清淨道論 序分・綱領偈Visuddhimagga · Introduction and Outline Verse
一位天子夜裡來問：內結、外結，人眾都被糾結纏住——誰能解開？佛答了四句：住於戒之有慧者，修習其心與慧；熱誠而審慎之比丘，彼能解此糾結。整本《清淨道論》是這四句的展開；「戒、心、慧」三個字，八百頁。
論主先說「清淨」是什麼——離一切垢的涅槃；「道」是什麼——證得的方便。清淨道有好幾種講法：唯依觀、依禪與慧、依業、依戒等、依念處等；本書選的是「戒定慧」這一條。所以第一品是戒。
偈裡的慧出現三次：生得之慧、觀之慧、護持之慧。解結的人具六法——戒、定、三慧、熱誠。然後是那把刀：立於戒的大地上，以精進執持的護持之慧的手，舉起在定的磨石上磨利的觀慧之刀，把落在自己相續中的一切渴愛糾結斬斷。地面、磨石、刀、手——缺一樣，刀舉不起來。
戒定慧撐得起多少東西？論主列了九種三法：三學、三善之教、三明等的親依止、離二邊行中道、超越惡趣等、三種斷、對治違犯纏隨眠、淨三雜染、四果之因。看「戒」那一欄：初善、越惡趣、彼分斷、對治違犯、淨惡行、預流一來之因——它不是全部，但沒有它什麼都開始不了。
A deity comes by night and asks: an inner tangle, an outer tangle—people are all bound by the tangle. Who can disentangle it? The Buddha answers in four lines: a wise person established in virtue develops mind and wisdom; an ardent and prudent bhikkhu—he can disentangle this tangle. The whole Visuddhimagga unfolds these four lines; the three words “virtue, mind, and wisdom” fill eight hundred pages.
The author first explains what “purity” is—nibbāna, free from every stain—and what “path” is—the means of attainment. The path to purity can be taught in several ways: solely in terms of insight, in terms of absorption and wisdom, in terms of action, in terms of virtue and the rest, and in terms of the establishments of mindfulness. This book chooses the route of “virtue, concentration, and wisdom.” That is why its first chapter is virtue.
Wisdom appears three times in the verse: innate wisdom, insight-wisdom, and safeguarding wisdom. The person who disentangles the tangle has six qualities—virtue, concentration, three kinds of wisdom, and ardor. Then comes the knife: standing upon the earth of virtue, with the hand of safeguarding wisdom held up by energy, he raises the knife of insight-wisdom sharpened on the whetstone of concentration and cuts through the entire tangle of craving that has fallen upon his continuum. Earth, whetstone, knife, and hand—if any one is missing, the knife cannot be raised.
How much can virtue, concentration, and wisdom support? The author lists nine triads: the three trainings; the Dispensation good in three ways; the supporting conditions for the three knowledges and the rest; abandonment of the two extremes and cultivation of the middle way; surmounting bad destinations and the rest; three modes of abandoning; the antidotes to transgression, obsessive arising, and latent tendency; purification from three defilements; and the causes of the four attainments. Look at the virtue column: goodness in the beginning, surmounting bad destinations, abandonment by substitution, counteracting transgression, purifying misconduct, and causing stream-entry and once-return. It is not everything, but without it nothing can begin.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 綱領偈與天子之問 〔無號〕
禮敬彼世尊、阿羅漢、正等覺者。
清淨道¹
（第一分）
序分等之論
住於戒之有慧者，修習其心與慧； 熱誠而審慎之比丘，彼能解此糾結。
〔經中〕這樣說了。那麼，這是為什麼而說的呢？據說，世尊住在舍衛城時，有一位天子在夜分來到祂那裡，為了拔除自己的疑惑而問了這樣一個問題——
內結與外結，人眾為糾結所纏； 瞿曇啊，我為此問你：誰能解此糾結？
他問的就是這個問題。它的略義是這樣：「糾結」（jaṭā），這是渴愛（taṇhā）——那如網者——的稱謂。因為渴愛在色等所緣上由下而上、一再地生起，以其交織之義，就像竹叢等等所謂的枝網那樣的糾結，所以叫作「糾結」；而它由於在自己的資具與他人的資具上、在自己的自體與他人的自體上、在內處與外處上生起，所以稱為「內結」與「外結」。人眾就是被這樣生起的糾結所纏。正如竹等等被竹叢的糾結等等所纏一樣，這一切所謂有情之聚的人眾，也被那渴愛的糾結所纏、所縛、所交織——這就是它的意思。而正因為這樣被纏，所以說「瞿曇啊，我為此問你」，意思就是「因此我問你」。「瞿曇」（Gotama），是以姓來稱呼世尊。「誰能解此糾結」，就是問：這樣纏住三界而立的糾結，誰能解開它？誰有能力解開它？
祂這樣被問了之後，世尊——於一切法智行無礙者、天中之天、諸帝釋中的過帝釋、諸梵天中的過梵天、具四無所畏而無怯者、持十力者、無障礙智者、普眼者——為了解答那個義理，就說了這一偈：
住於戒之有慧者，修習其心與慧； 熱誠而審慎之比丘，彼能解此糾結。
——祂說了這一偈。
§2 論主自述之偈與「清淨道」之釋 〔無號–CSCD §3〕
如今，對大仙所說的這一偈， 我要如實解釋它以戒等分別的義理。
〔有些人〕在勝者之教中得到了極難得的出家， 卻不知那攝戒等在內的、安穩而正直的清淨之道；
這裡有些瑜伽者不如實了知，雖然想要清淨， 雖然也在努力，卻不能證得清淨。
為了使他們生起欣悅，我要宣說這決擇極清淨、 依於大寺住者之說示之法的——
——清淨道；當我宣說時， 一切想要清淨的善士們啊，請恭敬地諦聽。
其中，「清淨」應當知道就是離一切垢、究竟遍淨的涅槃；那清淨的道，就是「清淨道」。「道」，是說證得的方便。意思就是：我要宣說那清淨道。
而這清淨道，在有些地方唯依觀（vipassanā）而說示。如所說的——
當他以慧見到「一切行無常」， 那時他就厭離於苦——這就是清淨之道。
在有些地方依禪那與慧而說。如所說的——
凡有禪那與慧的人，他確實臨近涅槃。
在有些地方依業等而說。如所說的——
業、明與法，戒與最上的活命； 有情以此而清淨，不以姓，也不以財。
在有些地方依戒等而說。如所說的——
常具戒、有慧而善入定者， 發勤精進、自策勵者，能度過難度的暴流。
在有些地方依念處等而說。如所說的——
「諸比丘，這是為了眾生的清淨……乃至（廣說如前）……為了證得涅槃的一乘道，這就是四念處。」
於正勤等等也是同樣的方法。而在這個問答之中，是依戒等而說示的。
§3 綱領偈之逐語釋 〔CSCD §4〕
其中，這是〔綱領偈的〕略釋。「住於戒」就是住立於戒；而這裡，唯有正在圓滿戒的人才叫作「住於戒」，所以這裡的意思是：以圓滿戒而住立於戒。「人」就是有情。「有慧者」就是具有業所生的三因結生之慧²的人。「修習其心與慧」就是修習定（samādhi）³與觀；這裡是以「心」為首而標舉定，以「慧」之名而〔標舉〕觀。「有熱誠者」就是有精進的人——因為精進以燒煮、遍燒煩惱之義而稱為「熱誠」，有這熱誠，所以叫作「有熱誠者」。「審慎者」——「審慎」是說慧，意思是具有那慧；以這一語所顯示的，是護持之慧。因為在這個問答之中，慧出現了三次：其中第一是生得之慧，第二是觀之慧，第三是總領一切所作的護持之慧。於輪迴中見到怖畏，所以叫作「比丘」。「彼能解此糾結」，就是說：具有這戒、這以「心」為首而標舉的定、這三種慧、這熱誠，共六法的比丘。
譬如有人立於大地之上，舉起磨得鋒利的刀而解開大竹叢；正是這樣，〔那比丘〕立於戒的大地之上，以精進之力所執持的護持之慧的手，舉起在定的磨石上磨得鋒利的觀慧之刀，把落在自己相續之中的一切渴愛的糾結解開、斬斷、破裂。而在道的剎那，他就叫作解開了那糾結；在果的剎那，糾結已解的他，就成為連同諸天的世間的最上應施者。所以世尊說——
住於戒之有慧者，修習其心與慧； 熱誠而審慎之比丘，彼能解此糾結。
§4 三學與九種德三法 〔CSCD §5〕
其中，就那以之而說為「有慧者」的慧來說，他在那上面沒有應作的事，因為那慧唯以宿業之力而已經成就。而依「有熱誠而審慎」這裡所說的精進，他應當成為常作者；依慧，應當成為正知者；如此住立於戒，修習依「心」與「慧」所說的止（samatha）與觀⁴——世尊在這裡就是以戒、定、慧之門而顯示清淨道的。
因為到此為止，就已經顯示了：三學、三善之教、三明等的親依止、二邊之捨與中道之行、超越惡趣等的方便、以三種行相斷煩惱、違犯等的對治、三雜染之淨、以及預流等之性的因。
怎麼說呢？這裡，以戒顯示增上戒學，以定顯示增上心學，以慧顯示增上慧學。
又，以戒顯示教的初善。因為有「何為諸善法之初？就是極清淨的戒」這樣的說法，又有「一切惡的不作」等等的說法，所以戒是教之初；而它是善的，因為它帶來無悔等等的德。以定顯示教的中善。因為有「善的具足」等等的說法，所以定在教之中；而它是善的，因為它帶來神變等等的德。以慧顯示教的後善。因為有「自心的遍淨——這是諸佛之教」這樣的說法，又由於以慧為最上，所以慧是教之末；而它是善的，因為它帶來於可意與不可意中的如如之性。
就像一塊完整的岩石不為風所搖動， 同樣，智者們在毀與譽中也不動搖。
——正是這樣說了的。
同樣，以戒顯示三明的親依止：因為依於戒的具足而得三明，不過於此。以定顯示六通的親依止：因為依於定的具足而得六通，不過於此。以慧顯示無礙解之分的親依止：因為依於慧的具足而得四無礙解，不由別的因。
又，以戒顯示對所謂欲樂之耽這一邊的捨離，以定顯示對所謂自苦之勤〔這一邊的捨離〕；以慧顯示對中道的行踐。
同樣，以戒顯示超越惡趣的方便，以定顯示超越欲界的方便，以慧顯示超越一切有的方便。
又，以戒顯示依彼分斷⁵而斷煩惱，以定顯示依鎮伏斷〔而斷〕，以慧顯示依正斷〔而斷〕。
同樣，以戒顯示對煩惱之違犯⁶的對治，以定顯示對纏的對治，以慧顯示對隨眠的對治。
又，以戒顯示惡行之雜染的淨，以定顯示渴愛之雜染的淨，以慧顯示見之雜染的淨。
同樣，以戒顯示預流性與一來性的因，以定顯示不還性的因，以慧顯示阿羅漢性的因。因為預流被說為「於諸戒圓滿行者」，一來也是這樣；而不還則是「於定圓滿行者」，阿羅漢則是「於慧圓滿行者」。
這樣，到此為止，三學、三善之教、三明等的親依止、二邊之捨與中道之行、超越惡趣等的方便、以三種行相斷煩惱、違犯等的對治、三雜染之淨、以及預流等之性的因——這九種，以及其他這樣的德之三法，就都顯示了。
註
¹ 此行為本書之題；其語與下文所釋之普通名詞「清淨道」同形而異用（本書漢題作《清淨道論》）。
² 三因結生之慧：與結生（paṭisandhi，一期生命最初之心）俱起而由業所生之慧；下文三慧之第一「生得之慧」即指此。
³ 定（samādhi）之二級：近行定（upacāra-samādhi）為諸蓋已伏而尚未入安止之一級定；安止定（appanā-samādhi）則心全然入於所緣而不動。本篇唯就三學而總說定，其二級之別與修法皆在本書定之諸品。
⁴ 止（samatha）即此處以「心」為首所標舉之定，觀（vipassanā）即以「慧」之名所標舉者；二者之逐一開演，分別在本書定之諸品與慧之諸品。
⁵ 彼分斷・鎮伏斷・正斷（tadaṅgappahāna・vikkhambhanappahāna・samucchedappahāna）：斷煩惱之三種，本篇各配於戒・定・慧。
⁶ 違犯・纏・隨眠（vītikkama・pariyuṭṭhāna・anusaya）：煩惱之三位——纏為現行之位，隨眠為潛伏之位；本篇以其對治各配戒・定・慧。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Outline Verse and the Deity’s Question 〔No number〕
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One.
Path of Purity¹
(First Part)
Discussion Beginning with the Introduction
A wise person established in virtue develops mind and wisdom; an ardent and prudent bhikkhu—he can disentangle this tangle.
Thus it was said. Why was this said? It is related that, while the Blessed One was dwelling at Sāvatthī, a certain deity approached him during the night and, wishing to eradicate his own doubt, asked this question:
An inner tangle and an outer tangle—people are entangled in a tangle. Gotama, I ask you this: who can disentangle this tangle?
This is the question he asked. Its meaning in brief is as follows. “Tangle” (jaṭā) is a designation for craving (taṇhā), the net-maker. Because craving arises again and again upon visible form and other objects, from below upward, and because its nature is to interweave, it resembles the tangle called a network of branches in a bamboo thicket and the like; therefore it is called a “tangle.” Since it arises in one’s own requisites and those of others, in one’s own person and those of others, and in the internal and external sense bases, it is called an “inner tangle” and an “outer tangle.” People are entangled by the tangle that arises in this way. Just as bamboo and the like are entangled by the tangles of bamboo thickets and the like, so this whole mass of beings called “people” is entangled, bound, and interwoven by the tangle of craving. This is the meaning. Precisely because they are thus entangled, the deity said, “Gotama, I ask you this,” meaning, “Therefore I ask you.” “Gotama” (Gotama) addresses the Blessed One by his clan name. “Who can disentangle this tangle?” asks: who can unravel this tangle that stands entangling the three realms? Who is capable of unraveling it?
When thus questioned, the Blessed One—whose range of knowledge is unobstructed in all phenomena, the deity of deities, surpassing Sakka among Sakkas and Brahmā among brahmās, assured through the four kinds of intrepidity, possessor of the ten powers, possessed of unobstructed knowledge, and all-seeing—answered that meaning by speaking this verse:
A wise person established in virtue develops mind and wisdom; an ardent and prudent bhikkhu—he can disentangle this tangle.
This is the verse he spoke.
§2 The Author’s Verses of Intention and the Explanation of “Path of Purity” 〔No number–CSCD §3〕
Now, concerning this verse spoken by the Great Sage, I shall explain as it truly is the meaning differentiated as virtue and the rest.
Some have gained the exceedingly rare going forth in the Victor’s Dispensation, yet do not know the secure and direct path to purity that comprises virtue and the rest.
Here, though wishing for purity, some meditators do not know it as it truly is; though they strive, they do not attain purity.
To bring gladness to them, I shall expound the Path of Purity, whose analysis is thoroughly purified and which rests upon the method of teaching of those who dwell at the Great Monastery.
As I expound it, all good people who desire purity, listen attentively and with care.
Here, “purity” should be understood as nibbāna, free from every stain and utterly pure. The path to that purity is the “Path of Purity.” “Path” means the means of attainment. The meaning is: I shall expound that Path of Purity.
This path to purity is taught in some places solely in terms of insight (vipassanā). As it is said:
When with wisdom he sees that “all formations are impermanent,” he then becomes disenchanted with suffering—this is the path to purity.
In some places it is taught in terms of absorption and wisdom. As it is said:
Whoever possesses absorption and wisdom is indeed close to nibbāna.
In some places it is taught in terms of action and the rest. As it is said:
Action, knowledge, and Dhamma; virtue and the highest livelihood— by these mortals are purified, not by clan or wealth.
In some places it is taught in terms of virtue and the rest. As it is said:
Ever possessed of virtue, wise and well concentrated, one who has aroused energy and applied himself crosses the flood so difficult to cross.
In some places it is taught in terms of the establishments of mindfulness and the rest. As it is said:
“Bhikkhus, this is the one-way path for the purification of beings … up to … for the realization of nibbāna, namely, the four establishments of mindfulness.”
The same method applies to the right strivings and the rest. In this question and answer, however, it is taught in terms of virtue and the rest.
§3 Word-by-Word Explanation of the Outline Verse 〔CSCD §4〕
Here is a brief explanation of the outline verse. “Established in virtue” means standing in virtue. Only a person who is fulfilling virtue is said here to be “standing in virtue”; therefore the meaning is: established in virtue through the fulfillment of virtue. “Person” means a being. A “wise person” is one who possesses the wisdom of a three-rooted rebirth-linking consciousness produced by kamma.² “Develops mind and wisdom” means developing concentration (samādhi)³ and insight: here concentration is indicated under the heading of “mind,” while insight is indicated by the word “wisdom.” An “ardent person” is one possessed of energy, for energy is called “ardor” because it burns and thoroughly burns the defilements; one who has this ardor is “ardent.” “Prudent” means possessed of prudence, which is a name for wisdom; what this word indicates is safeguarding wisdom. In this question and answer, wisdom occurs three times: the first is innate wisdom, the second insight-wisdom, and the third safeguarding wisdom, which guides every task. Because he sees danger in saṃsāra, he is called a “bhikkhu.” “He can disentangle this tangle” means the bhikkhu who possesses these six qualities: virtue, concentration indicated under the heading of “mind,” the three kinds of wisdom, and ardor.
Suppose a person stood upon the earth and raised a well-sharpened knife to disentangle a great bamboo thicket. Just so, standing upon the earth of virtue, with the hand of safeguarding wisdom held up by the strength of energy, the bhikkhu raises the knife of insight-wisdom sharpened on the whetstone of concentration and disentangles, cuts through, and breaks apart the entire tangle of craving that has fallen upon his own continuum. At the moment of the path he is called one who disentangles that tangle; at the moment of fruition, having disentangled the tangle, he becomes the foremost recipient of gifts in the world together with its deities. Therefore the Blessed One said:
A wise person established in virtue develops mind and wisdom; an ardent and prudent bhikkhu—he can disentangle this tangle.
§4 The Three Trainings and Nine Triads of Qualities 〔CSCD §5〕
Regarding the wisdom by virtue of which he is called “wise,” there is nothing for him to do, because that wisdom has already been accomplished solely through the power of past kamma. But through the energy spoken of in “ardent and prudent,” he should become one who acts continuously; through wisdom, one who acts with clear comprehension. Thus established in virtue, he should develop serenity (samatha) and insight⁴, spoken of under the headings “mind” and “wisdom.” Here the Blessed One reveals the Path of Purity through the gateways of virtue, concentration, and wisdom.
For thus far he has already revealed the three trainings, the Dispensation good in three ways, the supporting conditions for the three knowledges and the rest, avoidance of the two extremes and cultivation of the middle way, the means of surmounting bad destinations and the rest, abandonment of the defilements in three modes, the opposites of transgression and the rest, purification from the three kinds of defilement, and the causes of stream-entry and the other attainments.
How so? Here virtue reveals the training in higher virtue, concentration the training in higher mind, and wisdom the training in higher wisdom.
Virtue also reveals the Dispensation’s goodness in the beginning. Because it is said, “What is the beginning of wholesome qualities? Virtue that is thoroughly purified,” and also, “The not doing of any evil,” virtue is the beginning of the Dispensation. It is good because it brings such qualities as nonremorse. Concentration reveals its goodness in the middle. Because it is said, “The fulfillment of the wholesome,” concentration occupies the middle of the Dispensation. It is good because it brings such qualities as the kinds of supernormal power. Wisdom reveals the Dispensation’s goodness at the end. Because it is said, “The purification of one’s own mind—this is the Dispensation of the Buddhas,” and because wisdom is supreme, wisdom is the culmination of the Dispensation. It is good because it brings sameness toward what is agreeable and disagreeable.
Just as a solid mass of rock is not shaken by the wind, so the wise are not moved amid blame and praise.
Thus it was said.
Similarly, virtue reveals the supporting condition for the three knowledges, for it is by relying on the accomplishment of virtue that one attains the three knowledges, and not beyond this. Concentration reveals the supporting condition for the six direct knowledges, for it is by relying on the accomplishment of concentration that one attains the six direct knowledges, and not beyond this. Wisdom reveals the supporting condition for the divisions of analytic knowledge, for it is by relying on the accomplishment of wisdom that one attains the four analytic knowledges, and not through another cause.
Virtue also reveals the avoidance of the extreme called devotion to sensual pleasure; concentration reveals the avoidance of the extreme called devotion to self-mortification; wisdom reveals cultivation of the middle way.
Similarly, virtue reveals the means of surmounting the bad destinations, concentration the means of surmounting the sensual realm, and wisdom the means of surmounting all becoming.
Virtue also reveals abandonment of the defilements by substitution, concentration abandonment by suppression, and wisdom abandonment by cutting off.
Similarly, virtue reveals the antidote to the defilements’ transgression, concentration the antidote to their obsessive arising, and wisdom the antidote to their latent tendencies.
Virtue also reveals purification from the defilement of misconduct, concentration purification from the defilement of craving, and wisdom purification from the defilement of views.
Similarly, virtue reveals the cause of the state of a stream-enterer and a once-returner, concentration the cause of the state of a non-returner, and wisdom the cause of arahantship. For the stream-enterer is called “one who completely fulfills the virtues,” and so too is the once-returner; the non-returner, however, is called “one who completely fulfills concentration,” and the arahant “one who completely fulfills wisdom.”
Thus far, then, the three trainings, the Dispensation good in three ways, the supporting conditions for the three knowledges and the rest, avoidance of the two extremes and cultivation of the middle way, the means of surmounting bad destinations and the rest, abandonment of the defilements in three modes, the opposites of transgression and the rest, purification from the three kinds of defilement, and the causes of stream-entry and the other attainments—these nine, together with other such triads of qualities, have all been revealed.
Notes
¹ This line is the title of the work. Its wording is identical to the common noun “path of purity” explained below, but its function is different; the Chinese title of the work is Treatise on the Path of Purity.
² Wisdom of a three-rooted rebirth-linking consciousness: wisdom conascent with rebirth-linking consciousness (paṭisandhi), the first mind-moment of a life, and produced by kamma. It is the first of the three kinds of wisdom below, “innate wisdom.”
³ The two grades of concentration (samādhi): access concentration (upacāra-samādhi) is the grade in which the hindrances have been suppressed but absorption has not yet been entered; in absorption concentration (appanā-samādhi), the mind fully enters and remains unwavering upon the object. This unit speaks of concentration only in summary under the three trainings; the distinction between these grades and their methods of cultivation appears in the chapters on concentration.
⁴ Serenity (samatha) is the concentration indicated here under the heading of “mind”; insight (vipassanā) is what is indicated by the word “wisdom.” Their detailed development appears respectively in the chapters on concentration and wisdom.
⁵ Abandonment by substitution, abandonment by suppression, and abandonment by cutting off (tadaṅgappahāna, vikkhambhanappahāna, samucchedappahāna): the three kinds of abandoning the defilements, assigned here respectively to virtue, concentration, and wisdom.
⁶ Transgression, obsessive arising, and latent tendency (vītikkama, pariyuṭṭhāna, anusaya): three levels of the defilements—obsessive arising is their manifestly active level, and latent tendency their dormant level. Their respective antidotes are assigned here to virtue, concentration, and wisdom.
修行之前，你怎麼活｜為什麼整本八百頁的書，從「持戒」開始
大局 — 這一品在講什麼，為什麼它非排在第一不可
整部《清淨道論》，其實是一首四句偈的展開：佛陀說「住於戒的有慧之人，修習心與慧……能解開這團糾結」，戒、心（定）、慧 三字即全書骨架，八百頁是這首偈的逐字註解，而第一品解的是第一個字。〔偈與綱領：白話 §1〕
於是問題很素：修行之前，你得先怎麼活？ 本書的回答是「先持戒」，理由不是道德勸誡，是工程學的：沒有戒做地基，定立不穩，慧長不出來。
但這一品真正的細處不在「教你守規矩」。「戒」最易被讀成「一串禁令」或「一枚虔誠的勳章」——本品的主張要精準得多：戒是心的地面，不是禁令清單；而最高一階的戒，是「不被執取」的戒。一旦戒變成「我是個有德之人」的自我形象，它就從地面翻身，反過來綁住你。這正是本義疏那把尺的第一次露面——它會在第 9 品的「近敵」、第 20 品的「十觀染」一再回來。戒，是這堂課的第一級台階。
本品行品內單元制，十單元：序分・綱領偈〔本單元〕・戒之自性與利益 01-02・戒之分別總目 01-03・別解脫律儀戒 01-04・根律儀戒 01-05・活命遍淨戒 01-06・資具依止戒 01-07・四遍淨戒之成就法 01-08・五種戒 01-09・戒之雜染與淨化 01-10。本單元是全書的序：偈之出、論主自述、偈之逐語釋、以及一張「戒定慧」能撐起多少東西的清單。
§01 一首偈撐起全書〔讀法〕→ 白話 §1
要帶走的一點：你讀的不是一串清規，是那條解結之路（戒→定→慧）的第一段。覺音沒有另起爐灶，他從佛陀一句話開講，整本書只是替這三個字各寫一大段。（偈文、出處、自譯：見白話 §1。）
論主先交代這偈是為什麼而說的（白話 §1）：一位天子夜來舍衛城問佛——「內結與外結，人眾為糾結所纏；誰能解此糾結？」糾結是渴愛的稱謂：它在色等所緣上由下而上一再生起、交織如竹叢的枝網；在自己與他人的資具、自己與他人的自體、內處與外處上生起，故有內結外結；有情之聚就這樣被纏、被縛、被交織。佛以「住於戒之有慧者……」一偈答之。〔讀法〕注意問句的形狀：問的不是「什麼是解脫」，是「誰能解開」——答案因此不是一個名詞，是一個人的樣子：住於戒、有慧、修心與慧、熱誠、審慎。
§02 論主自述——「清淨」是涅槃，「道」是證得的方便 → 白話 §2
論主自述五偈（白話 §2）：得極難得之出家而不知「攝戒等在內的、安穩而正直的清淨之道」，想要清淨、也在努力，卻不能證得——為使他們生起欣悅，他要宣說這「決擇極清淨、依於大寺住者之說示之法」的清淨道。然後給定義：「清淨」是離一切垢、究竟遍淨的涅槃；「道」是證得的方便。再舉清淨道之五種說法——唯依觀（「一切行無常」之偈）、依禪那與慧、依業等（「業、明與法，戒與最上的活命」）、依戒等（「常具戒、有慧而善入定者……能度過難度的暴流」）、依念處等（一乘道即四念處），正勤等亦同——而這個問答，是依戒等而說示的。〔讀法〕這一段替全書定了位：清淨道不只一條講法，本書選的是「戒定慧」這一條——所以第一品是戒。
§03 偈的逐語釋——六法與那把刀 → 白話 §3
逐語（白話 §3）：「住於戒」是唯有正在圓滿戒的人才叫住於戒；「有慧者」是具業所生三因結生之慧者；「修習其心與慧」是修習定與觀（以「心」標定、以「慧」標觀）；「有熱誠者」是有精進者——精進以燒煮煩惱之義稱熱誠；「審慎者」是護持之慧。論主點出偈中慧出現三次：生得之慧、觀之慧、總領一切所作的護持之慧。「比丘」是於輪迴中見怖畏者。合起來，解結者是具戒、定、三種慧、熱誠六法的比丘。然後是本單元最有畫面的一喻：立於戒的大地之上，以精進之力所執持的護持之慧的手，舉起在定的磨石上磨得鋒利的觀慧之刀，把落在自己相續中的一切渴愛之糾結解開、斬斷、破裂——道的剎那叫解開，果的剎那叫已解、成為連同諸天的世間的最上應施者。〔讀法〕這一喻已把全書的分工說盡：戒是地面、定是磨石、慧是刀、精進是手——缺一樣，刀舉不起來。
§04 戒定慧撐起的九種三法 → 白話 §4
先一句校正（白話 §4）：「有慧者」的那份慧是宿業已成，無事可作；要作的是常作精進、成為正知者、住立於戒而修止與觀——世尊即以戒定慧之門顯示清淨道。然後是一張清單，「到此為止」已顯示了九種三法：三學（增上戒・增上心・增上慧）；三善之教（戒為教之初善——帶來無悔等德；定為中善——帶來神變等德；慧為後善——帶來於可意不可意中的如如之性，「完整的岩石不為風搖」之偈）；三明等的親依止（戒→三明、定→六通、慧→四無礙解）；二邊之捨與中道之行（戒捨欲樂之耽、定捨自苦之勤、慧行中道）；超越惡趣等的方便（戒越惡趣、定越欲界、慧越一切有）；三種行相斷煩惱（戒彼分斷、定鎮伏斷、慧正斷）；違犯等的對治（戒對治違犯、定對治纏、慧對治隨眠）；三雜染之淨（戒淨惡行、定淨渴愛、慧淨見）；預流等之性的因（戒為預流一來之因、定為不還之因、慧為阿羅漢之因——預流一來「於諸戒圓滿行者」，不還「於定圓滿行者」，阿羅漢「於慧圓滿行者」）。〔讀法〕這張表最該被讀的一欄是「戒」那一欄：初善、越惡趣、彼分斷、對治違犯、淨惡行、預流一來之因——戒能做的事有明確的邊界，也有明確的份量。它不是全部，但沒有它什麼都開始不了。
給一般讀者
如果你只從這一單元帶走一件事，讓它是那把刀的譬喻（白話 §3）：戒是你站的地面。不站穩，刀舉不起來；站穩了，還要有磨石（定）和刀（慧）。本品接下來十個單元，就是把「地面」這件事一寸一寸講清楚——什麼是戒（01-02）、戒有幾種（01-03）、四遍淨戒各是什麼（01-04〜01-07）、怎麼成就它們（01-08）、五種戒（01-09）、戒怎麼壞、怎麼淨（01-10）。
想讀本單元全文：白話 §1–§4 即序分之全段逐段全譯（tr. mine，譯自公版巴利原典）；他家譯本可對讀葉均譯本第一品、Ñāṇamoli 英譯第一章。
Before Practice, How Do You Live? | Why an Eight-Hundred-Page Book Begins with “Keeping Virtue”
The Big Picture — What This Chapter Teaches and Why It Has to Come First
The whole Visuddhimagga is, in effect, one four-line verse unfolded: the Buddha says, “A wise person established in virtue develops mind and wisdom … and can disentangle this tangle.” The three words virtue, mind (concentration), and wisdom form the skeleton of the whole work; its eight hundred pages are a word-by-word commentary on that verse, and the first chapter explains the first word. 〔Verse and outline: Vernacular §1〕
The question is therefore plain: before practice, how must you live? The book’s answer is “first keep virtue.” Its reason is not moral exhortation but something like engineering: without virtue as the foundation, concentration will not stand and wisdom will not grow.
Yet the true subtlety of this chapter does not lie in “teaching you to follow rules.” Virtue is easily read as “a list of prohibitions” or “a medal of piety,” but the chapter’s claim is far more precise: virtue is the ground of the mind, not a list of prohibitions; and the highest grade of virtue is virtue that is “ungrasped.” Once virtue becomes the self-image “I am a virtuous person,” it turns over from being the ground and binds you instead. This is the first appearance of the measure used by this exposition—it returns in Chapter 9’s “near enemies” and Chapter 20’s “ten imperfections of insight.” Virtue is the first step in this lesson.
This chapter follows an internal unit system of ten units: Introduction and Outline Verse [this unit]; the nature and benefits of virtue, 01-02; the general classification of virtue, 01-03; virtue as restraint by the Pātimokkha, 01-04; virtue as restraint of the faculties, 01-05; virtue as purification of livelihood, 01-06; virtue concerning the use of requisites, 01-07; the method of accomplishing the fourfold purification of virtue, 01-08; the fivefold classifications of virtue, 01-09; and the defilement and purification of virtue, 01-10. This unit is the introduction to the whole book: the origin of the verse, the author’s statement of intention, a word-by-word explanation of the verse, and an inventory showing how much “virtue, concentration, and wisdom” can support.
§01 One Verse Supports the Whole Book 〔Reading〕 → Vernacular §1
The point to carry away is this: what you are reading is not a code of rules but the first stretch of the path that disentangles the tangle (virtue → concentration → wisdom). Buddhaghosa does not invent a new starting point. He begins with one statement by the Buddha, and the entire book simply writes an extended section on each of these three words. (For the verse, source, and this edition’s own rendering, see Vernacular §1.)
The author first explains why the verse was spoken (Vernacular §1). A deity comes to the Buddha at Sāvatthī by night and asks: “An inner tangle and an outer tangle—people are entangled in a tangle. Who can disentangle this tangle?” Tangle is a designation for craving: it arises again and again from below upward upon visible form and other objects and interweaves like the network of branches in a bamboo thicket. It arises in one’s own requisites and those of others, in one’s own person and those of others, and in the internal and external sense bases; hence there are an inner and an outer tangle. The mass of beings is thus entangled, bound, and interwoven. The Buddha answers with the verse “A wise person established in virtue ….” 〔Reading〕 Notice the shape of the question. It does not ask “What is liberation?” but “Who can disentangle it?” The answer is therefore not a noun but the portrait of a person: established in virtue, wise, developing mind and wisdom, ardent, and prudent.
§02 The Author’s Statement—“Purity” Is Nibbāna; “Path” Is the Means of Attainment → Vernacular §2
The author states his purpose in five verses (Vernacular §2): some obtain the exceedingly rare going forth but do not know “the secure and direct path to purity that comprises virtue and the rest”; though they wish for purity and strive, they do not attain it. To bring them gladness, he will expound the Path of Purity, “whose analysis is thoroughly purified and which rests upon the method of teaching of those who dwell at the Great Monastery.” He then defines his terms: “purity” is nibbāna, free from every stain and utterly pure; “path” is the means of attainment. Next he gives five ways of speaking about the path to purity: solely in terms of insight (the verse “All formations are impermanent”), in terms of absorption and wisdom, in terms of action and the rest (“Action, knowledge, and Dhamma; virtue and the highest livelihood”), in terms of virtue and the rest (“Ever possessed of virtue, wise and well concentrated … crosses the flood so difficult to cross”), and in terms of the establishments of mindfulness (the one-way path is the four establishments of mindfulness); the same applies to the right strivings and the rest. This question and answer, however, teaches it in terms of virtue and the rest. 〔Reading〕 This paragraph fixes the position of the whole book: the path to purity can be described in more than one way, and this book chooses the route of “virtue, concentration, and wisdom.” That is why its first chapter is virtue.
§03 The Verse Word by Word—Six Qualities and the Knife → Vernacular §3
The word-by-word explanation (Vernacular §3) says: only a person who is fulfilling virtue is called “established in virtue”; the “wise person” possesses wisdom born of a three-rooted rebirth-linking consciousness produced by kamma; to “develop mind and wisdom” is to develop concentration and insight (“mind” indicates concentration and “wisdom” insight); an “ardent person” possesses energy—energy is called ardor because it burns the defilements; and a “prudent person” possesses safeguarding wisdom. The author points out that wisdom appears three times in the verse: innate wisdom, insight-wisdom, and safeguarding wisdom, which guides every task. A “bhikkhu” is one who sees danger in saṃsāra. Taken together, the disentangler is a bhikkhu possessing six qualities: virtue, concentration, three kinds of wisdom, and ardor. Then comes this unit’s most vivid simile: standing upon the earth of virtue, with the hand of safeguarding wisdom held up by the strength of energy, he raises the knife of insight-wisdom sharpened on the whetstone of concentration and disentangles, cuts through, and breaks apart the whole tangle of craving that has fallen upon his continuum. At the moment of the path he is called one who disentangles; at the moment of fruition he has disentangled it and becomes the foremost recipient of gifts in the world together with its deities. 〔Reading〕 This simile already states the division of labor for the whole book: virtue is the earth, concentration the whetstone, wisdom the knife, and energy the hand. If any one is missing, the knife cannot be raised.
§04 The Nine Triads Supported by Virtue, Concentration, and Wisdom → Vernacular §4
The paragraph begins with a correction (Vernacular §4): the wisdom meant by “wise person” is already accomplished by past kamma, and nothing need be done about it. What must be done is to act continuously with energy, act with clear comprehension, stand established in virtue, and develop serenity and insight. Thus the Blessed One reveals the Path of Purity through virtue, concentration, and wisdom. The author then gives an inventory of nine triads revealed “thus far”: the three trainings (higher virtue, higher mind, and higher wisdom); the Dispensation good in three ways (virtue is its goodness in the beginning because it brings nonremorse and other qualities; concentration its goodness in the middle because it brings the kinds of supernormal power; wisdom its goodness at the end because it brings sameness toward what is agreeable and disagreeable—the verse on “a solid mass of rock not shaken by the wind”); the supporting conditions for the three knowledges and the rest (virtue → three knowledges, concentration → six direct knowledges, wisdom → four analytic knowledges); avoidance of the two extremes and cultivation of the middle way (virtue abandons devotion to sensual pleasure, concentration devotion to self-mortification, wisdom cultivates the middle way); the means of surmounting bad destinations and the rest (virtue surmounts bad destinations, concentration the sensual realm, wisdom all becoming); three modes of abandoning the defilements (virtue abandons by substitution, concentration by suppression, wisdom by cutting off); the antidotes to transgression and the rest (virtue counteracts transgression, concentration obsessive arising, wisdom latent tendency); purification from three defilements (virtue purifies misconduct, concentration craving, wisdom views); and the causes of stream-entry and the other attainments (virtue is the cause of stream-entry and once-return, concentration of non-return, and wisdom of arahantship—the stream-enterer and once-returner are “ones who completely fulfill the virtues,” the non-returner “one who completely fulfills concentration,” and the arahant “one who completely fulfills wisdom”). 〔Reading〕 The column in this inventory that most deserves attention is the “virtue” column: goodness in the beginning, surmounting bad destinations, abandonment by substitution, counteracting transgression, purifying misconduct, and causing stream-entry and once-return. What virtue can do has a definite boundary and definite weight. It is not everything, but without it nothing can begin.
For the General Reader
If you retain only one thing from this unit, let it be the knife simile (Vernacular §3): virtue is the ground on which you stand. If you do not stand firmly, the knife cannot be raised; once you stand firmly, you still need the whetstone (concentration) and the knife (wisdom). The next ten units of this chapter explain this “ground” inch by inch—what virtue is (01-02), how many kinds there are (01-03), what each of the four kinds of purified virtue is (01-04–01-07), how they are accomplished (01-08), the fivefold classifications of virtue (01-09), and how virtue is defiled and purified (01-10).
To read this unit in full: Vernacular §1–§4 is a complete passage-by-passage rendering of the introduction (tr. mine, from the public-domain Pāli original); other translations that may be consulted include Ye Jun’s Chinese version, Chapter 1, and Ñāṇamoli’s English translation, Chapter 1.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，
定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
本品《總覽》movement 表所載之章§，本層唯得援其字面，不以之與段號互換。
譯底分檔之實 CSCD 以 Nidānādikathā（§1–5）為書首獨立檔，1. Sīlaniddeso 自 §6 起
另為一檔；本品夾之譯底＝二檔合一。本單元即其書首之段，故其文在 PTS 本第一品之內，
而在 CSCD 之編次上自成一檔——此為編次之實，非傳本之異。
篇名 譯底欄之首 ### 行作 ### (Paṭhamo bhāgo)（讀者面題名逐字取之），其下一行
Nidānādikathā 無 ### 之標。品題行 ### 1. Sīlaniddeso 不在本單元，在次單元之首。
段號域 譯底欄實落之段號 3 個：〔CSCD §3〕・〔CSCD §4〕・〔CSCD §5〕。
〔§1〕・〔§2〕之標記缺——自譯底欄之首至〔CSCD §3〕前，本文實測 2,648 位元組
（歸敬句・書名・綱領偈・天子之問偈・逐語釋・世尊之答偈・論主自述之六偈）確在檔內，
而 [§1]・[§2] 二標不在檔。誌其實，不代補；其查核之面詳目三。
小節 譯底欄自帶 ### 小節 1 個，即本篇之題。本篇於譯底欄之幅為 9,544 位元組。
前後接點 前無所承——本單元起於譯底欄之位元組 0，其上四行為歸敬句與書名。
後接次單元：品題行 ### 1. Sīlaniddeso 與 ### Sīlasarūpādikathā〔CSCD §6〕；
論主自設之七問（Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ, 云云）在彼，不在本單元。
本單元之末句作 evarūpā guṇattikā pakāsitā hontīti，收於九種德三法之總結。
movement 品夾《總覽》繫本單元於 §A 綱領偈〔Vism I.1〕。§B 問目之本文落在次單元 （其句在〔CSCD §6〕），本表不代前移。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。 本單元為全品之首，其所出之詞多為全書之綱，故本目所列較後諸單元為密。 以下唯列本篇新出者。
綱領偈之語
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| jaṭā | 糾結 | 全書所解之結；論自釋其為渴愛之稱謂：jaṭāti taṇhāya jāliniyā etaṃ adhivacanaṃ，並以竹叢之枝網為喻 | 〔標缺段〕 |
| antojaṭā・bahijaṭā | 內結・外結 | 論自標其三重之所在：自他之資具・自他之身・內外之處 | 〔標缺段〕 |
| visuddhi | 清淨 | sabbamalavirahitaṃ accantaparisuddhaṃ nibbānaṃ——論自釋「清淨」即涅槃，非修位之淨 | 〔CSCD §3〕 |
| visuddhimagga | 清淨道 | Tassā visuddhiyā maggoti visuddhimaggo；Maggoti adhigamūpāyo vuccati——道即證得之方便 | 〔CSCD §3〕 |
| sapañña | 有慧者 | 論自限其義為生得之慧，非修得：Sapaññoti kammajatihetukapaṭisandhipaññāya paññavā | 〔CSCD §4〕 |
| cittasīsena | 以心為首（之標舉） | cittasīsena hettha samādhi niddiṭṭho——偈中之「心」即定之標舉語 | 〔CSCD §4〕 |
| ātāpa／ātāpī | 熱誠／有熱誠者 | 論以語源立之：Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ātāpoti vuccati | 〔CSCD §4〕 |
| nipaka | 審慎者 | nepakkaṃ vuccati paññā——即護持之慧 | 〔CSCD §4〕 |
| pārihārikapaññā | 護持之慧 | 三慧之第三：sabbakiccapariṇāyikā pārihārikapaññā（總領一切所作） | 〔CSCD §4〕 |
| jātipaññā・vipassanāpaññā | 生得之慧・觀之慧 | 三慧之前二；論自標一偈之內慧三度出現：tikkhattuṃ paññā āgatā | 〔CSCD §4〕 |
| bhikkhu | 比丘 | 論以語源立之：Saṃsāre bhayaṃ ikkhatīti bhikkhu（於輪迴見怖畏） | 〔CSCD §4〕 |
| aggadakkhiṇeyya | 最上應施者 | 果位之相：Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti | 〔CSCD §4〕 |
九種德三法之語〔CSCD §5〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| tisso sikkhā | 三學 | 論以戒定慧配之：adhisīlasikkhā・adhicittasikkhā・adhipaññāsikkhā | 〔CSCD §5〕 |
| tividhakalyāṇaṃ sāsanaṃ | 三善之教 | 初中後三善：ādikalyāṇatā・majjhekalyāṇatā・pariyosānakalyāṇatā，各繫一經句 | 〔CSCD §5〕 |
| tevijjatā・chaḷabhiññatā・paṭisambhidāpabheda | 三明・六通・無礙解之分 | 戒定慧三之各所依：na tato paraṃ（不過於此）之限定逐句帶出 | 〔CSCD §5〕 |
| kāmasukhallikānuyoga・attakilamathānuyoga | 欲樂之耽・自苦之勤 | 二邊；論以戒捨前者、以定捨後者，以慧行中道 | 〔CSCD §5〕 |
| tadaṅgappahāna・vikkhambhanappahāna・samucchedappahāna | 彼分斷・鎮伏斷・正斷 | 三種斷，各配戒・定・慧 | 〔CSCD §5〕 |
| vītikkama・pariyuṭṭhāna・anusaya | 違犯・纏・隨眠 | 煩惱之三位；其對治亦配戒・定・慧 | 〔CSCD §5〕 |
| duccarita・taṇhā・diṭṭhi-saṃkilesa | 惡行・渴愛・見之雜染 | 三雜染之淨，配戒・定・慧 | 〔CSCD §5〕 |
| sīlesu paripūrakārī | 於諸戒圓滿行者 | 四果之配所引之定型語，三度出現而唯易其目（戒・定・慧） | 〔CSCD §5〕 |
本編既有校讀須併觀之二處 ①既有校讀之 §A 述綱領偈出於相應部而以「三支定全論之骨架」 一語收之，與譯底欄之次第相合；譯底欄更於〔CSCD §5〕以九種德三法開之，既有校讀未列， 本目誌其實。②既有校讀之 §B 問目七問，其本文在次單元，故本單元之 movement 唯 §A。 二處皆誌其實，不代裁。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）
零命中；異誦之標識詞 pāṭho 零命中。方括注唯二式：[§NN] 段號 3 個，
與 [CSCD V 1.NNNN]・[CSCD M 1.NNNN] 版頁記共 12 個（後者皆在註解之內，不入正文之面）。
全篇之圓括注 17 處，逐一檢之，16 處為所引之出處標記、1 處為小節題之括號
（(Paṭhamo bhāgo)），無一載異讀。
查無即記無：譯底欄自身無異讀之記。
〔§1〕・〔§2〕標記之缺——本欄之查與其界 譯底欄之段號自〔CSCD §3〕起，其前之
2,648 位元組有本文而無段標。本欄之可查之面唯譯底欄一面，故所能誌者唯三事：
①本文確在（歸敬句至論主自述之六偈，逐字在檔）；②該域之版頁記
[CSCD V 1.0001]〜[CSCD V 1.0003] 逐一在檔，版頁之序不缺；
③段標之缺唯及 [§1]・[§2] 二號，自〔CSCD §3〕以下號序連續無缺。
此為清檔之標記面之事，非傳本之異；本欄不判其因，亦不代補其號——
凡未落之號，本單元全篇零引（連文帶號皆不引）。同例另見本品〔CSCD §20〕之續段
（詳 01-09 目一）。
本欄之界 未與 PTS 掃描頁對勘； 本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄 之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔標缺段〕 | Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | 綱領偈——住戒有慧者修心與慧，彼能解此糾結 | (saṃ. ni. 1.23) |
| 〔標缺段〕 | Antojaṭā bahijaṭā, jaṭāya jaṭitā pajā; | 天子之問偈——內外皆結，誰能解之 | (saṃ. ni. 1.23) |
| 〔CSCD §3〕 | Yathāha –／''Sabbe saṅkhārā aniccāti, yadā paññāya passati; | 清淨道唯以觀說之一式 | (dha. pa. 277) |
| 〔CSCD §3〕 | Yathāha –／''Yamhi jhānañca paññā ca, sa ve nibbānasantike''ti | 以禪與慧說之一式 | (dha. pa. 372) |
| 〔CSCD §3〕 | Yathāha –／''Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ; | 以業等說之一式 | (ma. ni. 3.387; saṃ. ni. 1.48) |
| 〔CSCD §3〕 | Yathāha –／''Sabbadā sīlasampanno, paññavā susamāhito; | 以戒等說之一式 | (saṃ. ni. 1.96) |
| 〔CSCD §3〕 | Yathāha –／''Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā…pe… | 以念處等說之一式 | (dī. ni. 2.373) |
| 〔CSCD §4〕 | Tenāha bhagavā –／''Sīle patiṭṭhāya naro sapañño, | 逐語釋畢，重出綱領偈以收 | (saṃ. ni. 1.23) |
| 〔CSCD §5〕 | ''Ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha''nti | 戒為教之初 | (saṃ. ni. 5.369) |
| 〔CSCD §5〕 | ''sabbapāpassa akaraṇa''nti | 同上之第二證 | (dī. ni. 2.90) |
| 〔CSCD §5〕 | ''Kusalassa upasampadā''ti | 定為教之中 | (dī. ni. 2.90) |
| 〔CSCD §5〕 | ''Sacittapariyodāpanaṃ, etaṃ buddhāna sāsana''nti | 慧為教之後 | (dī. ni. 2.90) |
| 〔CSCD §5〕 | ''Selo yathā ekaghano, vātena na samīrati; | 慧之善——於毀譽不動如一塊之石 | (dha. pa. 81) |
| 〔CSCD §5〕 | ''sīlesu paripūrakārī''ti | 預流・一來之因在戒 | (a. ni. 3.87) |
| 〔CSCD §5〕 | ''samādhismiṃ paripūrakārī''ti | 不還之因在定 | (a. ni. 3.87) |
| 〔CSCD §5〕 | ''paññāya paripūrakārī''ti | 阿羅漢之因在慧 | (a. ni. 3.87) |
論主自撰而不引之一處 Imissā dāni gāthāya, kathitāya mahesinā; 以下六偈為論主自述
（述其所以造論、所依之傳承 Mahāvihāravāsīnaṃ, desanānayanissitaṃ、與其請聽之語），
無括注出處，亦不以引式起——本篇唯此一處。
引式之數〔本欄實測〕 Yathāha 5 處（皆在〔CSCD §3〕，逐一領一經證）・
Tenāha bhagavā 1 處〔CSCD §4〕・Hi vuttaṃ 1 處〔CSCD §5〕（置於所引之偈之後，
為本篇獨有之後置式）。kira（傳說之詞）1 見〔標缺段〕，在天子來問之敘起句
bhagavantaṃ kira sāvatthiyaṃ viharantaṃ。本文自標之圓括注出處 16 處。
此數唯就本篇之域，不及全書。
所引之類〔本欄實測〕 16 處括注析為 17 個出處分項，就其標識分：saṃ. ni. 6・
dī. ni. 4・dha. pa. 3・a. ni. 3・ma. ni. 1（一括注載二出處者逐項計入——
(ma. ni. 3.387; saṃ. ni. 1.48) 即其一）。
本篇之特色在一義多證：〔CSCD §3〕之五式各繫一經、〔CSCD §5〕之三善各繫一句、
四果之配三度繫同一 (a. ni. 3.87)。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔標缺段〕 | veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā | 渴愛之為「結」，如竹叢等之枝網 |
| 〔標缺段〕 | Yathā nāma veḷugumbajaṭādīhi veḷuādayo | 眾生為愛結所纏，如竹為竹叢之結所纏 |
| 〔CSCD §4〕 | Seyyathāpi nāma puriso pathaviyaṃ patiṭṭhāya sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya | 全篇之主喻：人立於地、舉利刃而解大竹叢 |
| 〔CSCD §4〕 | sīlapathaviyaṃ patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihārikapaññāhatthena ukkhipitvā | 上喻之逐目所配：戒＝地・定＝磨石・觀慧＝利刃・精進＝力・護持之慧＝手 |
| 〔CSCD §5〕 | ''Selo yathā ekaghano, vātena na samīrati; | 所引之偈：智者於毀譽不動，如一塊之石不為風所搖 |
乙・修辭之可核觀察 ①本篇之體例為先立偈、後逐語釋：綱領偈於本篇三度出之——
標舉一、世尊答一、逐語釋畢重出一，其第三出之末字作 jaṭa''nti（分寫），
與前二出之 jaṭanti（連寫）異形（誌之見下）。②Yathāha 之五度連舉為〔CSCD §3〕
一段之骨：一義（清淨道）而五說（唯觀・禪慧・業等・戒等・念處等），末以
Sammappadhānādīsupi eseva nayo（於正勤等亦同此法）括其餘。
③本篇之偈頌以縮排出之，實測 27 行——其中論主自述之六偈佔 12 行，
所引之經偈佔 13 行，天子之問偈佔 2 行。④本篇無 viya 一形（詞界，零命中）；
喻之標識唯 Seyyathāpi nāma 1 見與 Yathā nāma 1 見。
⑤省略式 …pe… 全篇 1 見〔CSCD §3〕，在所引之念處經內。
⑥九種德三法之列於〔CSCD §5〕先總標一次、逐一開演、末又總收一次，
二處之列逐字相同（tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, 云云），為本篇最長之重出句。
以上諸數唯就本篇之域實測，不及全書。
本欄自出之一處異形 綱領偈末句之收字二形並見：標舉與答偈作
so imaṃ vijaṭaye jaṭanti（連寫），逐語釋後之重出作 so imaṃ vijaṭaye jaṭa''nti
（引號分寫）。誌錄不判。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映， 故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §3〕 Imasmiṃ pana pañhābyākaraṇe sīlādivasena desito | 全書三分（戒・定・慧） | 論自標本書之說為「以戒等」之一式，故全書即此三支之開演 |
〔CSCD §4〕 cittasīsena hettha samādhi niddiṭṭho | 定之諸品 | 偈中之「心」即定之標舉，其開演不在本品 |
〔CSCD §4〕 Paññānāmena ca vipassanāti | 慧之諸品 | 偈中之「慧」即觀，其開演不在本品 |
〔CSCD §5〕 sīlena adhisīlasikkhā pakāsitā hoti | 戒之諸單元〔CSCD §6〕以下 | 三學之首即本品所開，其詳自次單元起 |
〔CSCD §5〕 evarūpā guṇattikā pakāsitā hontīti | 次單元〔CSCD §6〕 | 本單元之收句；次單元以 Evaṃ anekaguṇasaṅgāhakena 承之而起七問 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Working base This unit’s working base is CSCD (internal use only; never published). Every Pāli form in this layer is taken verbatim from the working base in this unit’s source column.
One location form, 〔CSCD §NN〕, can be checked verbatim against that column. Because this chapter has no internally collated Pāli pagination, no page range is recorded.
This layer may reproduce only the literal chapter-and-section wording listed in this chapter’s Overview movement table and does not convert between it and the paragraph numbers.
The fact of the working base’s division into files CSCD treats Nidānādikathā (§1–5) as an independent file at the beginning of the work, while 1. Sīlaniddeso begins in another file at §6;
the working base in this chapter directory joins the two files. This unit is the opening portion of the work. Its text therefore belongs to Chapter 1 in the PTS edition,
but forms an independent file in CSCD’s sequence. This is a fact of arrangement, not a textual variant.
Title The first ### line in the working-base column reads ### (Paṭhamo bhāgo) (the reader-facing title reproduces it verbatim), and the following line,
Nidānādikathā, has no ### marker. The chapter-title line ### 1. Sīlaniddeso is not in this unit; it appears at the beginning of the next unit.
Paragraph-number range Three paragraph numbers actually occur in the working-base column: 〔CSCD §3〕, 〔CSCD §4〕, and 〔CSCD §5〕.
The markers for §1 and §2 are missing. From the beginning of the working-base column to 〔CSCD §3〕, 2,648 bytes of text are actually present
(the homage, title, outline verse, the deity’s question verse and its word-by-word explanation, the Blessed One’s answer verse, and the author’s six verses of intention),
but the markers [§1] and [§2] do not occur. This records the fact without supplying them; the checking surface is detailed under Heading III.
Subsection The working-base column itself contains one ### subsection, namely the title of this part. The span of this part in the working-base column is 9,544 bytes.
Preceding and following junctions Nothing precedes this unit: it begins at byte 0 of the working-base column, whose first four lines contain the homage and title.
The next unit begins with the chapter-title line ### 1. Sīlaniddeso and ### Sīlasarūpādikathā at 〔CSCD §6〕.
The author’s seven questions (Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ, and so forth) occur there, not in this unit.
This unit ends with evarūpā guṇattikā pakāsitā hontīti, the conclusion to the nine triads of qualities.
Movement The chapter Overview links this unit to §A, the Outline Verse, at 〔Vism I.1〕. The text of §B, the Questions, occurs in the next unit (its sentence is at 〔CSCD §6〕); this table does not move it forward.
II. Terms and Renderings
This heading records only the usage and location of terms in this part. The normative glossary governs established renderings; this heading does not decide terms that the glossary has not settled. Because this is the opening unit of the whole chapter, many terms that first occur here form the outline of the whole work, so the list is denser than those of later units. Only terms newly occurring in this part are listed below.
Terms in the outline verse
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| jaṭā | tangle | the tangle unraveled by the whole work; the author explains it as a designation for craving: jaṭāti taṇhāya jāliniyā etaṃ adhivacanaṃ, with a bamboo thicket’s network of branches as simile | 〔marker-missing passage〕 |
| antojaṭā・bahijaṭā | inner tangle · outer tangle | the author specifies three paired domains: one’s own and others’ requisites, one’s own and others’ persons, and the internal and external sense bases | 〔marker-missing passage〕 |
| visuddhi | purity | sabbamalavirahitaṃ accantaparisuddhaṃ nibbānaṃ—the author explains “purity” as nibbāna, not purity at a stage of cultivation | 〔CSCD §3〕 |
| visuddhimagga | Path of Purity | Tassā visuddhiyā maggoti visuddhimaggo; Maggoti adhigamūpāyo vuccati—path means the means of attainment | 〔CSCD §3〕 |
| sapañña | wise person | the author restricts its meaning to innate wisdom, not developed wisdom: Sapaññoti kammajatihetukapaṭisandhipaññāya paññavā | 〔CSCD §4〕 |
| cittasīsena | under the heading of mind | cittasīsena hettha samādhi niddiṭṭho—“mind” in the verse is the heading under which concentration is indicated | 〔CSCD §4〕 |
| ātāpa／ātāpī | ardor · ardent person | the author establishes it etymologically: Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ātāpoti vuccati | 〔CSCD §4〕 |
| nipaka | prudent person | nepakkaṃ vuccati paññā—that is, safeguarding wisdom | 〔CSCD §4〕 |
| pārihārikapaññā | safeguarding wisdom | the third of three kinds of wisdom: sabbakiccapariṇāyikā pārihārikapaññā (guiding every task) | 〔CSCD §4〕 |
| jātipaññā・vipassanāpaññā | innate wisdom · insight-wisdom | the first two kinds of wisdom; the author states that wisdom appears three times in a single verse: tikkhattuṃ paññā āgatā | 〔CSCD §4〕 |
| bhikkhu | bhikkhu | the author establishes it etymologically: Saṃsāre bhayaṃ ikkhatīti bhikkhu (he sees danger in saṃsāra) | 〔CSCD §4〕 |
| aggadakkhiṇeyya | foremost recipient of gifts | the character of fruition: Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti | 〔CSCD §4〕 |
Terms in the nine triads of qualities 〔CSCD §5〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| tisso sikkhā | three trainings | the author assigns virtue, concentration, and wisdom to adhisīlasikkhā, adhicittasikkhā, and adhipaññāsikkhā | 〔CSCD §5〕 |
| tividhakalyāṇaṃ sāsanaṃ | Dispensation good in three ways | goodness in the beginning, middle, and end: ādikalyāṇatā, majjhekalyāṇatā, and pariyosānakalyāṇatā, each linked to a scriptural statement | 〔CSCD §5〕 |
| tevijjatā・chaḷabhiññatā・paṭisambhidāpabheda | three knowledges · six direct knowledges · divisions of analytic knowledge | the respective supports provided by virtue, concentration, and wisdom; each sentence carries the qualification na tato paraṃ (not beyond this) | 〔CSCD §5〕 |
| kāmasukhallikānuyoga・attakilamathānuyoga | devotion to sensual pleasure · devotion to self-mortification | the two extremes; the author abandons the former through virtue and the latter through concentration, and cultivates the middle way through wisdom | 〔CSCD §5〕 |
| tadaṅgappahāna・vikkhambhanappahāna・samucchedappahāna | abandonment by substitution · abandonment by suppression · abandonment by cutting off | three kinds of abandoning, assigned respectively to virtue, concentration, and wisdom | 〔CSCD §5〕 |
| vītikkama・pariyuṭṭhāna・anusaya | transgression · obsessive arising · latent tendency | three levels of the defilements; their respective antidotes are also assigned to virtue, concentration, and wisdom | 〔CSCD §5〕 |
| duccarita・taṇhā・diṭṭhi-saṃkilesa | misconduct · craving · defilement of views | purification from three defilements, assigned to virtue, concentration, and wisdom | 〔CSCD §5〕 |
| sīlesu paripūrakārī | one who completely fulfills the virtues | the stock expression cited in assigning the four attainments; it occurs three times with only its object changed (virtue, concentration, wisdom) | 〔CSCD §5〕 |
Two passages to be read together with this edition’s existing construal (1) The existing construal explains that the outline verse comes from the Saṃyutta Nikāya and concludes that the three members establish the skeleton of the whole work; this agrees with the sequence in the working-base column. The working-base column further opens it through the nine triads of qualities at 〔CSCD §5〕, which the existing construal does not enumerate; this heading records the fact. (2) The seven questions under §B of the existing construal occur in the next unit, so the movement for this unit includes only §A. Both matters are recorded as they stand and not independently adjudicated.
III. Variant Readings
Material available This part has no internally paginated Pāli, so there is no collation passage to record. The only available checking surface is the working-base column itself. The record does not adjudicate.
Measured full scan A verbatim full scan of the working-base column finds zero occurrences of parenthetical variant sigla such as (sī.), (syā.), (kaṃ.), and (pī.),
and zero occurrences of the variant-reading marker pāṭho. Square-bracket notes are of only two kinds: three [§NN] paragraph numbers
and twelve [CSCD V 1.NNNN] or [CSCD M 1.NNNN] page records (the latter all occur inside comments and do not belong to the body surface).
Of seventeen parenthetical notes in the whole part, sixteen are source references and one is the parenthesized subsection title
(Paṭhamo bhāgo); none records a variant.
A check found none: the working-base column itself records no variant reading.
The missing markers §1 and §2—the scope and limit of this check The paragraph numbering in the working-base column begins at 〔CSCD §3〕.
The preceding 2,648 bytes contain body text but no paragraph marker. Because the only checking surface available here is the working-base column itself, only three facts can be recorded:
(1) the text is present—from the homage through the author’s six verses of intention, verbatim in the file;
(2) the page records [CSCD V 1.0001] through [CSCD V 1.0003] are each present, with no break in the sequence of page records;
and (3) only the two paragraph markers [§1] and [§2] are missing, while the numbering from 〔CSCD §3〕 onward is continuous.
This is a feature of the clean file’s marking surface, not a textual variant. This layer does not determine its cause and does not supply the numbers—
no absent number is cited anywhere in this unit. Another instance occurs in the continuation of 〔CSCD §20〕 in this chapter;
see Heading I of 01-09.
Scope of this column This column has not been collated against the scanned PTS pages. The zero count here applies only to the working-base column and does not support an inference about other editions.
IV. The Commentator’s Citations
Every self-citation by the author is linked to a paragraph-number anchor. Sources are recorded only where the text itself identifies them, without independently determining them. The “Source identified by the text” column reproduces parenthetical references verbatim and does not translate their titles.
| Location | Citation Formula 〔verbatim〕 | Gist of Citation | Source Identified by the Text |
|---|---|---|---|
| 〔marker-missing passage〕 | Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | outline verse—a wise person established in virtue develops mind and wisdom and can disentangle this tangle | (saṃ. ni. 1.23) |
| 〔marker-missing passage〕 | Antojaṭā bahijaṭā, jaṭāya jaṭitā pajā; | the deity’s question verse—inner and outer tangles; who can disentangle them? | (saṃ. ni. 1.23) |
| 〔CSCD §3〕 | Yathāha –／''Sabbe saṅkhārā aniccāti, yadā paññāya passati; | one formulation of the path to purity solely through insight | (dha. pa. 277) |
| 〔CSCD §3〕 | Yathāha –／''Yamhi jhānañca paññā ca, sa ve nibbānasantike''ti | one formulation through absorption and wisdom | (dha. pa. 372) |
| 〔CSCD §3〕 | Yathāha –／''Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ; | one formulation through action and the rest | (ma. ni. 3.387; saṃ. ni. 1.48) |
| 〔CSCD §3〕 | Yathāha –／''Sabbadā sīlasampanno, paññavā susamāhito; | one formulation through virtue and the rest | (saṃ. ni. 1.96) |
| 〔CSCD §3〕 | Yathāha –／''Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā…pe… | one formulation through the establishments of mindfulness and the rest | (dī. ni. 2.373) |
| 〔CSCD §4〕 | Tenāha bhagavā –／''Sīle patiṭṭhāya naro sapañño, | the outline verse repeated after its word-by-word explanation | (saṃ. ni. 1.23) |
| 〔CSCD §5〕 | ''Ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha''nti | virtue as the beginning of the Dispensation | (saṃ. ni. 5.369) |
| 〔CSCD §5〕 | ''sabbapāpassa akaraṇa''nti | a second witness to the same point | (dī. ni. 2.90) |
| 〔CSCD §5〕 | ''Kusalassa upasampadā''ti | concentration as the middle of the Dispensation | (dī. ni. 2.90) |
| 〔CSCD §5〕 | ''Sacittapariyodāpanaṃ, etaṃ buddhāna sāsana''nti | wisdom as the end of the Dispensation | (dī. ni. 2.90) |
| 〔CSCD §5〕 | ''Selo yathā ekaghano, vātena na samīrati; | the goodness of wisdom—the wise are unmoved by blame and praise, like a solid rock | (dha. pa. 81) |
| 〔CSCD §5〕 | ''sīlesu paripūrakārī''ti | virtue as the cause of stream-entry and once-return | (a. ni. 3.87) |
| 〔CSCD §5〕 | ''samādhismiṃ paripūrakārī''ti | concentration as the cause of non-return | (a. ni. 3.87) |
| 〔CSCD §5〕 | ''paññāya paripūrakārī''ti | wisdom as the cause of arahantship | (a. ni. 3.87) |
One passage composed rather than cited by the author The six verses beginning Imissā dāni gāthāya, kathitāya mahesinā; are the author’s own statement
(describing his reason for composing the work, the tradition on which he relies—Mahāvihāravāsīnaṃ, desanānayanissitaṃ—and his invitation to listen).
They carry no parenthetical source reference and are not introduced by a citation formula. This is the only such passage in this part.
Number of citation formulas 〔measured in this column〕 Yathāha occurs five times (all at 〔CSCD §3〕, each introducing one scriptural witness);
Tenāha bhagavā occurs once at 〔CSCD §4〕; and Hi vuttaṃ once at 〔CSCD §5〕 (placed after the verse cited, a postposed form unique within this part).
kira (the term of report) occurs once in the opening of the narrative about the deity’s question, bhagavantaṃ kira sāvatthiyaṃ viharantaṃ, in a marker-missing passage.
The text itself gives sixteen parenthetical source references. This count applies only to this part,
not the whole work.
Kinds of citations 〔measured in this column〕 The sixteen parenthetical references divide into seventeen source items. By their labels:
saṃ. ni. 6, dī. ni. 4, dha. pa. 3, a. ni. 3, and ma. ni. 1 (a parenthesis containing two sources is counted as two items—
(ma. ni. 3.387; saṃ. ni. 1.48) is the instance). This part is characterized by multiple witnesses for a single meaning:
the five formulations at 〔CSCD §3〕 each have a scriptural citation; the three kinds of goodness at 〔CSCD §5〕 each have a statement;
and the assignment of the four attainments cites the same (a. ni. 3.87) three times.
V. Similes and Rhetoric
This heading records only the location of similes in this part and the meanings to which they are assigned; it does not offer literary evaluation.
A. Similes
| Location | Simile | Meaning Illustrated |
|---|---|---|
| 〔marker-missing passage〕 | veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā | craving as a “tangle,” like the network of branches in a bamboo thicket and the like |
| 〔marker-missing passage〕 | Yathā nāma veḷugumbajaṭādīhi veḷuādayo | beings entangled by the tangle of craving, as bamboo is entangled by the tangle of a bamboo thicket |
| 〔CSCD §4〕 | Seyyathāpi nāma puriso pathaviyaṃ patiṭṭhāya sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya | the principal simile of the part: a person standing upon the earth raises a sharp blade and disentangles a great bamboo thicket |
| 〔CSCD §4〕 | sīlapathaviyaṃ patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihārikapaññāhatthena ukkhipitvā | the elements of the preceding simile: virtue = earth; concentration = whetstone; insight-wisdom = sharp blade; energy = strength; safeguarding wisdom = hand |
| 〔CSCD §5〕 | ''Selo yathā ekaghano, vātena na samīrati; | the cited verse: the wise are unmoved by blame and praise, as a solid rock is not shaken by the wind |
B. Verifiable Rhetorical Observations (1) The form of this part is verse first, followed by word-by-word explanation. The outline verse occurs three times—
once as the opening citation, once as the Blessed One’s answer, and once after the word-by-word explanation. The final word in the third occurrence is written jaṭa''nti (separated),
while the first two have jaṭanti (joined); see below. (2) The five repetitions of Yathāha form the structure of 〔CSCD §3〕:
one meaning, the path to purity, is given in five formulations (insight alone, absorption and wisdom, action and the rest, virtue and the rest, and the establishments of mindfulness),
while Sammappadhānādīsupi eseva nayo (“The same method applies to the right strivings and the rest”) gathers the remainder.
(3) Verses are indented in this part, with twenty-seven lines measured: the author’s six verses occupy twelve lines,
cited scriptural verses thirteen, and the deity’s question verse two. (4) The form viya has zero whole-word occurrences in this part;
the only simile markers are one occurrence each of Seyyathāpi nāma and Yathā nāma.
(5) The ellipsis form …pe… occurs once in the whole part, at 〔CSCD §3〕 within the cited discourse on the establishments of mindfulness.
(6) The list of nine triads of qualities at 〔CSCD §5〕 is first stated in summary, then explained individually, and finally gathered in summary again.
The two lists are verbatim identical (tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, and so forth), making this the longest repeated sentence in the part.
All these counts are measurements only of this part, not the whole work.
One orthographic difference arising in this column The concluding words of the outline verse occur in two forms. Its first statement and the answer verse have
so imaṃ vijaṭaye jaṭanti (joined), while the repetition after the word-by-word explanation has so imaṃ vijaṭaye jaṭa''nti
(separated by quotation marks). The difference is recorded without adjudication.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. The referenced points are established only from terms verifiable in this part. The two systems of paragraph numbers and chapter sections in this part have no established correspondence, so no cross-reference is tied to a chapter section and no conversion is estimated. Nothing is independently determined.
| Passage in This Part | Points To | Verifiable Basis |
|---|---|---|
〔CSCD §3〕 Imasmiṃ pana pañhābyākaraṇe sīlādivasena desito | the three divisions of the whole work (virtue, concentration, wisdom) | the author identifies this treatment as one formulated “in terms of virtue and the rest,” so the whole work unfolds these three members |
〔CSCD §4〕 cittasīsena hettha samādhi niddiṭṭho | the chapters on concentration | “mind” in the verse indicates concentration; its full exposition is not in this chapter |
〔CSCD §4〕 Paññānāmena ca vipassanāti | the chapters on wisdom | “wisdom” in the verse indicates insight; its full exposition is not in this chapter |
〔CSCD §5〕 sīlena adhisīlasikkhā pakāsitā hoti | the units on virtue from 〔CSCD §6〕 onward | the first of the three trainings is unfolded in this chapter, beginning in detail with the next unit |
〔CSCD §5〕 evarūpā guṇattikā pakāsitā hontīti | the next unit at 〔CSCD §6〕 | the closing sentence of this unit; the next begins by taking it up with Evaṃ anekaguṇasaṅgāhakena and then presents seven questions |
VII. Transmission
This edition does not take a position in its apparatus on questions concerning the author, transmission, or commentarial lineage.