解脫道論 念戒與念施
念戒修行段說「自身戒」，念施修行段說「不亂心自念施」。兩句都明載於本單元；不據此另立十念由外轉內的次第。
戒門以「見過患怖」為味，以「歡喜無過樂」為處；功德列又並列「於細微過患常見憂怖」「從此世怖畏解脫」「彼世怖畏解脫」。原文只列出這幾項，沒有說明它們之間的關係，故各依原列理解。所念之戒相八目：無偏、無穿、無點、無垢、無雜、自在、智慧所嘆、無所觸令起定——末二因各自成句：離戒盜故無所觸、成不退處故令起定；「戒盜」在本單元沒有自釋，保留不解。
念施修行段連用「我有利、我善得利」「我住無慳垢心」「我常施與」。其中明白的對照是：「世人為慳垢所牽，我住無慳垢心。」至於「我常施與」之「我」，四本作「手」，二讀並存。
「多歡喜慈悲心」在功德列，「常樂行施」在修行段；原文沒有說明兩者的因果關係。
The cultivation passage on recollection of virtue says “one’s own virtue,” while the passage on recollection of giving says “with an undistracted mind one recollects one’s own giving.” Both statements occur explicitly in this unit. They do not establish a separate sequence in which the ten recollections move from outward to inward.
The virtue doorway gives “seeing danger and becoming afraid” as its function and “delight in blameless pleasure” as its proximate cause. Its list of virtues also includes “constantly seeing fear in subtle dangers,” “freedom from fear in this world,” and “freedom from fear in the other world.” The source only lists these items; it does not explain their relations, so each remains in its original place. The eight qualities recollected are not partial, not pierced, not stained, not sullied, unmixed, free, praised by the wise, and untouched while arousing concentration. The last two explanatory reasons are separate sentences: separation from 戒盜 is followed by “untouched,” and becoming a place of non-regression is followed by the arousing of concentration. 戒盜 is not explained in this unit and remains unresolved.
The giving passage repeatedly says: “I have gained a benefit; I have gained a benefit well,” “I abide with a mind unstained by stinginess,” and “I always give.” Its explicit contrast is: “People of the world are dragged along by the stain of stinginess; I abide with a mind unstained by stinginess.” In “I always give,” however, the graph 我 is 手 in four witnesses; both readings remain visible.
“Much delight and a compassionate mind” belongs to the list of virtues, while “always delight in giving” belongs to the cultivation passage. The source does not state a causal relation between the two.
Shi Huijing · Waken · The Path of Freedom · Recollection of Virtue and Giving · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈行門品〉「念戒與念施」· 大正藏 T32n1648〔起 T32 0429a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0429a〕
問：云何念戒？何修？何相？何？味何處？何功德？云何修行？答：以功德念清淨戒，彼念、隨念、正念，此謂念戒。念戒住不亂，此謂修。令起戒功德為相，見過患怖為味，歡喜無過樂是處。若人修行念戒成，得十二功德成，尊重師、重法、重僧、重戒學、重供養、重不放逸、於細微過患常見憂怖、護自身亦護他、從此世怖畏解脫、彼世怖畏解脫、多歡喜可愛。一切戒功德，是念戒功德。云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心念，自身戒無偏、無穿、無點、無垢、無雜、自在智慧所嘆、無所觸令起定。若無偏是無穿，若無穿是不點，如是一切可知。復次若滿清淨戒，是善法住處故，名不偏不穿。作姓稱譽故，名無點無垢。以斷愛故，名為自在。聖所樂故，無有過患。智慧所嘆離戒盜故，故名無所觸。成不退處，故令起定。以餘行當念戒。名戒者，是樂無過患、是姓可貴，以財物自在。如先所說戒功德，如是廣說可知。彼坐禪人以此門以此行以此功德，現念戒，由信念心不亂，以不亂心滅於諸蓋，禪分成起，外行禪成住。餘如初廣說（念戒已竟）。
〔T32 0429b〕
問：云何念施？何修？何相？何味？何處？何功德？云何為修？答：施者，為利他故，樂饒益他。為他人得，捨自財物，此謂施。以念施功德現念捨，彼念、隨念、正念，此謂念施。彼念住不亂，此謂修。令起施功德為相，不蓄為味，不慳為處。若人修行念施，成得十功德。如是施隨樂無慳無貪意，為多人念，善取他意，於眾不畏，多歡喜慈悲心，向善趣，向醍醐。云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心自念施，以所捨物我有利、我善得利。世人為慳垢所牽，我住無慳垢心，我常施與、常樂行施、常供給、常分布。彼坐禪人以此門以此行以此功德，現念施，彼心成信。由信由念故，心常不亂。以不亂心，滅於諸蓋，禪分成起，外行禪成住。餘如初廣說（念施已竟）。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
念戒的問目與定義
問：什麼是念戒？如何修？以什麼為相？接下來關於味與處的問句，底本斷句不明，這裡不予訂正；此外，有什麼功德？如何修行？
答：以功德念清淨的戒，那念、隨念、正念——這叫作念戒。
念戒住而不亂，這叫作修。令起戒的功德，是它的相；見過患而怖，是它的味；歡喜無過之樂，是它的處。
念戒的十二功德
若人修行念戒成，原文說「得十二功德成」，但後文實際只列出十一項：尊重師、重法、重僧、重戒學、重供養、重不放逸、於細微過患常見憂怖、護自身亦護他、從此世怖畏解脫、彼世怖畏解脫、多歡喜可愛。標數與實列相差一項；原文沒有補出這一項，這裡也不補。
一切戒的功德，就是念戒的功德。
念戒的修行之法
什麼是修行者？初坐禪人入寂寂而坐，攝一切心，以不亂之心念自身的戒：無偏、無穿、無點、無垢、無雜、自在、智慧所嘆、無所觸，令起定。
若無偏就是無穿，若無穿就是不點——這樣一切可知。
接著原文解說上列諸項。大正本先作「若滿清淨戒」；明本把「滿」作「漏」，兩讀意義不同，這裡仍依大正本，不裁定異讀。原文說：清淨戒是善法安住之處，所以名為不偏、不穿。
下一句作「作姓稱譽故，名無點無垢」；「姓」明本作「性」，而「作姓稱譽」的句法與意思在本單元沒有說清，故只保留此語與它所連的「無點、無垢」，不另作解釋。其後說：因斷愛而名為自在；因聖者所樂而沒有過患。
再下一句原作「智慧所嘆離戒盜故，故名無所觸」。「戒盜」在本單元沒有解說，兩個「故」中的後一字又為四本所無；因此只可確定原文把智慧所嘆、離戒盜與「無所觸」寫在同一句，不能替它們建立更細的對應。末句另說：成為不退之處，所以能令定生起。這六句解說與上文八項的分合並不一一相應，尤其「無雜」沒有另釋，故不強行逐項配對。
以其餘的行當念戒。所謂名戒，是樂而無過患，是姓可貴，以財物自在；「姓」四本作「性」。樂無過患、姓可貴、以財物自在三語彼此如何相屬，原文未解；「如先所說戒功德」所指何處亦未明。
念戒的結
那坐禪人以此門、以此行、以此功德，現念戒，由信、由念的緣故，心不亂；以不亂之心滅於諸蓋，禪分成起，外行禪成住。其餘如最初所廣說。（念戒已竟）
念施的問目與定義
問：什麼是念施？如何修？以什麼為相？以什麼為味？以什麼為處？有什麼功德？如何為修？
答：所謂施，是為利他的緣故，樂於饒益他人；為他人得，捨自己的財物——這叫作施。
以念施的功德現念捨，那念、隨念、正念——這叫作念施。
那念住而不亂，這叫作修。令起施的功德，是它的相；不蓄，是它的味；不慳，是它的處。
念施的十功德
若人修行念施，原文說會得到十項功德；接著連寫：「施隨樂無慳無貪意，為多人念，善取他意，於眾不畏，多歡喜慈悲心，向善趣，向醍醐。」其中可以確定有「為多人念」「善取他意」「於眾不畏」「多歡喜慈悲心」「向善趣」「向醍醐」等語；但「施隨樂無慳無貪意」內部如何分開，以及整串文字如何恰好分成十項，底本沒有逐項標明，這裡不予點分。
念施的修行之法
什麼是修行者？初坐禪人入寂寂而坐，攝一切心，以不亂之心自念其施：以所捨之物，我有利、我善得利。世人為慳垢所牽，我住無慳垢之心，我常施與、常樂行施、常供給、常分布。
念施的結
那坐禪人以此門、以此行、以此功德，現念施，他的心成信。由信、由念的緣故，心常不亂；以不亂之心，滅於諸蓋，禪分成起，外行禪成住。其餘如最初所廣說。（念施已竟）
Questions and Definition of Recollection of Virtue
Question: What is recollection of virtue? What is its cultivation? What is its characteristic? The punctuation of the following questions about function and proximate cause is unclear in the source and is not emended here. What are its virtues? How is it cultivated?
Answer: To recollect purified virtue by way of its virtues—that mindfulness, recollection, and right mindfulness—is called recollection of virtue.
For recollection of virtue to remain without distraction is called cultivation. Arousing the virtues of virtue is its characteristic; seeing danger and becoming afraid is its function; delight in blameless pleasure is its proximate cause.
The Twelve Virtues of Recollection of Virtue
When a person succeeds in cultivating recollection of virtue, the source says that “twelve virtues are attained,” but the following list actually contains only eleven items: respecting the teacher, respecting the Dhamma, respecting the Sangha, respecting the training in virtue, respecting offerings, respecting heedfulness, constantly seeing fear in subtle dangers, guarding oneself and also guarding others, being freed from fear in this world, being freed from fear in the other world, and having much delight and being lovable. The stated number and the actual list differ by one. The source does not supply the missing item, and neither does this rendering.
All the virtues of virtue are the virtues of recollection of virtue.
How Recollection of Virtue Is Cultivated
What is the method of cultivation? A beginning meditator enters a secluded place and sits, gathers the whole mind, and with an undistracted mind recollects one’s own virtue as: not partial, not pierced, not stained, not sullied, unmixed, free, praised by the wise, untouched, and arousing concentration.
If it is not partial, it is not pierced; if it is not pierced, it is not stained. All the rest is to be understood in this way.
The source next explains the foregoing items. The Taishō text first reads 滿 in 若滿清淨戒; the Ming witness reads 漏. The two readings differ in meaning. This rendering follows the Taishō text without deciding the variant. The source says that purified virtue is an abiding place for wholesome qualities; it is therefore called not partial and not pierced.
The next sentence reads 作姓稱譽故，名無點無垢. The graph 姓 is 性 in the Ming witness, while the syntax and meaning of 作姓稱譽 are not explained in this unit. The phrase and the qualities “not stained, not sullied” are therefore preserved without further interpretation. The text then says that, because craving has been cut off, it is called free; because the noble ones delight in it, it is without danger.
The next sentence reads 智慧所嘆離戒盜故，故名無所觸. The term 戒盜 is not explained in this unit, and the latter of the two occurrences of 故 is absent from four witnesses. What can be said is only that the source places praise by the wise, separation from 戒盜, and “untouched” in a single sentence; no finer correspondence is imposed. A separate final sentence says that, because it becomes a place of non-regression, it arouses concentration. These six explanations do not correspond one for one with the eight items above, and “unmixed” receives no separate explanation; no forced item-by-item alignment is made.
Virtue is to be recollected through the remaining modes. What is called virtue is pleasure without danger, a 姓 that is esteemed, and freedom with respect to material things. The four witnesses read 性 for 姓. How “pleasure without danger,” “a 姓 that is esteemed,” and “freedom with respect to material things” are connected is not explained. Nor is the referent of “the virtues of virtue taught before” clear.
Conclusion of Recollection of Virtue
Through this doorway, this practice, and these virtues, the meditator brings recollection of virtue to mind. Through faith and mindfulness, the mind is undistracted. With the undistracted mind, the hindrances are extinguished, the jhāna factors arise, and access jhāna comes to abide. The remainder is as explained fully at the beginning. (Recollection of virtue is finished.)
Questions and Definition of Recollection of Giving
Question: What is recollection of giving? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its virtues? What is the method of cultivation?
Answer: Giving means delighting in benefiting others for their welfare. It allows another person to receive by relinquishing one’s own possessions. This is called giving.
To bring relinquishment to mind through the virtues of recollecting giving—that mindfulness, recollection, and right mindfulness—is called recollection of giving.
For that mindfulness to remain without distraction is called cultivation. Arousing the virtues of giving is its characteristic; not storing up is its function; and non-stinginess is its proximate cause.
The Ten Virtues of Recollection of Giving
The source says that a person who cultivates recollection of giving obtains ten virtues, and then writes the following sequence without marking all ten divisions: “giving, following delight, non-stinginess, a mind without greed; being recollected by many people; skillfully winning the minds of others; being unafraid among a gathering; much delight and a compassionate mind; tending toward a good destination; tending toward the cream.” The wording corresponding to 施隨樂無慳無貪意 does not show how its internal items are divided, nor does the entire sequence show how it yields exactly ten. No definitive punctuation is supplied here.
How Recollection of Giving Is Cultivated
What is the method of cultivation? A beginning meditator enters a secluded place and sits, gathers the whole mind, and with an undistracted mind recollects one’s own giving: “Through what I have relinquished, I have gained a benefit; I have gained a benefit well. People of the world are dragged along by the stain of stinginess. I abide with a mind unstained by stinginess. I always give, always delight in giving, always provide, and always distribute.”
Conclusion of Recollection of Giving
Through this doorway, this practice, and these virtues, the meditator brings recollection of giving to mind, and the mind becomes faithful. Through faith and mindfulness the mind remains undistracted. With the undistracted mind, the hindrances are extinguished, the jhāna factors arise, and access jhāna comes to abide. The remainder is as explained fully at the beginning. (Recollection of giving is finished.)
Shi Huijing · Waken · The Path of Freedom · Recollection of Virtue and Giving · Vernacular · Summer 2026
十念第四、第五門是念戒與念施，底本二段各自成門，一單元併讀。先把本單元可核的人稱放在前頭：念戒修行段寫「自身戒」〔T32 429a17〕；念施修行段寫「不亂心自念施」〔T32 429b09〕，隨後連用「我有利、我善得利」「我住無慳垢心」「我常施與」〔T32 429b10–11〕。這些都是原文明載的自稱；只循兩段各自所說的戒、施功德與修行語句讀取，不從人稱另推日常增減的心理機制或跨門次序。
兩段各自給出修、相、味、處：念戒是「念戒住不亂」「令起戒功德」「見過患怖」「歡喜無過樂」〔T32 429a10–11〕；念施是「彼念住不亂」「令起施功德」「不蓄」「不慳」〔T32 429b04–05〕。其後兩段各列功德、說修行，並以滅蓋、禪分成起、外行禪成住收束〔T32 429a27–29；429b13–15〕。戒段作「由信念心不亂」〔T32 429a27〕，施段作「彼心成信。由信由念故，心常不亂」〔T32 429b13–14〕，收句內部用字亦保留。這些同異都可由本單元逐字核定，但不據結構相鄰替兩門建立額外關係。
念戒一段先說「以功德念清淨戒」，再把這一念稱為「念、隨念、正念」〔T32 420b15–16／428b05／428c01／429a09／429b04／429b17–18〕；接著逐項說修是念戒住而不亂，相是令戒的功德生起，味是見過患而怖，處是歡喜於無過之樂〔T32 429a10–11〕。念施一段則先依次說施是為利他、樂於饒益他、使他人得受、捨出自己的財物〔T32 429b01–03〕，再說以施的功德現念所捨，並把它稱為「念、隨念、正念」〔T32 420b15–16／428b05／428c01／429a09／429b04／429b17–18〕；其修是念住不亂，相是令施的功德生起，味是不蓄，處是不慳〔T32 429b04–05〕。這裡只依兩段各自明列的次序展開，不把戒段的怖、樂移入施段，也不以施段的不蓄、不慳回解戒段。
念戒：以怖為味的功德門
「問：云何念戒？何修？何相？何？味何處？何功德？云何修行？」〔T32 429a08–09〕——底本問目斷作「何相？何？味何處？」，與「何味？何處」的讀法不同；底本文字依原樣保留。定義與三名如式：「以功德念清淨戒，彼念、隨念、正念，此謂念戒。念戒住不亂，此謂修」〔T32 429a09–10〕。本段又作「令起戒功德為相，見過患怖為味，歡喜無過樂是處」〔T32 429a10–11〕；相、味、處各依現文列出。
在此停問一處：功德之門，味怎麼是「見過患怖」？文本可確定的是幾個相鄰列項：味格作「見過患怖」，處格作「歡喜無過樂」〔T32 429a11〕；功德列又有「於細微過患常見憂怖」「從此世怖畏解脫、彼世怖畏解脫」〔T32 429a13–15〕。「怖」字在本門凡四見：味格一見，功德列三見。功德列只作並列；原文沒有說明各項彼此關係，「無過樂」也沒有另作解釋。因此，各項依原列讀取，不另補作用方式。
功德列全文：「若人修行念戒成，得十二功德成，尊重師、重法、重僧、重戒學、重供養、重不放逸、於細微過患常見憂怖、護自身亦護他、從此世怖畏解脫、彼世怖畏解脫、多歡喜可愛」〔T32 429a11–15〕——前六目皆「重」：師、法、僧、戒學、供養、不放逸；中段轉入護與怖，末以「多歡喜可愛」收。標數十二、逐目可點者十一、四本又作「十三」——三數不合（保留原有缺文、不強配數目；「念戒成」「功德成」二「成」重出亦保留）。末補一句「一切戒功德，是念戒功德」〔T32 429a15–16〕，直接把一切戒功德稱作念戒功德；這句沒有補出缺少的細目，也不解決標數與所列之差，故仍保留存疑。
修行之法，所念的是自身戒之相：「自身戒無偏、無穿、無點、無垢、無雜、自在智慧所嘆、無所觸令起定」〔T32 429a17–19〕——戒相八目：無偏、無穿、無點、無垢、無雜、自在、智慧所嘆、無所觸令起定——目名論文於此不逐釋，其義由下文六因自解。「若無偏是無穿，若無穿是不點，如是一切可知」〔T32 429a19–20〕——舉二相因、例餘從略（與 08-36「餘亦可知」〔T32 426b13〕同式）。復次六因逐釋：「若滿清淨戒，是善法住處故，名不偏不穿。作姓稱譽故，名無點無垢。以斷愛故，名為自在。聖所樂故，無有過患。智慧所嘆離戒盜故，故名無所觸。成不退處，故令起定」〔T32 429a20–24〕——上列八目、下釋六因，分合不相當且「無雜」不釋（保留不強行對應、不增補；「姓」明本作「性」、「故」字重出四本無其一，均並錄）。六因之末二各自成句：「智慧所嘆離戒盜故，故名無所觸」「成不退處，故令起定」——一因釋無所觸、一因釋起定，兩因並列，論文未連為一鏈。「戒盜」在本單元只見此詞，429a08–429b15 沒有自釋；義疏保留「離戒盜」的原句，不借別段替它定義。
八相與六因若只依字面核讀，可見第一因同時名「不偏不穿」，第二因同時名「無點無垢」，第三因名「自在」，第四因說「無有過患」，第五因說「無所觸」，第六因說「令起定」。上列「無雜」沒有在六因中另出同名解釋；上列「智慧所嘆」則在第五因句首重現，但原句的收語仍是「故名無所觸」。因此，八個相名與六句理由不能逐格硬配；可直接核定的只有原文已明說的合名與收語。「離戒盜」就在第五因之中，底本沒有接著釋「戒盜」為何義；下一句另由「成不退處」說令起定。兩句各有自己的「故」，保持原有分句即可。
末段：「以餘行當念戒。名戒者，是樂無過患、是姓可貴，以財物自在。如先所說戒功德，如是廣說可知」〔T32 429a24–26〕——樂、貴、自在三語重申戒之好處（「如先所說」所指前文論文不出其處，本論戒之廣說在品 2，論文不自繫，仍不能確定）；收束全鏈仍照諸門之式走完：「彼坐禪人以此門以此行以此功德，現念戒，由信念心不亂，以不亂心滅於諸蓋，禪分成起，外行禪成住」〔T32 429a26–28〕——現念、成信、不亂、滅蓋、禪分起、外行禪成住，一步不省；「（念戒已竟）」〔T32 429a29〕落界。
念施：滿紙「我」字的門
「問：云何念施？何修？何相？何味？何處？何功德？云何為修？答：施者，為利他故，樂饒益他。為他人得，捨自財物，此謂施」〔T32 429b01–03〕——施的定義依次並列四語：為利他、樂饒益他、為他人得、捨自財物；原文以「此謂施」收束，但沒有在四語之間另立主次或成立條件。三名四事接著說：「以念施功德現念捨，彼念、隨念、正念，此謂念施。彼念住不亂，此謂修。令起施功德為相，不蓄為味，不慳為處」〔T32 429b03–05〕。「蓄」四本作「畜」，並錄；本門可確定的四事就是念住不亂、令起施功德、不蓄、不慳，原文沒有再解說四者之間的關係。
功德列：「若人修行念施，成得十功德。如是施隨樂無慳無貪意，為多人念，善取他意，於眾不畏，多歡喜慈悲心，向善趣，向醍醐」〔T32 429b06–08〕。原文標數為十，底本逗號卻只分七段，尤其「施隨樂無慳無貪意」內部如何分項並不清楚；「多歡喜慈悲心」是一項或數項也沒有明標。因此保留全串，不作唯一點斷、不強配數目。可以直接保留的明文包括「為多人念」、善取他意、於眾不畏、多歡喜慈悲心、向善趣與向醍醐；本單元沒有把「為多人念」解成施者在他人心中成為福田，也沒有交代各項的因果次序。
修行之法一節起手仍是「初坐禪人入寂寂坐，攝一切心」〔T32 429b08–09〕，隨後寫：「不亂心自念施，以所捨物我有利、我善得利。世人為慳垢所牽，我住無慳垢心，我常施與、常樂行施、常供給、常分布」〔T32 429b09–12〕。其中我有利、我善得利、我住、我常施與，四個「我」字連用（「我常施與」之「我」四本作「手」，作「手」則為手自施與之義，二讀所繫遂異，並錄不判）。本段明白作出的對照是「世人為慳垢所牽」與「我住無慳垢心」：世人與我、慳垢與無慳垢兩兩相對。功德列另有「多歡喜慈悲心」〔T32 429b07–08〕，修行段另有常施與、常樂行施、常供給、常分布；原文沒有說前者由後者生起，也沒有說歡喜、慈悲是否另修，故兩處各依原列存錄。收束全鏈亦一步不省：現念施而「彼心成信」，由信由念而不亂、滅蓋、禪分起、外行禪成住〔T32 429b12–15〕；「（念施已竟）」〔T32 429b15〕落界。
收束
兩段在底本中前後相接：念戒以「（念戒已竟）」〔T32 429a29〕落界，念施隨即自「問：云何念施？」〔T32 429b01〕起，末以「（念施已竟）」〔T32 429b15〕收。這一前後次序可逐字核定；相鄰位置本身只標示段序，不用來替兩門建立額外義理配對。
帶走兩件：念戒修行段明說「自身戒」〔T32 429a17〕，念施修行段明說「不亂心自念施」〔T32 429b09〕；兩句各自繫於本門，不把人稱差異擴成跨門安排。念施段內則可直接看「世人為慳垢所牽，我住無慳垢心」〔T32 429b10–11〕的第一人稱對照；其後又依次說我常施與、常樂行施、常供給、常分布〔T32 429b11–12〕。讀時只循這組明文，不補日常反覆的心理轉化機制。戒門的怖、樂與兩世解脫仍只依原列存錄，不補其間關係。下一段，念天（08-42〔T32 429b16〕起）。
The fourth and fifth of the ten recollections are recollection of virtue and recollection of giving. The source presents them as two separate doorways, read together in this unit. The verifiable first-person language comes first. The cultivation passage on virtue says “one’s own virtue” 〔T32 429a17〕. The cultivation passage on giving says “with an undistracted mind one recollects one’s own giving” 〔T32 429b09〕, followed by “I have gained a benefit; I have gained a benefit well,” “I abide with a mind unstained by stinginess,” and “I always give” 〔T32 429b10–11〕. These are the source’s own first-person formulations. The two passages are read according to their respective statements about virtue, giving, and cultivation; no mechanism of everyday increase or decrease and no cross-doorway sequence is inferred from the pronouns.
Each passage gives cultivation, characteristic, function, and proximate cause. For recollection of virtue these are “recollection of virtue remains without distraction,” “arousing the virtues of virtue,” “seeing danger and becoming afraid,” and “delight in blameless pleasure” 〔T32 429a10–11〕. For recollection of giving they are “that mindfulness remains without distraction,” “arousing the virtues of giving,” “not storing up,” and “non-stinginess” 〔T32 429b04–05〕. Each passage then lists virtues, explains cultivation, and concludes with the extinguishing of the hindrances, the arising of the jhāna factors, and the abiding of access jhāna 〔T32 429a27–29; 429b13–15〕. The virtue passage reads “through faith and mindfulness the mind is undistracted” 〔T32 429a27〕, while the giving passage reads “the mind becomes faithful; through faith and mindfulness the mind remains undistracted” 〔T32 429b13–14〕. These internal differences in wording remain visible. Their adjacent structure does not establish any further relation between the two doorways.
The virtue passage first says “recollect purified virtue by way of its virtues,” and calls this recollection “mindfulness, recollection, and right mindfulness” 〔T32 420b15–16; 428b05; 428c01; 429a09; 429b04; 429b17–18〕. It then says, item by item, that cultivation is recollection of virtue remaining without distraction, its characteristic is the arousing of the virtues of virtue, its function is seeing danger and becoming afraid, and its proximate cause is delight in blameless pleasure 〔T32 429a10–11〕. The giving passage first defines giving in order as acting for another’s welfare, delighting in benefiting another, enabling another to receive, and relinquishing one’s own possessions 〔T32 429b01–03〕. It then says that relinquishment is brought to mind through the virtues of giving and calls this “mindfulness, recollection, and right mindfulness” 〔T32 420b15–16; 428b05; 428c01; 429a09; 429b04; 429b17–18〕. Its cultivation is mindfulness remaining without distraction; its characteristic is arousing the virtues of giving; its function is not storing up; and its proximate cause is non-stinginess 〔T32 429b04–05〕. Each doorway is unfolded in its own stated order. Fear and pleasure from the virtue passage are not moved into the giving passage, nor are non-storage and non-stinginess used to explain the virtue passage.
Recollection of Virtue: A Doorway of Virtues Whose Function Is Fear
The opening question reads: “What is recollection of virtue? What is its cultivation? What is its characteristic? What? Function what proximate cause? What are its virtues? How is it cultivated?” 〔T32 429a08–09〕. The source punctuation gives 何相？何？味何處？ rather than the regular pair “what is its function? what is its proximate cause?” The source wording remains unchanged. Its definition and three names follow the regular form: “To recollect purified virtue by way of its virtues—that mindfulness, recollection, and right mindfulness—is called recollection of virtue. For recollection of virtue to remain without distraction is called cultivation” 〔T32 429a09–10〕. The passage then gives “arousing the virtues of virtue” as characteristic, “seeing danger and becoming afraid” as function, and “delight in blameless pleasure” as proximate cause 〔T32 429a10–11〕.
One question may be left standing here: In a doorway of virtues, how can the function be “seeing danger and becoming afraid”? The source establishes several adjacent items. The function formula reads “seeing danger and becoming afraid,” while the proximate-cause formula reads “delight in blameless pleasure” 〔T32 429a11〕. The list of virtues also includes “constantly seeing fear in subtle dangers,” “freedom from fear in this world,” and “freedom from fear in the other world” 〔T32 429a13–15〕. The graph for “fear” appears four times in this doorway: once in the function formula and three times in the list. The items in the list are simply juxtaposed, and “blameless pleasure” receives no further explanation. Each item is therefore read in its source position without an added account of how it operates.
The full list says that when recollection of virtue is successfully cultivated, “twelve virtues are attained”: respect for teacher, Dhamma, Sangha, the training in virtue, offerings, and heedfulness; constant fear regarding subtle dangers; guarding oneself and others; freedom from fear in this world and in the other world; and much delight and lovableness 〔T32 429a11–15〕. The first six all use “respect”; the middle turns to guarding and fear, and the list ends with much delight and lovableness. The heading says twelve, the list permits only eleven distinct items, and four witnesses read “thirteen”: three numbers do not agree. The existing lack is retained without forcing the count. The repeated wording “recollection of virtue succeeds” and “virtues are attained” is also retained. A final sentence says, “All the virtues of virtue are the virtues of recollection of virtue” 〔T32 429a15–16〕. It does not supply the absent item or resolve the difference between the stated number and the list.
The cultivation passage recollects the qualities of one’s own virtue: “one’s own virtue is not partial, not pierced, not stained, not sullied, unmixed, free, praised by the wise, untouched, and arouses concentration” 〔T32 429a17–19〕. Eight headings can be distinguished: not partial, not pierced, not stained, not sullied, unmixed, free, praised by the wise, and untouched while arousing concentration. They are not individually explained at this point; the following six reasons provide the source’s explanation. “If it is not partial it is not pierced; if it is not pierced it is not stained; all the rest is to be understood in this way” 〔T32 429a19–20〕 gives two linked cases and leaves the rest abbreviated, as in 08-36’s “the rest is also to be understood” 〔T32 426b13〕. Six reasons then follow: fulfilled purified virtue is an abiding place for wholesome qualities and is therefore called not partial and not pierced; because 作姓稱譽, it is called not stained and not sullied; because craving is cut off, it is called free; because the noble ones delight in it, it is without danger; because it is praised by the wise and separated from 戒盜, it is called untouched; because it becomes a place of non-regression, it arouses concentration 〔T32 429a20–24〕. The eight headings above and the six reasons below do not divide alike, and “unmixed” is not explained. No correspondence is forced and nothing is supplied. The Ming witness reads 性 for 姓, and four witnesses omit one of the repeated instances of 故; both are recorded. The final two reasons are separate sentences: “praised by the wise and separated from 戒盜” concludes in “untouched,” while “becomes a place of non-regression” concludes in “arouses concentration.” One explains untouched and the other the arousing of concentration; the source does not turn them into a chain. 戒盜 occurs only here in this unit and is not defined in 429a08–429b15, so it is not explained from another passage.
Read only at the verbal level, the first reason applies one shared designation to “not partial, not pierced”; the second applies one designation to “not stained, not sullied”; the third concludes in “free”; the fourth says “without danger”; the fifth says “untouched”; and the sixth says “arouses concentration.” “Unmixed,” from the upper list, does not reappear as the name of any lower explanation. “Praised by the wise,” from the upper list, does reappear at the beginning of the fifth reason, but its concluding term remains “untouched.” The eight qualities and six explanations therefore cannot be pressed into eight matching cells. What can be established is only each explicit shared name and conclusion. 戒盜 stands within the fifth reason without further definition, and the next sentence separately explains the arousing of concentration by becoming a place of non-regression. Each sentence keeps its own “because.”
The final passage says: “Virtue is to be recollected through the remaining modes. What is called virtue is pleasure without danger, a 姓 that is esteemed, and freedom with respect to material things. As the virtues of virtue were taught before, so the full explanation is to be understood” 〔T32 429a24–26〕. Pleasure, esteem, and freedom restate advantages of virtue. The referent of “as taught before” is not supplied in this passage; although virtue is discussed extensively in Chapter Two, the source does not itself make that link, so the referent remains uncertain. The concluding chain is kept whole: through this doorway, practice, and virtue, recollection of virtue is made present; through faith and mindfulness the mind is undistracted; with the undistracted mind the hindrances are extinguished, the jhāna factors arise, and access jhāna comes to abide 〔T32 429a26–28〕. The inline closure “Recollection of virtue is finished” marks the boundary 〔T32 429a29〕.
Recollection of Giving: A Doorway Filled with “I”
The question asks what recollection of giving is, together with its cultivation, characteristic, function, proximate cause, virtues, and method. The answer says: “Giving means acting for another’s welfare, delighting in benefiting another, enabling another person to receive, and relinquishing one’s own possessions. This is called giving” 〔T32 429b01–03〕. These four expressions remain in their stated order. The source closes with “this is called giving” but establishes no further hierarchy or conditions among them. Three names and four functions then follow: “To bring relinquishment to mind through the virtues of giving—that mindfulness, recollection, and right mindfulness—is recollection of giving. That mindfulness remains without distraction: this is cultivation. Arousing the virtues of giving is its characteristic; not storing up is its function; non-stinginess is its proximate cause” 〔T32 429b03–05〕. Four witnesses read 畜 for 蓄. What is certain is the list of remaining undistracted, arousing the virtues of giving, not storing up, and non-stinginess. The source does not further explain their relations.
The virtues passage says that a person cultivating recollection of giving obtains ten virtues, followed by the sequence: giving, following delight, non-stinginess, a mind without greed; being recollected by many; skillfully winning another’s mind; fearlessness among a gathering; much delight and a compassionate mind; tending toward a good destination; tending toward the cream 〔T32 429b06–08〕. The source states ten, but its commas form only seven groups. In particular, 施隨樂無慳無貪意 does not disclose its internal divisions, and “much delight and a compassionate mind” may be one or more items. The sequence is therefore retained without a unique punctuation or forced count. Explicit phrases include being recollected by many, skillfully winning another’s mind, fearlessness among a gathering, much delight and a compassionate mind, tending toward a good destination, and tending toward the cream. This unit does not explain “being recollected by many” as the giver becoming a field of merit for others, nor does it provide a causal order for the items.
The method begins again with a beginning meditator entering seclusion, sitting, and gathering the whole mind 〔T32 429b08–09〕. It then says: “With an undistracted mind one recollects one’s own giving: through what I have relinquished, I have gained a benefit; I have gained a benefit well. People of the world are dragged along by the stain of stinginess. I abide with a mind unstained by stinginess. I always give, always delight in giving, always provide, and always distribute” 〔T32 429b09–12〕. The four explicit uses of “I” occur in “I have gained a benefit,” “I have gained a benefit well,” “I abide,” and “I always give.” Four witnesses read 手, “hand,” for the last 我, so the alternate reading would refer to giving with one’s own hand; the two readings attach differently and remain undecided. The passage explicitly contrasts people of the world, dragged by the stain of stinginess, with “I,” abiding with a mind unstained by stinginess. The virtues list separately includes “much delight and a compassionate mind” 〔T32 429b07–08〕, while the cultivation passage separately gives always giving, delighting in giving, providing, and distributing. The source neither says that the former arise from the latter nor says that delight and compassion are cultivated separately; the two lists remain in their own places. The full concluding chain is again retained: recollection of giving is made present and the mind becomes faithful; through faith and mindfulness it remains undistracted; the hindrances are extinguished, the jhāna factors arise, and access jhāna comes to abide 〔T32 429b12–15〕. The inline closure “Recollection of giving is finished” marks the boundary 〔T32 429b15〕.
Conclusion
The two source passages are consecutive. Recollection of virtue ends with the inline closure “Recollection of virtue is finished” 〔T32 429a29〕; recollection of giving then begins with its own question 〔T32 429b01〕 and ends with “Recollection of giving is finished” 〔T32 429b15〕. This order establishes the sequence of passages, not an additional doctrinal correspondence between the two doorways.
Two source facts remain: the virtue passage says “one’s own virtue” 〔T32 429a17〕, and the giving passage says “with an undistracted mind one recollects one’s own giving” 〔T32 429b09〕. Each belongs to its own doorway; the difference in pronouns does not establish a cross-doorway arrangement. Within the giving passage one can directly read: “People of the world are dragged along by the stain of stinginess; I abide with a mind unstained by stinginess” 〔T32 429b10–11〕, followed by always giving, delighting in giving, providing, and distributing 〔T32 429b11–12〕. The reading follows this explicit contrast without adding a mechanism of daily psychological transformation. Fear, pleasure, and freedom in two worlds from the virtue doorway likewise remain as listed, without an added relation among them. The next passage is recollection of devas, beginning at 08-42 〔T32 429b16〕.
Shi Huijing · Waken · The Path of Freedom · Recollection of Virtue and Giving · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第六〈行門品〉之三，接念僧一門之夾註「（念僧已竟）」〔T32 429a07〕而下，為十念之第四、第五門。底本二段，各為一門：念戒〔T32 429a08–29〕、念施〔T32 429b01–15〕，各以夾註「（念戒已竟）」「（念施已竟）」落界。
一、科判定位
二段各一問，門與段相合：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 念戒（第一段） | 「問：云何念戒？」〔T32 429a08〕…「餘如初廣說」〔T32 429a28–29〕（念戒已竟） |
| 念施（第二段） | 「問：云何念施？」〔T32 429b01〕…「餘如初廣說」〔T32 429b15〕（念施已竟） |
段內之節（節非底本之段，僅為讀之便）：念戒作問目與定義〔T32 429a08–11〕、十二功德〔T32 429a11–16〕、修行之法〔T32 429a16–26〕、結〔T32 429a26–29〕；念施作問目與定義〔T32 429b01–06〕、十功德〔T32 429b06–08〕、修行之法〔T32 429b08–13〕、結〔T32 429b13–15〕。
全段定位錨
〔T32, 429a08–429b15〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 念戒之問目 | 「問：云何念戒？何修？何相？何？味何處？何功德？云何修行？」〔T32 429a08–09〕 | 底本之斷作「何相？何？味何處？」，與諸門常式「何味？何處？」不同（念施門即作「何味？何處？」〔T32 429b01〕、念僧門作「何相？何味？何處？」〔T32 428b28〕）；照錄不代正 |
| 念戒住不亂 | 「念戒住不亂，此謂修」〔T32 429a10〕 | 諸門作「心住不亂此謂修」（全論十一見；「心住不亂」四字則全論二十四見）、念僧門作「念住不亂」〔T32 428c01–02〕、本門作「念戒住不亂」——三式並存，照錄不代畫一 |
| 十二功德 | 「若人修行念戒成，得十二功德成」〔T32 429a11–12〕，其列自「尊重師」〔T32 429a12〕至「多歡喜可愛」〔T32 429a15〕（全列〔T32 429a12–15〕） | 底本標十二而所列實十一；「十二」四本作「十三」（見目三）——標數三異而所列唯一數；照錄不補、不代配數。又「念戒成」「功德成」二「成」字重出，底本如此，照錄不代刪 |
| 戒之八目 | 「自身戒無偏、無穿、無點、無垢、無雜、自在智慧所嘆、無所觸令起定」〔T32 429a17–19〕 | 上列之目與下釋〔T32 429a20–24〕：下釋以「不偏不穿」「無點無垢」各合二為一、「自在」「無有過患」「無所觸」「令起定」各一——上列下釋之分合不相當，且「無雜」一目下文不釋；照錄不代對應、不代補 |
| 若無偏是無穿 | 「若無偏是無穿，若無穿是不點，如是一切可知」〔T32 429a19–20〕 | 以二事之相因例其餘，末以「如是一切可知」略之——與 08-36「餘亦可知」〔T32 426b13〕同為例少而略多之式 |
| 作姓稱譽·是姓可貴 | 「作姓稱譽故，名無點無垢」〔T32 429a21〕；「是姓可貴」〔T32 429a25〕 | 「姓」字有校記（見目三），明本作「性」；二處「姓」之義論文不自釋，不代考定 |
| 智慧所嘆離戒盜故，故名無所觸 | 〔T32 429a23〕 | 「故」字重出（…故，故名…），有校記（見目三），四本無下一「故」字；照錄不代刪 |
| 以餘行當念戒 | 〔T32 429a24〕 | 與念法門「以餘行當念法者」〔T32 428b20〕、念僧門「以餘行當念眾生」〔T32 429a01–02〕同式 |
| 如先所說戒功德 | 「如先所說戒功德，如是廣說可知」〔T32 429a25–26〕 | 所指之前文論文不出其處；本論戒之廣說在品 2〈分別戒品〉，論文於此不自繫，照錄不代考定 |
| 施 | 「施者，為利他故，樂饒益他。為他人得，捨自財物，此謂施」〔T32 429b02–03〕 | 按原序並列為利他、樂饒益他、為他人得、捨自財物；本段不另分主次 |
| 不蓄為味 | 「令起施功德為相，不蓄為味，不慳為處」〔T32 429b05〕 | 「蓄」字有校記（見目三），四本作「畜」 |
| 十功德 | 「若人修行念施，成得十功德」〔T32 429b06〕，其文「如是施隨樂無慳無貪意，為多人念，善取他意，於眾不畏，多歡喜慈悲心，向善趣，向醍醐」〔T32 429b06–08〕 | 底本於此列不以頓號盡分（逗號分作七段），其目之數與界須依語意始得，論文不自標；照錄不代點斷、不代配數 |
| 我常施與 | 「我住無慳垢心，我常施與、常樂行施、常供給、常分布」〔T32 429b11–12〕 | 「我」字有校記（見目三），四本作「手」——作「我」則承上文之自念，作「手」則為手自施與之義；二讀所繫遂異 |
| 外行禪成住 | 「禪分成起，外行禪成住」〔T32 429a28〕〔T32 429b14–15〕 | 二門皆作「外行禪成住…餘如初廣說」，與念僧門之省式〔T32 429a06–07〕異；照錄不代畫一 |
三、校記與異讀
本段範圍內校記七處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 429a12 | 十二（得十二功德成） | 十三 | 【宋】【元】【明】【宮】 |
| 429a20 | 滿（若滿清淨戒） | 漏 | 【明】 |
| 429a21 | 姓（作姓稱譽故） | 性 | 【明】 |
| 429a23 | 故（故名無所觸之「故」） | 〔無此字〕 | 【宋】【元】【明】【宮】 |
| 429b05 | 蓄（不蓄為味） | 畜 | 【宋】【元】【明】【宮】 |
| 429b11 | 我（我常施與） | 手 | 【宋】【元】【明】【宮】 |
| 429b13 | 功德，現念施，彼心成信。由信由念（十三字） | 〔－〕（無此十三字） | 【麗-CB】（【CB】對校） |
誌錄不判四事：
- 429a12「得十二功德成」之「十二」，四本作「十三」——底本標十二、四本標十三，而所列實十一；三數不相合。並錄不判，本文從底本，不代配數、不代補其目。
- 429a20「若滿清淨戒」之「滿」，明本作「漏」——作「滿」則為滿足清淨之戒，作「漏」則其義相反；並錄不判，本文從底本。
- 429b11「我常施與」之「我」，四本作「手」——作「我」承上文之自念，作「手」則為手自施與；並錄不判，本文從底本。
- 429b13「功德，現念施，彼心成信。由信由念」十三字，【麗-CB】無之。大正校記別出其由：「增上寺麗本磨滅，今依忍澂師校正本補之」——是一本闕文而底本據校正本補入，非二讀之異。並錄不判，本文從底本。
校本零命中一項：本段正文缺字零命中。夾註二處：「（念戒已竟）」〔T32 429a29〕、「（念施已竟）」〔T32 429b15〕，皆底本行內夾註，照錄。
四、論主引據
本段無標為佛語或他說之引據，查無所獲。惟「如先所說戒功德」〔T32 429a25–26〕指本論前文而不出其處，不代考定。
五、譬喻·修辭
- 二門同構〔T32 429a08–429b15〕：念戒與念施各以問目·定義·修相味處·功德列·修行之法·結六節同式而下，二段之骨一也——與念佛·念法·念僧三門同為十念一系之格。
- 例二而略餘〔T32 429a19–20〕：「若無偏是無穿，若無穿是不點，如是一切可知」——出二事之相因而略其餘，與 08-36「餘亦可知」〔T32 426b13〕同式。
- 「故名…」之六疊〔T32 429a20–24〕：清淨戒之六因各綴一名（不偏不穿·無點無垢·自在·無有過患·無所觸·令起定），與念僧門五疊〔T32 428c08–12〕、念法門五收〔T32 428b10–13〕同為本論之複沓式。
- 自語之四「常」〔T32 429b11–12〕：「我常施與、常樂行施、常供給、常分布」——四「常」連下；其前另有「世人為慳垢所牽，我住無慳垢心」〔T32 429b10–11〕，明作世人與我的對舉。
- 列而不分〔T32 429b06–08〕：十功德之文不以頓號盡分，與念戒門之列（頓號分明）〔T32 429a12–15〕異式；照錄不代點斷。
六、章內互讀
- 前指：念僧門 08-40〔T32 428b28–429a07〕；念法門「以餘行當念法者」〔T32 428b20〕；「心住不亂」之套語〔T32 426c01–02〕；「餘亦可知」〔T32 426b13〕；戒之廣說在品 2〈分別戒品〉（論文於此不自繫）。
- 後指：念天自「問：云何念天？」〔T32 429b16〕起（08-42）——念施既竟，念天於彼始起。
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 unit comes from fascicle six, “The Practice Chapter, Part Three,” of The Path of Freedom. It follows the inline closure “Recollection of the Sangha is finished” 〔T32 429a07〕 and contains the fourth and fifth of the ten recollections. The source has two paragraphs, each constituting one doorway: recollection of virtue 〔T32 429a08–29〕 and recollection of giving 〔T32 429b01–15〕. Each ends with its own inline closure, “Recollection of virtue is finished” or “Recollection of giving is finished.”
I. Structural Location
The two source paragraphs each contain one question, so doorway and paragraph coincide:
| Section | Verbatim span in translation, with anchor |
|---|---|
| Recollection of virtue, first paragraph | “Question: What is recollection of virtue?” 〔T32 429a08〕 … “The remainder is as explained fully at the beginning” 〔T32 429a28–29〕, followed by “Recollection of virtue is finished” |
| Recollection of giving, second paragraph | “Question: What is recollection of giving?” 〔T32 429b01〕 … “The remainder is as explained fully at the beginning” 〔T32 429b15〕, followed by “Recollection of giving is finished” |
For reading purposes only, the virtue paragraph may be divided into questions and definition 〔T32 429a08–11〕, twelve virtues 〔T32 429a11–16〕, method of cultivation 〔T32 429a16–26〕, and conclusion 〔T32 429a26–29〕. The giving paragraph may be divided into questions and definition 〔T32 429b01–06〕, ten virtues 〔T32 429b06–08〕, method of cultivation 〔T32 429b08–13〕, and conclusion 〔T32 429b13–15〕. These are editorial reading divisions, not paragraph breaks in the source.
Anchor for the whole passage
〔T32, 429a08–429b15〕
II. Terms and Renderings, Each Anchored to the Source
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| Questions on recollection of virtue | The source asks: “What is recollection of virtue? What is its cultivation? What is its characteristic? What? Function what proximate cause? What are its virtues? How is it cultivated?” 〔T32 429a08–09〕 | The source punctuation gives 何相？何？味何處？, unlike the regular “what is its function? what is its proximate cause?” The giving doorway has the regular pair 〔T32 429b01〕, as does the Sangha doorway 〔T32 428b28〕. The irregular wording is retained rather than corrected. |
| 念戒住不亂 | “Recollection of virtue remains without distraction; this is cultivation” 〔T32 429a10〕 | Elsewhere the formula is “the mind remains without distraction; this is cultivation” eleven times in the treatise, while the four-character phrase “mind remains without distraction” occurs twenty-four times. The Sangha doorway instead has “mindfulness remains without distraction” 〔T32 428c01–02〕. These three forms coexist and are not regularized. |
| Twelve virtues | “When recollection of virtue succeeds, twelve virtues are attained” 〔T32 429a11–12〕; the list runs from respect for the teacher 〔T32 429a12〕 to much delight and lovableness 〔T32 429a15〕, with the whole list at 〔T32 429a12–15〕 | The Taishō text states twelve but the list has eleven items; four witnesses read thirteen. The three numbers differ while there is only one actual list. Nothing is added and no count is forced. The repeated word “succeeds” in the two clauses is also retained. |
| Eight headings for virtue | “One’s own virtue is not partial, not pierced, not stained, not sullied, unmixed, free, praised by the wise, untouched, and arouses concentration” 〔T32 429a17–19〕 | The lower explanation 〔T32 429a20–24〕 combines not partial and not pierced, combines not stained and not sullied, and separately concludes in free, without danger, untouched, and arousing concentration. Upper list and lower explanation do not divide alike; “unmixed” is not explained. No forced correspondence or supplement is made. |
| If not partial, then not pierced | “If it is not partial it is not pierced; if it is not pierced it is not stained; all the rest is to be understood in this way” 〔T32 429a19–20〕 | Two linked cases stand for the remainder, comparable to “the rest is also to be understood” in 08-36 〔T32 426b13〕. |
| 作姓稱譽 · 是姓可貴 | The first occurs in the explanation of “not stained, not sullied” 〔T32 429a21〕; the second in the statement that virtue is esteemed 〔T32 429a25〕 | The graph 姓 has a variant reading 性 in the Ming witness. The treatise does not explain 姓 here, so its meaning is not determined. |
| 智慧所嘆離戒盜故，故名無所觸 | 〔T32 429a23〕 | The graph 故 occurs twice in succession; four witnesses omit the latter occurrence. The source reading is retained. |
| 以餘行當念戒 | 〔T32 429a24〕 | This follows the same form as recollection of the Dhamma, “recollect the Dhamma through the remaining modes” 〔T32 428b20〕, and recollection of the Sangha, “recollect beings through the remaining modes” 〔T32 429a01–02〕. |
| The virtues of virtue taught before | “As the virtues of virtue were taught before, so the full explanation is to be understood” 〔T32 429a25–26〕 | The source does not specify the earlier referent. Virtue is treated extensively in Chapter Two, “Analysis of Virtue,” but this passage does not identify that discussion; no source is assigned in its place. |
| Giving | “Giving means acting for another’s welfare, delighting in benefiting another, enabling another to receive, and relinquishing one’s own possessions. This is called giving” 〔T32 429b02–03〕 | The four statements remain in their source order, without an added hierarchy. |
| 不蓄為味 | “Arousing the virtues of giving is its characteristic; not storing up is its function; non-stinginess is its proximate cause” 〔T32 429b05〕 | Four witnesses read 畜 for 蓄. |
| Ten virtues | The source states ten 〔T32 429b06〕 and then gives a sequence beginning with giving, following delight, non-stinginess, and a mind without greed, and ending with tending toward a good destination and toward the cream 〔T32 429b06–08〕 | The source does not separate all items with list punctuation; its commas create seven groups. The number and boundaries require interpretation rather than being marked by the text. The entire sequence remains without unique punctuation or a forced count. |
| 我常施與 | “I abide with a mind unstained by stinginess; I always give, always delight in giving, always provide, and always distribute” 〔T32 429b11–12〕 | Four witnesses read 手 for 我. With 我 the clause continues the self-recollection; with 手 it refers to giving with one’s own hand. The readings attach differently. |
| Access jhāna comes to abide | “The jhāna factors arise, and access jhāna comes to abide” 〔T32 429a28〕 〔T32 429b14–15〕 | Both doorways have this full closing formula followed by “the remainder is as explained fully at the beginning,” unlike the abbreviated formula of the Sangha doorway 〔T32 429a06–07〕. The forms are not regularized. |
III. Critical Notes and Variant Readings
There are seven critical notes within this span. All are recorded without silently altering the text; except where noted, the reading follows the Taishō text:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 429a12 | 十二, “twelve,” in “twelve virtues are attained” | 十三, “thirteen” | 【宋】【元】【明】【宮】 |
| 429a20 | 滿 in 若滿清淨戒 | 漏 | 【明】 |
| 429a21 | 姓 in 作姓稱譽故 | 性 | 【明】 |
| 429a23 | 故, the latter graph in 故名無所觸 | graph absent | 【宋】【元】【明】【宮】 |
| 429b05 | 蓄 in 不蓄為味 | 畜 | 【宋】【元】【明】【宮】 |
| 429b11 | 我 in 我常施與 | 手 | 【宋】【元】【明】【宮】 |
| 429b13 | 功德，現念施，彼心成信。由信由念 (thirteen characters) | 〔－〕, the thirteen characters are absent | 【麗-CB】, collated in 【CB】 |
Four matters are recorded without decision:
- At 429a12 the Taishō text states twelve virtues, four witnesses state thirteen, and the list has eleven. The three numbers do not agree. The base reading is followed without supplying or forcing an item.
- At 429a20 滿 in “fulfilled purified virtue” is 漏 in the Ming witness. The two readings point in contrary directions. Both are recorded; the base text is followed.
- At 429b11 “I always give” has 我 in the base and 手 in four witnesses. The former continues first-person recollection; the latter refers to giving with one’s own hand. Both are recorded without decision.
- At 429b13 the thirteen characters 功德，現念施，彼心成信。由信由念 are absent from 【麗-CB】. The Taishō note states its ground: the Zōjōji Korean witness is effaced here, and the text is supplied from 忍澂's corrected edition. This is a lacuna in one witness made good in the base text, not a divergence of two readings. It is recorded without decision; the base text is followed.
There are no missing-character hits in this passage. There are two inline notes: “Recollection of virtue is finished” 〔T32 429a29〕 and “Recollection of giving is finished” 〔T32 429b15〕. Both are preserved as inline notes.
IV. Authorities Cited by the Treatise
No passage here is marked as a quotation from the Buddha or from another teacher. The only backward reference is “as the virtues of virtue were taught before” 〔T32 429a25–26〕. Because it gives no location, none is supplied.
V. Similes and Rhetorical Forms
- Parallel construction of two doorways 〔T32 429a08–429b15〕: recollection of virtue and recollection of giving each follow questions, definition, cultivation-characteristic-function-proximate cause, virtues, method, and conclusion. Their shared six-part skeleton belongs to the same series as recollection of the Buddha, Dhamma, and Sangha.
- Two examples standing for the rest 〔T32 429a19–20〕: “If it is not partial it is not pierced; if it is not pierced it is not stained; all the rest is to be understood in this way.” Two relations are given and the remainder abbreviated, as in 08-36 〔T32 426b13〕.
- Six repetitions of “therefore called” 〔T32 429a20–24〕: six reasons for purified virtue conclude respectively in not partial and not pierced, not stained and not sullied, free, without danger, untouched, and arousing concentration. This resembles the fivefold repetitions in the Sangha doorway 〔T32 428c08–12〕 and the five conclusions in the Dhamma doorway 〔T32 428b10–13〕.
- Four repetitions of “always” in first-person speech 〔T32 429b11–12〕: “I always give, always delight in giving, always provide, and always distribute.” The preceding sentence contrasts people of the world with “I”: “People of the world are dragged along by the stain of stinginess; I abide with a mind unstained by stinginess” 〔T32 429b10–11〕.
- A list not fully divided 〔T32 429b06–08〕: the ten-virtue passage does not mark every item with list punctuation, unlike the clearly divided virtue list 〔T32 429a12–15〕. No definitive punctuation is imposed.
VI. Cross-References Within the Chapter
- Backward: recollection of the Sangha, 08-40 〔T32 428b28–429a07〕; “recollect the Dhamma through the remaining modes” 〔T32 428b20〕; the formula “the mind remains without distraction” 〔T32 426c01–02〕; “the rest is also to be understood” 〔T32 426b13〕; and the extended treatment of virtue in Chapter Two, which this passage does not itself identify as its referent.
- Forward: recollection of devas begins with “Question: What is recollection of devas?” 〔T32 429b16〕 in 08-42, immediately after recollection of giving ends.
VII. Transmission
This edition takes no position here on questions concerning the author, translator, or textual transmission.
Shi Huijing · Waken · The Path of Freedom · Recollection of Virtue and Giving · Apparatus · Summer 2026