清淨道論 別解脫律儀戒Visuddhimagga · Virtue Consisting in Restraint by the Code
「別解脫」的詞義先聽清楚：學處之戒——守護它的人，它就使那人解脫，把他從惡趣等諸苦裡解出來。不是戒縛住你，是戒解開你。防護就是律儀，身語不犯。
經句只用一句就立了這戒：「以別解脫律儀防護」。其餘的話——具足正行與行處、於微小之罪見恐怖、受持而學習諸學處——論主說，是為了顯示「那種行道」：依那樣行道的人，戒才得成就。
於是有了那一長串細節：到僧中怎麼站、怎麼坐，長老不著鞋經行時別著鞋，浴室裡別不問就投柴閉門，入俗家別搶在長老前頭走，別貿然闖入婦女所坐的內室，別撫摸小孩的頭；別開口就問「有粥嗎、有飯嗎、你們要給我什麼」。這些之所以算戒，因為戒不只是一張學處表，是讓學處站得住的整套姿態。
行處有三：依止之行處——具十論事之德的善友；守護之行處——入俗家眼向下，唯見一軛之量；近縛之行處——心所繫縛之處，四念處。人、境、心。你依止誰，你的眼睛平時落在哪，你的心繫在哪。
First hear the meaning of “code” clearly: virtue as training rules—the person who guards it is liberated by it, released from the sufferings of bad destinations and the rest. It is not that virtue binds you; virtue unbinds you. Guarding is restraint, bodily and verbal non-transgression.
The scriptural sentence establishes this virtue with a single expression: “restrained by restraint by the code.” The rest—accomplished in good conduct and resort, sees danger even in the slightest faults, and trains by undertaking the training rules—is, the author says, meant to show “that kind of practice.” Virtue is fulfilled in someone who practices in that way.
Hence the long sequence of details: how to stand and sit among the Saṅgha; not wearing sandals while elders walk without them; not throwing wood into a bathhouse or closing its door without asking; not cutting in ahead of elders when entering a household; not barging into inner rooms where women sit; not stroking a child’s head; not immediately asking, “Is there porridge? Is there rice? What will you give me?” They count as virtue because virtue is not merely a table of training rules—it is the whole posture that enables those rules to stand.
Resort is threefold: resort as support—a good friend endowed with the qualities of the ten topics of discourse; resort as guarding—entering a household area with eyes lowered and seeing only a yoke’s length; resort as anchoring—where the mind is anchored, the four establishments of mindfulness. Person, environment, mind: whom you depend on, where your eyes ordinarily rest, where your mind is anchored.
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 逐語之釋——「別解脫律儀」 〔CSCD §14〕
其中，以下是從最初開始、連同逐句之釋的決擇之論。
「這裡」，是說在這教中。
「比丘」，是說由於見輪迴中的怖畏，或由於持破碎之衣等，而這樣得名的、以信出家的善男子。
「以別解脫律儀防護」——這裡的「別解脫」（pātimokkha），是說學處之戒；因為凡是守護它、保護它的人，它就使那人解脫、使那人脫離惡趣等諸苦，所以叫作別解脫。防護就是律儀（saṃvara）——這是身與語之不犯的名稱。別解脫本身就是律儀，所以叫作別解脫律儀。以那別解脫律儀而防護，就是「以別解脫律儀防護」——義為已趣入、已具足。
「住」，是說有所行止。
「具足正行與行處」等等之義，應當依聖典中所來的方法而知。所說的是這樣——「具足正行與行處」：
§2 正行與行處之聖典釋 〔CSCD §14〕
有正行（ācāra），有非行。
其中，什麼是非行呢？身之違越、語之違越、身語之違越——這叫作非行。一切惡戒也是非行。這裡有一種人，以施竹、或以施缽、或以施花、施果、施沐浴之具、施齒木，或以諂媚、或以綠豆湯之性¹、或以抱持之性、或以脛為使，或以其他種種佛所訶的邪命而營生——這叫作非行。
其中，什麼是正行呢？身之不犯、語之不犯、身語之不犯——這叫作正行。一切戒之律儀也是正行。這裡有一種人，不以施竹、不以施缽、不以施花、不以施果、不以施沐浴之具、不以施齒木²，不以諂媚、不以綠豆湯之性、不以抱持之性、不以脛為使，也不以其他種種佛所訶的邪命而營生——這叫作正行。
「行處」（gocara）——有行處，有非行處。
其中，什麼是非行處呢？這裡有一種人，以婬女家為行處，或以寡婦、老處女、黃門、比丘尼〔之處為行處〕，或以酒家為行處；與王、大臣、外道、外道弟子共住而作不相應的交往；或者那些對比丘、比丘尼、優婆塞、優婆夷不信、不淨信、不如井泉、罵詈毀謗、不欲其利、不欲其益、不欲其安、不欲其安穩的家族——他親近、依附、承事那樣的家族：這叫作非行處。
其中，什麼是行處呢？這裡有一種人，不以婬女家為行處……乃至（廣說如前）……不以酒家為行處；不與王……乃至（廣說如前）……外道弟子共住而作不相應的交往；或者那些對比丘……乃至（廣說如前）……優婆夷有信、有淨信、如井泉、為袈裟所照耀、仙人之風往來相吹、欲其利……乃至（廣說如前）……欲其安穩的家族——他親近、依附、承事那樣的家族：這叫作行處。
這樣，他以這正行與這行處而具、遍具、已至、遍已至、已成、具足、成就，由此就叫作「具足正行與行處」。
§3 別法之正行・三種行處與微小之罪 〔CSCD §14〕
此外，於此也應當以這個方法知道正行與行處。非行有二種：身的與語的。
其中，什麼是身之非行呢？這裡有一種人，即使到了僧中也不作恭敬：碰觸著諸長老比丘而站，碰觸著而坐，在〔他們〕前面站，在前面坐，坐在高座上，連頭一起覆蓋而坐，站著說話，揮著手臂說話；諸長老比丘不著鞋而經行時他著鞋經行，〔他們〕在低經行處經行時他在高經行處經行，〔他們〕在地上經行時他在經行台上經行；擠入諸長老比丘〔之間〕而站，擠入而坐；以座位遮阻新學比丘；在浴室裡不問諸長老比丘就投柴、閉門；在水邊碰觸著諸長老比丘而下水，在前面下水，碰觸著而洗浴，在前面洗浴，碰觸著而上岸，在前面上岸；進入俗家時碰觸著諸長老比丘而行，在前面行，還越過諸長老比丘而一步步搶在前頭走；人家那些隱蔽而遮蔽的內室，家中婦女與家中少女坐在其中的，他也貿然闖入；還撫摸小孩的頭：這叫作身之非行。
其中，什麼是語之非行呢？這裡有一種人，即使到了僧中也不作恭敬，不問諸長老比丘就說法、答問、誦別解脫，站著說話，揮著手臂說話；進入俗家之後，還對婦女或少女這樣說：「某名某姓的，有什麼呢？有粥嗎？有飯嗎？有嚼食嗎？我們要喝什麼？要嚼什麼？要吃什麼？或者你們要給我什麼呢？」——這樣多言：這叫作語之非行。
至於它的正行，應當依相反的一面而知。
又，比丘有恭敬、有順從，具足慚愧，善著下衣、善披上衣，前進、後退、正視、旁視、屈、伸都令人淨信，眼向下視，具足威儀，於諸根守護門，於食知量，勤修覺寤，具足念與正知，少欲、知足、發勤精進，於諸增上儀之事恭敬而作，多有尊重與恭敬而住——這叫作正行。正行先應當這樣知道。
至於行處，有三種：依止之行處（upanissayagocara）、守護之行處（ārakkhagocara）、近縛之行處（upanibandhagocara）。
其中，什麼是依止之行處呢？具足十論事之德³的善友——依止他，未聞的能聞，已聞的能令清淨，能度疑惑，能令見正直，能令心淨信；或者隨學於他，就能增長信，也增長戒、聞、捨、慧：這叫作依止之行處。
什麼是守護之行處呢？這裡，比丘進入俗家、行於街道時，眼向下視，唯見一軛之量⁴，善加防護而行：不看象，不看馬，不看車，不看步兵，不看女人，不看男子；不向上看，不向下看，不望諸方與諸隅而行：這叫作守護之行處。
什麼是近縛之行處呢？就是心所繫縛之處的四念處。世尊這樣說過：「諸比丘，什麼是比丘的行處、自家父祖之境呢？就是四念處。」⁵——這叫作近縛之行處。這樣，他以這正行與這行處而具……乃至（廣說如前）……成就；由此也叫作「具足正行與行處」。
「於微小之罪見恐怖」——是說於微小量的、無意所犯的眾學⁶之罪與不善心之生起等種種罪，有見恐怖之性。
「受持而學習諸學處」——是說凡是諸學處中應當學的，他都正確地受持而學。
又，這裡以「以別解脫律儀防護」這一句為限，就以人為所依的說示而顯示了別解脫律儀戒。至於「具足正行與行處」等等的一切，應當知道是為了顯示那種行道——依那樣行道的人，那戒才得成就——而說的。
註
¹ 綠豆湯之性（muggasūpyatā）與抱持之性（pāribhaṭyatā）・諂媚（cāṭukamyatā）三目，本篇唯列其名；其逐字之釋與所取之喻在本品〈活命遍淨戒〉一篇。
² 底本於正行之對文將所施諸目逐一各加否定詞而分列，與非行之文之連寫不同形；今依其分列而逐目譯之。
³ 十論事之德（dasakathāvatthuguṇa）：本論於此唯舉其名，不出其目。
⁴ 一軛之量（yugamatta）：軛為駕車之具；此謂目之所視唯及身前一軛之遠。
⁵ 四念處之開演不在本品。
⁶ 眾學（sekhiya）：本論以之為「微小之罪」之目，其罪相不在本品之面。
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 Word-by-Word Explanation—“Restraint by the Code” 〔CSCD §14〕
Here follows a discussion of adjudication together with a word-by-word explanation from the beginning.
“Here” means in this Dispensation.
“Bhikkhu” means a son of good family who has gone forth through faith and has acquired this designation either because he sees danger in saṃsāra or because he wears torn cloth and so forth.
“Restrained by restraint by the code”—here the “code” (pātimokkha) means virtue as training rules. For it protects and guards the person who protects it and liberates, releases, that person from the sufferings of bad destinations and so forth; therefore it is called the code. Restraining is restraint (saṃvara), a name for bodily and verbal non-transgression. The code itself is restraint, hence “restraint by the code.” Restrained by that restraint by the code means “restrained by restraint by the code”—the meaning is entered into and endowed with it.
“Dwells” means conducts himself.
The meaning of “accomplished in good conduct and resort” and the rest should be understood according to the method given in the canonical text. For this is said—“accomplished in good conduct and resort”:
§2 The Canonical Explanation of Good Conduct and Resort 〔CSCD §14〕
There is good conduct (ācāra), and there is bad conduct.
Here, what is bad conduct? Bodily transgression, verbal transgression, and bodily-and-verbal transgression: this is called bad conduct. All immorality is also bad conduct. Here someone makes a living by giving bamboo, bowls, flowers, fruit, bathing articles, or tooth-sticks; by flattery, bean-soup behavior, fondling behavior, or serving as a messenger on foot; or by some other kind of wrong livelihood censured by the Buddha: this is called bad conduct.
Here, what is good conduct? Bodily non-transgression, verbal non-transgression, and bodily-and-verbal non-transgression: this is called good conduct. All restraint of virtue is also good conduct. Here someone does not make a living by giving bamboo, bowls, flowers, fruit, bathing articles, or tooth-sticks,² nor by flattery, bean-soup behavior, fondling behavior, or serving as a messenger on foot, nor by some other kind of wrong livelihood censured by the Buddha: this is called good conduct.
“Resort” (gocara)—there is resort, and there is improper resort.
Here, what is improper resort? Here someone has as his resort the homes of prostitutes, widows, grown unmarried women, paṇḍakas, or bhikkhunīs, or a drinking house. He dwells in unbecoming association with kings, royal ministers, other sectarians, and disciples of other sectarians. Or he frequents, associates with, and attends upon families that lack faith and confidence, are not like public wells, are abusive and insulting, and wish no welfare, benefit, comfort, or security for bhikkhus, bhikkhunīs, male lay followers, and female lay followers. This is called improper resort.
Here, what is resort? Here someone does not have the homes of prostitutes as his resort … up to … does not have a drinking house as his resort. He does not dwell in unbecoming association with kings … up to … disciples of other sectarians. Or he frequents, associates with, and attends upon families that have faith and confidence, are like public wells, shine with ochre robes, are swept to and fro by the wind of sages, and wish welfare … up to … security for bhikkhus … up to … female lay followers. This is called resort.
Thus he is possessed, fully possessed, entered, fully entered, furnished, accomplished, and endowed with this good conduct and this resort; hence he is called “accomplished in good conduct and resort.”
§3 Another Explanation of Good Conduct, Three Resorts, and the Slightest Faults 〔CSCD §14〕
Furthermore, good conduct and resort should be understood here by the following method as well. Bad conduct is twofold: bodily and verbal.
Here, what is bodily bad conduct? Here someone, even when he has gone among the Saṅgha, acts without respect: he stands or sits jostling elder bhikkhus; stands or sits in front of them; sits on a high seat or with his head covered; speaks while standing or waving his arms. When elder bhikkhus walk without sandals, he walks wearing sandals; when they walk on a lower walkway, he walks on a higher walkway; when they walk on the ground, he walks on a raised walkway. He stands or sits after pushing in among elder bhikkhus; obstructs newly ordained bhikkhus from a seat; puts wood into the bathhouse or closes its door without asking the elder bhikkhus. At the bathing place he enters the water jostling elder bhikkhus or enters ahead of them; bathes while jostling them or ahead of them; comes out while jostling them or ahead of them. When entering a household, he walks jostling elder bhikkhus or ahead of them, then turns aside and repeatedly cuts in ahead of them. He suddenly enters a family’s private and screened inner rooms where women and girls of the family sit, and he strokes a child’s head. This is called bodily bad conduct.
Here, what is verbal bad conduct? Here someone, even when he has gone among the Saṅgha, acts without respect and, without asking the elder bhikkhus, teaches Dhamma, answers a question, or recites the code. He speaks while standing or waving his arms. After entering a household, he says to a woman or girl: “So-and-so of such-and-such a clan, what is there? Is there porridge? Is there rice? Is there solid food? What shall we drink? What shall we chew? What shall we eat? Or what will you give me?” He chatters in this way. This is called verbal bad conduct.
Its good conduct should be understood by way of the opposite.
Again, a bhikkhu is respectful and deferential, accomplished in shame and moral dread, properly clothed in his lower and upper robes, and inspiring confidence in going forward and returning, looking ahead and aside, bending and stretching. He keeps his eyes lowered, is accomplished in deportment, guards the doors of the faculties, knows the proper measure in food, is devoted to wakefulness, and is endowed with mindfulness and clear comprehension. He has few wishes, is content, has aroused energy, performs duties of higher conduct carefully, and dwells with abundant esteem and respect. This is called good conduct. Good conduct should first be understood in this way.
Resort is threefold: resort as support (upanissayagocara), resort as guarding (ārakkhagocara), and resort as anchoring (upanibandhagocara).
Here, what is resort as support? It is a good friend endowed with the qualities of the ten topics of discourse³. Depending on this friend, a person hears what was unheard, purifies what was heard, crosses beyond doubt, straightens views, and brings confidence to the mind. Or, training under this friend, the person grows in faith, virtue, learning, generosity, and wisdom. This is called resort as support.
What is resort as guarding? Here a bhikkhu who has entered a household area and is walking along the street proceeds well restrained, with eyes lowered and seeing only a yoke’s length.⁴ He does not look at elephants, horses, chariots, foot soldiers, women, or men; does not look upward or downward; and does not go looking in the cardinal and intermediate directions. This is called resort as guarding.
What is resort as anchoring? It is the four establishments of mindfulness, where the mind is anchored. For the Blessed One said: “Bhikkhus, what is a bhikkhu’s resort, his own ancestral domain? It is the four establishments of mindfulness.”⁵ This is called resort as anchoring. Thus he is possessed … up to … endowed with this good conduct and this resort; hence he too is called “accomplished in good conduct and resort.”
“Sees danger even in the slightest faults” means that his nature is to see danger in faults of the slightest measure, including a Sekhiya offense committed unintentionally⁶ and the arising of an unwholesome mind.
“Trains by undertaking the training rules” means that whatever is to be trained in among the training rules, he undertakes it all correctly and trains in it.
Here the expression “restrained by restraint by the code” by itself presents virtue consisting in restraint by the code through a teaching whose basis is the person. Everything beginning with “accomplished in good conduct and resort” should be understood as spoken to show the kind of practice through which that virtue is fulfilled in someone who practices accordingly.
Notes
¹ Bean-soup behavior (muggasūpyatā), fondling behavior (pāribhaṭyatā), and flattery (cāṭukamyatā) are only named in this part. Their word-by-word explanations and associated similes occur in this chapter’s unit “Virtue of Purification of Livelihood.”
² In the corresponding passage on good conduct, the working base gives a separate negative for each item donated, unlike the joined form in the passage on bad conduct. This translation follows that separate enumeration item by item.
³ Qualities of the ten topics of discourse (dasakathāvatthuguṇa): this treatise names them here without enumerating them.
⁴ A yoke’s length (yugamatta): a yoke is a harnessing implement for a cart; the expression means that the gaze extends only about one yoke in front of the body.
⁵ The four establishments of mindfulness are not unfolded in this chapter.
⁶ Sekhiya (sekhiya): this treatise includes it here under “the slightest faults”; the character of these offenses is outside this chapter’s scope.
守戒條，也守「怎麼站、怎麼坐、去哪裡」
大局 — 別解脫律儀在四遍淨戒中的位置
四遍淨戒之首（十單元之序見 01-05 大局）。它的經句在 01-03 §5 已立：「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」。本單元就是把這一句逐語釋完（白話 §1–§3）。論主的重心很明白：「以別解脫律儀防護」一句已足以立此戒；其餘一切——正行、行處、於微小罪見恐怖、學諸學處——是為了顯示「那種行道」而說的：依那樣行道的人，那戒才得成就（白話 §3 末）。所以本單元讀起來像禮儀清單，其實在講：戒不只是一張學處表，是一整套讓學處站得住的生活姿態。〔所見〕
§01 逐語釋——別解脫、律儀、住 → 白話 §1
「這裡」＝在這教中；「比丘」＝見輪迴怖畏、或持破碎之衣而得名的、以信出家的善男子；「別解脫」＝學處之戒——守護它的人，它就使那人解脫惡趣等諸苦，故名；「律儀」＝防護，身語不犯之名；別解脫本身就是律儀；「以之防護」＝已趣入、已具足；「住」＝有所行止。〔讀法〕「別解脫」的詞義釋是本單元的鑰匙：不是「戒縛住你」，是「戒解開你」——它把你從惡趣裡解出來。
§02 正行與行處——聖典的定義 → 白話 §2
非行：身之違越、語之違越、身語之違越；一切惡戒；以施竹、施缽、施花果、施沐浴具、施齒木、諂媚、綠豆湯之性、抱持之性、以脛為使等佛所訶的邪命而營生。正行：身語之不犯；一切戒之律儀；不以上述諸事營生。非行處：以婬女家、寡婦、老處女、黃門、比丘尼之處、酒家為行處；與王、大臣、外道及其弟子作不相應的交往；親近那些對四眾不信、罵詈、不欲其利益安穩的家族。行處：反之——親近有信、有淨信、如井泉、為袈裟所照耀、仙人之風往來相吹、欲其利益安穩的家族。以此二者「具、遍具、已至、遍已至、已成、具足、成就」，名具足正行與行處。〔讀法〕注意「行處」是地方與人——你常去哪裡、跟誰來往，論主把它算進戒裡。戒不只管你做什麼，也管你把自己放在什麼環境裡。
§03 別法之正行、三種行處、微小之罪與學處 → 白話 §3
論主再依「別法」釋之。身之非行是一長串細節：到僧中不恭敬——碰觸長老而站坐、在前面站坐、坐高座、覆頭而坐、站著說話、揮手臂說話；長老不著鞋經行他著鞋、長老在低處他在高處、在地上他在台上；擠入長老之間；以座位遮阻新學比丘；浴室裡不問長老就投柴閉門；水邊碰觸長老下水、在前面洗浴上岸；入俗家碰觸長老而行、越過長老搶在前頭；貿然闖入婦女少女所坐的內室；撫摸小孩的頭。語之非行：不問長老就說法、答問、誦別解脫；入俗家對婦女少女多言「有粥嗎？有飯嗎？你們要給我什麼？」。正行依相反面而知，並正面列出：有恭敬順從、具慚愧、善著衣、進退視聽屈伸皆令人淨信、眼向下視、守護根門、於食知量、勤修覺寤、具念正知、少欲知足發勤精進、於增上儀之事恭敬而作。三種行處：依止之行處——具十論事之德的善友（依他能聞未聞、淨已聞、度疑、正見、心淨信，隨學能增信戒聞捨慧）；守護之行處——入俗家行街道時眼向下、唯見一軛之量，不看象馬車兵男女、不望諸方；近縛之行處——心所繫縛之處，即四念處（「比丘的行處、自家父祖之境」）。於微小之罪見恐怖＝於無意所犯的眾學之罪、不善心之生起等亦見怖畏；受持而學習諸學處＝應學者皆正確受持而學。收束：「以別解脫律儀防護」一句已以人為所依顯示此戒；其餘皆為顯示成就此戒之行道。〔讀法〕三種行處是一組很好的自檢：你依止誰（善友）、你的眼睛平時放在哪裡（一軛之量）、你的心繫在哪裡（四念處）——三個「處」，剛好是人、境、心。
給一般讀者
〔解碼者的讀法〕別解脫律儀是那張網最外的一格：守戒條。但本單元教的不只是「哪些不能做」，是「怎麼站、怎麼坐、去哪裡、跟誰來往」——這些細節之所以算戒，因為它們是讓戒條站得住的生活姿態（白話 §3 末）。在家人不必照抄僧團禮儀，可以照抄那三個「處」：依止一位真能讓你「未聞能聞、有疑能度」的人；管好眼睛平時落在哪；把心繫在一件正經的功課上。
想讀本單元全文：白話 §1–§3 即別解脫律儀戒之全段逐段全譯。
Guard the Training Rules—and Also How You Stand, How You Sit, and Where You Go
The Big Picture — The Place of Restraint by the Code within the Fourfold Purification of Virtue
This is the first of the fourfold purification of virtue (see 01-05, Larger View, for the sequence of the ten units). Its scriptural sentence was already established in 01-03 §5: “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.” This unit completes the word-by-word explanation of that sentence (Vernacular §1–§3). The author’s emphasis is clear: the words “restrained by restraint by the code” suffice to establish this virtue. Everything else—good conduct, resort, seeing danger in the slightest faults, training in the training rules—is spoken to show “that kind of practice”: the virtue is fulfilled in a person who practices in that way (end of Vernacular §3). This is why the unit reads like a list of etiquette while actually saying something larger: virtue is not merely a table of training rules, but a whole posture of life that enables those rules to stand. 〔What Is Seen〕
§01 Word-by-Word Explanation—the Code, Restraint, Dwelling → Vernacular §1
“Here” means in this Dispensation. “Bhikkhu” means a son of good family who sees danger in saṃsāra or wears torn cloth, and who has gone forth through faith. “Code” means virtue as training rules—it liberates the person who guards it from the sufferings of bad destinations and the rest, hence its name. “Restraint” means guarding, the name for bodily and verbal non-transgression; the code itself is restraint. “Restrained by it” means entered into and endowed with it. “Dwells” means conducts himself. 〔Reading〕 The word explanation of pātimokkha is the key to this unit: it is not “virtue binds you,” but “virtue unbinds you”—it releases you from bad destinations.
§02 Good Conduct and Resort—the Canonical Definitions → Vernacular §2
Bad conduct: bodily, verbal, or bodily-and-verbal transgression; all immorality; and making a living through giving bamboo, bowls, flowers, fruit, bathing articles, tooth-sticks, flattery, bean-soup behavior, fondling behavior, serving as a messenger on foot, or other wrong livelihood censured by the Buddha. Good conduct: bodily and verbal non-transgression; all restraint of virtue; and not making a living in those ways. Improper resort: taking as resort the homes of prostitutes, widows, grown unmarried women, paṇḍakas, bhikkhunīs, or a drinking house; maintaining unbecoming association with kings, ministers, other sectarians, and their disciples; or frequenting families that lack faith, abuse the four communities, and wish them no welfare or security. Resort: the opposite—frequenting families with faith and confidence, like public wells, illuminated by ochre robes and swept to and fro by the wind of sages, who wish the four communities welfare and security. To be “possessed, fully possessed, entered, fully entered, furnished, accomplished, and endowed” with both is to be accomplished in good conduct and resort. 〔Reading〕 Notice that “resort” means places and people. Where you habitually go and whom you associate with are counted by the author as part of virtue. Virtue governs not only what you do but also the environment in which you place yourself.
§03 Another Explanation of Good Conduct, Three Resorts, the Slightest Faults, and Training Rules → Vernacular §3
The author gives a further explanation. Bodily bad conduct is a long sequence of details: behaving without respect among the Saṅgha—standing or sitting while jostling elders, standing or sitting ahead of them, sitting on a high seat or with the head covered, speaking while standing or waving the arms; wearing sandals while elders walk without them, walking higher when they walk lower or on a raised walkway when they walk on the ground; pushing in among elders; obstructing newly ordained bhikkhus from a seat; putting wood in a bathhouse and shutting the door without asking elders; jostling elders at the water, bathing or coming out ahead of them; jostling or cutting ahead when entering a household; barging into private rooms where women and girls sit; and stroking a child’s head. Verbal bad conduct: teaching Dhamma, answering questions, or reciting the code without asking elders; entering a household and chattering to women or girls, “Is there porridge? Is there rice? What will you give me?” Good conduct is known by the opposite and is also positively listed: respect and deference, shame and moral dread, proper dress, movements that inspire confidence, lowered eyes, guarded faculty doors, moderation in food, devotion to wakefulness, mindfulness and clear comprehension, few wishes, contentment, aroused energy, and careful performance of higher conduct. Three resorts: resort as support—a good friend endowed with the qualities of the ten topics of discourse (depending on that friend, the unheard is heard, what was heard is purified, doubt is crossed, views are straightened, and the mind gains confidence; by training under that friend, faith, virtue, learning, generosity, and wisdom grow); resort as guarding—walking in a household area with eyes lowered and seeing only a yoke’s length, without looking at elephants, horses, chariots, soldiers, women, men, or the various directions; resort as anchoring—where the mind is anchored, namely the four establishments of mindfulness (“a bhikkhu’s resort, his own ancestral domain”). Seeing danger even in the slightest faults means seeing danger even in an unintentional Sekhiya offense or the arising of an unwholesome mind. Training by undertaking the training rules means correctly undertaking and training in everything to be learned. The conclusion: the words “restrained by restraint by the code” establish the virtue through a teaching based on the person; everything else shows the practice by which it is fulfilled. 〔Reading〕 The three resorts form an excellent self-check: whom do you depend on—the good friend? Where do your eyes ordinarily rest—a yoke’s length? Where is your mind anchored—the four establishments of mindfulness? The three “places” are precisely person, environment, and mind.
For the General Reader
〔The Decoder’s Reading〕 Restraint by the code is the outermost cell of the net: guarding the training rules. Yet this unit teaches more than “what may not be done.” It teaches how to stand, how to sit, where to go, and whom to associate with. These details count as virtue because they form the posture of life that enables the rules to stand (end of Vernacular §3). Lay readers need not copy monastic etiquette, but they can copy the three “places”: depend on someone who truly enables you to hear what was unheard and cross beyond doubt; take care where the eyes ordinarily rest; anchor the mind in a serious practice.
To read this unit in full: Vernacular §1–§3 is the complete passage-by-passage translation of virtue consisting in restraint by the code.
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 ### Pātimokkhasaṃvarasīlaṃ。
段號域 譯底欄之段號唯〔CSCD §14〕一個，全篇一段；本篇於譯底欄之幅為 7,274 位元組。段號無缺可誌。
前後接點 前承分別之單元，其末段立四遍淨戒之四目與別解脫律儀之定型語
（idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati 云云）；本篇首句
Tatrāyaṃ ādito paṭṭhāya anupubbapadavaṇṇanāya saddhiṃ vinicchayakathā
自標其為該定型語之逐語釋兼決擇。後接根律儀之單元〔CSCD §15〕，
其首句 Yaṃ panetaṃ tadanantaraṃ 逐字承本篇之次第。
篇之體例 本篇為一定型語之逐字釋：所釋之語逐一以提示式出之——Idhāti・
Bhikkhūti・Pātimokkhasaṃvarasaṃvutoti・Viharatīti・Ācāragocarasampannoti・
Aṇumattesu vajjesu bhayadassāvīti・Samādāya sikkhati sikkhāpadesūti 七目。
其中第五目（正行與行處）之釋佔全篇之逾七成——先引聖典之全文，
再以「復以此法」（Api cettha imināpi nayena）另出一釋，二釋並存。
movement 品夾《總覽》繫本單元於 §H 四遍淨戒〔Vism I.42 起〕。四遍淨戒之五單元 （本單元與根律儀・活命遍淨・資具依止・成就法四單元）同繫此一節。
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。 前三單元已立之讀不重解——本篇所涉之既立詞為 pātimokkhasaṃvara（別解脫律儀）・ saṃvara（律儀）・avītikkama（不犯）・ācāragocarasampanna（具足正行與行處）・ aṇumattesu vajjesu bhayadassāvī（於微小之罪見恐怖）・kulaputta（善男子）・ saddhāpabbajita（以信出家）。以下唯列本篇新出者。
定型語之七目
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| idha | 於此（教中） | Idhāti imasmiṃ sāsane——論自限其指 | 〔CSCD §14〕 |
| bhikkhu | 比丘 | 論出二語源：saṃsāre bhayaṃ ikkhaṇatāya vā bhinnapaṭadharāditāya vā（於輪迴見怖畏／持破碎之衣），其人為 saddhāpabbajito kulaputto | 〔CSCD §14〕 |
| pātimokkha | 別解脫 | 論自釋其為 sikkhāpadasīlaṃ，並以語源立之：yo naṃ pāti rakkhati, taṃ mokkheti mocayati āpāyikādīhi dukkhehi（護之者，令其脫於惡趣等苦） | 〔CSCD §14〕 |
| saṃvara | 律儀 | Saṃvaraṇaṃ saṃvaro, kāyikavācasikassa avītikkamassetaṃ nāmaṃ | 〔CSCD §14〕 |
| viharati | 住 | Viharatīti iriyati——一語之釋，本篇最簡之目 | 〔CSCD §14〕 |
| ācāra・anācāra | 正行・非行 | 聖典之釋以身語之犯不犯立之，並以邪命之諸事屬非行 | 〔CSCD §14〕 |
| gocara・agocara | 行處・非行處 | 聖典之釋以所往之處與所親之家立之 | 〔CSCD §14〕 |
非行與非行處之目（聖典之文，論逐字錄之）
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| veḷudāna・pattadāna | 施竹・施缽 | 邪命之目：以施物結好於居家而活命 | 〔CSCD §14〕 |
| cāṭukamyatā | 諂媚 | 邪命之目；其逐字之釋在活命遍淨之單元〔CSCD §17〕 | 〔CSCD §14〕 |
| muggasūpyatā | 綠豆湯之性 | 同上；其喻之釋亦在〔CSCD §17〕 | 〔CSCD §14〕 |
| pāribhaṭyatā | 抱持之性 | 同上 | 〔CSCD §14〕 |
| jaṅghapesanika | 以脛為使 | 邪命之目：為居家奔走傳信 | 〔CSCD §14〕 |
| buddhapaṭikuṭṭhena micchāājīvena | 佛所訶之邪命 | 上諸目之總判語 | 〔CSCD §14〕 |
| vesiyāgocara | 以婬女家為行處 | 非行處之首目；其下列寡婦・老處女・黃門・比丘尼・酒家五 | 〔CSCD §14〕 |
| ananulomikena saṃsaggena | 不相應之交往 | 與王・大臣・外道及其弟子之交 | 〔CSCD §14〕 |
| opānabhūta | 如井泉者 | 善行處之家之相：saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni | 〔CSCD §14〕 |
別法之正行與三種行處
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kāyiko anācāro | 身之非行 | 論別出之一釋：於僧中不敬長老之諸相逐一列之（觸而立・觸而坐・在前而坐・高座・覆頭而坐等） | 〔CSCD §14〕 |
| vācasiko anācāro | 語之非行 | 於僧中不問長老而說法・答問・誦別解脫；入俗家而向婦女索食之語 | 〔CSCD §14〕 |
| sagāravo sappatisso | 有恭敬有順從 | 正行之總相之首二目；其下十餘目連舉至 garucittīkārabahulo viharati | 〔CSCD §14〕 |
| upanissayagocara | 依止之行處 | 三行處之第一：Dasakathāvatthuguṇasamannāgato kalyāṇamitto（具十論事之德之善友） | 〔CSCD §14〕 |
| ārakkhagocara | 守護之行處 | 第二：okkhittacakkhu yugamattadassāvī susaṃvuto gacchati（下視、見一尋之量而行） | 〔CSCD §14〕 |
| upanibandhagocara | 近縛之行處 | 第三：Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati（四念處為心之所繫） | 〔CSCD §14〕 |
| sekhiya | 眾學 | 微小之罪之目：asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu | 〔CSCD §14〕 |
| puggalādhiṭṭhānāya desanāya | 以人為所依之說示 | 論自標本段之說法：以人為所依而示別解脫律儀戒 | 〔CSCD §14〕 |
本編既有校讀須併觀之一處 既有校讀之 §H 第一目作「別解脫律儀戒（pātimokkha-saṃvara） ——依別解脫（波羅提木叉）防護，具足正行（ācāra）與行處（gocara）」， 與譯底欄之四目（別解脫・律儀・正行・行處）逐一相合，定讀逐字保入。 唯既有校讀未及三種行處之分（依止・守護・近縛），本目誌其實，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 1 個與版頁記
8 個，後者皆在註解之內）。全篇之圓括注唯 3 處，皆為所引之出處標記，無一載異讀
——本篇為本品十單元中圓括注最少之篇（幅 7,274 位元組而括注 3 處）。
查無即記無：譯底欄自身無異讀之記。
本欄自出之一處異形 聖典之正行文於否定之列有一處與其對文不同形：非行之文作
veḷudānena vā pattadānena vā pupphaphalasinānadantakaṭṭhadānena vā（三目連寫），
其正行之對文則作 na veḷudānena vā na pattana pupphana phalana sinānana dantakaṭṭhadānena vā（逐目各加否定詞而分寫，patta・puppha・phala・sināna
四目之尾皆作短形，不作與 veḷudānena 同式之全形）。二處之分合與字形俱不一。
誌錄不判。
本欄之界 上列之異形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 §14〕 | Vuttañhetaṃ –／''Ācāragocarasampanno''ti atthi ācāro, atthi anācāro; | 正行・非行・行處・非行處之四目之全釋——本篇最長之引，逐字錄之不省 | (vibha. 511) |
| 〔CSCD §14〕 | Idhekacco saṅghagatopi acittīkārakato there bhikkhū anāpucchā dhammaṃ bhaṇati. | 語之非行之列（身之非行之列與之同源而括注置於語之非行之末） | (mahāni. 87) |
| 〔CSCD §14〕 | Vuttañhetaṃ bhagavatā – ''ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā''ti | 近縛之行處——四念處為比丘自家之境界 | (saṃ. ni. 5.372) |
引式之數〔本欄實測〕 Vuttañhetaṃ 2 處（其一帶 bhagavatā）。
本文自標之圓括注出處 3 處，析為 3 個出處分項：vibha. 1・mahāni. 1・saṃ. ni. 1。
此數唯就本篇之域，不及全書。
引之未錄全文者 所引之聖典文於正行處之對文以省略式收之
（na vesiyāgocaro vā hoti…pe… na pānāgāragocaro vā hoti 之類），
其全目已見於非行處之文，故不重錄。本篇之省略式 5 見，皆在此二處之對文內。
論自標其引之收 所引之聖典文以 tena vuccati ''ācāragocarasampanno''ti 收之；
論別出之一釋則以 Tenapi vuccati ācāragocarasampannoti 收之——二釋並存而各自收句，
論不判其孰勝，唯以 Api cettha imināpi nayena ācāragocarā veditabbā
（於此亦應以此法知正行與行處）並立之。
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
於本篇亦零命中，Seyyathāpi 零命中。本篇之長列（非行之諸相・非行處之諸家）
皆以事相直陳，不假比況。查無即記無。
乙・修辭之可核觀察 ①本篇之骨為問答之對稱：Tattha katamo anācāro? →
Tattha katamo ācāro? → Tattha katamo agocaro? → Tattha katamo gocaro?
四問四答，其答之句式逐字相對（前者之目逐一加 na 即為後者）。
三種行處亦以 Tattha katamo upanissayagocaro?・Katamo ārakkhagocaro?・
Katamo upanibandhagocaro? 之同式串之。②vuccati（名為／說為）全篇 15 見
——為本品十單元中之最，其中 12 見為 ayaṃ vuccati 之收句式（非行・正行・
非行處・行處・身之非行・語之非行・三行處各一收，餘為重出）。
③本篇之逐語釋皆以「所釋之語＋ti」之提示式起（如 Idhāti・Viharatīti・Gocaroti），
其收則以 veditabbo 3 見・veditabbā 1 見・veditabbaṃ 1 見出之。
④本篇之縮排行唯 1 行（所引聖典之首句 ''Ācāragocarasampanno''ti atthi ācāro, atthi anācāro;
以縮排出之，而其下之文不縮排）——此為譯底欄之排式，非偈頌；
本篇無偈頌。⑤省略式 …pe… 全篇 5 見（見上目）。
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 §14〕 Ācāragocarasampannotiādīnamattho pāḷiyaṃ āgatanayeneva veditabbo | 分別之單元〔CSCD §13〕 | 本篇所釋之定型語出於彼段所引之經 |
〔CSCD §14〕 cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā | 活命遍淨之單元〔CSCD §17〕 | 三目之逐字釋在彼，本篇唯列其名 |
〔CSCD §14〕 micchāājīvena jīvikaṃ kappeti | 活命遍淨之單元〔CSCD §16〕 | 邪命之全目在彼 |
〔CSCD §14〕 indriyesu guttadvāro | 根律儀之單元〔CSCD §15〕 | 正行之一目，其開演在彼 |
〔CSCD §14〕 bhojane mattaññū | 資具依止之單元〔CSCD §18〕 | 同上，食之量之釋在彼 |
〔CSCD §14〕 Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati | 念處之諸品 | 論自標近縛之行處為四念處，其開演不在本品 |
〔CSCD §14〕 puggalādhiṭṭhānāya desanāya pātimokkhasaṃvarasīlaṃ dassitaṃ | 成就法之單元〔CSCD §19〕 | 本篇示其法，彼篇示其成之道（以信成之） |
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, ### Pātimokkhasaṃvarasīlaṃ.
Paragraph-number range The working-base column contains only 〔CSCD §14〕, so the whole part is one paragraph. Its span in the working-base column is 7,274 bytes. There is no break in paragraph numbering to record.
Preceding and following junctions The final passage of the preceding classification unit establishes the four items of the fourfold purification of virtue and the stock expression for restraint by the code
(idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati, and so forth). This part begins with
Tatrāyaṃ ādito paṭṭhāya anupubbapadavaṇṇanāya saddhiṃ vinicchayakathā,
explicitly identifying itself as a word-by-word explanation together with adjudication of that stock expression. The next unit, on restraint of the faculties, begins at 〔CSCD §15〕;
its opening Yaṃ panetaṃ tadanantaraṃ takes up the sequence of this part verbatim.
Form of the part This part is a word-by-word explanation of one stock expression. The terms explained are introduced one by one:
Idhāti, Bhikkhūti, Pātimokkhasaṃvarasaṃvutoti, Viharatīti, Ācāragocarasampannoti,
Aṇumattesu vajjesu bhayadassāvīti, and Samādāya sikkhati sikkhāpadesūti, seven items.
The fifth, good conduct and resort, occupies more than seventy percent of the part. It first cites the full canonical explanation,
then gives another explanation with “again, by this method” (Api cettha imināpi nayena); the two explanations stand together.
Movement The chapter Overview links this unit with §H, the Fourfold Purification of Virtue 〔Vism I.42 ff.〕. The five units on that fourfold purification (this unit and those on restraint of the faculties, purification of livelihood, dependence on requisites, and their accomplishment) are all linked to this single section.
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 three units are not re-explained here: pātimokkhasaṃvara (restraint by the code), saṃvara (restraint), avītikkama (non-transgression), ācāragocarasampanna (accomplished in good conduct and resort), aṇumattesu vajjesu bhayadassāvī (sees danger even in the slightest faults), kulaputta (son of good family), and saddhāpabbajita (gone forth through faith). Only terms newly occurring in this part are listed below.
Seven Elements of the Stock Expression
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| idha | here, in this Dispensation | Idhāti imasmiṃ sāsane—the author restricts its referent explicitly | 〔CSCD §14〕 |
| bhikkhu | bhikkhu | the author gives two derivations: saṃsāre bhayaṃ ikkhaṇatāya vā bhinnapaṭadharāditāya vā (seeing danger in saṃsāra / wearing torn cloth); the person is a saddhāpabbajito kulaputto | 〔CSCD §14〕 |
| pātimokkha | code | the author explains it as sikkhāpadasīlaṃ and establishes the term etymologically: yo naṃ pāti rakkhati, taṃ mokkheti mocayati āpāyikādīhi dukkhehi (it liberates the person who guards it from sufferings such as bad destinations) | 〔CSCD §14〕 |
| saṃvara | restraint | Saṃvaraṇaṃ saṃvaro, kāyikavācasikassa avītikkamassetaṃ nāmaṃ | 〔CSCD §14〕 |
| viharati | dwells | Viharatīti iriyati—the explanation of a single word, the briefest item in this part | 〔CSCD §14〕 |
| ācāra・anācāra | good conduct · bad conduct | the canonical explanation establishes them through bodily and verbal non-transgression and transgression, and assigns forms of wrong livelihood to bad conduct | 〔CSCD §14〕 |
| gocara・agocara | resort · improper resort | the canonical explanation establishes them through places frequented and families associated with | 〔CSCD §14〕 |
Items of Bad Conduct and Improper Resort (the canonical text reproduced verbatim by the treatise)
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| veḷudāna・pattadāna | giving bamboo · giving a bowl | items of wrong livelihood: making friends with householders by giving things and sustaining a livelihood thereby | 〔CSCD §14〕 |
| cāṭukamyatā | flattery | item of wrong livelihood; its word-by-word explanation occurs in the unit on purification of livelihood at 〔CSCD §17〕 | 〔CSCD §14〕 |
| muggasūpyatā | bean-soup behavior | same; the explanation of its simile likewise occurs at 〔CSCD §17〕 | 〔CSCD §14〕 |
| pāribhaṭyatā | fondling behavior | same | 〔CSCD §14〕 |
| jaṅghapesanika | serving as a messenger on foot | item of wrong livelihood: running messages for householders | 〔CSCD §14〕 |
| buddhapaṭikuṭṭhena micchāājīvena | wrong livelihood censured by the Buddha | the general judgment covering the preceding items | 〔CSCD §14〕 |
| vesiyāgocara | having the home of a prostitute as resort | first improper resort, followed by five: widow, grown unmarried woman, paṇḍaka, bhikkhunī, and drinking house | 〔CSCD §14〕 |
| ananulomikena saṃsaggena | unbecoming association | association with kings, ministers, other sectarians, and their disciples | 〔CSCD §14〕 |
| opānabhūta | like a public well | mark of a family that is good resort: saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni | 〔CSCD §14〕 |
Another Explanation of Good Conduct and the Three Resorts
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kāyiko anācāro | bodily bad conduct | another explanation by the author, individually listing signs of disrespect toward elders in the Saṅgha (standing while jostling, sitting while jostling, sitting in front, taking a high seat, sitting with the head covered, and so forth) | 〔CSCD §14〕 |
| vācasiko anācāro | verbal bad conduct | teaching Dhamma, answering questions, or reciting the code among the Saṅgha without asking elders; words soliciting food from women after entering a household | 〔CSCD §14〕 |
| sagāravo sappatisso | respectful and deferential | first two items in the general description of good conduct; more than ten further items follow through garucittīkārabahulo viharati | 〔CSCD §14〕 |
| upanissayagocara | resort as support | first of three: Dasakathāvatthuguṇasamannāgato kalyāṇamitto (a good friend endowed with the qualities of the ten topics of discourse) | 〔CSCD §14〕 |
| ārakkhagocara | resort as guarding | second: okkhittacakkhu yugamattadassāvī susaṃvuto gacchati (walking restrained, with eyes lowered and seeing a yoke’s length) | 〔CSCD §14〕 |
| upanibandhagocara | resort as anchoring | third: Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati (the four establishments of mindfulness, where the mind is anchored) | 〔CSCD §14〕 |
| sekhiya | Sekhiya | an item under the slightest faults: asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu | 〔CSCD §14〕 |
| puggalādhiṭṭhānāya desanāya | through a teaching whose basis is the person | the author’s description of the mode of teaching here: virtue consisting in restraint by the code is presented on the basis of a person | 〔CSCD §14〕 |
One point to be read together with this edition’s existing construal The first item under §H of the existing construal is “virtue consisting in restraint by the code (pātimokkha-saṃvara)— guarded by the code (pātimokkha), accomplished in good conduct (ācāra) and resort (gocara).” This agrees item by item with the four terms in the working-base column—code, restraint, good conduct, and resort—and their established renderings are preserved verbatim. The existing construal does not distinguish the three resorts (support, guarding, and anchoring); this heading records the fact without independently adjudicating it.
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 (one [§NN] paragraph number and eight page records,
the latter all inside comments). The whole part contains only three parenthetical notes, all source references, and none records a variant—
the fewest parenthetical notes among the ten units of this chapter (three references in a span of 7,274 bytes).
A check found none: the working-base column itself records no variant reading.
One orthographic difference arising in this column Within the canonical passage on good conduct, one negative list has a different form from its counterpart. The passage on bad conduct reads
veḷudānena vā pattadānena vā pupphaphalasinānadantakaṭṭhadānena vā (three joined items),
while the corresponding passage on good conduct reads na veḷudānena vā na pattana pupphana phalana sinānana dantakaṭṭhadānena vā (a separate negative for each item, with the ends of patta, puppha, phala, and sināna
all in short forms rather than matching the full form of veḷudānena). The division and forms differ in both passages.
The difference is recorded without adjudication.
Scope of this column The difference above 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 §14〕 | Vuttañhetaṃ –／''Ācāragocarasampanno''ti atthi ācāro, atthi anācāro; | full explanation of good and bad conduct and proper and improper resort—the longest citation in this part, reproduced verbatim without omission | (vibha. 511) |
| 〔CSCD §14〕 | Idhekacco saṅghagatopi acittīkārakato there bhikkhū anāpucchā dhammaṃ bhaṇati. | list of verbal bad conduct (the list of bodily bad conduct has the same source; the reference is placed at the end of the verbal list) | (mahāni. 87) |
| 〔CSCD §14〕 | Vuttañhetaṃ bhagavatā – ''ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā''ti | resort as anchoring—the four establishments of mindfulness as the bhikkhu’s own domain | (saṃ. ni. 5.372) |
Number of citation formulas 〔measured in this column〕 Vuttañhetaṃ occurs twice, once with bhagavatā.
The text itself gives three parenthetical source references, dividing into three source items: vibha. 1, mahāni. 1, and saṃ. ni. 1.
This count applies only to this part, not the whole work.
Citation not reproduced in full The corresponding passage on proper resort within the cited canonical text is gathered by ellipses
(na vesiyāgocaro vā hoti…pe… na pānāgāragocaro vā hoti, and so forth),
because the full list has already appeared in the passage on improper resort and is not repeated. The ellipsis form occurs five times in this part, all within these two corresponding passages.
The author’s explicit conclusions to the citations The cited canonical passage closes with tena vuccati ''ācāragocarasampanno''ti;
the author’s separate explanation closes with Tenapi vuccati ācāragocarasampannoti. The two explanations coexist and each has its own concluding sentence.
The author does not rank them, but places them side by side with Api cettha imināpi nayena ācāragocarā veditabbā
(“good conduct and resort should also be understood here by this method”).
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
likewise have zero occurrences here, and Seyyathāpi has zero occurrences. The long lists in this part—signs of bad conduct and families of improper resort—
state matters directly without comparison. A check found none.
B. Verifiable Rhetorical Observations (1) The skeleton of this part is the symmetry of questions and answers: Tattha katamo anācāro? →
Tattha katamo ācāro? → Tattha katamo agocaro? → Tattha katamo gocaro?,
four questions and four answers whose sentence forms correspond verbatim (adding na to each item in the former produces the latter).
The three resorts likewise form a sequence of Tattha katamo upanissayagocaro?, Katamo ārakkhagocaro?, and
Katamo upanibandhagocaro?. (2) vuccati (“is called / is said”) occurs fifteen times in the whole part,
the most among the ten units of this chapter. Twelve occurrences are the concluding formula ayaṃ vuccati (one each for bad conduct, good conduct,
improper resort, resort, bodily bad conduct, verbal bad conduct, and the three resorts; the remainder are repetitions).
(3) Each word-by-word explanation begins with the prompt form “the word explained + ti” (such as Idhāti, Viharatīti, and Gocaroti),
while its conclusions use veditabbo three times, veditabbā once, and veditabbaṃ once.
(4) This part contains only one indented line—the opening of the cited canonical text, ''Ācāragocarasampanno''ti atthi ācāro, atthi anācāro;.
This is a layout feature of the working-base column, not verse; this part contains no verse.
(5) The ellipsis form …pe… occurs five times (see Heading IV).
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 §14〕 Ācāragocarasampannotiādīnamattho pāḷiyaṃ āgatanayeneva veditabbo | the classification unit at 〔CSCD §13〕 | the stock expression explained here comes from the discourse cited there |
〔CSCD §14〕 cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā | the unit on purification of livelihood at 〔CSCD §17〕 | the three terms are explained word by word there; this part only lists their names |
〔CSCD §14〕 micchāājīvena jīvikaṃ kappeti | the unit on purification of livelihood at 〔CSCD §16〕 | the full category of wrong livelihood occurs there |
〔CSCD §14〕 indriyesu guttadvāro | the unit on restraint of the faculties at 〔CSCD §15〕 | one item of good conduct, unfolded there |
〔CSCD §14〕 bhojane mattaññū | the unit on dependence upon requisites at 〔CSCD §18〕 | another item, with moderation in food explained there |
〔CSCD §14〕 Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati | the chapters on the establishments of mindfulness | the author identifies the four establishments as resort as anchoring; they are not unfolded in this chapter |
〔CSCD §14〕 puggalādhiṭṭhānāya desanāya pātimokkhasaṃvarasīlaṃ dassitaṃ | the unit on accomplishment at 〔CSCD §19〕 | this part presents the virtue; that part presents the path to accomplishing it (through faith) |
VII. Transmission
This edition does not take a position in its apparatus on questions concerning the author, transmission, or commentarial lineage.