解脫道論 三結與須陀洹果

The preceding passage ended with four words: abandon three fetters—identity view, doubt, and 戒取, “grasping-at-precept.” This passage explains them one by one.

Yet it does not call the third 戒取; it calls it 戒盜, “theft-of-precept.” The question asks “what is 戒盜?” and the explanation consistently uses 戒盜. One fetter, two visibly different names in adjacent passages.

A measured count shows that this is not a momentary slip. 戒盜 occurs nine times in the treatise, 戒取 four times, and both names appear in the same passage in 12-15. The two names run in parallel all the way to the end of the work.

This gives a tool to carry away: when one thing changes names in adjacent places, do not first decide which name is correct. Record how often each occurs and where. Only then can one tell whether the difference is momentary or a parallel usage. This edition keeps 戒盜 as “theft-of-precept” and 戒取 as “grasping-at-precept,” rather than smoothing both into one English expression.

Each explanation of the three fetters has its own form. Identity view is longest—four statements for each aggregate, twenty for five—and closes by saying the sixty-two views begin from identity view without listing them. Doubt is a chain of “or.” 戒盜 divides in two, each kind presented through the person who holds it: craving 戒盜 speaks in the first person (“through this precept, this practice … I shall ascend to heaven”), while delusion 戒盜 is described through others (“other ascetics and brahmins … hold this view”). One speaks from within, one is seen from outside.

The four explanations also close in three forms: identity view has “this identity view has been abandoned”; doubt and 戒盜 have “it too is abandoned”; the defilements dwelling in one place have only “too are abandoned.” Four items, three forms. They are not made uniform.

One place deserves a pause. The ground directed toward stream-entry receives three names in succession—the ground directed toward stream-entry, the eighth ground, and the ground of seeing—joined by “or.” Are these three names for one ground, or three grounds? The treatise neither adjudicates nor explains them individually and closes them with one general statement. This edition records without deciding.

The final verse uses a new introductory formula: “therefore this verse is spoken.” Compare the earlier “as the verse says” and “as the simile verse says”: three places, three forms. The first two assign a verse elsewhere; the present formula does not. Whether the author composed it is not stated.

The verse itself gives three comparisons—king of one country on earth, king in one heaven, ruler of the whole world—and one judgment: the fruit of stream-entry surpasses them. Three comparisons, one judgment, without explaining why.

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Shi Huijing · Waken · The Path of Freedom · The Three Fetters and the Fruit of Stream-Entry · Doorway · Summer 2026

First Question: What Is Identity View?

Question: What is identity view?

Answer: In this matter, an uninstructed ordinary person sees form as self, self as possessing form, form as belonging to self, and self as being in form. So too with feeling, perception, formations, and consciousness: consciousness as self, self as possessing consciousness, consciousness as belonging to self, and self as being in consciousness. This is called identity view.

This identity view has been abandoned. Because it has been abandoned, the sixty-two views are also abandoned, for identity view is the beginning of the sixty-two views.

Second Question: What Is Doubt?

Question: What is doubt?

Answer: One may doubt suffering, arising, cessation, or path; the Buddha, Dhamma, or Sangha; the initial boundary, final boundary, or initial-and-final boundary; or one may be uncertain about dhammas arisen through causes and conditions. This is called doubt. It too is abandoned.

Third Question: What Is 戒盜 (“Theft-of-Precept”)?

Question: What is 戒盜 (“theft-of-precept”)?

Answer: 戒盜 is of two kinds—craving and delusion.

“Through this precept, this practice, this ascetic practice, and this holy life, I shall ascend to heaven; I shall be born in every heavenly abode.” This is called craving 戒盜, “craving theft-of-precept.”

Other ascetics and brahmins hold this view through precepts, purity, and the practice of pure precepts. This is called delusion 戒盜, “delusion theft-of-precept.” It too is abandoned.

At the end of the preceding passage, the third fetter is named 戒取 (“grasping-at-precept”); this passage calls it 戒盜 (“theft-of-precept”). The two visibly different Chinese forms and their literal senses are retained without being made uniform.

Fourth Question: What Are the Defilements Dwelling in That One Place?

Question: What are the defilements dwelling in that one place?

Answer: Sensual desire, ill will, and delusion cause one to go to bad destinations. These are called the defilements dwelling in that one place, and they too are abandoned.

The three fetters are explained one by one, but their closing sentences are not uniform. Identity view closes with “this identity view has been abandoned”; doubt and 戒盜 close with “it too is abandoned”; the defilements dwelling in one place close only with “too are abandoned.” They are recorded as they stand.

The Fruit of Stream-Entry

Within this interval, one becomes one directed toward realization of the fruit of stream-entry.

Not yet having attained stream-entry, one dwells on the ground directed toward stream-entry, or the eighth ground, or the ground of seeing, or concentration definitively gives rise to turning wisdom from two. This is the general statement-with-words of stream-enterer path knowledge.

Immediately and in sequence after stream-entry, because the three fetters have been abandoned, one makes the unconditioned the matter. By a method not different from the dhammas equal to the path, stream-enterer fruition knowledge and the fruition mind arise. In two or three immediate arisings, one passes through them in sequence.

The subsequent mind arises from the subsequent: it contemplates the path, the fruit, Nibbāna, the defilements already abandoned, and the remaining defilements. This is called a stream-enterer.

One is fixed upon the non-regressing dhamma and directed toward awakening. To distinguish the future fruit: one is born from the Blessed One’s breast, born from his mouth, born from the Dhamma, and created by the Dhamma; one obtains a share of the Dhamma rather than a share of material things. This is called goodness complete in view.

Practicing and penetrating the noble dhamma, one reaches the gate of ghee and abides; complete in view, one reaches this wondrous dhamma. Having seen this wondrous dhamma, awakened knowledge is accomplished. With awakened brightness accomplished, one enters the stream of Dhamma, has wisdom penetrating the noble, opens the gate of ghee, and abides.

Therefore this verse is spoken:

Verse

A king of one country upon earth, a king in one heaven,

one ruling the whole world—the fruit of stream-entry surpasses them.

One Matter to Record

The treatise now has three forms for introducing a verse: “as the verse says,” “as the simile verse says,” and here “therefore this verse is spoken.” Three places, three forms. This is recorded as it stands.

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Shi Huijing · Waken · The Path of Freedom · The Three Fetters and the Fruit of Stream-Entry · Vernacular · Summer 2026

The preceding passage ended with four words: abandon three fetters—identity view, doubt, and 戒取, “grasping-at-precept” 〔T32 457c14–16〕. This passage takes the three apart one by one.

The central observation comes first: when the preceding passage names the third fetter, it uses 戒取 (“grasping-at-precept”); the question and explanation here consistently use 戒盜 (“theft-of-precept”). One fetter, two names in adjacent passages. This is not an isolated unevenness: the four explanations here also close in three forms. As the author builds a set, he repeatedly leaves one place uneven within it.

Three Fetters One by One, with Three Forms of Closing

The identity-view explanation is longest: “Question: What is identity view? Answer: In this matter, an uninstructed ordinary person sees form as self, self as possessing form, form as belonging to self, and self as being in form” 〔T32 457c16–17〕. One aggregate receives four statements; five aggregates receive twenty.

It closes: “This is called identity view. This identity view has been abandoned. Because it has been abandoned, the sixty-two views are also abandoned, for identity view is the beginning of the sixty-two views” 〔T32 457c19–20〕.

The sixty-two views occur only twice in the treatise, both in this one sentence. The author says only that identity view is their beginning and does not list them. This edition does not supply the list.

The explanation of doubt is a chain of “or”: “Question: What is doubt? Answer: One may doubt suffering, arising, cessation, or path; the Buddha, Dhamma, or Sangha” 〔T32 457c20–21〕; “the initial boundary, final boundary, or initial-and-final boundary; or one may be uncertain about dhammas arisen through causes and conditions. This is called doubt. It too is abandoned” 〔T32 457c22–23〕.

The explanation of 戒盜 divides it in two: “Question: What is 戒盜 (‘theft-of-precept’)? Answer: 戒盜 is of two kinds—craving and delusion” 〔T32 457c23–24〕.

Each kind is presented through the person who holds it. Craving 戒盜 is spoken from within, in the first person: “Through this precept, this practice, this ascetic practice, and this holy life, I shall ascend to heaven; I shall be born in every heavenly abode. This is called craving 戒盜” 〔T32 457c24–26〕. The source uses the graph for “I” five times in succession; these are that person’s own words. Delusion 戒盜 is described from outside, in the third person: “Other ascetics and brahmins hold this view through precepts, purity, and the practice of pure precepts. This is called delusion 戒盜. It too is abandoned” 〔T32 457c26–28〕.

One is spoken from within, the other observed from outside. The author adds no comment.

The fourth item says: “Question: What are the defilements dwelling in that one place? Answer: Sensual desire, ill will, and delusion cause one to go to bad destinations. These are called the defilements dwelling in that one place, and they too are abandoned” 〔T32 457c28–458a01〕.

Now place the four closing sentences side by side:

Identity view has “this identity view has been abandoned” 〔457c19〕; doubt has “it too is abandoned” 〔457c23〕; delusion 戒盜 has “it too is abandoned” 〔457c28〕; the defilements dwelling in one place have only “too are abandoned” 〔457c28–458a01〕.

Four items, three forms of closing. This edition records without making them uniform.

Reading Practice: When One Thing Changes Names in Adjacent Passages, Record Each Position Before Deciding

Return now to the central observation.

At the end of 12-09, the third fetter is named 戒取 (“grasping-at-precept”) 〔T32 457c16〕. The question and explanation here consistently use 戒盜 (“theft-of-precept”) (457c23·457c24·457c26·457c28).

A measured count finds that 戒盜 occurs nine times in the treatise, four here; 戒取 occurs four times, and after the occurrence in 12-09 its other three do not return until 12-15 (460a20·460b21·460b22). Yet 戒盜 also occurs in 12-15 〔460a15〕. The two names continue in parallel through the treatise; one passage does not simply replace the other.

The reading practice delivered here is this: when the same thing changes names in adjacent places, do not first decide which is correct. Record how often each name occurs and where. Only then can one see whether the difference is momentary or whether two names run in parallel.

Recorded in this way, the two names run in parallel all the way to the end of the work. This edition neither makes them uniform nor chooses one.

Pause: Three Names for the Ground Directed Toward Stream-Entry—Which One Is It?

One place in the stream-entry section deserves a pause.

“Not yet having attained stream-entry, one dwells on the ground directed toward stream-entry, or the eighth ground, or the ground of seeing” 〔T32 458a01–03〕. One position receives three names joined by the word “or.” The text adds, “or concentration definitively gives rise to turning wisdom from two.”

Pause and ask: are these three names three ways of speaking about one position, or three different positions?

This passage cannot answer. Only two facts can be checked: the three names are joined by “or”; the treatise neither adjudicates whether they agree nor explains them separately. The entire passage later gives only one general closing: “This is the general statement-with-words of stream-enterer path knowledge” 〔T32 458a03〕. One general statement gathers three names without dividing them.

This edition records without adjudication.

(The same section contains one more uncounted list. The subsequent mind contemplates five things: “it contemplates the path, the fruit, Nibbāna, the defilements already abandoned, and the remaining defilements. This is called a stream-enterer” 〔T32 458a07–08〕. Five contemplations are named one by one without a stated total, as in the long lists of the preceding passages. The number is not supplied.)

The Third Form of Introducing a Verse

The passage closes with a verse, but its introductory formula is new: “One enters the stream of Dhamma, has wisdom penetrating the noble, opens the gate of ghee, and abides. Therefore this verse is spoken” 〔T32 458a12–13〕.

Place the three passages side by side:

The thirty-nine-line verse in 12-06 is introduced by “as the verse says” 〔T32 456a08〕.

The boat-simile verse in 12-09 is introduced by “as the simile verse says” 〔T32 457a29〕.

This passage’s verse is introduced by “therefore this verse is spoken” 〔T32 458a13〕.

Three places, three forms. The first two are citations—“as such-and-such says”—while this form says “spoken” and does not push the verse elsewhere. Whether the author composed it is not stated, and this edition does not decide.

(“Therefore this verse is spoken” occurs twice in the treatise, the other occurrence in the next passage 〔T32 458c08〕.)

The verse itself is short: “A king of one country upon earth, a king in one heaven” 〔T32 458a14〕; “one ruling the whole world—the fruit of stream-entry surpasses them” 〔T32 458a15〕.

Three comparisons, one judgment. A king of one earthly country, a king in one heaven, and one ruling the whole world are set out; then the single sentence “the fruit of stream-entry surpasses them.” The author does not explain why.

The three objects of comparison move from smaller to greater: ruler of one country, ruler of one heaven, ruler of the whole world. Only after the greatest is stated does the fruit of stream-entry appear. The three are not random examples but steps added one after another. The author builds the ladder to its highest rung and ends with one judgment.

The Fruit Is Described through a Chain of “Already” and “Entering”

The language of the stream-entry section also deserves notice.

The author describes the fruit not with qualities of a state, but with a series of acts: one becomes directed toward realization 〔T32 458a01〕; because the three fetters have been abandoned, one makes the unconditioned the matter 〔T32 458a04〕; and one contemplates the path, the fruit, Nibbāna, the defilements already abandoned, and the remaining defilements 〔T32 458a07–08〕.

Only then comes language resembling praise: “one is born from the Blessed One’s breast, born from his mouth, born from the Dhamma, and created by the Dhamma” 〔T32 458a09〕; “this is called goodness complete in view. Practicing and penetrating the noble dhamma, one reaches the gate of ghee and abides; complete in view, one reaches this wondrous dhamma” 〔T32 458a10–11〕. It closes, “one enters the stream of Dhamma, has wisdom penetrating the noble, opens the gate of ghee, and abides” 〔T32 458a12–13〕.

The Chinese expression for “complete in view” occurs four times in the treatise, twice here. “Gate of ghee” also occurs four times, twice here. Each occurs twice within this section, once with “reaches” and once with “opens”: reaches the gate and abides; opens the gate and abides. The one-graph difference is recorded without adjudication.

The order is worth noting: acts come first, praise afterward. The author first states one by one what this fruit does, and only then what it is. Even then, he uses language of being born from the Blessed One rather than establishing another technical name. This edition records the form.

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Take away three things. One observation: one fetter is called 戒取 (“grasping-at-precept”) in the list at the end of 12-09, while the question and explanation here consistently call it 戒盜 (“theft-of-precept”) (T32 457c16 versus 457c23–28). A measured count shows the two names running in parallel to the end of the work (戒盜 nine occurrences; 戒取 four; both occur in 12-15). One reading practice: when one thing changes names in adjacent passages, first record the number and position of each name before deciding whether the difference is momentary or a parallel usage. One pause: the ground directed toward stream-entry receives three names joined by “or,” but the treatise neither adjudicates their relation nor explains them separately 〔T32 458a01–03〕; one general statement alone gathers them 〔T32 458a03〕. This edition records without adjudication.

Three smaller matters deserve notice: four explanations close in three forms (“this identity view has been abandoned” / two occurrences of “it too is abandoned” / “too are abandoned”); the two kinds of 戒盜 are each presented through their person—craving in first-person speech, delusion through others 〔T32 457c24–28〕; and the verse-introduction formula has now taken three forms (“as the verse says” / “as the simile verse says” / “therefore this verse is spoken”), with the present form not assigning the verse elsewhere 〔T32 458a13〕.

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Shi Huijing · Waken · The Path of Freedom · The Three Fetters and the Fruit of Stream-Entry · Exposition · Summer 2026