解脫道論 白話全本 · 冊2
戒的總問、定義與戒相The General Questions, Definition, and Characteristic of Virtue
全文五層 →Full five layers →開卷的十六問
問：什麼是戒？戒的相是什麼？味是什麼？起是什麼？足處是什麼？功德是什麼？戒的義與戒的行是什麼？行與戒有什麼差別？有幾種戒？從什麼所起？戒的初、中、後是什麼？有幾法障礙戒道？有幾個戒因？戒有幾種？怎樣令戒清淨？以幾個因，戒得安住？
這一長串照論文原樣錄。逐個問號數，共十六問；而其中「何戒義、戒行」一問含兩個目，所以問是十六、目是十七。
這十六問不是本節自問自答完的。本節只答了第一問，末尾帶出第二問；其餘各問的答，分散在本品後面各節，各以原問的措辭作標——「何戒相者」「何味者、起者、足處者」「何戒功德者」「戒者何義」「行何差別者」「幾戒者」「云何起戒者」「何戒初中後者」「戒有幾法障礙」「戒有幾種者」「何者令受戒清淨」「幾行住者」。
第一問：什麼是戒
答：所謂戒，是思戒、威儀戒、不越戒。
什麼是思戒？我不作惡；作了的，自己承受。
什麼是威儀戒？離於犯處。
什麼是不越戒？若有戒的人，身口沒有過失。
斷義威儀：一切善法是戒
復次，斷義的威儀，一切善法都是戒。
如阿毘曇說：以出離法斷於欲欲。這是戒能離惡。
思戒、護戒、威儀戒——
以不瞋恚斷滅瞋恚，以光明想斷於睡眠，以不散亂斷於調戲，以見法起斷於疑悔，以智斷無明，以喜斷無可樂。
以初禪斷五蓋，以二禪斷覺觀，以三禪斷喜，以四禪斷樂。
以空入定斷於色想乃至瞋恚及種種想，以識入定斷虛空，以無所有定斷識入想，以非想非非想定斷無所有。
以無常見斷於常想，以苦見斷樂想，以無我見斷我想，以不淨見斷淨想。
以過患見斷於愛想，以無染見斷於欲想，以滅見斷集，以消見斷厚，以分見斷聚，以生滅見斷常。
以無相見斷相，以無作見斷作，以空見斷入。
以增上慧見斷執著，以如實知見斷無明執，以過患見而斷居執，以彼觀見斷不彼觀，以轉散見斷和合執。
以須陀洹道斷見一處煩惱，以斯陀含道斷麁煩惱，以阿那含道斷細煩惱，以阿羅漢道斷一切煩惱。
這一串句式相同的話——都以「以」領起能斷的、以「斷」繫住所斷的——逐條實數，共三十七條。論文自己沒有出這個數，也沒有給它一個總名，這裡照原樣錄，不代為計、不代為命名。
收句
這叫作不越戒、思戒、護戒、威儀戒。這就是戒。
這裡照論文原樣記一件事：開頭標的是三個目——思戒、威儀戒、不越戒；中間那一句作「思戒、護戒、威儀戒」，把「不越戒」換成了「護戒」；到收句則是四個目——不越戒、思戒、護戒、威儀戒。標三、中三、收四，多出來的那一目是「護戒」。這裡不代為補、不代為刪。
帶出第二問
戒相是什麼？威儀，除去非威儀。
這一句把第二問接了起來，而「非威儀」是什麼，本節不釋——下一節開頭就從這裡接著問。
Sixteen Questions at the Opening
Question: What is virtue? What is its characteristic? What is its function? What is its arising? What is its proximate cause? What are its benefits? What are the meaning and practice of virtue? What is the difference between practice and virtue? How many kinds of virtue are there? From what does it arise? What are the beginning, middle, and end of virtue? How many qualities obstruct the path of virtue? How many causes of virtue are there? How many classifications of virtue are there? How is virtue purified? Through how many causes does virtue remain established?
This long series is recorded just as it stands in the treatise. Count each question mark and there are sixteen questions; yet “what are the meaning and practice of virtue?” contains two items in a single question, so there are sixteen questions but seventeen items.
These sixteen questions are not all asked and answered within this unit. The unit answers only the first question and, at its end, introduces the second. The answers to all the other questions are distributed through the later units of this chapter, each headed by the wording of the original question—“what is the characteristic of virtue,” “what are its function, arising, and proximate cause,” “what are the benefits of virtue,” “what does virtue mean,” “what is the difference between practice and virtue,” “how many kinds of virtue are there,” “how does virtue arise,” “what are the beginning, middle, and end of virtue,” “how many qualities obstruct virtue,” “how many classifications of virtue are there,” “what purifies received virtue,” and “through how many practices does it remain.”
The First Question: What Is Virtue?
Answer: What is called virtue is volitional virtue, virtue of conduct, and virtue of non-transgression.
What is volitional virtue? I do no evil; one who does it receives the result oneself.
What is virtue of conduct? Staying away from places of transgression.
What is virtue of non-transgression? A person who possesses virtue has no fault in body or speech.
Conduct in the Sense of Cutting Off: All Wholesome Qualities Are Virtue
Further, conduct in the sense of cutting off means that all wholesome qualities are virtue.
As the Abhidhamma says: by the quality of renunciation one cuts off desire for sensual desire. This is virtue's ability to leave evil behind.
Volitional virtue, guarding virtue, virtue of conduct—
By non-ill-will one cuts off and extinguishes ill will; by the perception of light one cuts off drowsiness; by non-distraction one cuts off agitation; by the arising of vision of the Dhamma one cuts off doubt and remorse; by knowledge one cuts off ignorance; by joy one cuts off the absence of delight.
By the first jhāna one cuts off the five hindrances; by the second jhāna one cuts off applied and sustained thought; by the third jhāna one cuts off rapture; by the fourth jhāna one cuts off pleasure.
By entering the attainment of space one cuts off the perception of form, up through ill will and the various perceptions; by entering the attainment of consciousness one cuts off space; by the attainment of nothingness one cuts off the perception of entering consciousness; by the attainment of neither-perception-nor-non-perception one cuts off nothingness.
By insight into impermanence one cuts off the perception of permanence; by insight into suffering one cuts off the perception of pleasure; by insight into not-self one cuts off the perception of self; by insight into foulness one cuts off the perception of purity.
By insight into danger one cuts off the perception of craving; by insight into non-attachment one cuts off the perception of sensual desire; by insight into cessation one cuts off arising; by insight into dissolving one cuts off density; by insight into division one cuts off aggregation; by insight into arising and ceasing one cuts off permanence.
By insight into the signless one cuts off signs; by insight into the unconstructed one cuts off construction; by insight into emptiness one cuts off entry.
By the insight of higher wisdom one cuts off clinging; by knowledge and vision of things as they are one cuts off clinging to ignorance; by insight into danger one cuts off clinging to abode; by contemplation of that one cuts off contemplation of what is not that; by insight that turns and disperses one cuts off clinging to conjunction.
By the path of stream-entry one cuts off the afflictions seen in one place; by the path of once-return one cuts off coarse afflictions; by the path of non-return one cuts off subtle afflictions; by the path of arahantship one cuts off all afflictions.
This long series of sentences has the same form throughout—each begins with “by” to name what does the cutting off and uses “cuts off” to bind it to what is cut off. Counted item by item, there are thirty-seven. The treatise itself neither gives this number nor supplies a collective name, so they are recorded here as they stand, without counting or naming them on its behalf.
Concluding Formula
This is called virtue of non-transgression, volitional virtue, guarding virtue, and virtue of conduct. This is virtue.
One feature is recorded here just as it stands in the treatise. The opening names three items—volitional virtue, virtue of conduct, and virtue of non-transgression. The sentence in the middle reads “volitional virtue, guarding virtue, virtue of conduct,” replacing “virtue of non-transgression” with “guarding virtue.” The conclusion then has four items—virtue of non-transgression, volitional virtue, guarding virtue, and virtue of conduct. Three at the opening, three in the middle, four at the close: the additional item is “guarding virtue.” Nothing is supplied or deleted here on the treatise's behalf.
Introducing the Second Question
What is the characteristic of virtue? Conduct that removes misconduct.
This sentence takes up the second question, but what “misconduct” means is not explained in this unit—the next unit opens by asking precisely that.
Shi Huijing · Waken · The Path of Freedom · The General Questions, Definition, and Characteristic of Virtue · Vernacular · Summer 2026
戒相、功德與二分諸門The Characteristic and Benefits of Virtue and Its Twofold Classifications
全文五層 →Full five layers →非威儀與戒相
問：什麼叫作非威儀？
答：就是破法。破法有三種：一、破波羅提木叉法；二、破緣法；三、破根法。
什麼是破波羅提木叉法？就是無慚無愧，對如來離了信。
什麼是破緣法？答：性命與形飾相應，離於知足。
什麼是破根法？不關閉六根門，離於念與慧。
以這三個覆蓋非威儀，這就叫作戒相。
上一節末尾問「何戒相者」而只答了六個字，這裡把「非威儀」釋完，第二問才算還清。
味、起、足處
味是什麼？起是什麼？足處是什麼？
無過樂是味，無憂是起，三善行是足處。
復次：悅勝為味，不悔為起，覆諸根為足處。
同樣三目，論文接連說了兩遍，兩遍所配的都不相同。這裡照原樣錄，不代為併。
戒的功德
戒的功德是什麼？不悔是戒的功德。
如世尊告訴阿難：不悔是善戒的功德義。
復次，名為戒的，是無過樂、是眾生上、是財為富貴、是處為佛地、是浴無水、是香普薰、是影隨形、是繖覆可覆、是聖種、是學無上、是善趣道。
若人有戒，因為有戒的緣故，成就無畏、榮顯親友、為聖所憐愍，是親友的依止、是善的莊嚴、是領諸行、是功德處、是供養處、是可貴同學處，於諸善法不畏不退，成一切意願清淨、雖死不忘，成伏解脫樂的方便。
像這樣，是無邊的戒功德。
這一串以「是」領起的功德目，逐目實數共十七個。論文自己沒有出這個數，只以「無邊」收，這裡照原樣錄，不代為計。
戒的義
戒是什麼義？答：冷義、增上義、行義、自性義、苦樂性相應義。
復次：頭義、冷義、安義。
這裡照原樣記一件事：先列了五個義，接著「復次」又列三個義，兩列合起來八個名目；而下文逐一解釋的，只有復次那三個——頭、冷、安。前五個之中除「冷義」在兩列都有之外，其餘四個列而不釋。這裡不代為補釋。
怎麼說頭是戒義？答：如人沒有頭，一切諸根不再取塵，這時叫作死。這樣，比丘以戒為頭；若頭斷了，就失去諸善法，在這佛法中叫作死。這是頭為戒義。
什麼是冷為戒義？如以最上的冷栴檀塗抹，就除去身上的熱、成就歡喜。這樣，戒是最勝的冷栴檀，能滅犯戒恐畏的心熱、成就歡喜。這是冷為戒義。
什麼是安為戒義？答：若人有戒，風儀整肅、不生恐畏。這是安為戒義。
三個義各配一個說法，前兩個用譬喻，第三個直說。
行與戒的差別
行與戒有什麼差別？
修行精進、受持頭陀，是行不是戒；戒也叫作行，戒名為威儀，受也叫作行。
有幾種戒
有幾種戒？就是三種戒：善戒、不善戒、無記戒。
什麼是善戒？就是善的身口業以及正命，因為沒有過患，果報可愛。
什麼是不善戒？就是惡的身口業以及邪命，因為有過患，果報不可愛。
什麼是無記戒？無漏的身口業以及清淨的命，沒有過患，也沒有果報。
戒從何而起
戒從什麼所起？善心所起的是善戒，不善心所起的是不善戒，無記心所起的是無記戒。
戒的初、中、後
戒的初、中、後是什麼？受戒是初，不越是中，歡喜是後。
障礙與戒因：三十四法
戒有幾法障礙？有幾個戒因？
答：三十四法是障礙道，三十四法是戒因。
所謂忿、惱、覆、熱、慳、嫉、幻、諂、恨、競、慢、增上慢、傲慢、放逸、懶惰、貪欲、不知足、不從智、不正念、惡口、惡友、惡智、惡見、不忍、不信、無慚、無愧、營身口味、狎俗、親近女人、不敬師學、不攝諸根、於食不節、初夜後夜墯不禪誦。
這三十四法是障礙道。若一一障礙，戒就不成滿；若不成滿，必定還會退失。
若把這些法反過來，三十四種，就叫作戒因。
逐目實數，這一列正是三十四目，與所標的數相符。這裡照原樣錄。
戒有幾種：二種、三種、四種
戒有幾種？就是有二種、三種、四種。
以下先說二種，接連說了十組。
第一組：性戒、制戒。 以身口所行，佛斷令不行，叫作性戒。身口可行，佛斷令不行，叫作制戒。性戒以信、精進能令具足；制戒以信、念持能令具足。
第二組：退戒、得戒。 什麼叫退？能滅非戒。什麼叫得？得眾善法。除去諸非戒如斷光影；以斷非戒離於惡趣，以得正戒能趣善道；以斷非戒成就住分。
第三組：世戒、出世戒。 什麼是出世戒？如聖道果所得的戒，是出世戒；其餘的是世戒。以世戒成就，所以有具足；以出世戒成就，所以有解脫。
第四組：有量、無量。 不具足戒，叫作有量。若具足戒，以佛所斷，叫作無量。
第五組：有邊、無邊。 什麼是有邊？若人為世利、為勝、為親友、為身、為命、為越所依而受戒，那戒以利養為邊、稱譽為邊、身有為邊、命有為邊。什麼是無邊？此比丘為出利、為勝、為身、為命，如法受戒不起犯心，何況故犯——這叫無邊戒。
第六組：有依、無依。 什麼是有依？有相應戒依於愛，戒盜相應戒依於見，自譽毀他相應戒依於慢——這是有依戒。若成就解脫資用，是無依戒。若是有依戒，非慧人所樂；若是無依戒，是慧人所樂。
第七組：梵行之初、學微細戒。 什麼是梵行之初？正業、正語、正命所攝的戒，這叫梵行之初。其餘的學戒，這叫輕戒。
第八組：有心相應、無心相應。 什麼是有心？就是初學梵行。什麼是無心？就是其餘的輕戒。聲聞於梵行之初堅戒上戒；於這輕戒，得犯得起。何以故？佛不說這障礙解脫。
第九組：無犯戒、清淨戒。 什麼是無犯？就是聲聞戒。什麼是清淨戒？佛及緣覺的戒。
第十組：時分戒、盡形戒。 少時暫受、不與形命相俱，叫時分戒。從師開始立誓乃至捨壽，叫盡形戒。時分戒的果報有時，盡形戒的果報無時。
十組二分至此。這裡照原樣記一件事：領起這十組的話用了三種措辭——第一組作「云何二種」，中間八組作「復次戒有二種」，第九組作「復次有二種戒」。這裡不代為齊。
三種戒與四種戒不在本節，下一節接著說。
Improper Deportment and the Characteristic of Virtue
Question: what is called improper deportment?
Answer: it means a breach of the Dhamma. A breach of the Dhamma is of three kinds: first, a breach of the Pātimokkha Dhamma; second, a breach concerning conditions; third, a breach concerning the faculties.
What is a breach of the Pātimokkha Dhamma? It means having neither shame nor moral dread and having departed from faith in the Tathāgata.
What is a breach concerning conditions? Answer: one's life is bound up with adornment of appearance, and one has departed from contentment.
What is a breach concerning the faculties? One does not close the gates of the six faculties and has departed from mindfulness and wisdom.
When these three cover improper deportment, this is called the characteristic of virtue.
The preceding section ends by asking “what is the characteristic of virtue?” and answers with only six characters. Here “improper deportment” is fully explained, and only then is the second question repaid.
Flavor, Arising, and Footing
What is flavor? What is arising? What is footing?
Joy without fault is the flavor, freedom from sorrow is the arising, and the three wholesome courses of conduct are the footing.
Further: surpassing delight is the flavor, non-regret is the arising, and covering the faculties is the footing.
The same three headings are stated twice in succession, and what is assigned to them differs completely between the two statements. They are recorded here exactly as they stand and are not merged on the text's behalf.
The Benefits of Virtue
What are the benefits of virtue? Non-regret is the benefit of virtue.
As the Blessed One told Ānanda: non-regret is the meaning of the benefit of wholesome virtue.
Further, what is called virtue is joy without fault; it is highest among beings; as wealth, it is riches and honor; as a place, it is Buddha-ground; it is a bath without water; it is fragrance permeating everywhere; it is a shadow following form; it is a parasol covering what can be covered; it is a noble lineage; it is unsurpassed training; it is the path to a good destination.
If a person has virtue, then because of having virtue one accomplishes fearlessness, brings honor to relatives and friends, and is cherished by the noble ones; one is a support for friends, a wholesome adornment, a leader of all activities, a place of benefit, a place of offerings, and a valued place among fellow students; one does not fear or retreat from any wholesome dhamma; all one's intentions become pure and are not forgotten even at death; and one accomplishes the means to the happiness of subduing and liberation.
Such are the boundless benefits of virtue.
In this series of benefits introduced by “it is,” an actual item-by-item count gives seventeen. The treatise itself does not state this number and closes only with “boundless”; the list is recorded here exactly as it stands, without counting on the text's behalf.
The Meanings of Virtue
What does virtue mean? Answer: the meaning of coolness, the meaning of predominance, the meaning of conduct, the meaning of intrinsic nature, and the meaning of being associated with the nature of suffering and happiness.
Further: the meaning of a head, the meaning of coolness, and the meaning of security.
One thing is recorded here exactly as it stands: five meanings are first listed, followed by three more under “further,” making eight headings in the two lists together; yet the explanations below concern only the latter three—the head, coolness, and security. Of the first five, apart from “the meaning of coolness,” which occurs in both lists, the other four are listed without explanation. Nothing is supplied on their behalf here.
How is a head the meaning of virtue? Answer: when a person has no head, none of the faculties any longer takes up its objects; at that time the person is called dead. In the same way, a monk takes virtue as his head. If the head is cut off, he loses all wholesome dhammas and in this Buddha-Dhamma is said to be dead. This is the meaning of virtue as a head.
What is the meaning of virtue as coolness? Just as applying the finest cooling sandalwood removes bodily heat and brings joy, so virtue is the finest cooling sandalwood: it can extinguish the mental heat of fear caused by transgressing virtue and bring joy. This is the meaning of virtue as coolness.
What is the meaning of virtue as security? Answer: if a person has virtue, his bearing is ordered and dignified, and fear does not arise. This is the meaning of virtue as security.
Each of the three meanings receives one account. The first two use similes; the third speaks directly.
The Difference Between Conduct and Virtue
What is the difference between conduct and virtue?
Practising with energy and undertaking the ascetic practices are conduct, not virtue; virtue is also called conduct, virtue is called deportment, and undertaking is also called conduct.
How Many Kinds of Virtue Are There?
How many kinds of virtue are there? There are three kinds: wholesome virtue, unwholesome virtue, and indeterminate virtue.
What is wholesome virtue? It is wholesome bodily and verbal action together with right livelihood. Because it is faultless, its result is desirable.
What is unwholesome virtue? It is evil bodily and verbal action together with wrong livelihood. Because it has faults, its result is undesirable.
What is indeterminate virtue? It is influx-free bodily and verbal action together with purified livelihood. It has no fault and also no result.
From What Does Virtue Arise?
From what does virtue arise? A wholesome mind gives rise to wholesome virtue, an unwholesome mind gives rise to unwholesome virtue, and an indeterminate mind gives rise to indeterminate virtue.
The Beginning, Middle, and End of Virtue
What are the beginning, middle, and end of virtue? Undertaking virtue is the beginning, not transgressing is the middle, and joy is the end.
Obstructions and Causes of Virtue: Thirty-four Dhammas
How many dhammas obstruct virtue? How many are causes of virtue?
Answer: thirty-four dhammas form the path of obstruction, and thirty-four dhammas are causes of virtue.
They are anger, vexation, concealment, heat, stinginess, envy, deceit, flattery, resentment, contention, conceit, overestimation, arrogance, heedlessness, laziness, craving, discontent, not following wisdom, wrong mindfulness, harsh speech, bad friends, bad understanding, wrong view, impatience, lack of faith, shamelessness, lack of moral dread, seeking gratification through body and speech, intimacy with lay society, intimacy with women, disrespect for teachers and training, failure to restrain the faculties, immoderation in food, and neglecting meditation and recitation during the first and last watches of the night.
These thirty-four dhammas form the path of obstruction. If any single one obstructs, virtue is not brought to fulfillment; if it is not fulfilled, it will certainly regress and be lost.
If these dhammas are reversed, the corresponding thirty-four are called the causes of virtue.
By direct item-by-item count, this list contains exactly thirty-four items, matching the stated number. It is recorded here exactly as it stands.
How Many Classifications of Virtue: Twofold, Threefold, and Fourfold
How many classifications of virtue are there? They are twofold, threefold, and fourfold.
The text first explains the twofold classifications below, giving ten sets in succession.
First set: virtue by nature and prescribed virtue. Bodily and verbal conduct that the Buddha has prohibited from being performed is called virtue by nature. Bodily and verbal conduct that could otherwise be performed but that the Buddha has prohibited from being performed is called prescribed virtue. Virtue by nature is brought to fulfillment through faith and energy; prescribed virtue is brought to fulfillment through faith and mindful observance.
Second set: virtue of removal and virtue of acquisition. What is called removal? The capacity to extinguish what is not virtue. What is called acquisition? The acquisition of the various wholesome dhammas. Removing what is not virtue is like cutting off light and shadow; by cutting off what is not virtue one departs from evil destinations, and by acquiring right virtue one can proceed to a good destination; by cutting off what is not virtue one accomplishes the portion of stability.
Third set: worldly virtue and supramundane virtue. What is supramundane virtue? The virtue acquired through the noble path and its fruit is supramundane virtue; the remainder is worldly virtue. Through accomplishment in worldly virtue there is fulfillment; through accomplishment in supramundane virtue there is liberation.
Fourth set: limited and unlimited. Virtue that is not fulfilled is called limited. If virtue is fulfilled through what the Buddha has prohibited, it is called unlimited.
Fifth set: bounded and unbounded. What is bounded? If a person undertakes virtue for worldly gain, for superiority, for relatives and friends, for the body, for life, or to overstep what one depends on, that virtue is bounded by gain, bounded by praise, bounded by the conditioned body, and bounded by conditioned life. What is unbounded? This monk, for the sake of going beyond gain, superiority, body, and life, undertakes virtue in accordance with the Dhamma and does not give rise to a mind of transgression, much less transgress deliberately—this is called unbounded virtue.
Sixth set: dependent and independent. What is dependent? Virtue associated with something depends on craving; virtue associated with stealing virtue depends on views; virtue associated with praising oneself and disparaging others depends on conceit—this is dependent virtue. If it accomplishes the requisites of liberation, it is independent virtue. Dependent virtue is not delighted in by the wise; independent virtue is delighted in by the wise.
Seventh set: the beginning of the holy life and training in subtle virtue. What is the beginning of the holy life? Virtue comprising right action, right speech, and right livelihood is called the beginning of the holy life. The remaining virtue of training is called minor virtue.
Eighth set: associated with mind and not associated with mind. What is associated with mind? It is the beginning of training in the holy life. What is not associated with mind? It is the remaining minor virtue. A disciple holds firm virtue and higher virtue at the beginning of the holy life; with respect to this minor virtue, one may transgress and may rise again. Why? The Buddha did not say that this obstructs liberation.
Ninth set: virtue without transgression and purified virtue. What is without transgression? The virtue of disciples. What is purified virtue? The virtue of Buddhas and independently awakened ones.
Tenth set: virtue for a period and virtue for the whole of life. Undertaken temporarily for a short time and not together with the full span of embodied life, it is called virtue for a period. Vowed from the beginning before one's teacher until life is relinquished, it is called virtue for the whole of life. The result of virtue for a period has a time; the result of virtue for the whole of life has no time.
The ten twofold sets end here. One thing is recorded exactly as it stands: the formulas introducing these ten sets take three forms—the first says “what are the two kinds,” the middle eight say “further, virtue is of two kinds,” and the ninth says “further, there are two kinds of virtue.” Their wording is not made uniform here.
The threefold and fourfold classifications are not in this section; the next section continues with them.
Shi Huijing · Waken · The Path of Freedom · The Characteristic and Benefits of Virtue and Its Twofold Classifications · Vernacular · Summer 2026
三種戒諸門Threefold Classifications of Virtue
全文五層 →Full five layers →第一組：止惡不犯、受不犯、斷不犯
哪三個？就是止惡不犯、受不犯、斷不犯。
什麼是止惡不犯？雖然還沒受戒，受戒之處已至；不是所應行的地方，心不生犯——這叫止惡不犯。
什麼是受不犯？從受戒受了以後，終究不再犯——這叫受不犯。
什麼是斷不犯？聖人以聖道斷除諸惡因——這叫斷不犯。
第二組：觸戒、不觸戒、猗戒
復次，戒有三種，就是觸戒、不觸戒、猗戒。
什麼叫觸？有為相，初見愛為觸。
這是凡夫善戒，資助入道，這叫無觸戒。
什麼是猗戒？就是阿羅漢戒。
這裡照論文原樣記一件事：標的三目是「觸戒、不觸戒、猗戒」，而釋文中作「無觸戒」，與標的「不觸戒」字面不同。這裡不代為正。
第三組：依世戒、依身戒、依法戒
復次有三種，就是依世戒、依身戒、依法戒。
什麼是依世戒？若人有恐怖，將護世間的心意而除諸惡法，這叫依世。
什麼是依身戒？若人有恐懼，將護於身命而除諸惡法，這叫依身。
什麼是依法戒？若人驚畏，將護於正法而除諸不善，這叫依法。
第四組：所願不等、所願等、無所願
復次，戒有三種，就是所願不等、所願等、無所願。
什麼是所願不等？惱害他人而受戒，這叫所願不等。
什麼是所願等？受戒是為了現有的樂以及未來的解脫樂，這叫所願等。
什麼是無所願？受戒不悔，為饒益他人，這叫無所願。
第五組：清淨戒、不清淨戒、有疑戒
復次，戒有三種，就是清淨戒、不清淨戒、有疑戒。
什麼是清淨戒？以二因緣，戒成清淨：一是不犯，二是犯了能悔——這叫清淨戒。
以二因緣成不清淨：一是自己故意犯，二是犯了不悔——這叫不清淨。
什麼是有疑戒？以三個因，成就有疑：一是不分別處，二是不分別犯，三是不分別不正行——這叫有疑戒。
若坐禪人戒不清淨，深深生起慚悔，就成清淨樂。又有疑惑的，令他現前知罪，就得成安樂。
第六組：學、無學、非學非無學
復次，戒有三種，就是學、無學、非學非無學。
什麼是學？七學人的戒。什麼是無學？阿羅漢的戒。什麼是非學非無學？凡夫人的戒。
第七組：畏戒、憂戒、癡戒
復次，戒有三種，就是畏戒、憂戒、癡戒。
什麼是畏？有人畏懼罪，不敢為惡——這叫畏戒。
什麼是憂？若人念及離開親友，暫時生起愁苦；因為愁苦的緣故不起諸惡——這叫憂戒。
什麼是癡戒？有人受牛戒、狗戒——這叫癡戒。癡戒若成就，就成為牛狗；若不成就，則墮地獄。
這一組三個目都不是善的動機，而論文仍以「戒」名之。這裡照原樣錄，不代為判。
第八組：下、中、上
復次，戒有三種，就是下、中、上。
什麼是下？就是上煩惱、上上煩惱、大煩惱所觸，被不知足所染——這叫下戒。
什麼是中？細煩惱所觸，被知足所染——這叫中戒。
什麼是上？無所觸，被知足所染——這叫上戒。
下戒成滿，令人具足；中戒成滿，令天具足；上戒成滿，令得解脫。
本節之數
三種戒逐組實數共八組。而領起這八組的話用了三種措辭：第一組作「何者為三」，中間六組作「復次戒有三種」，第三組作「復次有三種」。這裡照原樣錄，不代為齊。
四種戒不在本節，下一節接著說。
First Group: Non-transgression by Abstaining from Evil, after Undertaking, and by Cutting Off
What are the three? Non-transgression by abstaining from evil, non-transgression after undertaking, and non-transgression by cutting off.
What is non-transgression by abstaining from evil? Although the precepts have not yet been undertaken, the occasion for undertaking them has arrived; when one comes to a place where one ought not act, the mind does not give rise to transgression—this is called non-transgression by abstaining from evil.
What is non-transgression after undertaking? From the time one has undertaken the precepts, one never transgresses again—this is called non-transgression after undertaking.
What is non-transgression by cutting off? A noble person uses the noble path to cut off the causes of evil—this is called non-transgression by cutting off.
Second Group: Contact Virtue, Non-contact Virtue, and Virtue of Ease
Further, virtue is of three kinds: contact virtue, non-contact virtue, and virtue of ease.
What is called contact? A conditioned mark, first seeing craving, is contact.
This is the wholesome virtue of an ordinary person, serving as support for entering the path; this is called contactless virtue.
What is virtue of ease? The virtue of an arahant.
One feature is recorded here just as it stands in the treatise: the three items announced are “contact virtue, non-contact virtue, and virtue of ease,” while the explanation reads “contactless virtue,” which differs in wording from the announced “non-contact virtue.” It is not corrected here on the treatise's behalf.
Third Group: Virtue Dependent on the World, the Body, and the Dhamma
Further, there are three kinds: virtue dependent on the world, virtue dependent on the body, and virtue dependent on the Dhamma.
What is virtue dependent on the world? If a person is afraid and removes evil qualities in order to guard the world's regard, this is called dependence on the world.
What is virtue dependent on the body? If a person is fearful and removes evil qualities in order to protect one's body and life, this is called dependence on the body.
What is virtue dependent on the Dhamma? If a person is alarmed and afraid and removes unwholesome qualities in order to protect the true Dhamma, this is called dependence on the Dhamma.
Fourth Group: Unequal Aspiration, Equal Aspiration, and No Aspiration
Further, virtue is of three kinds: unequal aspiration, equal aspiration, and no aspiration.
What is unequal aspiration? Undertaking virtue in order to trouble another—this is called unequal aspiration.
What is equal aspiration? Undertaking virtue for present happiness and the future happiness of liberation—this is called equal aspiration.
What is no aspiration? Undertaking virtue without regret, for the benefit of others—this is called no aspiration.
Fifth Group: Pure Virtue, Impure Virtue, and Doubtful Virtue
Further, virtue is of three kinds: pure virtue, impure virtue, and doubtful virtue.
What is pure virtue? Through two causes virtue becomes pure: first, not transgressing; second, being able to repent after transgressing—this is called pure virtue.
Through two causes virtue becomes impure: first, intentionally transgressing oneself; second, not repenting after transgressing—this is called impure virtue.
What is doubtful virtue? Through three causes doubt is established: first, not discerning the occasion; second, not discerning the transgression; third, not discerning improper conduct—this is called doubtful virtue.
If a meditator's virtue is impure, deeply giving rise to shame and repentance brings the joy of purity. If there is doubt, bringing the person to know the offence directly brings the happiness of ease.
Sixth Group: Trainee, Beyond Training, and Neither Trainee nor Beyond Training
Further, virtue is of three kinds: that of a trainee, that of one beyond training, and that of one who is neither a trainee nor beyond training.
What belongs to a trainee? The virtue of the seven kinds of trainees. What belongs to one beyond training? The virtue of an arahant. What belongs to one who is neither a trainee nor beyond training? The virtue of an ordinary person.
Seventh Group: Virtue of Fear, Worry, and Delusion
Further, virtue is of three kinds: virtue of fear, virtue of worry, and virtue of delusion.
What is fear? A person fears wrongdoing and does not dare to do evil—this is called virtue of fear.
What is worry? If a person thinks of being separated from relatives and friends and briefly gives rise to sorrow, and because of that sorrow does not give rise to evils—this is called virtue of worry.
What is delusion? A person undertakes the ox observance and the dog observance—this is called virtue of delusion. If the virtue of delusion succeeds, one becomes an ox or a dog; if it does not succeed, one falls into hell.
None of the three items in this group has a wholesome motivation, yet the treatise still calls each one “virtue.” They are recorded here as they stand, without adjudicating them on the treatise's behalf.
Eighth Group: Lower, Middle, and Higher
Further, virtue is of three kinds: lower, middle, and higher.
What is lower? Touched by high, higher, and great afflictions, and tainted by discontent—this is called lower virtue.
What is middle? Touched by subtle afflictions and tainted by contentment—this is called middle virtue.
What is higher? Untouched and tainted by contentment—this is called higher virtue.
Lower virtue brought to completion brings human fulfilment; middle virtue brought to completion brings heavenly fulfilment; higher virtue brought to completion brings the attainment of liberation.
The Numbers in This Unit
Counted group by group, there are eight groups of threefold virtue. The phrases that introduce these eight groups take three forms: the first group says “what are the three,” six groups say “further, virtue is of three kinds,” and the third group says “further, there are three kinds.” They are recorded here as they stand, without making them uniform on the treatise's behalf.
Fourfold virtue does not occur in this unit; the next unit continues with it.
Shi Huijing · Waken · The Path of Freedom · Threefold Classifications of Virtue · Vernacular · Summer 2026
四種戒諸門Fourfold Classifications of Virtue
全文五層 →Full five layers →第一組：退分、住分、勝分、達分
復次，戒有四種，就是退分、住分、勝分、達分。
什麼是退分？不除去道的障礙，離開精進的人，知道而故意犯，犯了又覆藏——這叫退分。
什麼是住分？於戒成就，不起放逸，不生寂見——成就住分。
於戒、定成滿，不起放逸，不生寂見——成就勝分。
於戒、定成滿，不起放逸，而生寂見——成就達分。
這裡照論文原樣記一件事：四目之中只有前兩目帶「云何」設問，後兩目逕以「於戒定成滿」領起而不另問；而後三目的句子幾乎相同，差別只在「戒」與「戒定」、以及「不生寂見」與「以生寂見」。這裡不代為補問、不代為改。
第二組：比丘戒、比丘尼戒、不具足戒、白衣戒
復次，戒有四種：比丘戒、比丘尼戒、不具足戒、白衣戒。
什麼是比丘戒？波羅提木叉威儀，是比丘戒。
比丘尼的波羅提木叉威儀，是比丘尼戒。
沙彌、沙彌尼十戒，式叉摩尼戒——這叫不具足戒。
優婆塞、優婆夷五戒及八戒，是白衣戒。
第三組：性戒、行戒、法志戒、初因戒
復次，戒有四種，就是性戒、行戒、法志戒、初因戒。
什麼是性戒？欝單越戒——這叫性戒。
什麼是行戒？如姓族、國土、外道等法——這叫行戒。
什麼是法志戒？菩薩入胎戒——這叫法志戒。
什麼是初因戒？菩薩及摩訶迦葉戒——這叫初因戒。
這一組四目各只以一個所屬者標出，論文不更釋其內容。這裡照原樣錄，不代為補。
第四組：戒戒、集戒、滅戒、滅道具足
復次，戒有四種：戒戒、集戒、滅戒、滅道具足。
什麼是戒？戒有二種——善戒、不善戒，這叫戒。
什麼是集戒？善心集善戒，不善心集不善戒。
什麼是滅戒？得善戒，滅不善戒；得阿羅漢，滅善戒。
什麼是滅道具足戒？就是四正勤——這叫滅道具足戒。
收句
這樣分別曉了四法，是精進，不是真的持戒；這叫作正勤。
這裡照原樣記一件事：一節在講戒有四種，末句卻說這是「精進非真持戒」。而上一目才剛說「滅道具足戒」就是四正勤。這裡照原樣錄，不代為調停。
本節之數
四種戒逐組實數共四組，而領起這四組的話都作「復次戒有四種」，一式到底。前兩節（二分十組、三分八組）的領起之語各有三式，這一節沒有例外。這裡照原樣錄。
First Set: Regression, Stability, Excellence, and Reaching
Further, virtue is of four kinds: the division of regression, the division of stability, the division of excellence, and the division of reaching.
What is the division of regression? A person who does not remove obstacles to the path, who has left energy behind, who knowingly and intentionally commits an offense and then conceals it—this is called the division of regression.
What is the division of stability? One is accomplished in virtue, does not become heedless, and does not give rise to a view of stillness—thus the division of stability is accomplished.
One is fully accomplished in virtue and concentration, does not become heedless, and does not give rise to a view of stillness—thus the division of excellence is accomplished.
One is fully accomplished in virtue and concentration, does not become heedless, and does give rise to a view of stillness—thus the division of reaching is accomplished.
One point is recorded here exactly as the treatise has it: of the four items, only the first two carry a “what is” question; the latter two begin directly with “fully accomplished in virtue and concentration” and are not asked separately. The sentences of the latter three items are almost identical, differing only between “virtue” and “virtue and concentration,” and between “does not give rise to a view of stillness” and “does give rise to a view of stillness.” No questions are supplied and no wording is changed.
Second Set: The Virtue of Monks, the Virtue of Nuns, Incomplete Virtue, and Lay Virtue
Further, virtue is of four kinds: the virtue of monks, the virtue of nuns, incomplete virtue, and lay virtue.
What is the virtue of monks? Pātimokkha deportment is the virtue of monks.
The Pātimokkha deportment of nuns is the virtue of nuns.
The ten precepts of novice monks and novice nuns, and the precepts of a woman in training—this is called incomplete virtue.
The five precepts and the eight precepts of laymen and laywomen are lay virtue.
Third Set: Natural Virtue, Conduct Virtue, Dhamma-Aspiration Virtue, and Initial-Cause Virtue
Further, virtue is of four kinds: natural virtue, conduct virtue, Dhamma-aspiration virtue, and initial-cause virtue.
What is natural virtue? The virtue of Yudan-yue—this is called natural virtue.
What is conduct virtue? Such practices as those of clan, country, and non-Buddhist paths—this is called conduct virtue.
What is Dhamma-aspiration virtue? The virtue of a bodhisattva entering the womb—this is called Dhamma-aspiration virtue.
What is initial-cause virtue? The virtue of a bodhisattva and of Mohe Jiaye—this is called initial-cause virtue.
Each of the four items in this set is identified by a single attribution and nothing more; the treatise gives no further explanation of its content. This is recorded as it stands, without supplementation.
Fourth Set: Virtue Itself, the Gathering of Virtue, the Cessation of Virtue, and Virtue Complete in the Path to Cessation
Further, virtue is of four kinds: virtue itself, the gathering of virtue, the cessation of virtue, and virtue complete in the path to cessation.
What is virtue? Virtue is of two kinds—wholesome virtue and unwholesome virtue. This is called virtue.
What is the gathering of virtue? A wholesome mind gathers wholesome virtue; an unwholesome mind gathers unwholesome virtue.
What is the cessation of virtue? On attaining wholesome virtue, unwholesome virtue ceases; on attaining arahantship, wholesome virtue ceases.
What is virtue complete in the path to cessation? It is the four right efforts—this is called virtue complete in the path to cessation.
Closing Statement
To distinguish and understand these four dhammas in this way is energy, not actual observance of virtue; this is called right effort.
One point is recorded here exactly as it stands: this section is explaining four kinds of virtue, yet its closing sentence says that this is “energy, not actual observance of virtue.” The preceding item had just said that “virtue complete in the path to cessation” is the four right efforts. This is recorded as it stands, without harmonizing the two.
The Count in This Section
By actual count, the fourfold classifications of virtue form four sets in all, and the phrase introducing each of these four sets is “Further, virtue is of four kinds,” with one formula used throughout. The introductory wording in each of the preceding two sections (ten sets of twofold divisions and eight sets of threefold divisions) took three forms; this section has no exception. This is recorded as it stands.
Shi Huijing · Waken · The Path of Freedom · Fourfold Classifications of Virtue · Vernacular · Summer 2026
波羅提木叉威儀與行Pātimokkha Deportment and Conduct
全文五層 →Full five layers →第五組四種戒
復次，戒有四種：波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒。
這是「四種戒」的第五組。前四組在上一節已經說完，這一組因為底下展開得長，所以另起。
波羅提木叉威儀戒的定義
什麼是波羅提木叉威儀戒？在此，比丘為波羅提木叉威儀所覆而住、而行，行處具足，畏於細罪，正受學可學的戒。
「此」，是指此師之法。「比丘」，是有凡夫善的。復次，有學、無學、不動法的。
波羅提木叉之義
波羅提木叉，是戒、是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面，為正受善法——這叫波羅提木叉義。
逐目實數，這一列是九個目。論文不出這個數，這裡照原樣錄，不代為計。
不越身口業，是「威儀所覆」的意思。
以此波羅提木叉威儀成就而住的，護四威儀。
眾行具足：先說非行
「眾行具足」的，復有行、有非行。
什麼是非行？若有比丘，對某一個人，或施給杖竹，或施給花葉果實，或施給楊枝澡浴，或販弄美惡，或為調戲，或諂諛自進，或恣意驅馳、遠遠招會賓客。像這些行為，是佛所制止的，叫作邪命自活——這是非行。
復次有二種非行：身非行、口非行。
什麼是身非行？若有比丘，以陵慢心前往僧中，排觸大德、叨佷自前，或倚或行、先坐上位，推大於下；或坐倚排調，或拍肩笑語；上座徒跣而自己穿革屣，耆德走下路而自己行高陌；以種種異緣故相輕惱；或以勝的待少者、把劣的推給長者；或於浴室燒諸薪木、關閉門戶都不諮問；或到水邊就自己先入，矯身擊搏、現諸鄙相；若入他人家中超越前後、行坐無次；或在屏處戲弄女人及諸僮女、摩觸其首。像這些過失，叫作身非行。
什麼是口非行？若有比丘，心無敬畏，不諮詢宿望就自己說法，或說波羅提木叉；或拍肩而語；或入他家顧問女人：叫什麼姓名？有可吃的東西沒有？有的話就拿出來，我想吃。像這些話，是口非行。
一切犯戒，這叫作非行。
然後才說行
什麼是行？反於非行。
復次，比丘有恭敬慚愧，成就威儀而無所乏少，攝護諸根、能節飲食，初夜後夜不曾睡眠，成就智慧、少欲知足，不狎世務而起勇猛心，於同學處深生敬重——這叫作行。
這裡照論文原樣記一件事：非行的部分列了極長，而「行」只以「反於非行」四個字交代，其後才另起一段正面的說法。這裡不代為補、不代為配。
The Fifth Group of Four Kinds of Virtue
Again, virtue is of four kinds: virtue of Pātimokkha deportment, virtue of purity of livelihood, virtue of faculty deportment, and virtue cultivated in relation to conditions.
This is the fifth group of “four kinds of virtue.” The preceding four groups were completed in the previous section; this group begins separately because what follows is unfolded at length.
Definition of the Virtue of Pātimokkha Deportment
What is the virtue of Pātimokkha deportment? Here, a bhikkhu abides and conducts himself encompassed by Pātimokkha deportment, is complete in proper resort, fears even minor offenses, and rightly undertakes the virtue of training in what can be trained.
“Here” means within the teaching of this teacher. “Bhikkhu” means one possessing the wholesome qualities of an ordinary person. Again, there are trainees, those beyond training, and those of immovable dhamma.
The Meaning of Pātimokkha
Pātimokkha is virtue, arising, beginning, conduct, protection, deportment, freedom, freedom from bonds, and the face of all dhammas; it is for rightly undertaking wholesome dhammas—this is called the meaning of Pātimokkha.
Counting item by item, this list has nine items. The treatise does not state the number; it is recorded here as given, without counting on its behalf.
Not transgressing bodily and verbal action is the meaning of being “encompassed by deportment.”
One who abides accomplished in this Pātimokkha deportment guards the four deportments.
Complete in the Several Forms of Conduct: Improper Conduct First
For one who is “complete in the several forms of conduct,” there are again proper conduct and improper conduct.
What is improper conduct? A bhikkhu may, with respect to a particular person, give bamboo staffs; give flowers, leaves, or fruit; give tooth sticks or provide bathing; peddle praise and blame; engage in joking; flatter and push himself forward; or dash about at will and summon guests from afar. Conduct such as this is prohibited by the Buddha and is called supporting oneself through wrong livelihood—this is improper conduct.
Again, improper conduct is of two kinds: bodily improper conduct and verbal improper conduct.
What is bodily improper conduct? A bhikkhu may enter the Saṅgha with an arrogant mind, jostle senior monks, and rudely push himself to the front; whether leaning or walking, he may sit first in a high seat and displace an elder to a lower place; he may lean while seated and behave frivolously, or slap someone on the shoulder and laugh and talk; while a senior monk goes barefoot, he himself wears leather shoes, and while an elder walks on the lower road, he himself takes the higher path; for various reasons he may slight and vex others; he may give the better thing to a junior and push the inferior thing on an elder; he may burn firewood in the bathhouse and close its doors without consulting anyone; on reaching the water, he may enter first, twist and thrash his body, and display coarse behavior; on entering another person’s house, he may pass people out of order and observe no sequence in walking or sitting; or in a secluded place he may play with women and servant girls and touch their heads. Faults such as these are called bodily improper conduct.
What is verbal improper conduct? A bhikkhu, with no respect or fear, may teach the Dhamma or recite the Pātimokkha without first consulting respected seniors; he may slap someone on the shoulder while speaking; or, on entering another person’s house, he may ask a woman, “What is your name? Is there anything to eat? If there is, bring it out; I want to eat.” Speech such as this is verbal improper conduct.
Every transgression of virtue is called improper conduct.
Only Then Does It Explain Proper Conduct
What is proper conduct? It is the reverse of improper conduct.
Again, a bhikkhu has respect and a sense of shame, is accomplished in deportment and lacks nothing, guards the faculties and can regulate food, does not sleep during the first or last watch of the night, is accomplished in wisdom, has few desires and is content, does not become intimate with worldly affairs but gives rise to a courageous mind, and develops deep respect for fellow students—this is called proper conduct.
One point is recorded here exactly as the treatise gives it: the part on improper conduct forms a very long list, while “proper conduct” is conveyed in only the four words “the reverse of improper conduct”; only afterward does a separate positive account begin. Nothing is supplied on its behalf, and the two sides are not paired item by item.
Shi Huijing · Waken · The Path of Freedom · Pātimokkha Deportment and Conduct · Vernacular · Summer 2026
行處、細罪與可學Proper Resort, Minor Offenses, and What Is to Be Learned
全文五層 →Full five layers →行處與非行處
行處，就是有行處、有非行處。
什麼是非行處？若有比丘，進入婬舍、寡婦舍、處女舍、不男舍、比丘尼舍以及諸酒肆，親近國王、大臣、外道沙門、非法的伴侶；像這些人沒有信樂的心，常常對四眾不生饒益、甚可厭患——這叫非行處。
如佛所說：比丘行非梵行處。什麼叫行非梵行處？就是販賣女色。
行處，可以由此得知。
這裡照論文原樣記一件事：問的是非行處，答的是一長列處所與人；而「行處」本身不另立釋文，只以一句「行處可知」帶過。這裡不代為補。
三種行處
復次有三種行處：依行處、守護行處、繫縛行處。
什麼是依行處？就是十處功德成就的善友；依這功德，未聽聞的能得聽聞，若已聽聞的、聞了能令其增廣，斷除疑悔、正見清白，能隨法而學、深信勇猛，以戒、聞、施、慧念念增長——這叫依行處。
什麼是守護行處？若有比丘，須進入他人家中以及行於村里，看著地而前行、不超過尋仞，威容整肅為人所瞻敬，不看象馬車乘及男女遊會，不看宮第巷陌、不仰觀四望——這叫守護行處。
什麼是繫縛行處？如佛所說：若有比丘觀其家的境界——這叫繫縛行處。
這叫作行。以此行處成就的緣故，說是具足行處。
畏於細罪
畏於細罪的，我於所學已畢，故敢造作——這叫畏細罪。
復次有一說：若起不善心，這叫微過；對這微過，心生避遠，見過患而畏、見出離——這叫於微過見畏。
這裡照論文原樣記一件事：同一件事給了兩個說法，而第二個以「復次有說」領起。這個領起之語全論只出現這一次。二說並列，論文不判孰是。
正受學可學
正受學可學的，可學是什麼名？就是七聚威儀，正受一切而隨逐——這叫正受學可學。
這就叫作波羅提木叉威儀戒。
上一節開頭那句定義列了四件事——為威儀所覆、行處具足、畏於細罪、正受學可學。上一節釋了第一件，本節把其餘三件釋完；到這一句，波羅提木叉威儀戒才算收住。
Proper and Improper Resort
Resort means that there is proper resort and improper resort.
What is improper resort? If a monk enters a brothel, a widow's house, a maiden's house, a eunuch's house, a nun's house, or any drinking establishment, and associates closely with kings, ministers, non-Buddhist ascetics, or companions outside the Dhamma, people such as these have no heart of faith and delight, constantly bring no benefit to the fourfold community, and are deeply repugnant—this is called improper resort.
As the Buddha said: a monk goes into a place of conduct contrary to the holy life. What does it mean to go into a place of conduct contrary to the holy life? It means trading in women for sex.
Proper resort can be known from this.
One thing is recorded here exactly as the treatise has it: the question concerns improper resort, and the answer is a long list of places and people; proper resort itself receives no separate explanation and is passed over with the single statement “proper resort can be known.” Nothing is supplied on its behalf here.
Three Kinds of Resort
Further, resort is of three kinds: resort of reliance, resort of guarding, and resort of binding.
What is resort of reliance? It is a good friend accomplished in ten qualities. Relying on these qualities, one comes to hear what one has not heard; what one has already heard is broadened after hearing; doubt and regret are cut off and right view becomes clear and pure; one can train in accordance with the Dhamma, with deep faith and courage; and virtue, learning, giving, and wisdom increase from moment to moment—this is called resort of reliance.
What is resort of guarding? If a monk must enter another's house or walk through a village, he advances with his eyes on the ground and does not look beyond a fathom; his bearing is composed, inspiring the respect of those who see him; he does not look at elephants, horses, carriages, or gatherings of men and women; he does not look at palaces, houses, lanes, or streets, or gaze upward and around—this is called resort of guarding.
What is resort of binding? As the Buddha said: if a monk observes the sphere of his household—this is called resort of binding.
This is called conduct. Because one is accomplished in these resorts, one is said to be accomplished in proper resort.
Fear of Minor Offenses
As for fearing minor offenses: “I have completed what is to be learned; therefore I dare to act”—this is called fear of minor offenses.
Further, there is a saying: if an unwholesome mind arises, this is called a slight fault; toward this slight fault the mind keeps its distance, sees its danger and fears it, and sees escape—this is called seeing fear in a slight fault.
One thing is recorded here exactly as the treatise has it: two accounts are given of the same matter, and the second is introduced by “further, there is a saying.” This introductory phrase occurs only once in the entire treatise. The two accounts stand side by side, and the treatise does not decide between them.
Rightly Undertaking to Learn What Is to Be Learned
As for rightly undertaking to learn what is to be learned: what is meant by “what is to be learned”? It means rightly undertaking and following all the deportment of the seven classes—this is called rightly undertaking to learn what is to be learned.
This is called the virtue of Pātimokkha deportment.
The definition at the beginning of the preceding section listed four things—being covered by deportment, being accomplished in proper resort, fearing minor offenses, and rightly undertaking to learn what is to be learned. The preceding section explained the first; this section finishes explaining the other three. Only with this sentence is the virtue of Pātimokkha deportment brought to a close.
Shi Huijing · Waken · The Path of Freedom · Proper Resort, Minor Offenses, and What Is to Be Learned · Vernacular · Summer 2026
命清淨戒與根威儀戒Purity of Livelihood and Restraint of the Faculties
全文五層 →Full five layers →什麼是命清淨戒
問：什麼叫作清淨戒？答：就是不犯邪命。
什麼是邪命？懈怠、諂曲、示相、以瞋罵示相、以施望施。
逐目數，這裡列了五個。以下逐一為釋。
懈怠
什麼是懈怠？懈怠有三處：思計欲得、要他四事、假肅威儀普自稱說。
若比丘心懷惡欲、貪樂財利，讓出好的衣食而去趣求粗弊的，好像自己不想要、好像是在憐愍他人——像這四事，這叫緣計懈怠。
若有比丘，惡欲貪利，詐現威儀說我入禪定，為的是引來供施而讀誦經典——這叫威儀懈怠。
若有比丘，貪欲諂誑，向人說：我得了聖法、棲止閑寂，好像有禪習，所說深微。顯示過人之相，貪利向著自己而廣自宣揚——這叫懈怠。
這裡照論文原樣記一件事：標的是「懈怠有三處」，而下文三段的收語分別作「緣計懈怠」「威儀懈怠」「懈怠」——第三段的收語沒有帶前面的定語。這裡不代為補。
諂曲、示相、瞋罵示相、以施望施
諂曲的，如其心念，虛假地推舉、以善言稱讚，販弄好惡以為調要利，排諧相悅而引利向自己——這叫諂曲。
什麼是示相？依著有利的人而為說法，要利為己而心不能普——這叫示相。
瞋罵示相的，或罵他人令他畏懼，或憑空毀薄，或加打觸而怖人要利——這叫瞋罵示相。
什麼是以施望施？喜歡作輕微的布施而就要求厚重的回報——這叫以施望施。
以這些惡，叫作邪命。
復有邪命
復有邪命：或施杖竹、或施花葉果實、或施楊枝澡浴；或占相夢悟、觀察星宿、善解禽獸音聲等業；推步吉凶、惡言離散；燒花事火；商旅販賣；將領軍眾、蓄銳兵刃。像這種種，這叫邪命。
若不犯的，名為清淨戒。
這裡照原樣記一件事：前面已列五目而收作「此謂邪命」，這裡又以「復有邪命」另起一列，二列不相攝。而「或施杖竹、或施花葉果實、或施楊枝澡浴」三事，與前面第五節「非行」所列的字面幾乎相同，而所繫的目不同。這裡照原樣錄，不代為併。
守護根威儀戒
問：什麼是守護根威儀戒？
答：於見、聞、覺、知，色、聲、香、味、觸、法的煩惱相著，以及受持不犯——這叫守護根威儀戒。
這守護根戒，以九行成滿：以惡為相而斷諸根故、彼對治不作意故、如救頭然終不暫捨故、如見難陀以威儀故、伏惡心故、於定相心自在故、不守護根人遠離故、於守護根人和合故。
這裡照論文原樣記一件事：標的是「九行」，而下文逐目實數只有八個。這裡照原樣錄，不代為補、不代為改。
What Is Purity of Livelihood?
Question: what is called purified virtue? Answer: not engaging in wrong livelihood.
What is wrong livelihood? Laziness, flattery, hinting, hinting through anger and abuse, and giving in hope of receiving.
A direct count gives five items here. Each is explained below in order.
Laziness
What is laziness? Laziness occurs in three places: scheming to obtain what one wants, seeking the four requisites from others, and assuming solemn deportment while proclaiming oneself widely.
If a bhikkhu harbors evil desire and greedily delights in wealth and gain, yields good robes and food and goes in search of coarse and inferior ones, as though he did not want them and as though he pitied others—these four things are called calculated laziness.
If a bhikkhu, moved by evil desire and greedy for gain, falsely displays deportment, says that he enters meditative concentration, and recites scriptures in order to draw offerings—this is called laziness of deportment.
If a bhikkhu, greedy and deceitful, tells people that he has attained the noble Dhamma and dwells in quiet seclusion as though engaged in meditation, says that his teaching is profound and subtle, displays signs of being superior to others, greedily draws gain toward himself, and proclaims himself widely—this is called laziness.
One thing is recorded here exactly as the treatise gives it: the heading says “laziness occurs in three places,” while the closing phrases of the three paragraphs that follow are respectively “calculated laziness,” “laziness of deportment,” and “laziness.” The third paragraph’s closing phrase does not carry either of the earlier modifiers. Nothing is supplied here.
Flattery, Hinting, Hinting through Anger and Abuse, and Giving in Hope of Receiving
A flatterer follows his own designs, falsely commends others and praises them with pleasing words, plays upon their likes and dislikes in order to ingratiate himself and seek gain, and jokes with them to win their pleasure and draw gain toward himself—this is called flattery.
What is hinting? Teaching the Dhamma to people from whom gain may be had, seeking that gain for oneself while the mind cannot extend impartially—this is called hinting.
Hinting through anger and abuse means abusing others to make them afraid, maligning them without cause, or even striking or jostling them to frighten them and seek gain—this is called hinting through anger and abuse.
What is giving in hope of receiving? Delighting in making a small gift and then demanding a substantial return—this is called giving in hope of receiving.
These evils are called wrong livelihood.
Further Forms of Wrong Livelihood
Further forms of wrong livelihood are giving bamboo staffs; giving flowers, leaves, or fruit; giving tooth sticks or baths; divining signs and interpreting dreams; observing the stars; engaging in such work as skillfully interpreting the calls of birds and beasts; calculating good and bad fortune; using malicious words to cause division; burning flowers and serving fire; traveling as a merchant and selling goods; commanding troops; and keeping sharp weapons. Various things such as these are called wrong livelihood.
If one does not engage in them, this is called purified virtue.
One thing is recorded here exactly as it stands: five items were already listed above and closed with “these are called wrong livelihood,” while another list begins here with “further forms of wrong livelihood”; the two lists do not subsume one another. Moreover, the three acts “giving bamboo staffs, giving flowers, leaves, or fruit, and giving tooth sticks or baths” are almost word for word the same as those listed under “improper conduct” in the fifth section above, yet they are attached to different categories. They are recorded here exactly as they stand and are not merged.
Virtue of Restraint of the Faculties
Question: what is the virtue of restraint of the faculties?
Answer: with regard to seeing, hearing, sensing, and knowing, and to visible form, sound, odor, taste, touch, and mental objects, one guards against the signs to which defilements attach and undertakes not to transgress—this is called the virtue of restraint of the faculties.
This virtue of restraint of the faculties is fulfilled through nine practices: because the faculties are cut off by taking evil as the sign; because its counteragent is not attended to; because it is never abandoned even for a moment, as though saving one’s burning head; because of deportment as seen in Nantuo; because the evil mind is subdued; because the mind is masterful with respect to the sign of concentration; because people who do not guard the faculties are kept at a distance; and because one joins with people who guard the faculties.
One thing is recorded here exactly as the treatise gives it: the stated number is “nine practices,” while a direct item-by-item count of what follows yields only eight. It is recorded exactly as it stands. No item is supplied and no number is changed.
Shi Huijing · Waken · The Path of Freedom · Purity of Livelihood and Restraint of the Faculties · Vernacular · Summer 2026
四事受用觀Contemplation on the Use of the Four Requisites
全文五層 →Full five layers →八行
問：什麼是修行四事戒？
答：以這八行，已觀而修行乞食。
一者，不為兇險行、不為自高行；二者，不為裝束、不為莊嚴；三者，為此身住、為自調護；四者，為除飢渴；五者，為攝受梵行；六者，常自思惟——飲食為除先前的病、不起新的疾；七者，當以少自安；八者，無過安住。
八目之中，前二目都作「不為」，中五目都作「為」，末一目作「無過」。這裡照原樣錄。
八行逐一釋
問：什麼是不兇險行、不自高行？
答：我因為貪食而勇健、兇險戲暴、爭競馳走，這是兇險行。高慢自舉、不知厭足，如瞋恚的人打撲。
不裝束莊嚴的，為使身分充滿、面貌肥悅，令人愛樂而情無厭足——這是有欲的人。
為此身住、為自調護的，貪身安住，如車轂須用膏油。
除飢渴的，常資取少食，這樣修行，猶如給瘡塗藥。
攝受梵行的，依少食之力而樂得聖道，這樣修行，猶如食子之想。
為除先病、不起新疾的，不少不多，這樣修習，如服湯藥。
以少自安的，以少功德自安己身，常應習行，如照看病人。
無過的，以少自安，這樣修行不令身無——這是智慧所讚歎的，所以是無過安住。
若飲食調適、未曾懈怠，初中後夜也不睡眠，就成就安隱。
像這樣以此八行，已觀而修行乞食，應當這樣修。
這裡照論文原樣記一件事：八目之中，第三至第七這五目各配一個譬喻（如轂須膏、猶瘡塗藥、猶食子想、如服湯藥、如看病人），而前二目與末一目沒有配譬喻。這裡不代為配。
八行略為四觀
復次，這八行略為四觀，就是可斷觀、事觀、以少自安觀、以少功德觀。
問：什麼是可斷觀？
答：不為兇險行、不為自高、不為先身、不為嚴首——這叫可斷觀。
為此身住、為正調護、為除飢渴、為攝受梵行——這叫事觀。
我當除先病、不起新疾的——這叫以少自安觀。
我當以少自安、無過而成安樂住——這叫少功德觀。
四觀又略成三
這四觀。這四觀已略成三，就是斷二邊、得中具足。
以斷觀斷除欲樂的執著；所謂除飢渴、斷於本疾不起新疾，又以此觀斷除著身的疲累；其餘的中具足觀，應當修行。
又觀衣服，為除風、寒、暑、蚊、虻、蟻的觸，為生慚恥而遮覆醜露；於具足觀，這樣修行。
又觀服藥，乃至疾病。
什麼時候觀
若像這樣說，應當什麼時候觀？
於乞食、服藥，一飡之時而觀。又於衣服、臥具，以及初得的時候觀。又於日日、時時之中觀「我的性命由他而有」，所以應當觀。
像這一切，都成為觀行。
Eight Practices
Question: what is the practice of virtue in the use of the four requisites?
Answer: with these eight practices, having contemplated, one practises with alms food.
First, not for fierce and dangerous conduct and not for self-exaltation; second, not for adornment and not for beautification; third, for sustaining this body and for its proper care; fourth, for dispelling hunger and thirst; fifth, for supporting the holy life; sixth, always reflecting for oneself that food and drink are for dispelling earlier illness and preventing new sickness; seventh, one should be content with little; eighth, to abide blamelessly.
Of these eight items, the first two both take the form “not for,” the middle five all take the form “for,” and the last takes the form “blameless.” They are recorded here exactly as they stand.
An Explanation of Each of the Eight Practices
Question: what is it not to engage in fierce and dangerous conduct and not to exalt oneself?
Answer: because I crave food, I become vigorous, fierce, violent, playful, contentious, and given to racing about: this is fierce and dangerous conduct. Arrogantly raising oneself up and not knowing contentment is like an angry person striking and beating others.
Not adorning and beautifying means not seeking to make the body full and the face plump and pleasing, so that others will find one attractive while desire remains insatiable: that is the way of a person with sensual desire.
For sustaining this body and for its proper care means desiring that the body remain, as the hub of a wheel requires oil.
Dispelling hunger and thirst means always taking only a little food for support. To practise in this way is like applying medicine to a sore.
Supporting the holy life means relying on the strength afforded by little food and gladly attaining the noble path. To practise in this way is like holding the thought of eating one’s child.
For dispelling earlier illness and preventing new sickness means taking neither too little nor too much. To practise in this way is like taking a medicinal decoction.
Being content with little means using little merit to keep one’s own body at ease. One should always practise in this way, as though caring for a sick person.
Being blameless means being content with little. Practising in this way does not let the body come to nothing. It is praised by wisdom, and therefore is a blameless abiding.
If food and drink are properly adjusted and one is never negligent, and does not sleep during the early, middle, or late watches of the night, one achieves security and ease.
In this way, with these eight practices, having contemplated, one practises with alms food. This is how one should practise.
One thing is recorded here exactly as the treatise gives it: among the eight items, the five from the third through the seventh are each paired with a simile—the hub requiring oil, medicine applied to a sore, the thought of eating one’s child, taking a medicinal decoction, and caring for a sick person—whereas the first two and the last are not paired with similes. None is supplied here.
The Eight Practices Summarised as Four Contemplations
Further, these eight practices are summarised as four contemplations: contemplation of what is to be abandoned, contemplation of the matter, contemplation of contentment with little, and contemplation of little merit.
Question: what is contemplation of what is to be abandoned?
Answer: not for fierce and dangerous conduct, not for self-exaltation, not for the former body, and not for adorning the head: this is called contemplation of what is to be abandoned.
For sustaining this body, for its proper care, for dispelling hunger and thirst, and for supporting the holy life: this is called contemplation of the matter.
“I shall dispel earlier illness and prevent new sickness”: this is called contemplation of contentment with little.
“I shall be content with little, be blameless, and achieve a pleasant abiding”: this is called contemplation of little merit.
The Four Contemplations Further Summarised as Three
These four contemplations. These four contemplations are further summarised as three: abandoning the two extremes and attaining fulfilment in the middle.
Through contemplation of abandonment, one abandons attachment to sensual pleasure. Dispelling hunger and thirst means eliminating the original illness and preventing new sickness; through this contemplation one also abandons the exhaustion caused by attachment to the body. The remaining contemplation of fulfilment in the middle should be practised.
One also contemplates clothing: it is for warding off contact with wind, cold, heat, mosquitoes, gadflies, and ants, and for giving rise to shame and covering what is ugly and exposed. In the contemplation of fulfilment, one practises in this way.
One also contemplates the taking of medicine, as far as illness itself.
When to Contemplate
If this is what is said, when should one contemplate?
One contemplates alms food and medicine at the time of a meal. One also contemplates clothing and lodging when they are first received. And day after day, hour after hour, one contemplates, “My life depends upon others”; therefore one should contemplate.
All such things become contemplative practice.
Shi Huijing · Waken · The Path of Freedom · Contemplation on the Use of the Four Requisites · Vernacular · Summer 2026
四種受用與戒清淨Four Kinds of Use and the Purification of Virtue
全文五層 →Full five layers →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