil circumstances, fears the four assemblies, is challenged by the wise and shunned by people of virtue, cannot be instructed in jhāna, is despised by devas and humans and held in contempt by the community; when he hears others praise the qualities of keeping virtue, remorse and disbelief arise in his mind; among the four assemblies he gives rise to anger and contention, toward relatives and friends he gives rise to resentment, and he turns his back on people of virtue to join a band of bad companions; he is no longer fit to attain an excellent state of concentration; although adorned, he remains ugly.
And what of “weighing the qualities”?
“If these evils are reversed and become the qualities of virtue, they too can be weighed”—one sentence.
Turn the entire long list above around, and that is the qualities.
This is already the fourth time the chapter has done this. The fifth section explains improper conduct in detail and renders the positive side as “the opposite of improper conduct”; the sixth asks about proper resort but explains only improper resort, saying “proper resort can be known”; the seventh asks about purified virtue but explains only wrong livelihood; this section explains the dangers in detail and returns the qualities in a single sentence.
Four times, the same method. If the reader has still not recognised this as the author’s settled practice by this section, it will seem that he is partial to speaking only of what is bad.
All the Chapter’s Similes Were Saved for the End
What most deserves attention in this section is its similes.
Of the nine sections in the “Chapter on the Analysis of Virtue,” six of the first eight contain no simile at all. Only the second section has similes (a person without a head and cool sandalwood, two similes), and the eighth has five (the hub requiring oil and the others).
How many does this section have?
Six in the passage on dangers: “hated as excrement and urine are hated” 〔T32 404a28–29〕, like a mould that is fit for little, like stagnant mud that brings no benefit now or in the future, “like a thief in prison whose mind takes no joy in what is noble” 〔T32 404b02〕, like a caṇḍāla with no desire for kingship, and like a dung fire.
Seven in the passage on guarding virtue: “Guard virtue single-mindedly, as ants guard their eggs, as a yak cherishes its tail, as one guards an only child, as one guards a single eye, as a sorcerer guards the body, as a poor person guards treasure, and as a seafarer guards a ship” 〔T32 404b08–10〕.
Thirteen.
This one section has twice as many similes as the preceding eight sections combined.
Why does the author save the similes for the end of the chapter?
The work done by the preceding eight sections is “analysis”: ten twofold groups, eight threefold groups, four fourfold groups, three accounts of improper conduct, five items of wrong livelihood, and eight practices gathered into four contemplations. Classification requires clear boundaries, while similes can blur them. Those sections therefore use almost no similes.
The work done by this section is “exhortation.” Weighing dangers is meant to make a person afraid, and weighing qualities is meant to inspire faith; fear and faith are established not through classification but through imagination.
Only here, therefore, does the author release the similes, and when he does, he releases thirteen at once.
When analysing, no similes; when exhorting, only similes. This is the rhythm of the whole “Chapter on the Analysis of Virtue,” and it becomes visible only after reading the entire chapter and turning back to count.
Seven Similes, Each Heavier than the Last
The seven similes for guarding virtue deserve one more look, because their order is not arbitrary.
Ants guarding their eggs—the ants guard eggs, something outside their bodies.
A yak cherishing its tail—the yak guards one part of its own body.
Guarding an only child—one guards one’s own only child.
Guarding a single eye—the sequence returns to one’s own body, and to its most vital part.
A sorcerer guarding the body—the whole body is guarded.
A poor person guarding treasure—the whole of one’s possessions is guarded.
A seafarer guarding a ship—the ship is guarded, and at sea the ship is one’s life.
What is guarded grows heavier throughout the sequence: eggs, tail, child, eye, body, treasure, ship. With each increase in weight, the degree to which it “must be guarded” grows deeper.
When all seven have been arranged, the author gathers them into one sentence: “Among all these kinds of guarding, the virtue I practise should be guarded with the greatest reverence” 〔T32 404b10–11〕—among all these forms of guarding, the virtue I practise should be guarded above all.
The seven similes are piled up at the end to say, “still not enough.” Not even the ship at sea can compare.
The final sentence of the entire chapter reads: “Undertaking it in this way, the mind is surrounded and defended; abiding in meditative concentration, virtue is guarded” 〔T32 404b11–12〕.
The person who guards virtue finds that the mind, in turn, is guarded. And the words “abiding in meditative concentration” point directly to what the next chapter will discuss. The “Chapter on the Analysis of Virtue” is finished; the path now joins the road toward jhāna.
Looking Back at the Whole Chapter
The “Chapter on the Analysis of Virtue” is complete. Looking back and placing its nine sections together, the chapter’s structure is in fact extremely simple.
The first section is an inventory: sixteen questions and seventeen items, listed all at once.
Sections two through eight pay the account: the seventeen items are answered one by one, without a single disturbance in order. Between them lie twenty-two sets of classification—ten twofold groups, eight threefold groups, and four fourfold groups—and the individual development of the fifth group’s four items.
The ninth section closes: it answers the last two items, then brings the full weight of the chapter down with thirteen similes.
Only a few methods run through the whole chapter, used repeatedly:
Established in an earlier section, explained in a later one—used four times (improper deportment, the threefold and fourfold divisions, defining the four requisites, and the fifth group’s four items).
Explain the negative in detail and leave the positive for the reader to turn over—also used four times (the opposite of improper conduct, proper resort can be known, not engaging in wrong livelihood, and reversing these evils).
Give a complete list, explain the portion that can be explained—the meanings of virtue are established as eight but only three are explained.
When the stated number and the actual list disagree, record them without supplying anything—nine practices are stated but eight are listed.
Display a structure without naming it—the fourth group arranges virtue in the framework of the Four Noble Truths without saying that it is the Four Noble Truths.
Together, these five constitute this treatise’s character as a piece of writing. It does not explain what it is doing, but it does it with great consistency. Once a reader has finished one chapter, all these methods become recognisable, and the ten chapters that follow can be read much more quickly.
Finally, do not forget the sentence this chapter itself gives in its fourth section: “Having thus analysed and understood the four qualities, this is called energy, not the true keeping of virtue; it is called right effort” 〔T32 402b18–19〕.
After an entire chapter of analysis, the author says in his own words that these distinctions are not the keeping of virtue.
They are energy, intended to let us recognise which kind of virtue we are holding. Once it has been recognised, it still has to be kept—and for how to keep it, the answer at the end of the chapter is thirteen similes, not a twenty-third classification.
Shi Huijing · Waken · The Path of Freedom · Four Kinds of Use and the Purification of Virtue · 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〉，為本品之末單元：起於「先師所說四種受用，謂盜受用、負債受用、家財受用、主受用」〔T32 403c20–21〕，訖於「如是受持心被擁衛，安住禪定戒得守護」〔T32 404b11–12〕。底本一段〔T32 403c20–404b12〕。
一、科判定位
底本一段不分，內含八轉；末二轉還品首總問之最後二標：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 四種受用（第一轉） | 「先師所說四種受用，謂盜受用、負債受用、家財受用、主受用」〔T32 403c20–21〕…「云何為主受用？謂聖人受用」〔T32 403c23–24〕 |
| 二種受用（第二轉） | 「復有二種受用，謂穢污受用、清白受用」〔T32 403c24–25〕…「以清白故，常當修習。四事可知。此謂修行四事戒」〔T32 403c27–28〕 |
| 四戒各以何令滿（第三轉） | 「於是律儀戒者，以深信應令滿」〔T32 403c28–29〕…「修行四事者，以深慧應令滿」〔T32 404a01–02〕 |
| 隨從（第四轉） | 「於此命清淨戒，是隨從律儀」以下 |
| 三陰所攝（第五轉） | 「世尊所說：若有比丘，能知揣食及知五欲」〔T32 404a07–08〕·「根律儀戒是定陰所攝，修行四事戒是慧陰所攝」〔T32 404a09–10〕 |
| 令受戒清淨（第六轉） | 「何者令受戒清淨？若比丘初受禪法，於七聚中觀於自身」〔T32 404a10–11〕…「若如是者令戒清淨」〔T32 404a19–20〕 |
| 戒清淨相（第七轉） | 「何戒清淨相者？成相應，及諸煩惱不起退悔」〔T32 404a20–21〕 |
| 幾行住（第八轉·段末） | 「幾行住者？以二戒住：一稱量犯戒過患、二稱量戒功德」〔T32 404a21–23〕…「如是受持心被擁衛，安住禪定戒得守護」〔T32 404b11–12〕 |
單元界與品界之相合：起於受用四門，訖於護戒諸喻之收；其下即〈頭陀品〉之題〔T32 404b20〕。品首總問十七目至此還盡——第六轉還「云何令戒清淨」、第八轉還「幾因以是戒住」，二者為總問之末二目。〈分別戒品〉之末無「已竟」之收語（全書無以本品之名繫「已竟」二字者），與〈因緣品〉同其式。段內無自答文中間切斷者。
全段定位錨
〔T32, 403c20–404b12〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 先師所說 | 「先師所說四種受用」〔T32 403c20〕·「是先師所說」〔T32 404a13〕 | 本段二見；「先師所說」全論四見〔403c20·404a13·413a04·432a08〕——本段佔其半。所引不出其名——照錄不代考 |
| 四種受用 | 盜·負債·家財·主〔T32 403c20–21〕 | 四目以受用者之位為別（犯戒人·無慚愧邪命人·精進人·聖人）；四目逐一有釋而各一句 |
| 二種受用 | 穢污·清白〔T32 403c24–25〕 | 二目皆以「有慚愧人」為主語，其別唯在「能觀」與「不能觀」——照錄不代增 |
| 四戒各以何令滿 | 律儀戒以深信·命清淨戒以深精進·根威儀戒以深信·修行四事以深慧〔T32 403c28–404a02〕 | 四目而三法，「深信」重出（律儀與根威儀同用）——照錄不代改 |
| 四事之名 | 「此謂修行四事戒」〔T32 403c28〕·「修行四事者」〔T32 404a01–02〕 | 本品用「修行四事」，不用第五組所標之「緣修戒」〔T32 402b20〕——論文不自繫，誌其實而不代配 |
| 三陰所攝 | 「世尊所說：若有比丘，能知揣食及知五欲」〔T32 404a07–08〕以下；「根律儀戒是定陰所攝，修行四事戒是慧陰所攝」〔T32 404a09–10〕 | 律儀與命清淨屬戒陰·根律儀屬定陰·修行四事屬慧陰——四戒攝入三陰；三陰之目前見於〈因緣品〉〔T32 400a14–15〕 |
| 令受戒清淨 | 「何者令受戒清淨？若比丘初受禪法，於七聚中觀於自身」〔T32 404a10–11〕以下 | 還品首總問之「云何令戒清淨」。「七聚」全論二見，皆在本品〔403a14·404a11〕而皆不列其目。所出之懺法三等（波羅夷斷比丘法·僧伽婆尸沙眾事懺·餘罪向一人懺·邪命作相應懺） |
| 戒清淨相 | 「何戒清淨相者？成相應，及諸煩惱不起退悔」〔T32 404a20–21〕 | 一句而止，不更釋 |
| 二戒住 | 「幾行住者？以二戒住：一稱量犯戒過患、二稱量戒功德」〔T32 404a21–23〕 | 還品首總問之「幾因以是戒住」，為十七目之末。二目之中唯前者展開（過患長列），後者唯以「若變此惡成戒功德亦可稱量」一語交還——與本品詳寫反面而正面翻轉之作法一貫 |
| 護戒七喻 | 「一心護戒如蟻守卵、如犛牛愛尾、如護一子、如護一眼、如巫師護身、如貧人護寶、如海師護舶」〔T32 404b08–10〕 | 七喻連下，中不夾釋，收作「此諸護中我所修戒最應敬護」——七喻皆守護之事而所守者由物至身至命遞重 |
三、校記與異讀
本段範圍內大正藏校記四處，均誌而不改；其中二處為校本訂正之讀，本文從訂正（詳下）：
| 錨 | 底本／本文之讀 | 異讀 | 見證 |
|---|---|---|---|
| 404a29 | 瘀（如瘀泥等） | 淤 | 【明】 |
| 404b03 | 旃（如旃陀羅） | 栴 | 【宋】【元】【明】【宮】 |
| 404b06 | 沮（心意沮屈） | 粗 | 【CB】訂正／【大】原讀 |
| 404b07 | 志（情志退散） | 悉 | 【CB】訂正／【大】原讀 |
訂正之讀二條（本文不從大正）：
- 404b06——大正作「心意粗屈」，校本訂正作「心意沮屈」，宮宋元明四本同校本。本文從訂正之讀；作「沮」始與下句「退散」相貫。
- 404b07——大正作「情悉退散」，校本訂正作「情志退散」，宮宋元明四本同校本。本文從訂正之讀。
誌錄不判二事：
- 404a29「瘀」明本作「淤」——二字義近，並錄不判，本文從碑面。
- 404b03「旃」四本作「栴」——並錄不判，本文從碑面。
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
本段引據三見，而二式：
| 引式 | 所引 | 錨 |
|---|---|---|
| 先師所說 | 四種受用 | 〔T32 403c20〕 |
| 是先師所說 | 犯波羅夷斷比丘法·住具足戒當得勝法 | 〔T32 404a13〕 |
| 世尊所說 | 「若有比丘，能知揣食及知五欲」以下 | 〔T32 404a07–08〕 |
「先師所說」全論四見，本段佔其二〔403c20·404a13〕；所引皆不出其名——照錄不代考。「世尊所說」全論六見，本段其一，不出經名。本段為本品引據最密之單元（本品九單元合計引據七見，本段佔三）。
五、譬喻·修辭
- 本段譬喻十三處——過患段六：「猶如屎尿人所憎惡」〔T32 404a28–29〕·「如模範等尠有所堪」·「如瘀泥等於現未來無所饒益」·「如盜在獄心不樂聖」〔T32 404b02〕·「如旃陀羅無欲王位」·「猶如糞火」；護戒段七：「如蟻守卵」以下〔T32 404b08–10〕。論文不出其數——照錄不代計。（段中另有「如是」「如此」等連詞七處，非取譬，誌此以免誤計。）
- 全品之喻集於三處：本品九單元之中，六單元一喻不立；有喻者唯第二單元（二喻）·第八單元（五喻）·本段（十三喻）。本段為全品譬喻最密者，且在品末。
- 七喻之遞重〔T32 404b08–10〕：蟻守卵·犛牛愛尾·護一子·護一眼·巫師護身·貧人護寶·海師護舶——所守者由物至身至命，而收作「此諸護中我所修戒最應敬護」。
- 詳寫反面〔T32 404a23–404b06〕：二戒住之中唯「稱量犯戒過患」展開，「稱量戒功德」唯以「若變此惡成戒功德亦可稱量」一語交還——與本品前三例（反於非行·行處可知·不犯邪命）同其作法，為第四例。
- 四目而三法〔T32 403c28–404a02〕：四戒之令滿唯出深信·深精進·深慧三法，「深信」重出。
六、章內互讀
- 前指：品首總問十七目〔T32 400c01–04〕至本段還盡——第六轉還總問之「云何令戒清淨」〔T32 400c03–04〕、第八轉還「幾因以是戒住」〔T32 400c04〕，二者為總問之末二目。
- 前指：四戒之名（律儀·命清淨·根威儀·修行四事）承第五組四目〔T32 402b19–20〕，而本段用「修行四事」不用「緣修戒」——論文不自繫。
- 前指：三陰之目〔T32 404a09–10〕前見於〈因緣品〉〔T32 400a14–15〕；本段以四戒攝入三陰，為二品之接。
- 前指：「七聚」〔T32 404a11〕前見於第六單元〔T32 403a14〕，二處皆不列其目。
- 後指：本段之後即〈頭陀品〉之題〔T32 404b20〕；〈分別戒品〉不設「已竟」之收語，全論無以本品之名繫「已竟」二字者——與〈因緣品〉同其式。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
品界（底本結構之事實）：本段訖於 404b12，其下 404b20 即〈頭陀品〉之題；〈分別戒品〉不設「已竟」之收語。誌其實而不代判其故。
Location of the whole passage This passage comes from fascicle one, the “Chapter on the Analysis of Virtue,” of the Path of Freedom and is the final unit of the chapter: it begins with “The former teachers spoke of four kinds of use: use as a thief, use as a debtor, use as an inheritance, and use as a master” 〔T32 403c20–21〕, and ends at “Undertaking it in this way, the mind is surrounded and defended; abiding in meditative concentration, virtue is guarded” 〔T32 404b11–12〕. The base text comprises one paragraph 〔T32 403c20–404b12〕.
1. Structural Location
The base text is one undivided paragraph containing eight turns; the last two answer the final two headings among the general questions at the chapter’s opening:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Four kinds of use (first turn) | “The former teachers spoke of four kinds of use: use as a thief, use as a debtor, use as an inheritance, and use as a master” 〔T32 403c20–21〕 … “What is use as a master? It is use by a noble person” 〔T32 403c23–24〕 |
| Two kinds of use (second turn) | “There are further two kinds of use: defiled use and pure use” 〔T32 403c24–25〕 … “Because it is pure, one should always practise it. The four requisites can be known. This is called the practice of virtue in the use of the four requisites” 〔T32 403c27–28〕 |
| How each of the four virtues is fulfilled (third turn) | “Thus, the virtue of restraint should be fulfilled through deep faith” 〔T32 403c28–29〕 … “the practice of the four requisites should be fulfilled through deep wisdom” 〔T32 404a01–02〕 |
| Following (fourth turn) | “Here the virtue of purified livelihood follows restraint” and following |
| Included in the three aggregates (fifth turn) | “The Blessed One said: if a bhikkhu can know morsel food and know the five sensual desires” 〔T32 404a07–08〕 · “the virtue of restraint of the faculties is included in the aggregate of concentration; the virtue of practising with the four requisites is included in the aggregate of wisdom” 〔T32 404a09–10〕 |
| Purifying the virtue one has undertaken (sixth turn) | “What purifies the virtue one has undertaken? When a bhikkhu first undertakes a method of jhāna, he examines himself among the seven classes of offences” 〔T32 404a10–11〕 … “If he does so, he purifies virtue” 〔T32 404a19–20〕 |
| Characteristic of purified virtue (seventh turn) | “What is the characteristic of purified virtue? Accomplishment in accordance, and the defilements not arising, without regret” 〔T32 404a20–21〕 |
| Through how many practices it abides (eighth turn, end of the passage) | “Through how many practices does it abide? Virtue abides through two: first, weighing the dangers of transgressing virtue; second, weighing the qualities of virtue” 〔T32 404a21–23〕 … “Undertaking it in this way, the mind is surrounded and defended; abiding in meditative concentration, virtue is guarded” 〔T32 404b11–12〕 |
The unit boundary coincides with the chapter boundary: it begins with the four doorways of use and ends with the gathering up of the similes for guarding virtue; immediately below comes the title of the “Chapter on Ascetic Practices” 〔T32 404b20〕. The seventeen items in the general questions at the chapter’s opening have all been answered here: the sixth turn answers “How is virtue purified?”, and the eighth answers “Through how many causes does this virtue abide?”, the final two items in those general questions. The “Chapter on the Analysis of Virtue” has no closing statement saying “finished” (nowhere in the whole work is this chapter’s name joined to the word “finished”), in the same form as the “Chapter on Conditions.” No answer within the passage is cut in the middle.
Anchor for the whole passage
〔T32, 403c20–404b12〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the chapter |
|---|---|---|
| The former teachers said | “The former teachers spoke of four kinds of use” 〔T32 403c20〕 · “this is what the former teachers said” 〔T32 404a13〕 | Two occurrences in this passage; “the former teachers said” occurs four times in the whole treatise 〔403c20 · 404a13 · 413a04 · 432a08〕, so half are in this passage. Those cited are not named. The citation is recorded as it stands, without identification |
| Four kinds of use | Thief · debtor · inheritance · master 〔T32 403c20–21〕 | The four items are distinguished by the standing of the person using the requisites (a person who transgresses virtue · a shameless person without moral dread who engages in wrong livelihood · an energetic person · a noble person); each of the four is explained in one sentence |
| Two kinds of use | Defiled · pure 〔T32 403c24–25〕 | Both items take “a person who has conscience and moral shame” as their subject; the only difference is whether that person “can contemplate” or “cannot contemplate.” It is recorded as it stands; nothing is added |
| How each of the four virtues is fulfilled | Virtue of restraint through deep faith · virtue of purified livelihood through deep energy · virtue of restraint of the faculties through deep faith · practice of the four requisites through deep wisdom 〔T32 403c28–404a02〕 | Four items but three qualities, with “deep faith” repeated (used both for restraint and for restraint of the faculties). It is recorded as it stands, without alteration |
| Name of the four requisites | “This is called the practice of virtue in the use of the four requisites” 〔T32 403c28〕 · “the practice of the four requisites” 〔T32 404a01–02〕 | This chapter uses “practice of the four requisites” and does not use “virtue cultivated through conditions,” the name established in the fifth group 〔T32 402b20〕. The treatise does not connect the two; the fact is recorded without pairing them on its behalf |
| Included in the three aggregates | “The Blessed One said: if a bhikkhu can know morsel food and know the five sensual desires” 〔T32 404a07–08〕 and following; “the virtue of restraint of the faculties is included in the aggregate of concentration; the virtue of practising with the four requisites is included in the aggregate of wisdom” 〔T32 404a09–10〕 | Restraint and purity of livelihood belong to the aggregate of virtue · restraint of the faculties belongs to the aggregate of concentration · practice of the four requisites belongs to the aggregate of wisdom—four virtues included in three aggregates; the three aggregates appeared earlier in the “Chapter on Conditions” 〔T32 400a14–15〕 |
| Purifying the virtue one has undertaken | “What purifies the virtue one has undertaken? When a bhikkhu first undertakes a method of jhāna, he examines himself among the seven classes of offences” 〔T32 404a10–11〕 and following | Answers “How is virtue purified?” from the general questions at the chapter’s opening. “Seven classes” occurs twice in the whole treatise, both in this chapter 〔403a14 · 404a11〕, and neither occurrence lists the classes. Three grades of confession are given (a pārājika offence severs the state of a bhikkhu · a saṅghāvaśeṣa offence is confessed through an act of the community · another offence is confessed to one person · wrong livelihood receives the corresponding confession) |
| Characteristic of purified virtue | “What is the characteristic of purified virtue? Accomplishment in accordance, and the defilements not arising, without regret” 〔T32 404a20–21〕 | It ends after one sentence, without further explanation |
| Virtue abides through two | “Through how many practices does it abide? Virtue abides through two: first, weighing the dangers of transgressing virtue; second, weighing the qualities of virtue” 〔T32 404a21–23〕 | Answers “Through how many causes does this virtue abide?” from the general questions at the chapter’s opening, and is the last of the seventeen items. Of the two, only the former is developed (a long list of dangers), while the latter is returned only in the sentence, “If these evils are reversed and become the qualities of virtue, they too can be weighed”—consistent with this chapter’s method of explaining the negative in detail and turning over the positive |
| Seven similes for guarding virtue | “Guard virtue single-mindedly, as ants guard their eggs, as a yak cherishes its tail, as one guards an only child, as one guards a single eye, as a sorcerer guards the body, as a poor person guards treasure, and as a seafarer guards a ship” 〔T32 404b08–10〕 | Seven similes occur in succession with no explanation inserted between them, and are gathered up in “Among all these kinds of guarding, the virtue I practise should be guarded with the greatest reverence”—all seven concern guarding, and what is guarded grows successively heavier from an object to the body to life |
3. Textual Notes and Divergent Readings
Four Taishō textual notes fall within the range of this passage. All are recorded without alteration; two are corrected readings in the critical text, and the present text follows the corrections (details below):
| Anchor | Reading of the base text / present text | Divergent reading | Witnesses |
|---|---|---|---|
| 404a29 | 瘀, “stagnant” (in “like stagnant mud”) | 淤 | 【明】 |
| 404b03 | 旃 (in “like a caṇḍāla”) | 栴 | 【宋】【元】【明】【宮】 |
| 404b06 | 沮, “dispirited” (in “dispirited in mind”) | 粗, “coarse” | 【CB】 correction / 【大】 original reading |
| 404b07 | 志, “resolve” (in “his resolve scatters and retreats”) | 悉, “all” | 【CB】 correction / 【大】 original reading |
Two corrected readings (the present text does not follow Taishō):
- At 404b06, Taishō reads “coarse and bent in mind,” while the critical text corrects it to “dispirited in mind”; the Gong, Song, Yuan, and Ming witnesses agree with the critical text. The present text follows the corrected reading; only 沮, “dispirited,” continues into the following phrase “scatters and retreats.”
- At 404b07, Taishō reads “all his feelings scatter and retreat,” while the critical text corrects it to “his resolve scatters and retreats”; the Gong, Song, Yuan, and Ming witnesses agree with the critical text. The present text follows the corrected reading.
Two matters recorded without adjudication:
- At 404a29, the Ming witness reads 淤 for 瘀. The two characters are close in meaning; both are recorded without adjudication, and the present text follows the face of the text.
- At 404b03, four witnesses read 栴 for 旃. Both are recorded without adjudication, and the present text follows the face of the text.
Two zero-hit categories in the critical text: no missing or constructed character occurs; no inline annotation occurs.
4. Citations by the Author
Authorial citations occur three times, in two formulas, in this passage:
| Citation formula | Matter cited | Anchor |
|---|---|---|
| The former teachers said | Four kinds of use | 〔T32 403c20〕 |
| This is what the former teachers said | Committing a pārājika offence severs the state of a bhikkhu · abiding in complete virtue enables attainment of a higher quality | 〔T32 404a13〕 |
| The Blessed One said | “If a bhikkhu can know morsel food and know the five sensual desires” and following | 〔T32 404a07–08〕 |
“The former teachers said” occurs four times in the whole treatise, and two are in this passage 〔403c20 · 404a13〕; none of those cited is named, and the citations are recorded as they stand without identification. “The Blessed One said” occurs six times in the whole treatise; this is one of them, and no sutta is named. This passage has the densest citations of any unit in the chapter (the chapter’s nine units contain seven citations in all, of which three are here).
5. Simile and Rhetoric
- Thirteen similes in this passage—six in the passage on dangers: “hated as excrement and urine are hated” 〔T32 404a28–29〕 · “like a mould that is fit for little” · “like stagnant mud that brings no benefit now or in the future” · “like a thief in prison whose mind takes no joy in what is noble” 〔T32 404b02〕 · “like a caṇḍāla with no desire for kingship” · “like a dung fire”; seven in the passage on guarding virtue, beginning “as ants guard their eggs” 〔T32 404b08–10〕. The treatise does not state their number; they are recorded as they stand without counting on its behalf. (The passage also contains seven connective expressions equivalent to “in this way” or “like this”; they are not similes. This is recorded to prevent miscounting.)
- The chapter’s similes are concentrated in three places: among its nine units, six establish no simile; only the second unit (two similes), the eighth (five), and this passage (thirteen) have them. This passage is the most densely figurative in the whole chapter and stands at its end.
- Increasing weight across the seven similes 〔T32 404b08–10〕: ants guarding eggs · a yak cherishing its tail · guarding an only child · guarding a single eye · a sorcerer guarding the body · a poor person guarding treasure · a seafarer guarding a ship—what is guarded progresses from an object to the body to life, and the sequence closes with “Among all these kinds of guarding, the virtue I practise should be guarded with the greatest reverence.”
- The negative explained in detail 〔T32 404a23–404b06〕: of the two through which virtue abides, only “weighing the dangers of transgressing virtue” is developed, while “weighing the qualities of virtue” is returned only in “If these evils are reversed and become the qualities of virtue, they too can be weighed”—the same method as the chapter’s three preceding examples (the opposite of improper conduct · proper resort can be known · not engaging in wrong livelihood), making this the fourth.
- Four items but three qualities 〔T32 403c28–404a02〕: only three qualities—deep faith, deep energy, and deep wisdom—are given for fulfilling the four virtues, with “deep faith” repeated.
6. Cross-reading within the Treatise
- Backward: the seventeen items in the general questions at the chapter’s opening 〔T32 400c01–04〕 have all been answered by this passage: the sixth turn answers the general question “How is virtue purified?” 〔T32 400c03–04〕, and the eighth answers “Through how many causes does this virtue abide?” 〔T32 400c04〕; these are the final two items in the general questions.
- Backward: the names of the four virtues—restraint, purity of livelihood, restraint of the faculties, and practice of the four requisites—continue the fifth group’s four items 〔T32 402b19–20〕, but this passage uses “practice of the four requisites,” not “virtue cultivated through conditions.” The treatise does not connect them.
- Backward: the items of the three aggregates 〔T32 404a09–10〕 appeared earlier in the “Chapter on Conditions” 〔T32 400a14–15〕; this passage includes four virtues in the three aggregates, forming a joint between the two chapters.
- Backward: “seven classes” 〔T32 404a11〕 appeared earlier in the sixth unit 〔T32 403a14〕; neither occurrence lists its items.
- Forward: immediately after this passage comes the title of the “Chapter on Ascetic Practices” 〔T32 404b20〕. The “Chapter on the Analysis of Virtue” has no closing statement saying “finished,” and nowhere in the whole treatise is this chapter’s name joined to the word “finished”—the same form as the “Chapter on Conditions.”
7. Transmission
Questions of authorship, translation, and transmission are not argued in this apparatus.
Chapter boundary (a structural fact of the base text): this passage ends at 404b12, and below it at 404b20 comes the title of the “Chapter on Ascetic Practices”; the “Chapter on the Analysis of Virtue” has no closing statement saying “finished.” The fact is recorded without adjudicating its reason.
Shi Huijing · Waken · The Path of Freedom · Four Kinds of Use and the Purification of Virtue · Apparatus · Summer 2026