清淨道論 戒之分別總目Visuddhimagga · General Matrix of the Classifications of Virtue
「戒有幾種」——論主從一數到五。一種：以戒行為相。二種七對，三種五組，四種四組，五種二組。數目不是重點，重點是每一對在分什麼。
作持與止持分「做」與「不做」：只有「不」的戒是半張戒，該扶的去扶、該盡的去盡才是另一半。依與不依分動機：為了成天、為了「以戒得清淨」，都是依。有限與無限分「你會為了什麼而破」：利養、名聲、親族、肢體、生命——連違越之心都不生起的，才是無限。世間與出世間分「它把你帶到哪」——論主在這裡引了那條長鏈：律儀為了無悔，無悔為了欣悅，喜、輕安、樂、定、如實知見、厭離、離貪、解脫、解脫知見，最後無取著而般涅槃。戒在最前，涅槃在最後。
三種裡有一句要停：被「我是具戒者，他們是惡戒者」所染的戒，是下。四種裡也有一句：以戒為足、不修業處的，是住分——戒守得再好，若停在戒上，就停了。
四種之末立四遍淨戒：守戒條、守六根、守謀生、守日用——從外到內一張網，覆蓋整個生活面。本品後面的六個單元，就是把這張網一格一格攤開。
“How many kinds of virtue are there?”—the author counts from one through five. One kind: composing as its characteristic. Seven dyads, five triads, four tetrads, two pentads. The numbers are not the point; the point is what each distinction distinguishes.
Doing and keeping distinguish “doing” from “not doing.” Virtue made only of “do not” is half a sheet of virtue; supporting what should be supported and fulfilling what should be fulfilled form the other half. Dependent and independent distinguish motive: keeping virtue to become a deva, or to gain “purification through virtue,” is still dependent. Limited and unlimited distinguish “what would make you break it”: gain, fame, kin, limbs, or life—only when not even a mind to transgress arises is virtue unlimited. Mundane and supramundane distinguish “where it takes you.” Here the author cites the long sequence: restraint for non-remorse, non-remorse for gladness, then joy, tranquility, pleasure, concentration, knowledge and vision of things as they really are, disenchantment, dispassion, liberation, knowledge and vision of liberation, and finally nibbāna without grasping. Virtue stands first and nibbāna last.
Among the triads, pause at this sentence: virtue defiled by “I am virtuous and they are immoral” is inferior. Among the tetrads, pause at another: virtue content with virtue alone and not applied to a meditation subject partakes of stasis. However well virtue is kept, stopping at virtue is still stopping.
The final tetrad establishes the fourfold purification of virtue: guard the training rules, guard the six faculties, guard livelihood, guard daily use—from outside inward, a single net covering the whole surface of life. The next six units of this chapter unfold that net cell by cell.
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 分別之總目——一種至五種 〔CSCD §10〕
現在，前面所說的「這戒有幾種呢」——這裡就是它的解答。
首先，這一切戒，就其自身以戒行（sīlana）為相這一點來說，是一種。
依作持（cāritta）與止持（vāritta）而為二種。同樣地，依增上儀之戒與初梵行之戒，依離與非離，依依與不依，依限時與盡形壽，依有限與無限，依世間與出世間，〔也各為二種〕。
依下、中、上而為三種。同樣地，依我增上、世增上、法增上，依取著、不取著、止息，依淨、不淨、疑，依有學、無學、非學非無學，〔也各為三種〕。
依退分、住分、勝進分、抉擇分而為四種。同樣地，依比丘戒、比丘尼戒、未受具戒、在家戒，依自性戒、慣行戒、法性戒、宿因戒，依別解脫律儀戒、根律儀戒、活命遍淨戒、資具依止戒，〔也各為四種〕。
依有限遍淨戒等而為五種。《無礙解道》中也這樣說：「有五種戒——有限遍淨戒、無限遍淨戒、圓滿遍淨戒、不取著遍淨戒、止息遍淨戒。」¹同樣地，依斷、離、思、律儀、不犯，〔也為五種〕。
§2 二種之七對 〔CSCD §11〕
其中，一種的部分，它的義應當依前面所說的方法而知。
二種的部分：世尊以「這是應當作的」而制立的學處，圓滿它，就是作持；以「這是不應當作的」而遮止的，不作它，就是止持。這裡的語義是這樣：於此而行——即以於諸戒作圓滿之行而轉起——所以叫作作持；所遮止的，人們以此而護、以此而守，所以叫作止持。其中，作持以信與精進而成，止持以信而成。這樣，依作持與止持而為二種。
第二對中：「增上儀」是說最上之儀。增上儀本身就是增上儀之戒（ābhisamācārika）；或者說，緣增上儀而制立的，就是增上儀之戒——這是以活命為第八之戒（ājīvaṭṭhamaka）²以外其餘諸戒的異名。「作為道之梵行的最初部分」，所以叫作初梵行之戒（ādibrahmacariyaka）——這是以活命為第八之戒的異名。因為它是道的最初部分，理應在前分就先淨治。所以說：「而他的身業、語業、活命，在前分就已極清淨了。」或者說，那些被稱為小小的學處，這就是增上儀之戒，其餘的就是初梵行之戒。又或者說，二部分別所攝的是初梵行之戒，犍度之行儀所攝的是增上儀之戒；由後者的成就，初梵行之戒才得成就。所以又說：「諸比丘，那位比丘不圓滿增上儀之法而能圓滿初梵行之法——這是不可能的。」這樣，依增上儀之戒與初梵行之戒而為二種。
第三對中：唯離殺生等，是離戒；其餘的思等，是非離戒。這樣，依離與非離而為二種。
第四對中：「依」有二種依——渴愛之依與見之依。其中，凡是這樣期求有之圓滿——「我要以這戒而成為天，或成為某一種天」——而轉起的，這是依渴愛；凡是這樣以清淨之見——「以戒而得清淨」——而轉起的，這是依見。至於出世間的，以及作為它的資糧的世間的，這是不依。這樣，依依與不依而為二種。
第五對中：作了時限而受持的戒，是限時；盡形壽受持而如是轉起的，是盡形壽。這樣，依限時與盡形壽而為二種。
第六對中：依利養、名聲、親族、肢體、生命而見有限際的，叫作有限；與此相反的，是無限。《無礙解道》中也這樣說：「什麼是有限之戒呢？有以利養為限之戒，有以名聲為限之戒，有以親族為限之戒，有以肢體為限之戒，有以生命為限之戒。什麼是以利養為限之戒呢？這裡有一種人，為利養故、以利養為緣、以利養為因，而違越所受的學處：這就是以利養為限之戒。」其餘的也應當以這個方法廣說。在無限的解答中也說：「什麼是不以利養為限之戒呢？這裡有一種人，為利養故、以利養為緣、以利養為因，連違越所受學處的心也不生起，他哪裡還會違越呢？這就是不以利養為限之戒。」其餘的也應當以這個方法廣說。這樣，依有限與無限而為二種。
第七對中：一切有漏之戒是世間，無漏的是出世間。其中，世間的能帶來有之殊勝，也是出離於有的資糧。如所說：「律是為了律儀，律儀是為了無悔，無悔是為了欣悅，欣悅是為了喜，喜是為了輕安，輕安是為了樂，樂是為了定，定是為了如實知見，如實知見是為了厭離，厭離是為了離貪，離貪是為了解脫，解脫是為了解脫知見，解脫知見是為了無取著而般涅槃。為此而有論說，為此而有商議，為此而有依止，為此而有傾聽——這就是心以無取著而解脫。」出世間的能帶來出離於有，也是省察智之地。這樣，依世間與出世間而為二種。
§3 三種之五組 〔CSCD §12〕
三種之中，第一組三法：以下劣的欲、心、精進或簡擇（vīmaṃsā）而轉起的，是下；以中等的欲等而轉起的，是中；以上等的欲等而轉起的，是上。或者說，因欲得名聲而受持的，是下；因欲得福果而受持的，是中；以「這正是應當作的」而依聖性受持的，是上。又或者說，被「我是具戒者，而其他這些比丘則是惡戒者、惡法者」這樣的自讚毀他等所染污的，是下；不被染污的世間之戒，是中；出世間的，是上。又或者說，依渴愛、為有與受用而轉起的，是下；為自己的解脫而轉起的，是中；為一切有情的解脫而轉起的波羅蜜之戒（pāramitāsīla），是上。這樣，依下、中、上而為三種。
第二組三法：想要捨斷與自己不相稱之事的人，以自為重、以尊重自己而轉起的，是我增上；想要避開世間譏嫌的人，以世為重、以尊重世間而轉起的，是世增上；想要供養法之大性的人，以法為重、以尊重法而轉起的，是法增上。這樣，依我增上等而為三種。
第三組三法：在二種之中所說的那個「依」，由於被渴愛與見所取著，就是取著；凡夫善人的、作為道之資糧的，以及諸有學的、與道相應的，是不取著；有學與無學的、與果相應的，是止息。這樣，依取著等而為三種。
第四組三法：不犯罪而圓滿的，或者犯了之後又作了懺悔的，是淨；犯了罪而未作懺悔的，是不淨；於事、於罪、或於所行有疑者的戒，叫作疑戒。其中，瑜伽者應當淨治不淨之戒；有疑的時候，不應對其事有所違犯，而應當除去疑惑——「這樣他就會安適」。這樣，依淨等而為三種。
第五組三法：與四聖道及三沙門果相應的戒，是有學；與阿羅漢果相應的，是無學；其餘的是非學非無學。這樣，依有學等而為三種。
不過在《無礙解道》中：由於世間也把各種有情的習性叫作「戒」³——就是依這一點而說「這人是樂性的，這人是苦性的，這人是好諍性的，這人是好飾性的」——所以就依那一種說法而說「有三種戒：善戒、不善戒、無記戒」，這樣依善等也說為三種。其中，不善的一種，與這裡所意許的戒的相等諸義中，連一項也不相合，所以在此不予採入；因此，它的三種性應當依前面所說的方法而知。
§4 四種之前三組 〔CSCD §13〕
四種之中，第一組四法——
於此若有人親近惡戒者，不親近具戒者， 那無知者於事之違越不見過失， 多有邪思惟，不守護諸根： 這樣的人，其戒實成為退分。
若有人於此以戒之具足而自滿意， 於業處⁴之修習不生起心， 唯以戒為足而不更向上努力， 那位比丘的那個戒，就成為住分。
若有人戒已具足而為定努力， 這位比丘的戒，就成為勝進分。
不以戒為足而勤修厭離， 這位比丘的戒，就成為抉擇分。
這樣，依退分等而為四種。
第二組四法：緣比丘而制立的諸學處，以及那些從為比丘尼所制立之中應由比丘們守護的，這是比丘戒。緣比丘尼而制立的諸學處，以及那些從為比丘所制立之中應由比丘尼們守護的，這是比丘尼戒。沙彌與沙彌尼的十戒，是未受具戒。優婆塞與優婆夷依常戒而有五學處，若有意樂則為十，依布薩支則為八：這是在家戒。這樣，依比丘戒等而為四種。
第三組四法：北俱盧洲人們的不違越，是自性戒。各家族、各地方、各教派各自的界限與慣行，是慣行戒。「阿難，這是法性：當菩薩入母胎時，菩薩之母對於男子不生起與欲樂相應之心。」——這樣所說的菩薩之母的戒，是法性戒。至於大迦葉等清淨有情的戒，以及菩薩在各各生中的戒，是宿因戒。這樣，依自性戒等而為四種。
§5 四遍淨戒之立 〔CSCD §13〕
第四組四法：世尊這樣⁵所說的戒——「這裡，比丘以別解脫律儀防護而住，具足正行與行處，於微小之罪見恐怖，受持而學習諸學處」——這叫作別解脫律儀戒（pātimokkhasaṃvara）。⁶
至於這樣所說的——「他以眼見色，不取相，不取隨相；由於若不防護眼根而住，貪與憂、諸惡不善之法便會流入，所以他為了防護它而行道，守護眼根，於眼根成就律儀。以耳聞聲……乃至（廣說如前）……以鼻嗅香……乃至（廣說如前）……以舌嘗味……乃至（廣說如前）……以身觸所觸……乃至（廣說如前）……以意識法，不取相……乃至（廣說如前）……於意根成就律儀」——這是根律儀戒（indriyasaṃvara）。
至於離於邪命——那邪命是依為活命之故所制立的六學處之違越，以及「詐、虛談、現相、瞋罵示相、以利求利」等等惡法而轉起的——這樣的離，是活命遍淨戒（ājīvapārisuddhi）。
以「如理省思（paṭisaṅkhā yoniso）而受用衣，唯為防寒」等等方法所說的、以省思而清淨的四資具之受用，叫作資具依止戒（paccayasannissita）。
註
¹ 五種戒之逐一開演不在本篇，在本品〈五種戒〉一篇；本篇唯立其名。
² 以活命為第八之戒（ājīvaṭṭhamaka）：語謂一組戒之第八目為活命。本論於此唯以之判前二目之界，不別出其目。
³ 本段之「戒」（sīla）取世俗語中「習性」之義，與本論所立之戒同形而異指；下文四例即依此義而說。
⁴ 業處之取受與其修習不在本品，在第三品〈取業處〉；本篇唯就「唯以戒為足而不更向上」而立住分之戒。
⁵ 底本此處之「這樣」一語作短一字之形，同篇他處之同位皆作全形；今從同篇他處之形而譯。
⁶ 四遍淨戒之逐一詳釋不在本篇，在本品後五篇（別解脫律儀戒・根律儀戒・活命遍淨戒・資具依止戒及其成就法）；本篇唯立其名與其所本之經句。
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 General Matrix of Classifications—from One Kind to Five 〔CSCD §10〕
Now, as to the question previously stated, “How many kinds of virtue are there?”—here is its answer.
First, all this virtue is of one kind by virtue of its own characteristic of composing (sīlana).
It is of two kinds as doing (cāritta) and keeping (vāritta). Likewise, it is of two kinds as virtue of higher conduct and virtue fundamental to the holy life; as abstinence and non-abstinence; as dependent and independent; as temporary and lifelong; as limited and unlimited; and as mundane and supramundane.
It is of three kinds as inferior, middling, and superior. Likewise, it is of three kinds as governed by self, governed by the world, and governed by Dhamma; as grasped, ungrasped, and tranquilized; as pure, impure, and doubtful; and as belonging to trainees, beyond-training adepts, and those who are neither trainees nor beyond-training adepts.
It is of four kinds as partaking of decline, partaking of stasis, partaking of distinction, and partaking of penetration. Likewise, it is of four kinds as virtue of bhikkhus, virtue of bhikkhunīs, virtue of those not fully admitted, and virtue of householders; as natural virtue, customary virtue, virtue of fixed nature, and virtue due to a prior cause; and as virtue consisting in restraint by the code, virtue consisting in restraint of the faculties, virtue of purification of livelihood, and virtue dependent on requisites.
It is of five kinds, beginning with virtue of limited purification. The Paṭisambhidāmagga likewise says: “There are five kinds of virtue—virtue of limited purification, virtue of unlimited purification, virtue of fulfilled purification, virtue of ungrasped purification, and virtue of tranquilized purification.”¹ Likewise, it is fivefold as abandoning, abstinence, volition, restraint, and non-transgression.
§2 The Seven Dyads 〔CSCD §11〕
Of these, the meaning in the single category should be understood by the method already stated.
In the twofold category, fulfilling a training rule laid down by the Blessed One with the words “This should be done” is doing; not doing what was prohibited with the words “This should not be done” is keeping. The derivation here is as follows: people act in it—that is, they proceed by completely fulfilling the virtues—thus it is called doing; what is prohibited, people protect and guard through it—thus it is called keeping. Of these, doing is accomplished through faith and energy; keeping is accomplished through faith. In this way virtue is twofold as doing and keeping.
In the second dyad, “higher conduct” means supreme conduct. Higher conduct itself is virtue of higher conduct (ābhisamācārika); alternatively, what is laid down with reference to higher conduct is virtue of higher conduct. This is a designation for the virtues other than the virtue whose eighth member is livelihood (ājīvaṭṭhamaka). It is “fundamental to the holy life of the path,” hence virtue fundamental to the holy life (ādibrahmacariyaka); this is a designation for the virtue whose eighth member is livelihood. For it forms the beginning of the path and ought to be purified in the preliminary stage itself. Therefore it is said: “But beforehand his bodily action, verbal action, and livelihood have already been thoroughly purified.” Alternatively, training rules called minor and very minor are virtue of higher conduct, while the rest are virtue fundamental to the holy life. Or again, what is included in the two Vibhaṅgas is virtue fundamental to the holy life, while what is included in the Khandhaka duties is virtue of higher conduct. Through the fulfillment of the latter, virtue fundamental to the holy life is fulfilled. Therefore it is also said: “Bhikkhus, that a bhikkhu might fulfill what is fundamental to the holy life without fulfilling the Dhamma of higher conduct—this possibility does not exist.” In this way virtue is twofold as virtue of higher conduct and virtue fundamental to the holy life.
In the third dyad, mere abstinence from killing living beings and so forth is virtue as abstinence; the remaining volition and so forth are virtue as non-abstinence. In this way virtue is twofold as abstinence and non-abstinence.
In the fourth dyad, there are two dependencies: dependence on craving and dependence on views. Of these, what is undertaken while aspiring to excellence of becoming in this way—“Through this virtue I shall become a deva, or some particular kind of deva”—is dependent on craving. What is undertaken with the purification-view “Purification comes through virtue” is dependent on views. What is supramundane, together with the mundane virtue that serves as its requisite, is independent. In this way virtue is twofold as dependent and independent.
In the fifth dyad, virtue undertaken for a fixed period is temporary; virtue undertaken for life and maintained accordingly is lifelong. In this way virtue is twofold as temporary and lifelong.
In the sixth dyad, virtue whose limit is seen in gain, fame, kin, limbs, or life is called limited; its opposite is unlimited. The Paṭisambhidāmagga likewise says: “What is that limited virtue? There is virtue limited by gain, virtue limited by fame, virtue limited by kin, virtue limited by limbs, and virtue limited by life. What is that virtue limited by gain? Here someone transgresses an undertaken training rule for the sake of gain, owing to gain, because of gain: this is virtue limited by gain.” The others should be expanded by the same method. In the answer on the unlimited it is also said: “What is that virtue not limited by gain? Here someone does not even arouse a mind to transgress an undertaken training rule for the sake of gain, owing to gain, because of gain; how then could he transgress? This is virtue not limited by gain.” The others should be expanded by the same method. In this way virtue is twofold as limited and unlimited.
In the seventh dyad, all virtue subject to influxes is mundane; virtue free of influxes is supramundane. Here mundane virtue brings a special kind of becoming and is also a requisite for escape from becoming. As it is said: “Discipline is for restraint; restraint is for non-remorse; non-remorse is for gladness; gladness is for joy; joy is for tranquility; tranquility is for pleasure; pleasure is for concentration; concentration is for knowledge and vision of things as they really are; knowledge and vision of things as they really are is for disenchantment; disenchantment is for dispassion; dispassion is for liberation; liberation is for knowledge and vision of liberation; knowledge and vision of liberation is for final nibbāna without grasping. Discourse is for this purpose, consultation is for this purpose, dependence is for this purpose, and lending an ear is for this purpose—namely, the liberation of the mind through non-grasping.” Supramundane virtue brings escape from becoming and also serves as the plane for reviewing knowledge. In this way virtue is twofold as mundane and supramundane.
§3 The Five Triads 〔CSCD §12〕
Among the triads, in the first triad, what is undertaken with inferior desire, mind, energy, or investigation (vīmaṃsā) is inferior; what is undertaken with middling desire and the rest is middling; what is undertaken with superior desire and the rest is superior. Or virtue undertaken from desire for fame is inferior; that undertaken from desire for the fruit of merit is middling; that undertaken in reliance on noble nature with the thought “This simply ought to be done” is superior. Or virtue defiled by self-praise and disparagement of others in this way—“I am endowed with virtue, but these other bhikkhus are immoral, of evil character”—is inferior; undefiled mundane virtue is middling; supramundane virtue is superior. Or virtue undertaken under the influence of craving for the sake of becoming and enjoyment is inferior; that undertaken for personal liberation is middling; virtue as a perfection (pāramitāsīla) undertaken for the liberation of all beings is superior. In this way virtue is threefold as inferior, middling, and superior.
In the second triad, what is undertaken by someone who esteems self and respects self, wishing to abandon what is unsuitable for himself, is governed by self. What is undertaken by someone who esteems the world and respects the world, wishing to avoid the world’s reproach, is governed by the world. What is undertaken by someone who esteems Dhamma and respects Dhamma, wishing to honor the greatness of Dhamma, is governed by Dhamma. In this way virtue is threefold as governed by self and the rest.
In the third triad, what was called “dependent” among the dyads is grasped because it is grasped by craving and views. What belongs to a good ordinary person and serves as a requisite of the path, and what belongs to trainees and is associated with the path, is ungrasped. What belongs to trainees and beyond-training adepts and is associated with fruition is tranquilized. In this way virtue is threefold as grasped and the rest.
In the fourth triad, virtue fulfilled without committing an offense, or after committing one and then performing the required rehabilitation, is pure. Virtue in someone who committed an offense and did not perform rehabilitation is impure. The virtue of someone who is uncertain about the matter, the offense, or the transgression is called doubtful virtue. Here a practitioner should purify impure virtue; when doubtful, the practitioner should avoid transgressing the matter and dispel the doubt—“thus it will be comfortable for him.” In this way virtue is threefold as pure and the rest.
In the fifth triad, virtue associated with the four noble paths and the three fruits of asceticism belongs to trainees. Virtue associated with the fruit of arahantship belongs to the beyond-training adept. The rest belongs to those who are neither trainees nor beyond-training adepts. In this way virtue is threefold as belonging to trainees and the rest.
In the Paṭisambhidāmagga, however, because the ordinary dispositions of different beings are also called “virtue” in the world³—as when people say, “This person is pleasant-natured, this person is painful-natured, this person is quarrelsome by nature, this person is fond of adornment”—in that sense it is said: “There are three kinds of virtue: wholesome virtue, unwholesome virtue, and indeterminate virtue,” and thus virtue is also called threefold as wholesome and so forth. But the unwholesome does not agree with even one of the characteristic and other aspects of virtue intended in the present sense, so it is not brought into this treatment. Its threefold division should therefore be understood only by the method stated above.
§4 The First Three Tetrads 〔CSCD §13〕
Among the tetrads, the first is as follows:
Whoever here associates with the immoral and does not associate with the virtuous, who, unknowing, sees no fault in transgressing a matter, abounds in wrong intentions and does not guard the faculties: virtue in such a person indeed comes to partake of decline.
But whoever here is self-satisfied with the fulfillment of virtue, who does not arouse the mind to the cultivation of a meditation subject,⁴ who is content with virtue alone and makes no further effort: that bhikkhu’s virtue comes to partake of stasis.
But whoever, fulfilled in virtue, strives for concentration: that bhikkhu’s virtue comes to partake of distinction.
Whoever, not content with virtue alone, applies himself to disenchantment: that bhikkhu’s virtue comes to partake of penetration.
In this way virtue is fourfold as partaking of decline and the rest.
The second tetrad: training rules laid down with reference to bhikkhus, together with those laid down for bhikkhunīs that bhikkhus must observe, constitute the virtue of bhikkhus. Training rules laid down with reference to bhikkhunīs, together with those laid down for bhikkhus that bhikkhunīs must observe, constitute the virtue of bhikkhunīs. The ten virtues of male and female novices constitute the virtue of those not fully admitted. Five training rules as the permanent virtue of male and female lay followers, ten when there is willingness, and eight as observance-day factors constitute the virtue of householders. In this way virtue is fourfold as the virtue of bhikkhus and the rest.
The third tetrad: the non-transgression of people in Uttarakuru is natural virtue. The respective boundaries and customs of families, regions, and religious communities are customary virtue. “Ānanda, this is a fixed law: when the Bodhisatta has descended into his mother’s womb, no mind associated with sensual pleasure arises in the Bodhisatta’s mother toward men”—the virtue of the Bodhisatta’s mother so described is virtue of fixed nature. The virtue of pure beings such as Mahākassapa, and the Bodhisatta’s virtue in his various births, is virtue due to a prior cause. In this way virtue is fourfold as natural virtue and the rest.
§5 Establishing the Fourfold Purification of Virtue 〔CSCD §13〕
The fourth tetrad: the virtue spoken of thus⁵ by the Blessed One—“Here a bhikkhu dwells restrained by restraint by the code, accomplished in good conduct and resort, sees danger even in the slightest faults, and trains by undertaking the training rules”—is called virtue consisting in restraint by the code (pātimokkhasaṃvara).⁶
What is spoken of in this way—“Having seen a visible form with the eye, he does not grasp its sign and does not grasp its features. Since, if he were to dwell with the eye faculty unrestrained, covetousness and grief, evil unwholesome phenomena, might invade him, he practices for its restraint, guards the eye faculty, and accomplishes restraint of the eye faculty. Having heard a sound with the ear … up to … having smelled an odor with the nose … up to … having tasted a flavor with the tongue … up to … having touched a tangible with the body … up to … having cognized a mental object with the mind, he does not grasp its sign … up to … accomplishes restraint of the mind faculty”—is virtue consisting in restraint of the faculties (indriyasaṃvara).
Abstinence from wrong livelihood—wrong livelihood that proceeds through transgression of the six training rules laid down for the sake of livelihood and through such evil phenomena as “scheming, talking, hinting, belittling, pursuing gain with gain”—is virtue of purification of livelihood (ājīvapārisuddhi).
The use of the four requisites, purified by reviewing and taught by such formulations as “Using wise reflection (paṭisaṅkhā yoniso), he uses a robe only for warding off cold,” is called virtue dependent on requisites (paccayasannissita).
Notes
¹ The individual exposition of the five virtues does not occur in this part but in this chapter’s unit “Five Kinds of Virtue”; this part only establishes their names.
² Virtue whose eighth member is livelihood (ājīvaṭṭhamaka): the expression means a set of virtues whose eighth item is livelihood. Here the treatise uses it only to delimit the preceding two categories and does not separately list its members.
³ “Virtue” (sīla) in this passage bears the ordinary-language meaning “disposition.” It has the same form as the virtue established by the treatise but a different referent; the four examples below are spoken in this sense.
⁴ The receiving and cultivation of a meditation subject are treated not in this chapter but in Chapter 3, “Taking a Meditation Subject.” This part uses it only to define the virtue partaking of stasis as “being content with virtue alone and making no further effort.”
⁵ At this point the working base has the short one-letter form of the word translated “thus,” while corresponding positions elsewhere in the same part have the full form. The translation follows the form used elsewhere in this part.
⁶ The four forms of purification of virtue are explained individually not here but in the next five units of this chapter—restraint by the code, restraint of the faculties, purification of livelihood, dependence on requisites, and the method of their fulfillment. This part only establishes their names and the scriptural formulations on which they rest.
「半張戒」與一張覆蓋整個生活的網
大局 — 第五問「戒有幾種」的總目
七問之第五「戒有幾種」，論主的答法是由一種數到五種（白話 §1 為總目，§2–§5 逐目開演二種、三種、四種）；五種之逐目、以及四種中最重的四遍淨戒之詳釋，各歸後面的單元（01-09；01-04〜01-08）。本單元是那張總表，也是本品的分類骨架：一種（戒行為相）・二種七對・三種五組・四種四組・五種二組。〔所見〕讀它的方法不是背數，是看每一對分法在分什麼——作持與止持分的是「做」與「不做」，依與不依分的是動機，有限與無限分的是「你會為了什麼而破」，世間與出世間分的是「它把你帶到哪」。
§01 總目——一種、二種、三種、四種、五種 → 白話 §1
一切戒就「以戒行為相」是一種。二種七對：作持／止持・增上儀／初梵行・離／非離・依／不依・限時／盡形壽・有限／無限・世間／出世間。三種五組：下中上・我增上／世增上／法增上・取著／不取著／止息・淨／不淨／疑・有學／無學／非學非無學。四種四組：退分／住分／勝進分／抉擇分・比丘戒／比丘尼戒／未受具戒／在家戒・自性／慣行／法性／宿因・四遍淨戒。五種二組：有限遍淨等五（《無礙解道》）・斷／離／思／律儀／不犯。
§02 二種七對——從「做與不做」到「世間與出世間」 → 白話 §2
作持／止持：「這是應當作的」而圓滿它，是作持；「這是不應當作的」而不作，是止持——作持以信與精進成，止持以信成。〔讀法〕多數人把「戒」只想成那串「不殺、不盜、不妄語」的「不」——但那只是止持。戒還有後一半：作持，該扶的去扶、該盡的去盡。只有「不」的戒，是半張戒。 增上儀／初梵行：前者是以活命為第八之戒以外的諸戒（小小學處、犍度行儀所攝），後者是以活命為第八之戒（道之梵行的最初部分，二部分別所攝）——不圓滿增上儀之法而能圓滿初梵行之法，「這是不可能的」。離／非離：唯離殺生等是離戒，其餘思等是非離。依／不依：依有二——渴愛之依（「我要以這戒成為天」）與見之依（「以戒而得清淨」）；出世間及其資糧的世間戒是不依。限時／盡形壽。有限／無限：以利養、名聲、親族、肢體、生命為限際而破的是有限——連違越之心也不生起的是無限。世間／出世間：有漏是世間，能帶來有之殊勝、也是出離之資糧；此處論主引了那條長鏈——律儀→無悔→欣悅→喜→輕安→樂→定→如實知見→厭離→離貪→解脫→解脫知見→無取著般涅槃——「這就是心以無取著而解脫」；無漏是出世間，帶來出離，也是省察智之地。〔讀法〕這條鏈是全書的縮圖：戒在最前，涅槃在最後，中間每一環都由前一環「為了」而來。第一品之所以是第一品，這條鏈是最直接的證據。
§03 三種五組——上中下、增上、取著、淨疑、學位 → 白話 §3
下中上有四種分法：依欲、心、精進、簡擇之劣中勝；依所求（名聲／福果／「這正是應當作的」依聖性）；依染不染（被「我是具戒者、他們是惡戒者」的自讚毀他所染是下，不染的世間戒是中，出世間是上）；依所為（為有與受用是下，為自己解脫是中，為一切有情解脫的波羅蜜之戒是上）。我增上／世增上／法增上：以尊重自己、避世譏嫌、供養法之大性而轉起。取著／不取著／止息：被渴愛與見所取著之依是取著；凡夫善人的道資糧與有學的道相應戒是不取著；有學無學的果相應戒是止息。淨／不淨／疑：不犯或犯已懺悔是淨；犯而未懺是不淨；於事、於罪、於所行有疑是疑戒——瑜伽者應淨治不淨、除去疑惑，「這樣他就會安適」。有學／無學／非學非無學。另誌：《無礙解道》所說「善戒不善戒無記戒」之三種，取的是世俗「習性」之義，與本論所立之戒不合，不採入。〔讀法〕三種五組裡最有份量的是「下中上」的第三種分法：被「我比他們清淨」所染的戒是下——它已預告了 01-10 那把尺。
§04 四種之前三組——退住勝進抉擇、四眾之戒、自性慣行法性宿因 → 白話 §4
退分／住分／勝進分／抉擇分（四偈）：親近惡戒者、於違越不見過、多邪思惟、不守諸根——退分；以戒具足自滿、不修業處、唯以戒為足——住分；戒已具足而為定努力——勝進分；不以戒為足而勤修厭離——抉擇分。比丘戒／比丘尼戒／未受具戒／在家戒（後二：沙彌沙彌尼十戒；優婆塞優婆夷常戒五、有意樂則十、布薩八）。自性／慣行／法性／宿因：北俱盧洲人的不違越是自性；各家族地方教派的界限慣行是慣行；菩薩之母入胎時不起欲心是法性；大迦葉等清淨有情與菩薩各生之戒是宿因。〔讀法〕四偈那一組最該讀：「以戒為足」是住分——戒守得再好，若停在戒上，就停了。
§05 四遍淨戒之立——本品骨幹的四粒種 → 白話 §5
第四組四法：別解脫律儀戒——「以別解脫律儀防護而住，具足正行與行處，於微小之罪見恐怖，受持而學習諸學處」；根律儀戒——「以眼見色，不取相，不取隨相……於眼根成就律儀」，耳鼻舌身意同；活命遍淨戒——離依為活命所制六學處之違越、及詐・虛談・現相・瞋罵示相・以利求利等惡法而轉起的邪命；資具依止戒——「如理省思而受用衣，唯為防寒」等，以省思而清淨的四資具之受用。〔讀法〕四遍淨戒從外到內排成一張網：守戒條 → 守六根 → 守謀生 → 守日用。戒不是一份一次簽完的合約，是一張覆蓋整個生活面的網。其中根律儀（看了不黏）在手機時代尤其值得當功課——它不是叫你「別看」，是叫你「看了，心不被勾走」（詳 01-05）。四戒各自的詳釋在 01-04〜01-07，如何成就在 01-08。
§06 對位 — 和大乘「三聚淨戒」對得上嗎〔可選〕 → 白話 §2·§5
從唯識／大乘那一架書過來的讀者，這裡輕輕放一個差異，以免對不上號。
南傳這一品的戒，主軸是律儀——守護、節制、作為定的地基。大乘則把戒開為三聚淨戒：攝律儀戒（止惡）、攝善法戒（修善）、饒益有情戒（利他）。第一聚與南傳的律儀戒體溫相近——也正對應白話 §2 的止持／作持那組二分；後兩聚把重心往「積極行善、廣利眾生」推，呼應菩薩道。
這不是誰高誰低，是同一個「戒」字在兩套系統裡承擔的任務不同：南傳此處先把戒安放成「淨心、立定」的地基；大乘把它擴成「成佛的資糧」。讀本品時，把南傳的戒放回它本來的位置——三學之首、定與慧的地面——對位自然就清楚了。（另誌一句：本單元白話 §3 之「為一切有情的解脫而轉起的波羅蜜之戒」，是論主自己在「上」之戒裡給菩薩道留的一格。）
給一般讀者
〔解碼者的讀法〕在家從五戒起手（白話 §4 在家戒：常戒五、有意樂十、布薩八）——別當禁令背，當「不給心留刺」來持。並記住白話 §2 那對「作持／止持」：只有「不」的戒是半張戒。
想讀本單元全文：白話 §1–§5 即「戒有幾種」總目之全段逐段全譯。
“Half a Sheet of Virtue” and a Net Covering the Whole of Life
The Big Picture — The General Matrix Answering the Fifth Question, “How Many Kinds of Virtue Are There?”
The author’s answer to the fifth of the seven questions, “How many kinds of virtue are there?”, is to count from one kind through five kinds (Vernacular §1 gives the matrix; §2–§5 unfold the dyads, triads, and tetrads item by item). The fivefold classification, and the detailed treatment of the weightiest tetrad—the fourfold purification of virtue—belong respectively to later units (01-09 and 01-04 through 01-08). This unit is the master table and the classificatory skeleton of the chapter: one kind (composing as characteristic), seven dyads, five triads, four tetrads, and two pentads. 〔What Is Seen〕 The way to read it is not to memorize the numbers but to ask what each pair of classifications distinguishes. Doing and keeping distinguish “doing” from “not doing”; dependent and independent distinguish motive; limited and unlimited distinguish “what would make you break it”; mundane and supramundane distinguish “where it takes you.”
§01 General Matrix—One, Two, Three, Four, and Five Kinds → Vernacular §1
All virtue is of one kind in having “composing as its characteristic.” The seven dyads are doing / keeping; virtue of higher conduct / virtue fundamental to the holy life; abstinence / non-abstinence; dependent / independent; temporary / lifelong; limited / unlimited; mundane / supramundane. The five triads are inferior / middling / superior; governed by self / governed by the world / governed by Dhamma; grasped / ungrasped / tranquilized; pure / impure / doubtful; trainee / beyond-training adept / neither trainee nor beyond-training adept. The four tetrads are partaking of decline / stasis / distinction / penetration; virtue of bhikkhus / bhikkhunīs / those not fully admitted / householders; natural / customary / fixed-nature / prior-cause virtue; and the fourfold purification of virtue. The two pentads are the five beginning with limited purification (from the Paṭisambhidāmagga) and abandoning / abstinence / volition / restraint / non-transgression.
§02 Seven Dyads—from “Doing and Not Doing” to “Mundane and Supramundane” → Vernacular §2
Doing / keeping: fulfilling what was laid down as “This should be done” is doing; not doing what was prohibited as “This should not be done” is keeping. Doing is accomplished through faith and energy, keeping through faith. 〔Reading〕 Most people think of “virtue” only as the string of negatives—“do not kill, do not steal, do not lie”—but that is only keeping. Virtue has another half: doing—support what should be supported and fulfill what should be fulfilled. Virtue consisting only of “do not” is half a sheet of virtue. Virtue of higher conduct / virtue fundamental to the holy life: the former is the virtue other than that whose eighth member is livelihood—the minor training rules and the duties included in the Khandhakas—while the latter is the virtue whose eighth member is livelihood, the beginning of the holy life of the path and what is included in the two Vibhaṅgas. To fulfill what is fundamental to the holy life without fulfilling the Dhamma of higher conduct “is impossible.” Abstinence / non-abstinence: mere abstinence from killing and so forth is virtue as abstinence; the remaining volition and so forth are non-abstinence. Dependent / independent: dependence is twofold—dependence on craving (“Through this virtue I shall become a deva”) and dependence on views (“Purification comes through virtue”); supramundane virtue and the mundane virtue serving as its requisite are independent. Temporary / lifelong. Limited / unlimited: virtue broken at the limit of gain, fame, kin, limbs, or life is limited; when not even a mind to transgress arises, it is unlimited. Mundane / supramundane: what is subject to influxes is mundane, bringing a special kind of becoming and serving as a requisite for escape. Here the author cites the long sequence—restraint → non-remorse → gladness → joy → tranquility → pleasure → concentration → knowledge and vision of things as they really are → disenchantment → dispassion → liberation → knowledge and vision of liberation → final nibbāna without grasping—“namely, the liberation of the mind through non-grasping.” What is free of influxes is supramundane, bringing escape and serving as the plane for reviewing knowledge. 〔Reading〕 This sequence is a miniature of the whole work: virtue stands first and nibbāna last, with every link in between being “for” the next. It is the clearest evidence for why Chapter 1 is Chapter 1.
§03 Five Triads—Inferior, Middling, Superior; Predominance; Grasping; Purity and Doubt; Stages of Training → Vernacular §3
Inferior / middling / superior is analyzed in four ways: by the inferior, middling, or superior strength of desire, mind, energy, and investigation; by what is sought (fame / fruit of merit / noble nature and “This simply ought to be done”); by defilement or its absence (virtue defiled by the thought “I am virtuous and they are immoral” is inferior, undefiled mundane virtue is middling, supramundane virtue superior); and by purpose (for becoming and enjoyment, inferior; for personal liberation, middling; virtue as a perfection for the liberation of all beings, superior). Governed by self / world / Dhamma: undertaken through respect for oneself, avoidance of the world’s reproach, or honor for the greatness of Dhamma. Grasped / ungrasped / tranquilized: dependent virtue grasped by craving and views is grasped; the virtue of a good ordinary person serving as a requisite of the path and a trainee’s path-associated virtue is ungrasped; fruition-associated virtue of trainees and beyond-training adepts is tranquilized. Pure / impure / doubtful: not offending, or rehabilitating after an offense, is pure; offending without rehabilitation is impure; doubt about the matter, offense, or transgression is doubtful virtue—the practitioner should purify the impure and dispel doubt, “thus it will be comfortable for him.” Trainee / beyond-training adept / neither trainee nor beyond-training adept. A further note: the Paṭisambhidāmagga’s three kinds, “wholesome, unwholesome, and indeterminate virtue,” use the ordinary meaning “disposition.” They do not fit the virtue established in this treatise and are not admitted here. 〔Reading〕 The third analysis of “inferior / middling / superior” carries the most weight: virtue defiled by “I am purer than they are” is inferior—already announcing the measuring edge used in 01-10.
§04 The First Three Tetrads—Decline, Stasis, Distinction, and Penetration; Virtue of Four Communities; Natural, Customary, Fixed-Nature, and Prior-Cause Virtue → Vernacular §4
Partaking of decline / stasis / distinction / penetration (four verse groups): associating with the immoral, failing to see fault in transgression, having many wrong intentions, and not guarding the faculties—decline; being self-satisfied with fulfilled virtue, not cultivating a meditation subject, and being content with virtue alone—stasis; having fulfilled virtue and striving for concentration—distinction; not being content with virtue and applying oneself to disenchantment—penetration. Virtue of bhikkhus / bhikkhunīs / those not fully admitted / householders (the last two: ten precepts for male and female novices; five as permanent virtue for male and female lay followers, ten when there is willingness, and eight on an observance day). Natural / customary / fixed-nature / prior-cause virtue: non-transgression among the people of Uttarakuru is natural; the boundaries and customs of each family, region, and religious community are customary; the Bodhisatta’s mother’s freedom from sensual thought when he descends into the womb is fixed nature; the virtue of pure beings such as Mahākassapa and the Bodhisatta’s virtue in various lives is due to a prior cause. 〔Reading〕 The first tetrad is the place to pause: “being content with virtue” belongs to stasis. However well virtue is kept, stopping at virtue is still stopping.
§05 Establishing the Fourfold Purification of Virtue—the Four Seeds of This Chapter’s Main Structure → Vernacular §5
The fourth tetrad: virtue consisting in restraint by the code—“dwells restrained by restraint by the code, accomplished in good conduct and resort, sees danger even in the slightest faults, and trains by undertaking the training rules”; virtue consisting in restraint of the faculties—“having seen a visible form with the eye, he does not grasp its sign or features … accomplishes restraint of the eye faculty,” and likewise for ear, nose, tongue, body, and mind; virtue of purification of livelihood—abstaining from wrong livelihood that proceeds through transgressing the six training rules laid down for livelihood and through scheming, talking, hinting, belittling, and pursuing gain with gain; virtue dependent on requisites—using the four requisites after wise reflection, beginning with “uses a robe only for warding off cold.” 〔Reading〕 From outside inward, the fourfold purification of virtue forms a net: guard the training rules → guard the six faculties → guard one’s livelihood → guard daily use. Virtue is not a contract signed once; it is a net covering the whole surface of life. Within it, restraint of the faculties—seeing without sticking—is especially worth practicing in the age of the smartphone. It does not say “do not look”; it says “after looking, do not let the mind be hooked” (see 01-05). The four virtues are explained individually in 01-04 through 01-07, and their accomplishment in 01-08.
§06 Correspondence — Does This Match the Mahāyāna “Three Collections of Pure Precepts”? 〔Optional〕 → Vernacular §2·§5
For readers arriving from a Yogācāra or Mahāyāna bookshelf, a distinction may be placed here lightly so that the two systems are not forced into false alignment.
The principal axis of virtue in this Theravāda chapter is restraint—guarding, regulating, and providing the ground for concentration. Mahāyāna organizes virtue as the three collections of pure precepts: the collection of precepts as restraint (stopping evil), the collection of wholesome qualities (cultivating good), and the collection benefiting sentient beings (benefiting others). The first collection has a similar temper to Theravāda virtue as restraint and corresponds closely to the dyad of keeping / doing in Vernacular §2; the latter two shift the center of gravity toward actively doing good and widely benefiting beings, in accord with the bodhisattva path.
This is not a matter of higher or lower. The same word “virtue” carries different tasks within the two systems. Here the Theravāda first establishes virtue as the foundation for purifying the mind and establishing concentration; Mahāyāna expands it into the provisions for buddhahood. When reading this chapter, return Theravāda virtue to its original place—the first of the three trainings and the ground for concentration and wisdom—and the correspondence becomes clear. (A further note: the “virtue as a perfection undertaken for the liberation of all beings” in Vernacular §3 is the author’s own place for the bodhisattva path within the category of superior virtue.)
For the General Reader
〔The Decoder’s Reading〕 A householder begins with the five precepts (Vernacular §4 on householders’ virtue: five as permanent virtue, ten when there is willingness, and eight on an observance day). Do not memorize them as prohibitions; keep them as a way of “leaving no thorn in the mind.” And remember the dyad doing / keeping in Vernacular §2: virtue made only of “do not” is half a sheet of virtue.
To read this unit in full: Vernacular §1–§5 is the complete passage-by-passage translation of the general matrix answering “How many kinds of virtue are there?”
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。
篇名 譯底欄自帶 ### 小節 1 個，即本篇之題 ### Sīlappabhedakathā（戒之分別之論）。
品題行不在本單元，在戒之自性之單元。
段號域 譯底欄之段號自〔CSCD §10〕至〔CSCD §13〕，實落段號 4 個，號序連續無缺。 本篇於譯底欄之幅為 11,734 位元組。
篇內之四段之分 〔CSCD §10〕總標（一種至五種之全目一時並列）・〔CSCD §11〕二種之 逐釋（七對）・〔CSCD §12〕三種之逐釋（五組，另附別立之一組）・〔CSCD §13〕四種之 逐釋（四組）。五種之逐釋不在本篇，在〔CSCD §20〕之單元。
前後接點 前承戒之自性與功德之單元，其第五問 katividhaṃ cetaṃ sīlaṃ 之答自本篇起
——本篇首句 Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti, tatridaṃ vissajjanaṃ 逐字迴指之。
後接別解脫律儀之單元〔CSCD §14〕；本篇之末段（第四之四法組）立四遍淨戒之四目與
其所本之經句，其逐一之詳釋即後五單元之所為，本篇唯立其名與其所引之定型語。
movement 品夾《總覽》繫本單元於 §G 戒有幾種〔Vism I.25 起〕。四遍淨戒之名義雖立於 本篇之末段，而《總覽》以 §H 四遍淨戒〔Vism I.42 起〕繫其逐一詳釋之五單元； 本篇與 §H 之關係為立名而非開演，誌此不代裁。
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。 前二單元已立之讀不重解——本篇所涉之既立詞為 sīla（戒）・sīlana（戒行）・ cetanā（思）・saṃvara（律儀）・avītikkama（不犯）・pātimokkhasaṃvara（別解脫律儀）。 本篇為全品之目錄，其所出之名相最密，以下唯列本篇新出者。
二種之七對〔CSCD §10〕標・〔CSCD §11〕釋
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cāritta | 作持 | yaṃ bhagavatā ''idaṃ kattabba''nti paññattasikkhāpadapūraṇaṃ；語源作 Caranti tasmiṃ sīlesu paripūrakāritāya pavattantīti cārittaṃ；論並判其所成——saddhāvīriyasādhanaṃ cārittaṃ | 〔CSCD §11〕 |
| vāritta | 止持 | Yaṃ ''idaṃ na kattabba''nti paṭikkhittassa akaraṇaṃ；語源作 Vāritaṃ tāyanti rakkhanti tenāti vārittaṃ；saddhāsādhanaṃ vārittaṃ | 〔CSCD §11〕 |
| ābhisamācārika | 增上儀之戒 | abhisamācāroti uttamasamācāro；論自標其所指——ājīvaṭṭhamakato avasesasīlassetaṃ adhivacanaṃ；又作小小戒與犍度所攝之戒 | 〔CSCD §11〕 |
| ādibrahmacariyaka | 初梵行之戒 | Maggabrahmacariyassa ādibhāvabhūtanti ādibrahmacariyakaṃ；ājīvaṭṭhamakasīlassetaṃ adhivacanaṃ；又作二部分別所攝之戒 | 〔CSCD §11〕 |
| ājīvaṭṭhamaka | 以活命為第八（之戒） | 上二目之樞語；論不別釋其目，唯以之判前二之界 | 〔CSCD §11〕 |
| virati・avirati | 離・非離 | pāṇātipātādīhi veramaṇimattaṃ viratisīlaṃ. Sesaṃ cetanādi aviratisīlanti | 〔CSCD §11〕 |
| taṇhānissita・diṭṭhinissita | 依渴愛・依見 | 二依：前者為求有之圓滿而行，後者以 sīlena suddhī 之見而行 | 〔CSCD §11〕 |
| anissita | 不依 | Yaṃ pana lokuttaraṃ lokiyañca tasseva sambhārabhūtaṃ | 〔CSCD §11〕 |
| kālapariyanta・āpāṇakoṭika | 限時・盡形壽 | kālaparicchedaṃ katvā samādinnaṃ 對 Yāvajīvaṃ samādiyitvā tatheva pavattitaṃ | 〔CSCD §11〕 |
| sapariyanta・apariyanta | 有限・無限 | 以利・名・親・肢・命五者為限者為有限；論引經文逐一列其五 | 〔CSCD §11〕 |
| lokiya・lokuttara | 世間・出世間 | sabbampi sāsavaṃ sīlaṃ lokiyaṃ. Anāsavaṃ lokuttaraṃ；論並判其果——世間者 bhavavisesāvahaṃ、出世間者 bhavanissaraṇāvahaṃ | 〔CSCD §11〕 |
三種之五組〔CSCD §10〕標・〔CSCD §12〕釋
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| hīna・majjhima・paṇīta | 下・中・上 | 論出四重之判準：欲等四之強弱・所求（名／福果／聖性）・有無自讚毀他之染・所為（有樂／自解脫／一切有情之解脫） | 〔CSCD §12〕 |
| pāramitāsīla | 波羅蜜之戒 | 上品之極：Sabbasattānaṃ vimokkhatthāya pavattitaṃ pāramitāsīlaṃ paṇītanti——本品唯此一見 | 〔CSCD §12〕 |
| attādhipateyya・lokādhipateyya・dhammādhipateyya | 我增上・世增上・法增上 | 三者各以 attagarunā・lokagarunā・dhammagarunā（自為重・世為重・法為重）立 | 〔CSCD §12〕 |
| parāmaṭṭha・aparāmaṭṭha・paṭippassaddha | 取著・不取著・止息 | 前者即二依之戒（taṇhādiṭṭhīhi parāmaṭṭhattā）；中者為凡夫善人之道資糧與有學之道相應；後者為有學無學之果相應 | 〔CSCD §12〕 |
| puthujjanakalyāṇaka | 凡夫善人 | 不取著戒之所屬；本品三見（本篇一・〔CSCD §20〕二） | 〔CSCD §12〕 |
| visuddha・avisuddha・vematika | 淨・不淨・疑 | 第三者為於事・於罪・於所行有疑者之戒；論並出其治法——vematike vatthujjhācāraṃ akatvā vimati paṭivinetabbā | 〔CSCD §12〕 |
| sekkha・asekkha・nevasekkhanāsekkha | 有學・無學・非學非無學 | 以四道三果相應為有學、阿羅漢果相應為無學、餘為非學非無學 | 〔CSCD §12〕 |
| kusalasīla・akusalasīla・abyākatasīla | 善戒・不善戒・無記戒 | 論引之而自斥其不入本論之義：akusalaṃ imasmiṃ atthe adhippetassa sīlassa lakkhaṇādīsu ekenapi na sametīti idha na upanītaṃ | 〔CSCD §12〕 |
四種之四組〔CSCD §10〕標・〔CSCD §13〕釋
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| hānabhāgiya | 退分 | 六偈之第一二偈：親惡戒者・不見犯之過・多邪思・不護根 | 〔CSCD §13〕 |
| ṭhitibhāgiya | 住分 | Tuṭṭhassa sīlamattena, aghaṭantassa uttari——但足於戒而不更求 | 〔CSCD §13〕 |
| visesabhāgiya | 勝進分 | Sampannasīlo ghaṭati, samādhatthāya yo pana——戒具足而更求定 | 〔CSCD §13〕 |
| nibbedhabhāgiya | 抉擇分 | Atuṭṭho sīlamattena, nibbidaṃ yonuyuñjati——不足於戒而勤修厭離 | 〔CSCD §13〕 |
| bhikkhusīla・bhikkhunisīla・anupasampannasīla・gahaṭṭhasīla | 比丘戒・比丘尼戒・未受具戒・在家戒 | 第二組；在家戒之目作常戒五・有力者十・布薩支八 | 〔CSCD §13〕 |
| pakatisīla | 自性戒 | 第三組之第一：uttarakurukānaṃ manussānaṃ avītikkamo | 〔CSCD §13〕 |
| ācārasīla | 慣行戒 | 第二：Kuladesapāsaṇḍānaṃ attano attano mariyādācārittaṃ | 〔CSCD §13〕 |
| dhammatāsīla | 法性戒 | 第三：菩薩之母於菩薩入胎時不起欲想之事 | 〔CSCD §13〕 |
| pubbahetukasīla | 宿因戒 | 第四：Mahākassapādīnaṃ pana suddhasattānaṃ, bodhisattassa ca tāsu tāsu jātīsu sīlaṃ | 〔CSCD §13〕 |
| catupārisuddhisīla 之四目 | 別解脫律儀戒・根律儀戒・活命遍淨戒・資具依止戒 | 第四組；本篇立其名與所本之經句，其逐一之詳釋在後五單元 | 〔CSCD §13〕 |
| ācāragocarasampanna | 具足正行與行處 | 別解脫律儀之定型語之一目，其逐字之釋在〔CSCD §14〕之單元 | 〔CSCD §13〕 |
| aṇumattesu vajjesu bhayadassāvī | 於微小之罪見恐怖 | 同上；其釋亦在〔CSCD §14〕之單元 | 〔CSCD §13〕 |
| kuhanā・lapanā・nemittikatā・nippesikatā・lābhena lābhaṃ nijigīsanatā | 詐・虛談・現相・瞋罵示相・以利求利 | 活命遍淨之所離；本篇唯列其名，逐一之釋在〔CSCD §16〕–〔CSCD §17〕之單元 | 〔CSCD §13〕 |
| paṭisaṅkhā yoniso | 如理省思 | 資具依止之樞語；其釋在〔CSCD §18〕之單元 | 〔CSCD §13〕 |
本編既有校讀與規範詞表須併觀之三處 ①既有校讀之 §G 舉「止持（vāritta）／作持
（cāritta）」為二種之要，其序與譯底欄相反（譯底欄先作持後止持：Cārittavārittavasena），
本目依譯底欄之序而沿既有校讀之措辭。②既有校讀之 §G 列三種作「下、中、上」，
與譯底欄相合；其「我增上／世增上／法增上」亦與譯底欄之三目相合。
③既有校讀之 §H 四遍淨戒之四名（「別解脫律儀」「根律儀」「活命遍淨」「資具依止」）
即譯底欄本篇末段所立之四目，定讀逐字保入。三處皆誌其實，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 11 處，逐一檢之，皆為所引之出處標記，
無一載異讀。查無即記無：譯底欄自身無異讀之記。
本欄自出之二處異形 譯底欄之內，同一句式而二形並見者二處，逐處誌之不判：
| 處 | 甲形 | 乙形 | 其別 |
|---|---|---|---|
| 第四之四法組之引 | 〔CSCD §13〕引別解脫之經，其括注之後作 vaṃ vuttaṃ sīlaṃ | 同篇他處之同位皆作 evaṃ vuttaṃ（如〔CSCD §13〕之法性戒） | 括注之後少一 e——一形之短 |
| 「以此法」之句 | 〔CSCD §11〕之有限戒作 Eteneva upāyena itarānipi vitthāretabbāni（分寫，1 見） | 同段稍後之無限戒作 Etenevupāyena itarānipi vitthāretabbāni（連寫，1 見） | 同一句而連分二形並出 |
本欄之界 上表第二列（vaṃ vuttaṃ）為譯底欄之字面之實，其為清檔之疵或傳本之形，
本欄不判；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 §10〕 | Vuttampi cetaṃ paṭisambhidāyaṃ ''pañca sīlāni – pariyantapārisuddhisīlaṃ, | 五種戒之第一組——本品〔CSCD §20〕之所本 | (paṭi. ma. 1.37) |
| 〔CSCD §11〕 | Tenāha – ''pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī''ti | 初梵行之戒須於前分先淨 | (ma. ni. 3.431) |
| 〔CSCD §11〕 | Tenevāha – ''so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ādibrahmacariyakaṃ dhammaṃ paripūressatīti netaṃ ṭhānaṃ vijjatī''ti | 增上儀之戒不圓滿而初梵行之戒圓滿者，無有是處 | (a. ni. 5.21) |
| 〔CSCD §11〕 | ''imināhaṃ sīlena devo vā bhavissāmi devaññataro vā''ti | 依渴愛之戒之相 | (dī. ni. 3.320; ma. ni. 1.186; a. ni. 5.206; 7.50) |
| 〔CSCD §11〕 | Vuttampi cetaṃ paṭisambhidāyaṃ ''katamaṃ taṃ sīlaṃ sapariyantaṃ? | 有限戒之五目與其逐一之釋 | (paṭi. ma. 1.38) |
| 〔CSCD §11〕 | Apariyantavissajjanepi vuttaṃ ''katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? | 無限戒之對釋 | (paṭi. ma. 1.38) |
| 〔CSCD §11〕 | Yathāha – ''vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, | 律至究竟解脫之十三支鏈 | (pari. 366) |
| 〔CSCD §12〕 | ''tīṇi sīlāni, kusalasīlaṃ akusalasīlaṃ abyākatasīlanti | 世俗語中「性」義之三戒——論引而自斥其不入本義 | (paṭi. ma. 1.39) |
| 〔CSCD §13〕 | ''idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesū''ti | 別解脫律儀戒之定型語 | (vibha. 508; dī. ni. 1.193) |
| 〔CSCD §13〕 | ''so cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī, | 根律儀戒之定型語（六根逐一，中以省略式收） | (ma. ni. 1.22, 411; dī. ni. 1.213; a. ni. 4.198) |
| 〔CSCD §13〕 | ''Paṭisaṅkhā yoniso cīvaraṃ paṭisevati, yāvadeva sītassa paṭighātāyā''ti | 資具依止戒之定型語 | (ma. ni. 1.23; a. ni. 6.58) |
引而未標出處之一處 〔CSCD §13〕之法性戒，論引 ''Dhammatā esā, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti na bodhisattamātu purisesu mānasaṃ uppajji kāmaguṇūpasaṃhita''nti
而無括注出處，唯以 evaṃ vuttaṃ 標之——本篇唯此一處。
又〔CSCD §13〕之活命遍淨戒一目，論舉 ''kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā''ti 五名而無出處之標，其所本之聖典文在〔CSCD §16〕之單元。
引式之數〔本欄實測〕 Vuttampi cetaṃ 2 處（〔CSCD §10〕與〔CSCD §11〕各一）・Yathāha 1 處
〔CSCD §11〕・Tenāha 1 處・Tenevāha 1 處・paṭisambhidāyaṃ 3 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 18 個出處分項，就其標識分：a. ni. 4・
ma. ni. 4（其一之 ma. ni. 1.22, 411 載二號，仍計一項）・dī. ni. 3・paṭi. ma. 3・
vibha. 1・pari. 1・（無標識者 2，見上）（一括注載二出處以上者，逐項計入）。
本篇之特色在《無礙解道》之密度——paṭi. ma. 3 處皆為分類之所本，
且其第一處（五種戒）之逐一開演跨至〔CSCD §20〕之單元。
引之未錄全文者 〔CSCD §11〕之有限戒五目，論唯錄「利」一目之全釋而以
Eteneva upāyena itarānipi vitthāretabbāni（餘者以此法應廣說）付之；
無限戒之對釋亦同式。本篇此式 2 處。
五、譬喻·修辭
本目只記本篇修辭之可核觀察，不作文學評價。
甲・譬喻 本篇無譬喻——viya 一形（詞界）零命中；他篇所見之連聲比況形
（khādanamiva・nāvamiva 之類）於本篇亦零命中；Seyyathāpi 零命中。
全篇之 yathā 起首之語唯 5 見，皆非比況——yathāsamādinnaṃ 2 見（於所受之學處）・
Yathāha 1 見（引式）・yathābhūtañāṇadassanatthāya・yathābhūtañāṇadassanaṃ 各 1 見
（所引之鏈語）。查無即記無：本篇為本品十單元中唯一無譬喻之篇。
乙・修辭之可核觀察 ①本篇之體例為先總後別：〔CSCD §10〕以一段之內把一種至五種
之全目一時列盡，其下三段（〔CSCD §11〕〜〔CSCD §13〕）逐組開之。二處之目逐字相同，
為本篇最長之重出結構。②開釋之提綱句以序數＋組名之定式串之，實測 12 見：
Duvidhakoṭṭhāse・Dutiyaduke・Tatiyaduke・Catutthaduke・Pañcamaduke・
Chaṭṭhaduke・Sattamaduke・paṭhamattike・Dutiyattike・Tatiyattike・
Catutthattike・Pañcamattike；四法組則作 paṭhamacatukke・Dutiyacatukke・
Tatiyacatukke・Catutthacatukke 4 見。③各組之收句一律作「vasena ＋數目」之式（如
Evaṃ cārittavārittavasena duvidhaṃ），實測 16 見：vasena duvidhaṃ 8・
vasena tividhaṃ 5・vasena catubbidhaṃ 3；另有一異式 vasenapi tividhanti
（〔CSCD §12〕之世俗三戒，論引而自斥者）。此為本篇之節拍，亦即分節之天然界。④本篇之偈頌以縮排出之，實測 12 行，
全在〔CSCD §13〕之第一四法組（四分之六偈）。⑤省略式 …pe… 全篇 5 見，
皆在〔CSCD §13〕所引之根律儀經文內（六根之逐一以之收）。
⑥vuttaṃ（所說）7 見，為本篇引式之主要標識。
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 §10〕 Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti | 戒之自性之單元〔CSCD §6〕 | 論自標本篇為七問之第五問之答 |
〔CSCD §11〕 Tattha ekavidhakoṭṭhāse attho vuttanayeneva veditabbo | 戒之自性之單元〔CSCD §7〕・〔CSCD §8〕 | 一種之義即「戒行」之相，論自標其已說 |
〔CSCD §10〕 Pañcavidhaṃ pariyantapārisuddhisīlādivasena | 五種戒之單元〔CSCD §20〕 | 五種之逐釋不在本篇，彼篇首句 Pañcavidhakoṭṭhāsassa paṭhamapañcake 逐字承之 |
〔CSCD §13〕 idaṃ pātimokkhasaṃvarasīlaṃ nāma | 別解脫律儀之單元〔CSCD §14〕 | 彼篇即本目之開演 |
〔CSCD §13〕 idaṃ indriyasaṃvarasīlaṃ | 根律儀之單元〔CSCD §15〕 | 彼篇首句 Yaṃ panetaṃ tadanantaraṃ 逐字承本篇之次第 |
〔CSCD §13〕 idaṃ ājīvapārisuddhisīlaṃ | 活命遍淨之單元〔CSCD §16〕 | 彼篇首句 Idāni indriyasaṃvarasīlānantaraṃ vutte ājīvapārisuddhisīle 逐字承之 |
〔CSCD §13〕 paccayasannissitasīlaṃ nāma | 資具依止之單元〔CSCD §18〕 | 彼篇首句 Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ 逐字承之 |
〔CSCD §12〕 Puthujjanakalyāṇakassa maggasambhārabhūtaṃ sekkhānañca maggasampayuttaṃ aparāmaṭṭhaṃ | 五種戒之單元〔CSCD §20〕 | 彼篇之「圓滿遍淨」與「不取著遍淨」二目即此三分之開演 |
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.
Title The working-base column itself contains one ### subsection, namely the title of this part, ### Sīlappabhedakathā (Discussion of the Classification of Virtue).
The chapter-title line is not in this unit but in the unit on the nature of virtue.
Paragraph-number range The paragraph numbers in the working-base column run from 〔CSCD §10〕 through 〔CSCD §13〕: four numbers actually occur, with no break in their sequence. The span of this part in the working-base column is 11,734 bytes.
Four internal divisions of the part 〔CSCD §10〕 gives the general matrix (the entire classification from one kind through five is listed at once); 〔CSCD §11〕 explains the seven dyads; 〔CSCD §12〕 explains the five triads and adds another triad separately; and 〔CSCD §13〕 explains the four tetrads. The detailed explanation of the pentads is not in this part; it occurs in the unit at 〔CSCD §20〕.
Preceding and following junctions The preceding unit on the nature and benefits of virtue asks the fifth question, katividhaṃ cetaṃ sīlaṃ, whose answer begins here—
this part’s opening Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti, tatridaṃ vissajjanaṃ refers back to it verbatim.
The following unit on restraint by the code begins at 〔CSCD §14〕. The final passage here, the fourth tetrad, establishes the four items of the fourfold purification of virtue and
the scriptural sentences on which they rest. Their individual detailed explanations occupy the next five units; this part establishes only their names and cited stock expressions.
Movement The chapter Overview links this unit with §G, How Many Kinds of Virtue? 〔Vism I.25 ff.〕. Although the names of the fourfold purification of virtue are established at the end of this part, the Overview links §H, Fourfold Purification of Virtue 〔Vism I.42 ff.〕, with the five units that explain them individually. This part’s relation to §H is therefore establishing the names, not unfolding the explanations; the fact is recorded without independent 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 established in the preceding two units are not re-explained here: sīla (virtue), sīlana (composing), cetanā (volition), saṃvara (restraint), avītikkama (non-transgression), and pātimokkhasaṃvara (restraint by the code). This part is the matrix for the whole chapter and has the highest density of terms; only terms newly occurring here are listed below.
The Seven Dyads—matrix at 〔CSCD §10〕, explanation at 〔CSCD §11〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cāritta | doing | yaṃ bhagavatā ''idaṃ kattabba''nti paññattasikkhāpadapūraṇaṃ; its derivation is Caranti tasmiṃ sīlesu paripūrakāritāya pavattantīti cārittaṃ; the treatise also states what accomplishes it: saddhāvīriyasādhanaṃ cārittaṃ | 〔CSCD §11〕 |
| vāritta | keeping | Yaṃ ''idaṃ na kattabba''nti paṭikkhittassa akaraṇaṃ; its derivation is Vāritaṃ tāyanti rakkhanti tenāti vārittaṃ; saddhāsādhanaṃ vārittaṃ | 〔CSCD §11〕 |
| ābhisamācārika | virtue of higher conduct | abhisamācāroti uttamasamācāro; the author identifies its referent as ājīvaṭṭhamakato avasesasīlassetaṃ adhivacanaṃ; also the minor training rules and the virtue included in the Khandhakas | 〔CSCD §11〕 |
| ādibrahmacariyaka | virtue fundamental to the holy life | Maggabrahmacariyassa ādibhāvabhūtanti ādibrahmacariyakaṃ; ājīvaṭṭhamakasīlassetaṃ adhivacanaṃ; also the virtue included in the two Vibhaṅgas | 〔CSCD §11〕 |
| ājīvaṭṭhamaka | whose eighth member is livelihood | the pivotal term in the preceding two items; the treatise does not separately explain its members but uses it only to delimit those two categories | 〔CSCD §11〕 |
| virati・avirati | abstinence · non-abstinence | pāṇātipātādīhi veramaṇimattaṃ viratisīlaṃ. Sesaṃ cetanādi aviratisīlanti | 〔CSCD §11〕 |
| taṇhānissita・diṭṭhinissita | dependent on craving · dependent on views | two dependencies: the first is practiced in pursuit of excellence of becoming, the second with the view sīlena suddhī | 〔CSCD §11〕 |
| anissita | independent | Yaṃ pana lokuttaraṃ lokiyañca tasseva sambhārabhūtaṃ | 〔CSCD §11〕 |
| kālapariyanta・āpāṇakoṭika | temporary · lifelong | kālaparicchedaṃ katvā samādinnaṃ contrasted with Yāvajīvaṃ samādiyitvā tatheva pavattitaṃ | 〔CSCD §11〕 |
| sapariyanta・apariyanta | limited · unlimited | virtue limited by any of five things—gain, fame, kin, limbs, or life—is limited; the treatise cites the source and lists all five | 〔CSCD §11〕 |
| lokiya・lokuttara | mundane · supramundane | sabbampi sāsavaṃ sīlaṃ lokiyaṃ. Anāsavaṃ lokuttaraṃ; the author also states their fruit: the mundane bhavavisesāvahaṃ, the supramundane bhavanissaraṇāvahaṃ (bringing escape from becoming) | 〔CSCD §11〕 |
The Five Triads—matrix at 〔CSCD §10〕, explanation at 〔CSCD §12〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| hīna・majjhima・paṇīta | inferior · middling · superior | the treatise gives four criteria: strength of desire, mind, energy, and investigation; what is sought (fame / fruit of merit / noble nature); presence or absence of defilement by self-praise and disparaging others; and purpose (pleasure of becoming / personal liberation / liberation of all beings) | 〔CSCD §12〕 |
| pāramitāsīla | virtue as a perfection | the extreme of the superior: Sabbasattānaṃ vimokkhatthāya pavattitaṃ pāramitāsīlaṃ paṇītanti—the only occurrence in this chapter | 〔CSCD §12〕 |
| attādhipateyya・lokādhipateyya・dhammādhipateyya | governed by self · governed by the world · governed by Dhamma | the three are established respectively through attagarunā, lokagarunā, and dhammagarunā (esteeming self, world, and Dhamma) | 〔CSCD §12〕 |
| parāmaṭṭha・aparāmaṭṭha・paṭippassaddha | grasped · ungrasped · tranquilized | the first is the two dependent virtues (taṇhādiṭṭhīhi parāmaṭṭhattā); the middle is the path-requisite virtue of a good ordinary person and a trainee’s path-associated virtue; the last is fruition-associated virtue of trainees and beyond-training adepts | 〔CSCD §12〕 |
| puthujjanakalyāṇaka | good ordinary person | the bearer of ungrasped virtue; three occurrences in the chapter (one here and two at 〔CSCD §20〕) | 〔CSCD §12〕 |
| visuddha・avisuddha・vematika | pure · impure · doubtful | the third is virtue in someone doubtful about the matter, offense, or transgression; the treatise also gives its treatment: vematike vatthujjhācāraṃ akatvā vimati paṭivinetabbā | 〔CSCD §12〕 |
| sekkha・asekkha・nevasekkhanāsekkha | trainee · beyond-training adept · neither trainee nor beyond-training adept | association with the four paths and three fruits makes it a trainee’s; association with the fruit of arahantship makes it a beyond-training adept’s; the rest is neither | 〔CSCD §12〕 |
| kusalasīla・akusalasīla・abyākatasīla | wholesome virtue · unwholesome virtue · indeterminate virtue | the author cites this classification but himself rejects its inclusion in the present meaning: akusalaṃ imasmiṃ atthe adhippetassa sīlassa lakkhaṇādīsu ekenapi na sametīti idha na upanītaṃ | 〔CSCD §12〕 |
The Four Tetrads—matrix at 〔CSCD §10〕, explanation at 〔CSCD §13〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| hānabhāgiya | partaking of decline | first two of the six verses: associating with the immoral, not seeing the fault in transgression, having many wrong intentions, and not guarding the faculties | 〔CSCD §13〕 |
| ṭhitibhāgiya | partaking of stasis | Tuṭṭhassa sīlamattena, aghaṭantassa uttari—content with virtue alone and seeking nothing further | 〔CSCD §13〕 |
| visesabhāgiya | partaking of distinction | Sampannasīlo ghaṭati, samādhatthāya yo pana—fulfilled in virtue and striving further for concentration | 〔CSCD §13〕 |
| nibbedhabhāgiya | partaking of penetration | Atuṭṭho sīlamattena, nibbidaṃ yonuyuñjati—not content with virtue and applying oneself to disenchantment | 〔CSCD §13〕 |
| bhikkhusīla・bhikkhunisīla・anupasampannasīla・gahaṭṭhasīla | virtue of bhikkhus · virtue of bhikkhunīs · virtue of those not fully admitted · virtue of householders | second tetrad; householders have five as permanent virtue, ten when able, and eight as observance-day factors | 〔CSCD §13〕 |
| pakatisīla | natural virtue | first in the third tetrad: uttarakurukānaṃ manussānaṃ avītikkamo | 〔CSCD §13〕 |
| ācārasīla | customary virtue | second: Kuladesapāsaṇḍānaṃ attano attano mariyādācārittaṃ | 〔CSCD §13〕 |
| dhammatāsīla | virtue of fixed nature | third: the Bodhisatta’s mother does not arouse sensual thought when the Bodhisatta descends into the womb | 〔CSCD §13〕 |
| pubbahetukasīla | virtue due to a prior cause | fourth: Mahākassapādīnaṃ pana suddhasattānaṃ, bodhisattassa ca tāsu tāsu jātīsu sīlaṃ | 〔CSCD §13〕 |
| four items of catupārisuddhisīla | virtue consisting in restraint by the code · virtue consisting in restraint of the faculties · virtue of purification of livelihood · virtue dependent on requisites | fourth tetrad; this part establishes their names and scriptural formulations, while the next five units explain them individually | 〔CSCD §13〕 |
| ācāragocarasampanna | accomplished in good conduct and resort | an item in the stock expression on restraint by the code; its verbatim explanation occurs in the unit at 〔CSCD §14〕 | 〔CSCD §13〕 |
| aṇumattesu vajjesu bhayadassāvī | sees danger even in the slightest faults | same stock expression; its explanation likewise occurs in the unit at 〔CSCD §14〕 | 〔CSCD §13〕 |
| kuhanā・lapanā・nemittikatā・nippesikatā・lābhena lābhaṃ nijigīsanatā | scheming · talking · hinting · belittling · pursuing gain with gain | what purification of livelihood abandons; this part only lists the terms, whose individual explanations occur in the units at 〔CSCD §16〕–〔CSCD §17〕 | 〔CSCD §13〕 |
| paṭisaṅkhā yoniso | wise reflection | the pivotal expression for dependence on requisites; it is explained in the unit at 〔CSCD §18〕 | 〔CSCD §13〕 |
Three points to be read together with this edition’s existing construal and normative glossary (1) §G of the existing construal gives “keeping (vāritta) / doing
(cāritta)” as the key dyad, in the reverse order from the working-base column (which has doing before keeping: Cārittavārittavasena).
This heading follows the order of the working-base column while retaining the existing construal’s terms. (2) §G of the existing construal gives the triad as “inferior, middling, superior,”
agreeing with the working-base column; its “governed by self / governed by the world / governed by Dhamma” likewise agrees with the three items there.
(3) The four names of the fourfold purification of virtue in §H of the existing construal—“restraint by the code,” “restraint of the faculties,” “purification of livelihood,” and “dependence on requisites”—
are precisely the four items established at the end of the working-base column here and are preserved verbatim as the established renderings. All three 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). All eleven parenthetical notes in the whole part are source references;
none records a variant. A check found none: the working-base column itself records no variant reading.
Two orthographic differences arising in this column Two cases in which the same expression occurs in two forms within the working-base column are recorded below without adjudication:
| Passage | Form A | Form B | Difference |
|---|---|---|---|
| citation in the fourth tetrad | after the parenthetical reference in the citation on restraint by the code at 〔CSCD §13〕, vaṃ vuttaṃ sīlaṃ | the corresponding position elsewhere in the same part always has evaṃ vuttaṃ (as in the fixed-nature virtue at 〔CSCD §13〕) | one e is absent after the parenthesis—the shorter form |
| sentence “by this method” | limited virtue at 〔CSCD §11〕 has Eteneva upāyena itarānipi vitthāretabbāni (separate, once) | unlimited virtue later in the same passage has Etenevupāyena itarānipi vitthāretabbāni (joined, once) | the same sentence occurs in joined and separate forms |
Scope of this column The second row above (vaṃ vuttaṃ) records the literal text of the working-base column; this layer does not determine whether it is a flaw in the clean file or a transmitted form.
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 §10〕 | Vuttampi cetaṃ paṭisambhidāyaṃ ''pañca sīlāni – pariyantapārisuddhisīlaṃ, | the first pentad of virtue—the source for this chapter’s 〔CSCD §20〕 | (paṭi. ma. 1.37) |
| 〔CSCD §11〕 | Tenāha – ''pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī''ti | virtue fundamental to the holy life must be purified in the preliminary stage | (ma. ni. 3.431) |
| 〔CSCD §11〕 | Tenevāha – ''so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ādibrahmacariyakaṃ dhammaṃ paripūressatīti netaṃ ṭhānaṃ vijjatī''ti | it is impossible to fulfill virtue fundamental to the holy life without fulfilling virtue of higher conduct | (a. ni. 5.21) |
| 〔CSCD §11〕 | ''imināhaṃ sīlena devo vā bhavissāmi devaññataro vā''ti | mark of virtue dependent on craving | (dī. ni. 3.320; ma. ni. 1.186; a. ni. 5.206; 7.50) |
| 〔CSCD §11〕 | Vuttampi cetaṃ paṭisambhidāyaṃ ''katamaṃ taṃ sīlaṃ sapariyantaṃ? | five items of limited virtue and the explanation of each | (paṭi. ma. 1.38) |
| 〔CSCD §11〕 | Apariyantavissajjanepi vuttaṃ ''katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? | corresponding explanation of unlimited virtue | (paṭi. ma. 1.38) |
| 〔CSCD §11〕 | Yathāha – ''vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, | the thirteen-link sequence from discipline to ultimate liberation | (pari. 366) |
| 〔CSCD §12〕 | ''tīṇi sīlāni, kusalasīlaṃ akusalasīlaṃ abyākatasīlanti | three kinds of “disposition” in ordinary usage—the author cites and rejects their inclusion in the present meaning | (paṭi. ma. 1.39) |
| 〔CSCD §13〕 | ''idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesū''ti | stock expression for virtue consisting in restraint by the code | (vibha. 508; dī. ni. 1.193) |
| 〔CSCD §13〕 | ''so cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī, | stock expression for virtue consisting in restraint of the faculties (the six faculties individually, gathered by ellipses) | (ma. ni. 1.22, 411; dī. ni. 1.213; a. ni. 4.198) |
| 〔CSCD §13〕 | ''Paṭisaṅkhā yoniso cīvaraṃ paṭisevati, yāvadeva sītassa paṭighātāyā''ti | stock expression for virtue dependent on requisites | (ma. ni. 1.23; a. ni. 6.58) |
One citation without an identified source For virtue of fixed nature at 〔CSCD §13〕, the treatise quotes ''Dhammatā esā, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti na bodhisattamātu purisesu mānasaṃ uppajji kāmaguṇūpasaṃhita''nti
with no parenthetical source reference, introduced only by evaṃ vuttaṃ—the only such passage in this part.
In the item on purification of livelihood at 〔CSCD §13〕, the treatise also lists five names, ''kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā''ti, without identifying a source; the scriptural text on which they rest occurs in the unit at 〔CSCD §16〕.
Number of citation formulas 〔measured in this column〕 Vuttampi cetaṃ occurs twice (once each at 〔CSCD §10〕 and 〔CSCD §11〕); Yathāha once
at 〔CSCD §11〕; Tenāha once; Tenevāha once; and paṭisambhidāyaṃ three 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 eighteen source items. By their labels: a. ni. 4,
ma. ni. 4 (the item ma. ni. 1.22, 411 contains two numbers but is still counted as one source item), dī. ni. 3, paṭi. ma. 3,
vibha. 1, pari. 1, and two without labels (see above); a parenthesis containing two or more sources is counted item by item.
This part is marked by the density of the Paṭisambhidāmagga: all three paṭi. ma. references underwrite classifications,
and the first, concerning the five virtues, is unfolded only later in the unit at 〔CSCD §20〕.
Citations not reproduced in full For the five forms of limited virtue at 〔CSCD §11〕, the treatise gives the full explanation only of gain and dispatches the rest with
Eteneva upāyena itarānipi vitthāretabbāni (“the others should be expanded by this same method”);
the corresponding explanation of unlimited virtue uses the same form. It occurs twice in this part.
V. Similes and Rhetoric
This heading records only verifiable rhetorical observations in this part and offers no literary evaluation.
A. Similes This part has no simile—the whole-word form viya has zero occurrences; coalesced comparative forms found elsewhere,
such as khādanamiva and nāvamiva, likewise have zero occurrences here; Seyyathāpi has zero occurrences.
The five forms beginning with yathā in the whole part are not comparisons: yathāsamādinnaṃ twice (with respect to an undertaken training rule),
Yathāha once (a citation formula), and one each of yathābhūtañāṇadassanatthāya and yathābhūtañāṇadassanaṃ
(phrases in the cited sequence). A check found none: this is the only one of the ten units in this chapter that has no simile.
B. Verifiable Rhetorical Observations (1) The form of this part is general matrix first, particulars afterward: within a single passage 〔CSCD §10〕 lists the entire classification
from one kind through five, and the three passages below (〔CSCD §11〕 through 〔CSCD §13〕) unfold its groups. The entries in the two places are verbatim identical,
making this the longest repeated structure in the part. (2) The framing sentences of the explanations run as a fixed sequence of ordinal + group name, with twelve occurrences measured:
Duvidhakoṭṭhāse, Dutiyaduke, Tatiyaduke, Catutthaduke, Pañcamaduke,
Chaṭṭhaduke, Sattamaduke, paṭhamattike, Dutiyattike, Tatiyattike,
Catutthattike, and Pañcamattike; the tetrads use paṭhamacatukke, Dutiyacatukke,
Tatiyacatukke, and Catutthacatukke, four occurrences. (3) Each group’s closing sentence uses the form “vasena + number” (for example,
Evaṃ cārittavārittavasena duvidhaṃ), with sixteen occurrences measured: vasena duvidhaṃ 8,
vasena tividhaṃ 5, and vasena catubbidhaṃ 3; there is also the exceptional form vasenapi tividhanti
(the ordinary-language triad at 〔CSCD §12〕, which the author cites and then rejects). This is the rhythm of the part and the natural boundary of its sections. (4) Verses are indented in this part, with twelve lines measured,
all in the first tetrad at 〔CSCD §13〕 (six verses in four divisions). (5) The ellipsis form …pe… occurs five times in the whole part,
all within the cited discourse on restraint of the faculties at 〔CSCD §13〕, where it gathers the six faculties individually.
(6) vuttaṃ (“spoken”) occurs seven times and is the principal citation marker in this part.
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 §10〕 Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti | the unit on the nature of virtue at 〔CSCD §6〕 | the author explicitly identifies this part as the answer to the fifth of the seven questions |
〔CSCD §11〕 Tattha ekavidhakoṭṭhāse attho vuttanayeneva veditabbo | the unit on the nature of virtue at 〔CSCD §7〕 and 〔CSCD §8〕 | the meaning of the single category is the characteristic “composing,” which the author states has already been explained |
〔CSCD §10〕 Pañcavidhaṃ pariyantapārisuddhisīlādivasena | the unit on five kinds of virtue at 〔CSCD §20〕 | the pentad is not explained here; that part’s opening Pañcavidhakoṭṭhāsassa paṭhamapañcake takes it up verbatim |
〔CSCD §13〕 idaṃ pātimokkhasaṃvarasīlaṃ nāma | the unit on restraint by the code at 〔CSCD §14〕 | that part unfolds this item |
〔CSCD §13〕 idaṃ indriyasaṃvarasīlaṃ | the unit on restraint of the faculties at 〔CSCD §15〕 | that part’s opening Yaṃ panetaṃ tadanantaraṃ takes up this sequence verbatim |
〔CSCD §13〕 idaṃ ājīvapārisuddhisīlaṃ | the unit on purification of livelihood at 〔CSCD §16〕 | that part’s opening Idāni indriyasaṃvarasīlānantaraṃ vutte ājīvapārisuddhisīle takes it up verbatim |
〔CSCD §13〕 paccayasannissitasīlaṃ nāma | the unit on dependence upon requisites at 〔CSCD §18〕 | that part’s opening Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ takes it up verbatim |
〔CSCD §12〕 Puthujjanakalyāṇakassa maggasambhārabhūtaṃ sekkhānañca maggasampayuttaṃ aparāmaṭṭhaṃ | the unit on five kinds of virtue at 〔CSCD §20〕 | its items “fulfilled purification” and “ungrasped purification” unfold the threefold division stated here |
VII. Transmission
This edition does not take a position in its apparatus on questions concerning the author, transmission, or commentarial lineage.