清淨道論 戒之自性與利益Visuddhimagga · The Nature and Benefits of Virtue
七個問題把這一品撐起來：何謂戒、以何義名戒、相味現起近因、利益、幾種、雜染、淨化。本單元答前四個。
何謂戒——思是戒、心所是戒、律儀是戒、不犯是戒。律儀有五：別解脫、念、智、忍、精進——資具的受用歸在智律儀裡，活命的遍淨歸在精進律儀裡；後面的四遍淨戒，種子全在這裡。以何義名戒——戒行：調順，身業不散；承持，讓善法有地方站。
相是戒行；味是摧破惡戒、是無過；現起是淨——身淨、語淨、意淨；近因是慚與愧。最該停的是最後一條。戒不是被外面的懲罰撐住的，是被裡面的慚愧撐住的。有慚愧，戒才生起、才住立；沒有，既不生也不住。戒條是殼，慚愧是命根。
利益——以無悔為首。五種：得大財聚、善名遠揚、入眾無怯、命終不昏、生善趣天界。十首偈全用同一個句式：五大河洗不淨的垢，戒之水洗淨；栴檀月光息不了的熱惱，聖戒息滅；香順風逆風皆薰；階、門、飾——世間最好的東西，都拿來襯這件更基本的東西。
Seven questions support this chapter: What is virtue? In what sense is it called virtue? What are its characteristic, function, manifestation, and proximate cause? Its benefits? Its kinds? Its defilement? Its cleansing? This unit answers the first four.
What is virtue?—Volition is virtue, a mental factor is virtue, restraint is virtue, and non-transgression is virtue. Restraint is fivefold: restraint by the code, by mindfulness, by knowledge, by patience, and by energy. The use of requisites belongs under restraint by knowledge; purification of livelihood belongs under restraint by energy. All the seeds of the later fourfold purification of virtue are already here. In what sense is it called virtue?—Composing: coordinating, so bodily action does not scatter; upholding, so wholesome phenomena have a place to stand.
Its characteristic is composing. Its function is crushing immorality and blamelessness. Its manifestation is cleanliness—bodily cleanliness, verbal cleanliness, and mental cleanliness. Its proximate cause is shame and moral dread. This last point deserves the longest pause. Virtue is not sustained by punishment from outside; it is sustained by shame and moral dread within. With shame and moral dread, virtue arises and remains; without them, it neither arises nor remains. Rules are the shell; shame and moral dread are the lifeblood.
Its benefits begin with non-remorse. Five are named: acquiring a great mass of wealth, a good reputation spreading abroad, entering assemblies confidently, dying unconfused, and rebirth in a good destination, in a heavenly world. The ten verses all use the same form: the stain that five great rivers cannot wash away is washed away by the water of virtue; the burning that sandalwood and moonlight cannot calm is calmed by noble virtue; its fragrance travels with and against the wind; stairway, gate, adornment—the finest things in the world are all set beside something still more fundamental.
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 七問之設與「何謂戒」 〔CSCD §6〕
一、戒釋
戒之自性等之論
這清淨道雖然這樣以攝許多德的戒、定、慧之門而說示了，它仍然只是極簡略地說示。因此〔說〕：「這不足以利益一切人。」為了顯示它的詳說，就先就戒而有這樣的一組問題：
何謂戒？以何義名為戒？它的相、味、現起、近因是什麼？戒有什麼利益？戒有幾種？什麼是它的雜染？什麼是〔它的〕淨化？
這是它們的解答。
「何謂戒」——就是離殺生等等的人、或者圓滿義務行持的人的思等等諸法。因為《無礙解道》中這樣說了：「何謂戒？思是戒，心所是戒，律儀是戒，不犯是戒。」其中，所謂「思（cetanā）是戒」，就是離殺生等等的人、或者圓滿義務行持的人的思。所謂「心所（cetasika）是戒」，就是離殺生等等的人的離。又，所謂「思是戒」，就是捨斷殺生等等的人的七業道之思。所謂「心所是戒」，就是依「捨斷貪欲，以離貪欲之心而住」等等方式所說的無貪欲、無瞋恚、正見三法。
「律儀是戒」——這裡的律儀（saṃvara）應當知道有五種：別解脫律儀、念¹律儀、智律儀、忍律儀、精進律儀。其中，「他以這別解脫律儀而具足、正具足」——這是別解脫律儀。「他守護眼根，於眼根而行律儀」——這是念律儀。
世間中所有的諸流——（世尊說：阿耆多啊，） 念是它們的防遮； 我說這是諸流的律儀，它們以慧而被關閉。
這是智律儀。資具的受用也歸攝在這裡面。而依「他堪忍寒、熱」等等方式而來的，這叫作忍律儀；依「他不容受已生的欲尋」等等方式而來的，這叫作精進律儀。活命的遍淨也歸攝在這裡面。這樣，這五種律儀，以及畏惡的善男子於現前之事而離²——這一切都應當知道是律儀戒³。
「不犯是戒」，就是已受戒的人身、語的不越犯。
以上先是「何謂戒」這一問的解答。
§2 以何義名「戒」 〔CSCD §7〕
在其餘〔諸問〕之中，「以何義名為戒」——以「戒行」（sīlana）之義而名為戒。這所謂「戒行」是什麼呢？或是調順——意思是身業等等由於善戒而不散亂；或是承持——意思是作為諸善法所依而立的基。因為在這裡，通聲相者所許的正是這二義。而另有些人，則以「戒之義是頭之義」「戒之義是清涼之義」等等的方式解釋這裡的意義。
§3 相・味・現起・近因 〔CSCD §8〕
如今，「它的相、味、現起、近因是什麼」——這裡：
它雖分為許多種，它的相仍是戒行； 正如色雖分為許多種，〔其相仍是〕有見性。
因為，正如色處雖然以青、黃等等之別而分為許多種，它的相仍是有見性——因為即使以青等等之別而分，也不超出有見之性；同樣，戒雖然以思等等之別而分為許多種，那依身業等等的調順、依諸善法的所依而立所說的「戒行」，正是它的相——因為即使以思等等之別而分，也不超出調順與所依而立之性。它的相既然這樣，〔它的味則是：〕
摧破惡戒之性，以及無過之德， 依作用與成就之義，就說為「味」。
所以應當知道：這所謂戒，就作用之義的味而言，以摧破惡戒為味；就成就之義的味而言，以無過為味。因為在相等等之中，作用或成就就叫作「味」。
這〔戒〕以淨為現起； 而智者們讚說，愧與慚⁴就是〔它的〕近因。
這戒以「身淨、語淨、意淨」這樣所說的淨為現起——它以淨之性而現起，趨於被把取之性。而智者們讚說慚與愧是它的近因——意思是近的因。因為有慚愧時，戒才生起、才住立；沒有〔慚愧〕，就既不生起，也不住立。
戒的相、味、現起、近因，應當這樣知道。
§4 戒之利益 〔CSCD §9〕
戒之利益之論
「戒有什麼利益」——它以獲得無悔等等許多德為利益。因為這樣說了：「阿難啊，善戒以無悔為義，以無悔為利益。」
又這樣說了：「居士們，具戒者由於戒的具足而有這五種利益。哪五種呢？居士們，這裡，具戒而戒具足的人由於不放逸之故而獲得大財聚——這是具戒者由於戒的具足而有的第一種利益。復次，居士們，具戒而戒具足的人善名遠揚——這是具戒者由於戒的具足而有的第二種利益。復次，居士們，具戒而戒具足的人，無論走到哪一種眾會——剎帝利眾、婆羅門眾、居士眾或沙門眾——都無怯而入，不羞沮——這是具戒者由於戒的具足而有的第三種利益。復次，居士們，具戒而戒具足的人不昏昧而命終——這是具戒者由於戒的具足而有的第四種利益。復次，居士們，具戒而戒具足的人身壞命終之後往生善趣天界——這是具戒者由於戒的具足而有的第五種利益。」
又依「諸比丘，比丘若希望『願我為諸同梵行者所愛、所可意、所尊重、所尊敬』，他就應當是於諸戒圓滿行者」等等的方式，說了自「為所愛、為所可意」以至於以「漏盡」為終的許多戒的利益。戒就是這樣以無悔等等許多德為利益。此外——
在〔佛〕教中，善男子若無它就沒有立足之處—— 那戒的利益，誰能說盡它的界限呢？
恆河、耶牟那，薩羅浮或薩羅婆提， 或那下趨的阿夷羅跋提，或摩醯大河——
它們都不能洗淨此世有生類的那垢； 而戒之水，確實洗淨有情的那垢。
含雨的風不能，黃栴檀也不能， 珠鬘不能，摩尼寶不能，月光之芽也不能——
此世有情的熱惱，它們都不能息滅； 而這善加守護、究竟清涼的聖戒能息滅它。
哪裡會有香如戒之香呢？ 它順風也好、逆風也好，都一樣地薰。
還有什麼別的昇天之階能與戒相等呢？ 或者〔哪裡有別的〕進入涅槃之城的門呢？
以珍珠摩尼為飾的諸王並不這樣光耀， 不如以戒之飾而莊嚴的行者們那樣光耀。
戒完全摧毀自責等等的怖畏， 並且常常為具戒者生起名聲與歡喜。
這作為諸德之根本、摧殺諸過之力者—— 戒，它的利益之論的開端，應當這樣了知。
註
¹ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
² 於現前之事而離（sampattavatthuto virati）：畏惡之善男子臨事而離；本論於五律儀之外別出此一目，亦攝入律儀戒。
³ 別解脫律儀之逐一開演在本品〈別解脫律儀戒〉一篇，資具受用之省思在〈資具依止戒〉一篇，活命之遍淨在〈活命遍淨戒〉一篇；本篇唯標其名而總攝之。
⁴ 底本此二形並見：偈作「愧與慚」（二詞分舉，愧在前），其下之散文作「慚愧」（複合一詞，慚在前）。今各從其形。
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 Seven Questions and “What Is Virtue?” 〔CSCD §6〕
I. Exposition of Virtue
Discussion of the Nature of Virtue and So Forth
Although this Path of Purity has thus been taught through the gateways of virtue, concentration, and wisdom, which comprise many qualities, it has nevertheless been taught only in the most condensed form. Therefore it is said, “This is not enough to benefit everyone.” To show it in detail, a set of questions is first posed with reference to virtue:
What is virtue? In what sense is it virtue? What are its characteristic, function, manifestation, and proximate cause? What are the benefits of virtue? How many kinds of virtue are there? What is its defilement? What is its cleansing?
Here are the answers to them.
“What is virtue?”—It is volition and the other phenomena in someone who abstains from killing living beings and so forth, or who fulfills the prescribed duties. For this is said in the Paṭisambhidāmagga: “What is virtue? Volition is virtue; a mental factor is virtue; restraint is virtue; non-transgression is virtue.” Here, “volition (cetanā) is virtue” means the volition of someone who abstains from killing living beings and so forth, or who fulfills the prescribed duties. “A mental factor (cetasika) is virtue” means the abstinence of someone who abstains from killing living beings and so forth. Again, “volition is virtue” means the seven volitions belonging to the courses of action in someone abandoning killing living beings and so forth. “A mental factor is virtue” means the three phenomena of non-covetousness, non-ill will, and right view taught by such formulations as, “Having abandoned covetousness, he dwells with a mind free from covetousness.”
“Restraint is virtue”—here restraint (saṃvara) should be understood as fivefold: restraint by the code, restraint by mindfulness, restraint by knowledge, restraint by patience, and restraint by energy. Of these, “He is endowed, fully endowed, with this restraint by the code”—this is restraint by the code. “He guards the eye faculty and undertakes restraint of the eye faculty”—this is restraint by mindfulness.
Whatever streams there are in the world—(the Blessed One said: Ajita), mindfulness is their barrier; I call this the restraint of the streams: by wisdom they are dammed.
This is restraint by knowledge. The use of requisites is also included under this. What is presented in such formulations as “He endures cold and heat” is called restraint by patience; what is presented in such formulations as “He does not tolerate a sensual thought that has arisen” is called restraint by energy. Purification of livelihood is also included under this. Thus these five kinds of restraint, together with the abstinence of good persons fearful of evil when an occasion presents itself, should all be understood as virtue consisting in restraint.
“Non-transgression is virtue” means the bodily and verbal non-transgression of someone who has undertaken the precepts.
This, first, is the answer to the question “What is virtue?”
§2 In What Sense Is It Called “Virtue”? 〔CSCD §7〕
Among the remaining questions, “In what sense is it called virtue?”—it is virtue in the sense of “composing” (sīlana). What is this composing? It is either coordinating—the meaning is the non-scattering of bodily action and so forth through good virtue—or upholding—the meaning is serving as a supporting foundation because it grounds wholesome phenomena. Those versed in the characteristics of language recognize precisely these two meanings here. Others also explain the meaning here in such ways as “the meaning of virtue is the meaning of head” and “the meaning of virtue is the meaning of coolness.”
§3 Characteristic, Function, Manifestation, and Proximate Cause 〔CSCD §8〕
Now, as to “What are its characteristic, function, manifestation, and proximate cause?”—here:
Though divided in many ways, its characteristic is composing; just as visibility is the characteristic of material form, though divided in many ways.
For just as the visible quality is the characteristic of the visible-object base, though that base is divided in many ways as blue, yellow, and so forth—because, despite being divided as blue and so forth, it does not go beyond the state of being visible—so too virtue is divided in many ways as volition and so forth, yet the composing described as coordinating bodily action and so forth and as providing a foundation for wholesome phenomena is its very characteristic, because, despite being divided as volition and so forth, it does not go beyond the state of coordinating and upholding. Its characteristic being thus, its function is as follows:
The nature of destroying bad conduct, and likewise the quality of blamelessness, are called its “function” in the senses of task and accomplishment.
Thus virtue should be understood to have the function of destroying bad conduct in the sense of its task, and the function of blamelessness in the sense of its accomplishment. For among characteristic and the rest, the task itself or its accomplishment is called the “function.”
This virtue has cleanliness as its manifestation; and the wise have declared moral dread and shame⁴ to be its proximate cause.
This virtue has as its manifestation the cleanliness spoken of as “bodily cleanliness, verbal cleanliness, and mental cleanliness”—it manifests through the state of cleanliness and thus comes to be apprehended. The wise have declared shame and moral dread to be its proximate cause—that is, its immediate cause. For when shame and moral dread are present, virtue both arises and remains; when they are absent, it neither arises nor remains.
The characteristic, function, manifestation, and proximate cause of virtue should be understood in this way.
§4 The Benefits of Virtue 〔CSCD §9〕
Discussion of the Benefits of Virtue
“What are the benefits of virtue?”—its benefit is the acquisition of many qualities beginning with non-remorse. For this is said: “Ānanda, wholesome virtues have non-remorse as their purpose and non-remorse as their benefit.”
It is also said: “Householders, there are these five benefits for a virtuous person through the fulfillment of virtue. What five? Here, householders, a virtuous person who has fulfilled virtue acquires a great mass of wealth owing to diligence—this is the first benefit for a virtuous person through the fulfillment of virtue. Furthermore, householders, a good reputation spreads abroad for a virtuous person who has fulfilled virtue—this is the second benefit for a virtuous person through the fulfillment of virtue. Furthermore, householders, whatever assembly a virtuous person who has fulfilled virtue approaches—whether an assembly of khattiyas, brahmins, householders, or ascetics—he approaches it confident and unembarrassed—this is the third benefit for a virtuous person through the fulfillment of virtue. Furthermore, householders, a virtuous person who has fulfilled virtue dies unconfused—this is the fourth benefit for a virtuous person through the fulfillment of virtue. Furthermore, householders, with the breakup of the body, after death, a virtuous person who has fulfilled virtue is reborn in a good destination, in a heavenly world—this is the fifth benefit for a virtuous person through the fulfillment of virtue.”
Again, by such formulations as, “Bhikkhus, should a bhikkhu wish, ‘May I be dear, pleasing, respected, and esteemed by my companions in the holy life,’ let him completely fulfill the virtues,” many benefits of virtue are stated, beginning with being dear and pleasing and ending in the destruction of the influxes. Thus virtue has the benefit of many qualities beginning with non-remorse. Moreover:
In the Dispensation, without it good persons have no footing— who could state the limit of the benefits of virtue?
Neither the Gaṅgā nor the Yamunā, the Sarabhū or the Sarasvatī, nor the downward-flowing Aciravatī, nor even the great river Mahī—
none can wash away the stain of living beings here; but the water of virtue indeed washes away the stain of beings.
Neither rain-laden winds nor yellow sandalwood, neither garlands nor gems nor the budding rays of the moon—
none calms the burning of beings here; but this well-guarded, utterly cooling noble virtue calms it.
Where could there be a fragrance equal to the fragrance of virtue? It wafts equally with the wind and against the wind.
Where is another stairway to heaven equal to virtue, or another gate for entering the city of nibbāna?
Kings adorned with pearls and gems do not shine as brightly as strivers adorned with the adornment of virtue.
Virtue utterly destroys fear of self-reproach and the rest, and always gives the virtuous reputation and gladness.
It is the root of qualities and the slayer of the power of faults— thus should the opening discourse on the benefits of virtue be understood.
Notes
¹ Mindfulness (sati): the mental factor that retains its object without forgetting it; throughout this treatise it works together with knowledge, energy, and concentration. It belongs to a more specific category than the diffuse awareness often meant today by the expression “mindfulness”; it should be read according to the framework established by this treatise.
² Abstinence when an occasion presents itself (sampattavatthuto virati): a good person fearful of evil abstains when the situation is immediately present. The treatise lists this separately from the five restraints and includes it as virtue consisting in restraint.
³ The detailed exposition of restraint by the code occurs in this chapter’s unit “Virtue Consisting in Restraint by the Code”; reflection on the use of requisites occurs in “Virtue Dependent on Requisites”; and purification of livelihood occurs in “Virtue of Purification of Livelihood.” This part only names and subsumes them.
⁴ The working base contains both orders: the verse has “moral dread and shame,” naming the two separately with moral dread first, while the prose below has the compound “shame and moral dread,” with shame first. Each rendering here follows its respective form.
「戒」的近因是慚愧——一個反直覺的點
大局 — 七問，與本單元答的前四問
序分之後，論主說：清淨道雖已以戒定慧之門說示，仍是極簡略，「不足以利益一切人」——於是就戒設七問（白話 §1）：何謂戒？以何義名戒？相味現起近因？利益？幾種？雜染？淨化？這七問是本品的骨架（十單元之序見 01-01 大局）：本單元答前四問（§1–§4），01-03 至 01-09 答第五問「幾種」，01-10 答末二問。執此問目，本品再不顯零散。〔所見〕
§01 何謂戒——思、心所、律儀、不犯 → 白話 §1
「何謂戒」（白話 §1）：離殺生等的人、或圓滿義務行持的人的思等諸法——依《無礙解道》，思是戒，心所是戒，律儀是戒，不犯是戒。思＝離殺生等者、或圓滿義務行持者之思，又＝捨斷殺生等者的七業道之思；心所＝離殺生等者之「離」，又＝無貪欲、無瞋恚、正見三法。律儀有五：別解脫律儀（「以這別解脫律儀而具足、正具足」）、念律儀（「守護眼根，於眼根而行律儀」）、智律儀（阿耆多之偈：諸流以念防遮、以慧關閉——資具的受用也歸攝在這裡）、忍律儀（「堪忍寒熱」等）、精進律儀（「不容受已生的欲尋」等——活命的遍淨也歸攝在這裡）；連同畏惡的善男子於現前之事而離，皆是律儀戒。不犯＝已受戒者身語的不越犯。〔讀法〕這一答已埋下四遍淨戒的四粒種子：別解脫律儀、念律儀（＝守根）、智律儀（攝資具受用）、精進律儀（攝活命遍淨）——四遍淨戒不是另起的清單，是五律儀的展開。
§02 以何義名戒——調順與承持 → 白話 §2
「戒」以戒行之義得名（白話 §2）；戒行二義：調順——身業等由於善戒而不散亂；承持——作為諸善法所依而立的基。通聲相者許此二義；另有人以「頭之義」「清涼之義」釋之，論並錄不判。〔讀法〕「調順」與「承持」一收一放：收，是自己不散；放，是讓善法有地方站。第一品之所以是地基，理由就在「承持」二字。
§03 相、味、現起、近因 → 白話 §3
四問定義（白話 §3）：相是戒行——戒雖分許多種，如色雖青黃各異而其相同是有見性，戒之相同是調順與所依而立；味有二——就作用，摧破惡戒；就成就，無過；現起是淨——身淨、語淨、意淨；近因是慚與愧——有慚愧時戒才生起、才住立，沒有就既不生也不住。
〔讀法〕四問定義裡，現代讀者最該停下來的是最後一條——近因＝慚愧。它在說一件反直覺的事：戒不是被外在懲罰撐住的，是被內在的慚愧撐住的。 沒有慚愧，再多戒條也綁不住一個人；有了慚愧，戒條只是把已經在心裡的東西寫下來而已。換句話說：外在的學處（戒條）是戒的殼，慚愧才是它的命根。這一點，是 01-10 破執的種子——因為若連「持戒」都能被我執收編，那撐住戒的就不能是規條，只能是一種看得見自己起心動念的清醒。
§04 戒之利益——無悔為首 → 白話 §4
「戒有什麼利益」（白話 §4）：以獲得無悔等許多德為利益——「善戒以無悔為義，以無悔為利益」。論主引三處：對居士說的五種利益（不放逸故得大財聚・善名遠揚・入任何眾會無怯・不昏昧而命終・身壞生善趣天界）；對比丘說的、自「為同梵行者所愛」以至「漏盡」的許多利益；以及讚戒十偈——五大河洗不淨的垢，戒之水洗淨；含雨的風、黃栴檀、珠鬘、摩尼、月光都息不了的熱惱，究竟清涼的聖戒息滅；戒之香順風逆風皆薰；戒是昇天之階、涅槃城之門；戒之飾勝過諸王珠飾；戒摧毀自責等怖畏、生名聲與歡喜——「諸德之根本、摧殺諸過之力者」。〔讀法〕十偈用的全是「別的東西做不到、戒做得到」的句式：河水、香、飾、階、門——每一個都是世間最好的東西，拿來襯一件更基本的東西。
給一般讀者
如果你只從這一單元帶走一件事，讓它是這個：戒不是道德潔癖，是讓心晚上睡得著、白天坐得穩的地面。論主此處以「無悔」領起戒之利益（白話 §4）；下一單元引律藏之文，把「無悔」往下接成一條因果鏈——律儀 → 無悔 → 欣悅 → 喜 → 輕安 → 樂 → 定——值得背下來（其全形見 01-03 白話 §2 第七對所引）。持戒最直接的回報不在來世，在今晚——一個沒有虧心事的心，是鬆的；鬆的心，才坐得住。這就是為什麼戒排在定前面：它不是道德門檻，是定的前置條件。
想讀本單元全文：白話 §1–§4 即七問前四答之全段逐段全譯。
The Proximate Cause of Virtue Is Shame and Moral Dread—a Counterintuitive Point
The Big Picture — Seven Questions, and the First Four Answered in This Unit
After the introduction, the author says that although the Path of Purity has already been taught through the gateways of virtue, concentration, and wisdom, it remains extremely condensed and “not enough to benefit everyone.” He therefore poses seven questions about virtue (Vernacular §1): What is virtue? In what sense is it called virtue? What are its characteristic, function, manifestation, and proximate cause? Its benefits? Its kinds? Its defilement? Its cleansing? These seven questions form the skeleton of this chapter (see 01-01, Larger View, for the sequence of its ten units). This unit answers the first four (§1–§4); 01-03 through 01-09 answer the fifth, “How many kinds?”; and 01-10 answers the final two. Once this framework is held in view, the chapter no longer appears fragmentary. 〔What Is Seen〕
§01 What Is Virtue?—Volition, Mental Factor, Restraint, Non-Transgression → Vernacular §1
“What is virtue?” (Vernacular §1): it is volition and the other phenomena in someone who abstains from killing living beings and so forth or fulfills prescribed duties. According to the Paṭisambhidāmagga, volition is virtue, a mental factor is virtue, restraint is virtue, non-transgression is virtue. Volition is the volition of someone abstaining from killing and so forth or fulfilling prescribed duties, and also the seven volitions belonging to the courses of action in someone abandoning killing and so forth. Mental factor means abstinence from killing and so forth, and also the three phenomena non-covetousness, non-ill will, and right view. Restraint is fivefold: restraint by the code (“endowed, fully endowed, with this restraint by the code”); restraint by mindfulness (“guards the eye faculty and undertakes restraint of the eye faculty”); restraint by knowledge (the verse to Ajita: mindfulness bars the streams and wisdom dams them—the use of requisites is also included here); restraint by patience (“endures cold and heat,” and so forth); and restraint by energy (“does not tolerate a sensual thought that has arisen,” and so forth—purification of livelihood is also included here). Together with the abstinence of a good person fearful of evil when an occasion presents itself, all are virtue consisting in restraint. Non-transgression is bodily and verbal non-transgression by someone who has undertaken the precepts. 〔Reading〕 This answer has already planted the four seeds of the fourfold purification of virtue: restraint by the code; restraint by mindfulness, which is restraint of the faculties; restraint by knowledge, which includes the use of requisites; and restraint by energy, which includes purification of livelihood. The fourfold purification of virtue is not a separate list newly introduced later; it unfolds what is already contained in the five restraints.
§02 In What Sense Is It Called Virtue?—Coordinating and Upholding → Vernacular §2
“Virtue” takes its name from the sense of composing (Vernacular §2). Composing has two meanings: coordinating—bodily action and the rest do not scatter because of good virtue; and upholding—serving as the supporting foundation on which wholesome phenomena stand. Those versed in the characteristics of language accept these two meanings; others explain it as “the meaning of head” or “the meaning of coolness,” which the treatise records without adjudication. 〔Reading〕 “Coordinating” and “upholding” draw inward and extend outward: inwardly, conduct does not scatter; outwardly, wholesome phenomena are given a place to stand. The reason Chapter 1 is the foundation lies precisely in this “upholding.”
§03 Characteristic, Function, Manifestation, and Proximate Cause → Vernacular §3
The fourfold definition (Vernacular §3): the characteristic is composing—just as material form may differ as blue and yellow while sharing visibility as its characteristic, virtue may be divided in many ways while sharing coordinating and upholding as its characteristic. The function is twofold: as task, crushing immorality; as accomplishment, blamelessness. The manifestation is cleanliness—bodily cleanliness, verbal cleanliness, and mental cleanliness. The proximate cause is shame and moral dread: when shame and moral dread are present, virtue arises and remains; without them, it neither arises nor remains.
〔Reading〕 Of these four definitions, the point at which a modern reader should pause is the last: proximate cause = shame and moral dread. It says something counterintuitive: virtue is not sustained by external punishment; it is sustained by inward shame and moral dread. Without shame and moral dread, however many rules there are, they cannot hold a person. When shame and moral dread are present, the rules merely put into words what is already in the heart. In other words, external training rules are virtue’s shell; shame and moral dread are its lifeblood. This is the seed of the dismantling of attachment in 01-10: if even “keeping virtue” can be appropriated by self-clinging, then what sustains virtue cannot be regulation alone; it must be a clarity able to see the mind’s own first stirrings.
§04 The Benefits of Virtue—Beginning with Non-Remorse → Vernacular §4
“What are the benefits of virtue?” (Vernacular §4): its benefit is the acquisition of many qualities beginning with non-remorse—“wholesome virtues have non-remorse as their purpose and non-remorse as their benefit.” The author cites three bodies of material: the five benefits taught to householders (owing to diligence, acquiring a great mass of wealth; a good reputation spreading abroad; entering any assembly confidently; dying unconfused; and, after the breakup of the body, rebirth in a good destination, in a heavenly world); the many benefits taught to bhikkhus, beginning with being dear to companions in the holy life and ending with the destruction of the influxes; and ten verses in praise of virtue. The stain that five great rivers cannot wash away is washed away by the water of virtue. The burning that rain-laden winds, yellow sandalwood, garlands, gems, and moonlight cannot calm is calmed by utterly cooling noble virtue. The fragrance of virtue travels both with and against the wind. Virtue is the stairway to heaven and the gate to the city of nibbāna. Its adornment surpasses the jeweled adornments of kings. It destroys the fears beginning with self-reproach and gives reputation and gladness—“the root of qualities and the slayer of the power of faults.” 〔Reading〕 All ten verses follow the same form: “what other things cannot do, virtue does.” Rivers, fragrance, adornment, stairway, and gate—each is among the finest things in the world, set beside something still more fundamental.
For the General Reader
If you retain only one thing from this unit, let it be this: virtue is not moral fastidiousness; it is the ground on which the mind can sleep at night and sit steadily by day. Here the author begins the benefits of virtue with “non-remorse” (Vernacular §4). The next unit cites the Vinaya and extends non-remorse into a causal sequence—restraint → non-remorse → gladness → joy → tranquility → pleasure → concentration—worth committing to memory (the full form appears in the seventh dyad in 01-03, Vernacular §2). The most immediate return of keeping virtue is not in a future life but tonight: a mind without a guilty burden is relaxed, and a relaxed mind can remain seated. This is why virtue precedes concentration. It is not a moral threshold; it is concentration’s prerequisite.
To read this unit in full: Vernacular §1–§4 is the complete passage-by-passage translation of the first four answers to the seven questions.
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。
品題行之歸屬 譯底欄之品題行 ### 1. Sīlaniddeso 落在本單元之首（非本品夾之首
——序分之單元在其前，詳 01-01 目一「譯底分檔之實」）。品題行歸首出之單元，
讀者面題名則取切段內首個小節題，故本單元之題作 Sīlasarūpādikathā。
篇名 譯底欄自帶 ### 小節 3 個：品題行 ### 1. Sīlaniddeso、
### Sīlasarūpādikathā（戒之自性等之論）、### Sīlānisaṃsakathā（戒之利益之論）。
後二者為本單元之二段，讀者面題名唯取其首，全題列於本單元《總覽》之譯底域。
段號域 譯底欄之段號自〔CSCD §6〕至〔CSCD §9〕，實落段號 4 個，號序連續無缺。 本篇於譯底欄之幅為 7,471 位元組。
前後接點 前承序分之單元，其末句作 evarūpā guṇattikā pakāsitā hontīti；
本篇首句以 Evaṃ anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi 承之，
自標前說之過略（atisaṅkhepadesitoyeva hoti）而起七問。後接分別之單元
〔CSCD §10〕，其首句 Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti 明繫本篇之第五問。
七問之立 本篇立全品之骨：Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ, kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, kimānisaṃsaṃ sīlaṃ, katividhaṃ cetaṃ sīlaṃ, ko cassa saṃkileso, kiṃ vodānanti.——七問之中，前四問之答在本單元，第五問之答在
〔CSCD §10〕–〔CSCD §20〕（分別之三單元與四遍淨戒之五單元），末二問之答在
〔CSCD §21〕（雜染與淨化之單元）。
movement 品夾《總覽》繫本單元於 §B 問目〔Vism I.16 前後〕・§C 何謂戒〔Vism I.17–18〕・ §D 以何義名戒〔Vism I.19〕・§E 相用現近因〔Vism I.20–21〕・§F 戒之功德 〔Vism I.23–24；功德鏈引自經部〕五節。§B 之本文在本單元而非序分之單元—— 其問句實測落於本篇（〔CSCD §6〕），此為文序之實測，非義理之裁。
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。 序分之單元已立之讀不重解——本篇所涉之既立詞為 sīla（戒）・samādhi（定）・ paññā（慧）・visuddhimagga（清淨道）。以下唯列本篇新出者。
「何謂戒」之四法與五種律儀〔CSCD §6〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cetanā | 思 | 四法之第一：pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā；論並出第二釋——satta kammapathacetanā（七業道之思） | 〔CSCD §6〕 |
| cetasika | 心所 | 第二：pāṇātipātādīhi viramantassa virati；第二釋作 anabhijjhābyāpādasammādiṭṭhidhammā（無貪・無瞋・正見三法） | 〔CSCD §6〕 |
| saṃvara | 律儀 | 第三；論自開為五：pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti | 〔CSCD §6〕 |
| avītikkama | 不犯 | 第四：samādinnasīlassa kāyikavācasiko anatikkamo（於所受之戒，身語不越） | 〔CSCD §6〕 |
| pātimokkhasaṃvara | 別解脫律儀 | 五律儀之第一，其詳在〔CSCD §14〕之單元 | 〔CSCD §6〕 |
| satisaṃvara | 念律儀 | 第二；論以護根之句立之：Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti | 〔CSCD §6〕 |
| ñāṇasaṃvara | 智律儀 | 第三；論引偈證之，並自標資具受用亦攝於此：Paccayapaṭisevanampi ettheva samodhānaṃ gacchati | 〔CSCD §6〕 |
| khantisaṃvara | 忍律儀 | 第四：khamo hoti sītassa uṇhassā（堪忍寒熱）之一式 | 〔CSCD §6〕 |
| vīriyasaṃvara | 精進律儀 | 第五：uppannaṃ kāmavitakkaṃ nādhivāsetī（不容已生之欲尋）之一式；論並自標活命遍淨亦攝於此：Ājīvapārisuddhipi ettheva samodhānaṃ gacchati | 〔CSCD §6〕 |
| sampattavatthuto virati | 於現前之事而離 | 五律儀之外別出之一目：pāpabhīrukānaṃ kulaputtānaṃ sampattavatthuto virati——畏惡之善男子臨事而離，亦攝入律儀戒 | 〔CSCD §6〕 |
「以何義名戒」之二義〔CSCD §7〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sīlana | 戒行 | 全品之樞語；論以之為戒之相（見下目） | 〔CSCD §7〕・〔CSCD §8〕 |
| samādhāna | 調順 | 第一義：kāyakammādīnaṃ susīlyavasena avippakiṇṇatā（身業等以善戒故不散） | 〔CSCD §7〕 |
| upadhāraṇa | 承持 | 第二義：kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvo（為諸善法所依之基） | 〔CSCD §7〕 |
| saddalakkhaṇavidū | 通聲相者 | 論自標此二義為通聲相者所許：Etadeva hettha atthadvayaṃ saddalakkhaṇavidū anujānanti | 〔CSCD §7〕 |
| siraṭṭha・sītalaṭṭha | 頭之義・清涼之義 | 論並錄他家之二釋而不判：Aññe pana siraṭṭho sīlattho, sītalaṭṭho sīlatthoti | 〔CSCD §7〕 |
相・味・現起・近因〔CSCD §8〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| lakkhaṇa | 相 | Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā——雖多分而相唯一，如色處雖多而其相唯「有見」 | 〔CSCD §8〕 |
| rasa | 味 | 論自開為二：kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ, sampattiatthena rasena anavajjarasanti——就作用為摧破惡戒，就成就為無過 | 〔CSCD §8〕 |
| dussīlyaviddhaṃsana | 摧破惡戒 | 用之第一面 | 〔CSCD §8〕 |
| anavajja | 無過 | 用之第二面 | 〔CSCD §8〕 |
| paccupaṭṭhāna | 現起 | Soceyyapaccupaṭṭhānaṃ——以清淨為現起 | 〔CSCD §8〕 |
| soceyya | 淨 | 論自繫其三分：kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti | 〔CSCD §8〕 |
| padaṭṭhāna | 近因 | 論自釋為 āsannakāraṇanti（近之因） | 〔CSCD §8〕 |
| hirī・ottappa | 慚・愧 | 近因；論自證其必要：Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca. Asati neva uppajjati, na tiṭṭhatī | 〔CSCD §8〕 |
利益之語〔CSCD §9〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ānisaṃsa | 利益 | 本段之樞語；論以 avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ 總之 | 〔CSCD §9〕 |
| avippaṭisāra | 無悔 | 利益之首，論以之為所引經之綱 | 〔CSCD §9〕 |
| ānisaṃsā sīlavato sīlasampadāya | 具戒者戒具足之利益 | 所引經之列：得大財聚・善名遠聞・入眾無畏・臨終不昏・身壞生天 | 〔CSCD §9〕 |
| attānuvādādibhaya | 自責等之怖畏 | 讚戒偈之一目：Attānuvādādibhayaṃ, viddhaṃsayati sabbaso（戒盡摧之） | 〔CSCD §9〕 |
| sīlagandha | 戒之香 | 讚戒偈之喻語：Yo samaṃ anuvāte ca, paṭivāte ca vāyati（順風逆風俱等而薰） | 〔CSCD §9〕 |
| saggārohaṇasopāna | 昇天之階 | 讚戒偈之喻語，與 Dvāraṃ vā pana nibbāna, nagarassa pavesane（入涅槃城之門）並舉 | 〔CSCD §9〕 |
本編既有校讀與規範詞表須併觀之四處 ①既有校讀之 §C 作「思・心所・律儀・不犯」 四法，與譯底欄逐字相合，本目沿之。②既有校讀之 §C 列五律儀作「別解脫律儀、念律儀、 智律儀、忍律儀、精進律儀」，與譯底欄之序全同。③既有校讀之 §D 作「調順／攝持 （samādhāna）」「承持（upadhāraṇa）」——譯底欄之義同，而本目取「調順」「承持」二語 為其定讀（「攝持」一語與「承持」易混，故不並列），誌其實而不代裁。④既有校讀之 §E 作 「相・用・現・近因」，與譯底欄之四目相合；本目之「用」「現」二字從既立定讀 rasa＝味・paccupaṭṭhāna＝現起（原提之「用」「現」誌此以俟來哲）；其「摧破惡戒（dussīlya-viddhaṃsana）」 「無過（anavajja）」「淨（soceyya）」「慚與愧（hiri-ottappa）」亦逐一沿之。 四處皆誌其實，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 4 個與版頁記
10 個，後者皆在註解之內）。全篇之圓括注 12 處，逐一檢之：11 處為所引之出處標記、
1 處為偈中之呼格插語（(ajitāti bhagavā;)——所引之經偈於呼格之句加括，非異讀之記）。
查無即記無：譯底欄自身無異讀之記。
本欄自出之一處異形 同一義之句於本篇二形並見：〔CSCD §8〕之偈作
Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ.（二詞分舉，愧在前），
其下之散文作 Hirottappañca panassa viññūhi padaṭṭhānanti vaṇṇitaṃ（複合一詞，慚在前）。
誌錄不判。
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 |
|---|---|---|---|
| 〔CSCD §6〕 | Vuttañhetaṃ paṭisambhidāyaṃ ''kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla''nti | 戒之四法——本品定義之所本 | (paṭi. ma. 1.39) |
| 〔CSCD §6〕 | ''abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī''ti | 心所戒之第二釋所本 | (dī. ni. 1.217) |
| 〔CSCD §6〕 | iminā pātimokkhasaṃvarena upeto hoti samupetoti | 別解脫律儀之定型語 | (vibha. 511) |
| 〔CSCD §6〕 | Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti | 念律儀之定型語 | (dī. ni. 1.213) |
| 〔CSCD §6〕 | Yāni sotāni lokasmiṃ, (ajitāti bhagavā;) | 智律儀之偈證——念為諸流之防，慧為其閉 | (su. ni. 1041) |
| 〔CSCD §6〕 | khamo hoti sītassa uṇhassā | 忍律儀之定型語 | (ma. ni. 1.24; a. ni. 6.58) |
| 〔CSCD §6〕 | uppannaṃ kāmavitakkaṃ nādhivāsetī | 精進律儀之定型語 | (ma. ni. 1.26; a. ni. 6.58) |
| 〔CSCD §8〕 | kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti | 三淨——現起之所本 | (a. ni. 3.121) |
| 〔CSCD §9〕 | Vuttañhetaṃ – ''avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī''ti | 善戒以無悔為義為功德 | (a. ni. 11.1) |
| 〔CSCD §9〕 | Aparampi vuttaṃ ''pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāya. | 具戒之五功德（全文逐一錄，不省） | (dī. ni. 2.150; a. ni. 5.213; mahāva. 285) |
| 〔CSCD §9〕 | Aparepi ''ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī''tiādinā | 自「為同梵行者所愛」至「漏盡」之諸功德 | (ma. ni. 1.65) |
論主自撰而不引之一處 〔CSCD §9〕之末，Apica – 以下十偈為論主自作之讚戒偈
（自 Sāsane kulaputtānaṃ, patiṭṭhā natthi yaṃ vinā; 至
Iti sīlassa viññeyyaṃ, ānisaṃsakathāmukhanti.），無括注出處——本篇唯此一處。
〔CSCD §8〕之三偈（相・用・現近因）亦無出處之標，同為論主自作之攝頌。
引式之數〔本欄實測〕 Vuttañhetaṃ 2 處（〔CSCD §6〕與〔CSCD §9〕各一）・Aparampi vuttaṃ 1 處・
Aparepi 1 處・Vuttampi cetaṃ 0 處・Yathāha 0 處。本文自標之圓括注出處 11 處。
此數唯就本篇之域，不及全書。
所引之類〔本欄實測〕 11 處括注析為 15 個出處分項，就其標識分：a. ni. 5・
dī. ni. 3・ma. ni. 3・paṭi. ma. 1・su. ni. 1・vibha. 1・mahāva. 1
（一括注載二出處以上者，逐項計入）。本篇之特色在律藏之標識首出——
mahāva. 一目為本品前二單元所無之類。
引之未錄全文者 〔CSCD §6〕之忍律儀與精進律儀二處，論唯舉其標句而以
nayena āgato（如是之法而來）付之，全文不錄；〔CSCD §9〕之末引亦以
tiādinā nayena 收之，唯舉其首而以 piyamanāpatādayo āsavakkhayapariyosānā anekā sīlānisaṃsā vuttā 括其餘。本篇此式 3 處。
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 |
|---|---|---|
| 〔CSCD §8〕 | Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā | 戒雖以思等多分而相唯一，如色處雖以青黃等多分而「有見」之相唯一 |
| 〔CSCD §9〕 | Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī; | 諸大河不能洗眾生之垢，唯戒之水能洗 |
| 〔CSCD §9〕 | Na taṃ sajaladā vātā, na cāpi haricandanaṃ; | 含雨之風・黃栴檀・珠鬘・摩尼・月光之芽俱不能息熱惱，唯聖戒能息 |
| 〔CSCD §9〕 | Sīlagandhasamo gandho, kuto nāma bhavissati; | 無有香如戒香——順風逆風俱等而薰 |
| 〔CSCD §9〕 | aññaṃ sīlasamaṃ kuto; | 戒為昇天之階、入涅槃城之門 |
| 〔CSCD §9〕 | Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā; | 以珠寶飾身之王，不如以戒為飾之行者之光 |
乙・修辭之可核觀察 ①本篇之體例為先總問、後逐答：七問一時並列於〔CSCD §6〕
之首，其下四問逐一以「Idaṃ tāva kiṃ sīlanti pañhassa vissajjanaṃ」「Avasesesu kenaṭṭhena sīlanti」「Idāni kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti」「Kimānisaṃsaṃ sīlanti」之提綱句起。
②〔CSCD §8〕之四問定義先偈後釋：三偈各領一義，偈下即以散文釋之——此為本篇獨有之
偈釋交錯體，前後諸單元皆無。③本篇之偈頌以縮排出之，實測 29 行——其中讚戒之十偈佔
20 行，四問定義之三偈佔 6 行，智律儀之引偈佔 3 行。④本篇無 viya 一形（詞界，零命中）
——譬喻皆以偈中之 yathā（2 見）與否定式（Na gaṅgā yamunā cāpi・Na taṃ sajaladā vātā）出之，
不用比況詞。⑤省略式 …pe… 全篇零命中；所引之經文皆錄其全（五功德經逐一列五，
不省一目）。⑥nāma（名為）10 見，皆在名相之立句（cetanā sīlaṃ nāma
ayaṃ khantisaṃvaro nāma 之類）。
以上諸數唯就本篇之域實測，不及全書。
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 §6〕 Evaṃ anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi | 序分之單元〔CSCD §5〕 | 論自標前說之九種德三法而以其過略為起論之由 |
〔CSCD §6〕 katividhaṃ cetaṃ sīlaṃ | 分別之單元〔CSCD §10〕 | 第五問之答自彼起 |
〔CSCD §6〕 ko cassa saṃkileso, kiṃ vodānanti | 雜染與淨化之單元〔CSCD §21〕 | 末二問之答在彼；彼段首句 Yaṃ pana vuttaṃ ''ko cassa saṃkileso, kiṃ vodāna''nti 逐字迴指本篇 |
〔CSCD §6〕 pātimokkhasaṃvaro | 別解脫律儀之單元〔CSCD §14〕 | 五律儀之首，其詳在彼 |
〔CSCD §6〕 Paccayapaṭisevanampi ettheva samodhānaṃ gacchati | 資具依止之單元〔CSCD §18〕 | 論自標資具受用攝於智律儀，其詳在彼 |
〔CSCD §6〕 Ājīvapārisuddhipi ettheva samodhānaṃ gacchati | 活命遍淨之單元〔CSCD §16〕 | 論自標活命遍淨攝於精進律儀，其詳在彼 |
〔CSCD §7〕 Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatā | 第二五法之段（〔CSCD §20〕之續） | 彼段以 pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena 逐字迴指本篇之二義 |
〔CSCD §9〕 avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ | 分別之單元〔CSCD §11〕 | 彼段所引之 vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya 一鏈即本篇功德之開演 |
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.
Ownership of the chapter-title line The chapter-title line ### 1. Sīlaniddeso occurs at the beginning of this unit (not at the beginning of this chapter directory—
the introductory unit precedes it; see “The fact of the working base’s division into files” under Heading I of 01-01). The chapter-title line belongs to the unit in which it first occurs,
whereas the reader-facing title takes the first subsection title within the carve. This unit is therefore titled Sīlasarūpādikathā.
Titles The working-base column itself contains three ### subsections: the chapter-title line ### 1. Sīlaniddeso,
### Sīlasarūpādikathā (Discussion of the Nature of Virtue and So Forth), and ### Sīlānisaṃsakathā (Discussion of the Benefits of Virtue).
The latter two form the two parts of this unit. The reader-facing title uses only the first; both are listed under the working-base range in this unit’s Overview.
Paragraph-number range The paragraph numbers in the working-base column run from 〔CSCD §6〕 through 〔CSCD §9〕: four numbers actually occur, with no break in their sequence. The span of this part in the working-base column is 7,471 bytes.
Preceding and following junctions The preceding introductory unit ends with evarūpā guṇattikā pakāsitā hontīti;
this part takes it up with Evaṃ anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi,
states that the preceding teaching was overly condensed (atisaṅkhepadesitoyeva hoti), and then poses the seven questions. The following unit begins at
〔CSCD §10〕, whose opening Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti explicitly links back to this part’s fifth question.
Establishment of the seven questions This part supplies the skeleton of the whole chapter: Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ, kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, kimānisaṃsaṃ sīlaṃ, katividhaṃ cetaṃ sīlaṃ, ko cassa saṃkileso, kiṃ vodānanti. Of the seven questions, the first four are answered in this unit; the fifth is answered in
〔CSCD §10〕–〔CSCD §20〕 (the three units on classification and the five units on the fourfold purification of virtue); and the final two are answered at
〔CSCD §21〕 (the unit on defilement and cleansing).
Movement The chapter Overview links this unit with §B, Questions 〔Vism I.16 or thereabouts〕; §C, What Is Virtue? 〔Vism I.17–18〕; §D, In What Sense Is It Called Virtue? 〔Vism I.19〕; §E, Characteristic, Function, Manifestation, and Proximate Cause 〔Vism I.20–21〕; and §F, Benefits of Virtue 〔Vism I.23–24; the sequence of benefits is cited from the Sutta collection〕. The text of §B occurs in this unit, not in the introductory unit— its question sentence is measured at 〔CSCD §6〕. This is an observed fact of textual sequence, not a doctrinal adjudication.
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. Terms already established in the introductory unit are not re-explained here: sīla (virtue), samādhi (concentration), paññā (wisdom), and visuddhimagga (Path of Purity). Only terms newly occurring in this part are listed below.
The four phenomena under “What Is Virtue?” and the five restraints 〔CSCD §6〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cetanā | volition | the first of four: pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā; the author also gives a second explanation, satta kammapathacetanā (the seven volitions belonging to the courses of action) | 〔CSCD §6〕 |
| cetasika | mental factor | second: pāṇātipātādīhi viramantassa virati; the second explanation is anabhijjhābyāpādasammādiṭṭhidhammā (the three phenomena non-covetousness, non-ill will, and right view) | 〔CSCD §6〕 |
| saṃvara | restraint | third; the author divides it into five: pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti | 〔CSCD §6〕 |
| avītikkama | non-transgression | fourth: samādinnasīlassa kāyikavācasiko anatikkamo (bodily and verbal non-transgression with respect to undertaken virtue) | 〔CSCD §6〕 |
| pātimokkhasaṃvara | restraint by the code | the first of five restraints; its detailed treatment occurs in the unit at 〔CSCD §14〕 | 〔CSCD §6〕 |
| satisaṃvara | restraint by mindfulness | second; the author establishes it with the sentence on guarding a faculty: Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti | 〔CSCD §6〕 |
| ñāṇasaṃvara | restraint by knowledge | third; the author supports it with a verse and explicitly states that the use of requisites is also included here: Paccayapaṭisevanampi ettheva samodhānaṃ gacchati | 〔CSCD §6〕 |
| khantisaṃvara | restraint by patience | fourth: a formulation such as khamo hoti sītassa uṇhassā (he endures cold and heat) | 〔CSCD §6〕 |
| vīriyasaṃvara | restraint by energy | fifth: a formulation such as uppannaṃ kāmavitakkaṃ nādhivāsetī (he does not tolerate a sensual thought that has arisen); the author also explicitly states that purification of livelihood is included here: Ājīvapārisuddhipi ettheva samodhānaṃ gacchati | 〔CSCD §6〕 |
| sampattavatthuto virati | abstinence when an occasion presents itself | separately listed outside the five restraints: pāpabhīrukānaṃ kulaputtānaṃ sampattavatthuto virati—the abstinence of good persons fearful of evil when the situation is present, also included as virtue consisting in restraint | 〔CSCD §6〕 |
The two meanings under “In What Sense Is It Called Virtue?” 〔CSCD §7〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sīlana | composing | the pivotal term of the whole chapter; the author makes it the characteristic of virtue (see the next table) | 〔CSCD §7〕・〔CSCD §8〕 |
| samādhāna | coordinating | first meaning: kāyakammādīnaṃ susīlyavasena avippakiṇṇatā (bodily action and the rest do not scatter because of good virtue) | 〔CSCD §7〕 |
| upadhāraṇa | upholding | second meaning: kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvo (serving as the supporting foundation for wholesome phenomena) | 〔CSCD §7〕 |
| saddalakkhaṇavidū | those versed in the characteristics of language | the author identifies the two meanings as those accepted by them: Etadeva hettha atthadvayaṃ saddalakkhaṇavidū anujānanti | 〔CSCD §7〕 |
| siraṭṭha・sītalaṭṭha | meaning of head · meaning of coolness | the author also records two other explanations without adjudication: Aññe pana siraṭṭho sīlattho, sītalaṭṭho sīlatthoti | 〔CSCD §7〕 |
Characteristic, Function, Manifestation, and Proximate Cause 〔CSCD §8〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| lakkhaṇa | characteristic | Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā—though divided in many ways, it has a single characteristic, just as visible form is manifold but has the single characteristic of visibility | 〔CSCD §8〕 |
| rasa | function | the author divides it in two: kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ, sampattiatthena rasena anavajjarasanti—crushing immorality as task and blamelessness as accomplishment | 〔CSCD §8〕 |
| dussīlyaviddhaṃsana | crushing immorality | the first aspect of function | 〔CSCD §8〕 |
| anavajja | blamelessness | the second aspect of function | 〔CSCD §8〕 |
| paccupaṭṭhāna | manifestation | Soceyyapaccupaṭṭhānaṃ—cleanliness as its manifestation | 〔CSCD §8〕 |
| soceyya | cleanliness | the author links it to three divisions: kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti | 〔CSCD §8〕 |
| padaṭṭhāna | proximate cause | the author explains it as āsannakāraṇanti (immediate cause) | 〔CSCD §8〕 |
| hirī・ottappa | shame · moral dread | proximate cause; the author establishes its necessity: Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca. Asati neva uppajjati, na tiṭṭhatī | 〔CSCD §8〕 |
Terms of benefit 〔CSCD §9〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ānisaṃsa | benefit | the pivotal term of this passage; the author sums it up as avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ | 〔CSCD §9〕 |
| avippaṭisāra | non-remorse | first among the benefits and the theme of the cited discourse | 〔CSCD §9〕 |
| ānisaṃsā sīlavato sīlasampadāya | benefits for a virtuous person through the fulfillment of virtue | the cited list: a great mass of wealth, good reputation, entering an assembly without fear, dying unconfused, and rebirth in heaven after the breakup of the body | 〔CSCD §9〕 |
| attānuvādādibhaya | fear of self-reproach and the rest | an item in the verses praising virtue: Attānuvādādibhayaṃ, viddhaṃsayati sabbaso (virtue destroys it completely) | 〔CSCD §9〕 |
| sīlagandha | fragrance of virtue | a simile in the verses praising virtue: Yo samaṃ anuvāte ca, paṭivāte ca vāyati (it wafts equally with and against the wind) | 〔CSCD §9〕 |
| saggārohaṇasopāna | stairway to heaven | a simile in the verses praising virtue, paired with Dvāraṃ vā pana nibbāna, nagarassa pavesane (a gate for entering the city of nibbāna) | 〔CSCD §9〕 |
Four points to be read together with this edition’s existing construal and normative glossary (1) §C of the existing construal gives four phenomena—“volition, mental factor, restraint, non-transgression”— which agrees verbatim with the working-base column, and this heading follows it. (2) §C of the existing construal lists the five restraints as “restraint by the code, restraint by mindfulness, restraint by knowledge, restraint by patience, restraint by energy,” in precisely the order of the working-base column. (3) §D of the existing construal gives “coordinating / containing (samādhāna)” and “upholding (upadhāraṇa)”—the sense agrees with the working-base column, while this heading adopts “coordinating” and “upholding” as the established renderings (the extra “containing” can be confused with “upholding” and is therefore not listed alongside it). The fact is recorded without independent adjudication. (4) §E of the existing construal gives “characteristic, function, manifestation, proximate cause,” matching the four items in the working-base column. This heading’s “function” and “manifestation” follow the established renderings rasa = function and paccupaṭṭhāna = manifestation (the earlier “use” and “presence” are recorded here for the wise who come after); “crushing immorality (dussīlya-viddhaṃsana),” “blamelessness (anavajja),” “cleanliness (soceyya),” and “shame and moral dread (hiri-ottappa)” likewise follow it item by item. All four points record the textual facts without independently adjudicating them.
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.);
zero occurrences of the variant-reading marker pāṭho; and only two kinds of square-bracket notes (four [§NN] paragraph numbers and ten page records,
the latter all inside comments). Of twelve parenthetical notes in the whole part, eleven are source references and
one is a vocative insertion in a verse ((ajitāti bhagavā;)—the cited scriptural verse places its vocative clause in parentheses, not as a record of a variant).
A check found none: the working-base column itself records no variant reading.
One orthographic difference arising in this column The same meaning occurs in two forms in this part. The verse at 〔CSCD §8〕 has
Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ. (the two terms are separately stated, moral dread first),
while the prose below has Hirottappañca panassa viññūhi padaṭṭhānanti vaṇṇitaṃ (a compound, shame first).
The difference is recorded without adjudication.
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 |
|---|---|---|---|
| 〔CSCD §6〕 | Vuttañhetaṃ paṭisambhidāyaṃ ''kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla''nti | the four phenomena of virtue—source for this chapter’s definition | (paṭi. ma. 1.39) |
| 〔CSCD §6〕 | ''abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī''ti | source for the second explanation of virtue as a mental factor | (dī. ni. 1.217) |
| 〔CSCD §6〕 | iminā pātimokkhasaṃvarena upeto hoti samupetoti | stock expression for restraint by the code | (vibha. 511) |
| 〔CSCD §6〕 | Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti | stock expression for restraint by mindfulness | (dī. ni. 1.213) |
| 〔CSCD §6〕 | Yāni sotāni lokasmiṃ, (ajitāti bhagavā;) | verse supporting restraint by knowledge—mindfulness bars the streams, wisdom dams them | (su. ni. 1041) |
| 〔CSCD §6〕 | khamo hoti sītassa uṇhassā | stock expression for restraint by patience | (ma. ni. 1.24; a. ni. 6.58) |
| 〔CSCD §6〕 | uppannaṃ kāmavitakkaṃ nādhivāsetī | stock expression for restraint by energy | (ma. ni. 1.26; a. ni. 6.58) |
| 〔CSCD §8〕 | kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti | the three forms of cleanliness—the source of manifestation | (a. ni. 3.121) |
| 〔CSCD §9〕 | Vuttañhetaṃ – ''avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī''ti | wholesome virtue has non-remorse as purpose and benefit | (a. ni. 11.1) |
| 〔CSCD §9〕 | Aparampi vuttaṃ ''pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāya. | the five benefits of fulfilling virtue (all five reproduced in full, none omitted) | (dī. ni. 2.150; a. ni. 5.213; mahāva. 285) |
| 〔CSCD §9〕 | Aparepi ''ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī''tiādinā | benefits from being dear to companions in the holy life through the destruction of the influxes | (ma. ni. 1.65) |
One passage composed rather than cited by the author At the end of 〔CSCD §9〕, the ten verses following Apica – are the author’s own verses praising virtue
(from Sāsane kulaputtānaṃ, patiṭṭhā natthi yaṃ vinā; through
Iti sīlassa viññeyyaṃ, ānisaṃsakathāmukhanti.), with no parenthetical source reference—the only such passage in this part.
The three verses at 〔CSCD §8〕 on characteristic, function, manifestation, and proximate cause likewise have no source label and are also the author’s own summary verses.
Number of citation formulas 〔measured in this column〕 Vuttañhetaṃ occurs twice (once each at 〔CSCD §6〕 and 〔CSCD §9〕), and Aparampi vuttaṃ once;
Aparepi occurs once, Vuttampi cetaṃ zero times, and Yathāha zero times. The text itself gives eleven parenthetical source references.
This count applies only to this part, not the whole work.
Kinds of citations 〔measured in this column〕 The eleven parenthetical references divide into fifteen source items. By their labels: a. ni. 5,
dī. ni. 3, ma. ni. 3, paṭi. ma. 1, su. ni. 1, vibha. 1, and mahāva. 1
(a parenthesis containing two or more sources is counted item by item). This part is marked by the first occurrence of a Vinaya label:
the item mahāva. belongs to a category absent from the preceding two units of this chapter.
Citations not reproduced in full In the two passages on restraint by patience and restraint by energy at 〔CSCD §6〕, the treatise gives only the opening expression and dispatches the rest with
nayena āgato (“presented in this manner”), without reproducing the full text. The final citation at 〔CSCD §9〕 likewise closes with
tiādinā nayena, gives only the opening, and gathers the rest with piyamanāpatādayo āsavakkhayapariyosānā anekā sīlānisaṃsā vuttā. This form occurs three times in this part.
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 |
|---|---|---|
| 〔CSCD §8〕 | Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā | virtue is manifold as volition and so forth yet has a single characteristic, as visible form is manifold as blue and yellow yet has the single characteristic of visibility |
| 〔CSCD §9〕 | Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī; | great rivers cannot wash away the stain of beings; only the water of virtue can wash it away |
| 〔CSCD §9〕 | Na taṃ sajaladā vātā, na cāpi haricandanaṃ; | rain-laden winds, yellow sandalwood, garlands, gems, and budding moonlight cannot calm the burning; only noble virtue can calm it |
| 〔CSCD §9〕 | Sīlagandhasamo gandho, kuto nāma bhavissati; | no fragrance equals that of virtue, which wafts equally with and against the wind |
| 〔CSCD §9〕 | aññaṃ sīlasamaṃ kuto; | virtue as the stairway to heaven and the gate for entering the city of nibbāna |
| 〔CSCD §9〕 | Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā; | kings adorned with jewels do not shine as brightly as strivers adorned with virtue |
B. Verifiable Rhetorical Observations (1) The form of this part is general questions first, individual answers afterward: the seven questions are listed together at the beginning of 〔CSCD §6〕,
and the four answers below begin respectively with the framing sentences Idaṃ tāva kiṃ sīlanti pañhassa vissajjanaṃ, Avasesesu kenaṭṭhena sīlanti, Idāni kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti, and Kimānisaṃsaṃ sīlanti.
(2) The fourfold definition at 〔CSCD §8〕 places verse before explanation: each of the three verses states a meaning and is immediately explained in prose—the interlacing of
verse and explanation is distinctive to this part and absent from the surrounding units. (3) Verses are indented in this part, with twenty-nine lines measured: the ten verses praising virtue occupy
twenty lines, the three verses defining the four items occupy six lines, and the cited verse on restraint by knowledge occupies three. (4) The form viya has zero whole-word occurrences in this part;
the similes instead use yathā in verse (two occurrences) and negative formulations (Na gaṅgā yamunā cāpi and Na taṃ sajaladā vātā),
without the comparative particle. (5) The ellipsis form …pe… has zero occurrences in the whole part; the cited discourse passages are given in full (the discourse on five benefits lists all five,
omitting none). (6) nāma (“is called”) occurs ten times, all in statements establishing a term (cetanā sīlaṃ nāma,
ayaṃ khantisaṃvaro nāma, and the like).
All these counts are measurements only of this part, not the whole work.
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 §6〕 Evaṃ anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi | the introductory unit at 〔CSCD §5〕 | the author explicitly refers to the preceding nine triads of qualities and takes their excessive brevity as the reason for beginning this exposition |
〔CSCD §6〕 katividhaṃ cetaṃ sīlaṃ | the classification unit at 〔CSCD §10〕 | the answer to the fifth question begins there |
〔CSCD §6〕 ko cassa saṃkileso, kiṃ vodānanti | the unit on defilement and cleansing at 〔CSCD §21〕 | the final two questions are answered there; its opening Yaṃ pana vuttaṃ ''ko cassa saṃkileso, kiṃ vodāna''nti refers back verbatim to this part |
〔CSCD §6〕 pātimokkhasaṃvaro | the unit on restraint by the code at 〔CSCD §14〕 | the first of the five restraints is explained in detail there |
〔CSCD §6〕 Paccayapaṭisevanampi ettheva samodhānaṃ gacchati | the unit on dependence upon requisites at 〔CSCD §18〕 | the author explicitly includes the use of requisites under restraint by knowledge; its detailed treatment occurs there |
〔CSCD §6〕 Ājīvapārisuddhipi ettheva samodhānaṃ gacchati | the unit on purification of livelihood at 〔CSCD §16〕 | the author explicitly includes purification of livelihood under restraint by energy; its detailed treatment occurs there |
〔CSCD §7〕 Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatā | the passage on the second pentad (continuation of 〔CSCD §20〕) | that passage refers verbatim to the two meanings here with pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena |
〔CSCD §9〕 avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ | the classification unit at 〔CSCD §11〕 | the cited sequence vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya in that passage unfolds the benefit stated here |
VII. Transmission
This edition does not take a position in its apparatus on questions concerning the author, transmission, or commentarial lineage.