清淨道論 戒隨念Visuddhimagga · Recollection of Virtue
前三門仰望，這一門低頭看自己的手——這隻手守過戒。憶念的句子是：「實則我之諸戒不毀、不穿、無斑、無雜、自在、智者所讚、不取著、引致定。」在家人念在家戒，出家人念出家戒。
八德一個都不能少。前四德說一件完整無傷的戒衣：破在首尾如衣缺邊是「毀」，破在中間如衣穿孔是「穿」，連續破二三條如牛身斑紋是「斑」，間隔而破如牛身雜點是「雜」——四個「不」字守住同一件衣。後四德說戒的品質：從渴愛之奴役中解脫，故自在；佛陀等智者所讚；不被渴愛與見所取著，也無人能指著說「你的戒有此過失」；能引生近行與安止、道定與果定。
念到「不取著」時停一下：念的是戒，不是「我很有德」。這道門自帶第一品那把尺——若念成勳章，就滑進戒禁取。修它的人於戒學有恭敬、與同梵行者和睦、於問訊不放逸、離自責等之怖畏、於微小之罪見恐怖：戒在日用中站起來的樣子。
The first three practices look upward; this practice looks down at your own hands—these hands have kept the precepts. The sentence recollected is: “Truly my virtues are unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, ungrasped, and leading to concentration.” Householders recollect householder virtues; monastics recollect monastic virtues.
None of the eight qualities can be omitted. The first four describe a single intact and undamaged garment of virtue: breaking at the beginning or end is like damaging the edge of a cloth, the “broken” of unbroken; breaking in the middle is like piercing a hole in a cloth, the “torn” of untorn; breaking two or three consecutively is like patches on a cow, the “spots” of unspotted; breaking at intervals is like mottled dots on a cow, the “mottling” of unmottled—four negatives protect the same garment. The last four describe virtue’s character: freed from slavery to craving and therefore liberating; praised by the wise, beginning with the Buddha; ungrasped by craving and views, with no person able to point and say, “This is a fault in your virtue”; and leading to access concentration and absorption concentration, or to path concentration and fruition concentration.
Pause at “ungrasped”: what is recollected is virtue, not “I am highly virtuous.” This practice carries the standard of Chapter 1 within it—if the recollection becomes a medal, it slides into grasping at precepts and observances. A practitioner of recollection of virtue is respectful toward the training, lives harmoniously with fellow practitioners of the holy life, is heedful in hospitable greeting, is free from the fear of self-reproach and the like, and sees danger even in the slightest faults: the appearance of virtue standing up in daily life.
節4 〔pp.221–222〕
IV.
Sīlānussatiṃ bhāvetukāmena pana rahogatena paṭisallīnena:—aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī ti² evaṃ akhaṇḍakāri-guṇavasena attano sīlāni anussaritabbāni. Tāni ca gahaṭṭhena gahaṭṭhasīlāni, pabbajitena pabbajitasīlāni. Gahaṭṭhasīlāni vā hontu pabbajitasīlāni vā, yesaṃ ādimhi vā ante vā ekam pi na bhinnaṃ, tāni, pariyantachinnasāṭako³ viya, na khaṇḍānī ti akhaṇḍāni.
Yesaṃ vemajjhe ekam pi na bhinnaṃ, tāni, majjhe vinividdhasāṭako viya, na chiddānī ti acchiddāni.
Yesaṃ paṭipāṭiyā dve vā tīṇi vā na bhinnāni, tāni piṭṭhiyā vā kucchiyā vā uṭṭhitena dīghavaṭṭādi-saṇṭhānena visabhāgavaṇṇena kālarattādīnaṃ, aññatarasarīravaṇṇā gāvī viya, na sabalānī ti asabalāni.
Yāni antarantarā na bhinnāni, tāni, visabhāgabinduvicitrā gāvī viya, na kammāsānī ti akammāsāni.
Avisesena vā sabbāni pi sattavidhena methunasaṃyogena kodhupanāhādīhi ca pāpadhammehi anupahatattā akhaṇḍāni acchiddāni asabalāni akammāsāni.
Tāni yeva taṇhādāsavyato mocetvā bhujissabhāvakaraṇena bhujissāni. Buddhādīhi viññūhi pasatthattā viññūpasatthāni.
Taṇhādiṭṭhīhi aparāmaṭṭhatāya¹ kenaci vā:—ayaṃ te sīlesu doso ti evaṃ parāmaṭṭhuṃ asakkuṇeyyatāya aparāmaṭṭhāni.
Upacārasamādhiṃ appanāsamādhiṃ vā, atha vā pana maggasamādhiṃ phalasamādhiñ cā pi saṃvattentī ti samādhisaṃvattanikāni.
Evaṃ akhaṇḍatādi-guṇavasena attano sīlāni anussarato nev' assa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa . . . pe . . . na moha-pariyuṭṭhitaṃ cittaṃ hoti, ujugatam ev' assa tasmiṃ samaye cittaṃ hoti. Sīlam ārabbhā ti purimanayen' eva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Sīlaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacāramattam² eva jhānaṃ hoti. Tad-etaṃ sīlaguṇānussaraṇavasena uppannattā sīlānussati icc' eva saṅkhaṃ gacchati.
Imañ ca pana sīlānussatiṃ anuyutto bhikkhu sikkhāya sagāravo hoti, sabhāgavutti, paṭisanthāre appamatto, attānuvādādibhayavirahito, anumattesu vajjesu bhayadassāvī, saddhādi-vepullaṃ adhigacchati, pītipāmojjabahulo hoti; uttariṃ appaṭivijjhanto pana sugatiparāyano hoti.
Tasmā have appamādaṃ kayirātha sumedhaso, evaṃ mahānubhāvāya sīlānussatiyā sadā ti.
Idaṃ sīlānussatiyaṃ vitthārakathāmukhaṃ.
[p.221]
² M. ii, 251; S. ii, 70, etc.; A. iii, 36 (see Indexes of these texts for other references). ³ Sᵇʰ pariyante chinna⁰.
[p.222]
¹ Sᵇʰ aparāmatthattā. ² Sᵇʰ Bʰ ⁰ppattam.
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本單元白話為本編自巴利原典之譯疏（tr. mine），譯自公版 PTS 底本。
§4 Sīlānussati 戒隨念 〔Vism VII·pp.221–222〕
想要修習戒隨念（sīlānussati）的人，則應到僻靜處獨處退隱，依「不毀」¹等德，如此憶念自己的戒：「實則我之諸戒不毀、不穿、無斑、無雜、自在、智者所讚、不取著、引致定。」在家人所憶念的是在家戒，出家人所憶念的是出家戒。
不論是在家戒或出家戒，凡在最初或最後連一條也不曾破的，那些戒不像邊緣破損之衣那樣有缺口，所以是「不毀」。
凡在中間連一條也不曾破的，那些戒不像中央穿孔之衣那樣有孔，所以是「不穿」。
凡不曾連續破二條或三條的，那些戒不像那於背或腹上現起長圓等形之、異色（如黑紅等）之斑紋、身他色之牛那樣有斑，所以是「無斑」。
凡不曾間隔而破的，那些戒不像異色斑點所雜之牛那樣有雜，所以是「無雜」。
或者總說：一切戒因不被七種婬相應²與忿恨等惡法所毀壞，所以是不毀、不穿、無斑、無雜。
那些戒從渴愛之奴役中解脫出來，令成自在之性，所以是「自在」。因為被佛陀等智者所讚歎，所以是「智者所讚」。
因為不被渴愛與〔惡〕見所取著，或者因為不能被任何人這樣取著而說「你的戒中有此過失」，所以是「不取著」。
因為能引生近行定與安止定，或者道定與果定，所以是「引致定」。
他這樣依「不毀」等德憶念自己的戒之時，那時他的心不為貪所纏，不為瞋……乃至（廣說如前）……不為癡所纏；那時他的心正直。「緣於戒」——如前所述，在諸蓋被鎮伏的同時，諸禪支即於一剎那生起。然而，由於諸戒德甚深，或由於勝解於憶念種種德，禪那不達安止，只達近行。此禪那因憶念戒德而生起，所以就名為戒隨念。
而且，勤修此戒隨念的比丘，於戒學有恭敬，成為同分行者（即與同梵行者和睦相處），於問訊不放逸，離自責等之怖畏，於微小之罪見恐怖，得信等〔諸德〕之增廣，多喜、多悅。他即使不能再作更上的通達，也必趣於善趣。
是故賢智者，當常勤行不放逸， 於此大威神之戒隨念中。
此即《戒隨念》之詳論門。
註
¹ 不毀等八德所依之戒的雜染與淨化，全論在第一品〈戒〉之〈戒之雜染與淨化〉一節。
² 七種婬相應之逐一開列亦在第一品〈戒〉之〈戒之雜染與淨化〉一節，本節唯舉其名。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine), made from the public-domain PTS text.
§4 Sīlānussati, recollection of virtue 〔Vism VII·pp.221–222〕
A practitioner who wishes to cultivate recollection of virtue (sīlānussati) should go into seclusion and withdraw alone, recollecting their own virtues through the quality of being “unbroken”¹ and the rest in this way: “Truly my virtues are unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, ungrasped, and leading to concentration.” A householder recollects householder virtues, while a monastic recollects monastic virtues.
Whether they are householder virtues or monastic virtues, virtues of which not even a single precept has been broken at the beginning or the end are not broken like a cloth whose edge is damaged; therefore they are “unbroken.”
Virtues of which not even a single precept has been broken in the middle are not pierced like a cloth with a hole in its center; therefore they are “untorn.”
Virtues of which neither two nor three consecutive precepts have been broken are not spotted like a cow whose body is of some other color, with patches of dissimilar color such as black or red in long, round, and similar shapes rising on its back or belly; therefore they are “unspotted.”
Virtues that have not been broken at intervals are not mottled like a cow variegated with spots of dissimilar color; therefore they are “unmottled.”
Or, stated without distinction, because none of the virtues have been damaged by the seven kinds of sexual involvement² or by harmful phenomena such as anger and resentment, they are unbroken, untorn, unspotted, and unmottled.
Those virtues, by being released from slavery to craving and brought into a state of freedom, are “liberating.” Because they are praised by the wise, beginning with the Buddha, they are “praised by the wise.”
Because they are ungrasped by craving and [wrong] views, or because no person can grasp at them and say, “This is a fault in your virtues,” they are “ungrasped.”
Because they lead to access concentration and absorption concentration, or to path concentration and fruition concentration, they are “leading to concentration.”
When a practitioner recollects their own virtues through the quality of being “unbroken” and the rest, at that time their mind is not obsessed by greed, not by aversion ... pe ... and so on, as stated at length above ... and not by delusion; at that time their mind is upright. “with reference to virtue”—as stated before, the jhāna factors arise in a single moment as the hindrances are suppressed. Yet because the qualities of virtue are profound, or because of resolve upon recollecting qualities of many kinds, this jhāna does not reach absorption but reaches access alone. Because this jhāna arises through recollecting the qualities of virtue, it is called recollection of virtue.
Moreover, a bhikkhu devoted to this recollection of virtue is respectful toward the training, is amiable in conduct (that is, lives harmoniously with fellow practitioners of the holy life), is heedful in hospitable greeting, is free from the fear of self-reproach and the like, sees danger even in the slightest faults, attains growth in faith and the rest, and abounds in joy and gladness. Even if the bhikkhu penetrates no higher attainment, they are destined for a good rebirth.
Therefore let the wise continually practice heedfulness, in this recollection of virtue, so mighty in power.
This is the detailed exposition of recollection of virtue.
Notes
¹ The defilement and purification of the virtue on which the eight qualities beginning with “unbroken” depend are treated in full in “Defilement and Purification of Virtue” in Chapter 1, “Virtue.”
² The seven kinds of sexual involvement are also enumerated individually in “Defilement and Purification of Virtue” in Chapter 1, “Virtue”; this section gives only their name.
憶念自己的戒——念的是「不被執取的戒」，不是勳章
大局 — 戒隨念在六門中的位置
六門之第四，也是本品最短的一門（白話 §4 一節之量）。所緣轉向自身：依「不毀、不穿、無斑、無雜、自在、智者所讚、不取著、引致定」八德憶念自己的戒——在家人念在家戒，出家人念出家戒。修習之式同前（唯至近行），功德則是戒隨念特有之一組。本單元之筆在八德逐德之義（衣與牛之二喻）與這道門如何接回第一品之尺。
§01 戒隨念接回第一品的那把尺〔讀法〕→ 白話 §4
白話 §4 的戒隨念有一個漂亮的接榫：你憶念的，不只是「我守了戒」，而是「我的戒不毀、不穿……不取著（aparāmaṭṭha）」——正是第一品講的最上戒的正面。所以連這道「憶念自德」的門，都自帶第一品那把尺：憶念的是「不被執取的戒」，不是「我很有德」的勳章。 若念成後者，就滑進第一品所講的戒禁取了。
八德要全著眼。前四德，衣與牛的兩個譬喻幫你記住：破在首尾如衣缺邊是「毀」，破在中間如衣穿孔是「穿」，連續破二三條如牛身斑紋是「斑」，間隔而破如牛身雜點是「雜」——四個「不」字說的是同一件完整無傷的戒衣。後四德轉向戒的品質：自在——從渴愛之奴役中解脫出來的戒；智者所讚——佛陀等智者所讚歎；不取著——不被渴愛與見所執取，也無人能指著說「你的戒有此過失」；引致定——能引生近行定與安止定，或道定與果定。功德段是戒隨念特有的一組：於戒學有恭敬、成為同分行者（與同梵行者和睦相處）、於問訊不放逸、離自責等之怖畏、於微小之罪見恐怖——全是「戒在日用中站起來」的樣子。
給一般讀者
若只帶走一件事：憶念自己的戒，八個德一個都不能少（白話 §4）——前四德說戒衣完整無傷，後四德說它是自在的、智者所讚的、不被執取的、能引定的。念到「不取著」時停一下：念的是戒，不是「我很有德」。
想讀本單元全文：白話 §4 即戒隨念之全段逐段全譯。
Recollecting Your Own Virtue—What Is Recollected Is “Ungrasped Virtue,” Not a Medal
The Big Picture — The place of recollection of virtue among the six practices
This is the fourth of the six practices and also the shortest practice in this chapter (the length of the single section in Vernacular §4). The object turns toward the practitioner: recollect your own virtue through the eight qualities “unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, ungrasped, and leading to concentration”—householders recollect householder virtues, monastics monastic virtues. The pattern of cultivation is the same as before and reaches access alone, while the benefits form a group distinctive to recollection of virtue. This unit considers each of the eight qualities, the two groups of similes involving cloth and cattle, and how this practice reconnects with the standard established in Chapter 1.
§01 Recollection of virtue reconnects with the standard of Chapter 1 〔Reading〕→ Vernacular §4
The recollection of virtue in Vernacular §4 has a beautiful join: you recollect not merely “I have kept the precepts,” but “my virtues are unbroken, untorn ... ungrasped (aparāmaṭṭha)”—precisely the positive side of the highest virtue discussed in Chapter 1. Thus even this practice of “recollecting your own qualities” carries the standard of Chapter 1 within it: what is recollected is “ungrasped virtue,” not the medal “I am highly virtuous.” If the recollection becomes the latter, it slides into the grasping at precepts and observances discussed in Chapter 1.
All eight qualities must remain in view. The first four can be remembered through the two groups of similes involving cloth and cattle: breaking a precept at the beginning or end is like damage to the edge of a cloth, the “broken” of unbroken; breaking a precept in the middle is like piercing a hole in a cloth, the “torn” of untorn; breaking two or three consecutively is like patches on a cow, the “spots” of unspotted; and breaking precepts at intervals is like mottled dots on a cow, the “mottling” of unmottled—the four negative prefixes describe the same intact and undamaged garment of virtue. The last four qualities turn to virtue’s character. liberating: virtue freed from slavery to craving; praised by the wise: praised by the wise, beginning with the Buddha; ungrasped: ungrasped by craving and views, and beyond any person’s ability to point and say, “This is a fault in your virtue”; leading to concentration: leading to access concentration and absorption concentration, or to path concentration and fruition concentration. The benefits passage gives the distinctive group for recollection of virtue: the practitioner is respectful toward the training, is amiable in conduct (living harmoniously with fellow practitioners of the holy life), is heedful in hospitable greeting, is free from the fear of self-reproach and the like, and sees danger even in the slightest faults—the appearance of virtue standing up in daily life.
For the General Reader
If you retain only a single point, let it be this: none of the eight qualities of your own virtue can be omitted (Vernacular §4)—the first four describe an intact and undamaged garment of virtue; the last four say that virtue is liberating, praised by the wise, ungrasped, and leading to concentration. Pause at “ungrasped”: what you recollect is virtue, not “I am highly virtuous.”
To read this unit in full: Vernacular §4 gives the complete, paragraph-by-paragraph rendering of recollection of virtue.
考據Apparatus
一、科判定位
品名 第七品〈六隨念〉，巴利作 Cha-anussati-niddesa〔Vism VII〕。本篇承本品七節之第4節〔Sīlānussati 戒隨念〕，於校文之目作「戒、捨、天隨念」。
節域與頁域 本節 pp.221–222，即 [V i 221]–[V i 222]；全品 pp.197–228，即 [V i 197]–[V i 228]。節界之葉與鄰節共之（節1 與節2 同起訖於 [V i 213]，節2 與節3 同起訖於 [V i 218]，節3 與節4 同起訖於 [V i 221]，節6 與節7 同起訖於 [V i 226]——四處皆為一葉之內轉節，非重出；節4 訖 [V i 222] 而節5 起 [V i 223]、節5 訖 [V i 224] 而節6 起 [V i 225]，二界不共葉）。
分節 本節不分節（body 已在標的之內），於分節總表以單列入之（節4）；逐列見本篇《總覽》與品之《總覽》。
前後接點 本節為本品七節之四，前承節3〔Saṅghānussati 僧隨念〕，後接節5〔Cāgānussati 捨隨念〕。品之前後接點逐字見節1 之〔前品接點〕與節7 之〔後品接點〕二段；七節之接句與分節逐處見品之《總覽》。
二、詞義與譯語
本目只記本品用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。本編既有校讀與規範詞表相左者，於本目末誌之。
通品之法
（品級共通列——六隨念全品通用，各單元同載）
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| upacāra-samādhi | 近行定 | 六隨念之所止；論凡六處作 appanaṃ appatvā ... upacāra- 之式 | [V i 212]・[V i 217]・[V i 221]・[V i 222]・[V i 224]・[V i 225] |
| appanā-samādhi | 安止定 | 六隨念皆不入；其由作 gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā | 同上六處 |
| vitthārakathāmukha | 詳論門 | 六節各以 vitthārakathāmukhaṃ 為結語，凡六見 | [V i 213]・[V i 218]・[V i 221]・[V i 222]・[V i 224]・[V i 226] |
戒之八德〔節4〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| akhaṇḍāni | 不毀 | 初後不破，如邊緣不裂之衣 | [V i 221] |
| acchiddāni | 不穿 | 中不破，如中央不穿之衣 | [V i 222] |
| asabalāni | 無斑 | 不次第破二三，如無異色斑紋之牛 | [V i 222] |
| akammāsāni | 無雜 | 不間斷而破，如無異色斑點之牛 | [V i 222] |
| bhujissāni | 自在 | 由渴愛之奴役中解出而成自在 | [V i 222] |
| viññūpasatthāni | 智者所讚 | 為佛等諸智者所讚 | [V i 222] |
| aparāmaṭṭhāni | 不取著 | 不為渴愛與見所取著，亦不為他人所指摘 | [V i 222] |
| samādhisaṃvattanikāni | 引致定 | 引近行定、安止定，或道定、果定 | [V i 222] |
既有校讀與規範詞表相左之四處 本品白話從規範詞表；相左者皆在既有校讀一面：acchiddāni 既有校讀作「不缺」而規範詞表定「不穿」；asabalāni 既有校讀作「不染」而規範詞表定「無斑」；akālika 既有校讀作「無時／不待時」而規範詞表定「即時」；samādhisaṃvattanikāni 既有校讀作「能引定」而規範詞表定「引致定」。四處皆入本編詞表，逐詞定其讀。
三、異讀
材料唯二 ①本品巴利底本所保之 PTS 校勘段〔各節末之 footnote／apparatus 塊，逐字保源〕；②CSCD 對勘節本，讀而不錄全文，只記異讀點。誌錄不判。
甲・PTS 校勘段之全數普查 本品校勘註共 171 條〔p.213 之三條於節1 末與節2 首重出，已去重〕。其中載寫本異讀者 126 條，餘 45 條為經藏出處或編者說明，歸目四。126 條依所載之形態分：詞形 98 條、有無 22 條、註記 6 條〔即所載非詞形而為經名、出處或版本之記〕。
甲・逐處誌錄 下表逐條照錄，一字不改，校勘段原有之強調標記一併保形；「類」欄唯就其所載之形態分，不作取捨。
| 位置 | 註 | 誌錄〔逐字〕 | 類 |
|---|---|---|---|
| [V i 221] | ³ | Sᵇʰ pariyante chinna⁰. | 詞形 |
| [V i 222] | ¹ | Sᵇʰ aparāmatthattā. | 詞形 |
| [V i 222] | ² | Sᵇʰ Bʰ ⁰ppattam. | 詞形 |
乙・CSCD 異讀點誌錄 就上表中詞形分歧較著者及本文自出之異誦，逐點以對勘節本實測；查無即記無，零命中亦記。
| 位置 | PTS 本文所讀 | PTS 校勘所載 | CSCD 節本實測 |
|---|---|---|---|
| [V i 221] | pariyantachinnasāṭako | Sᵇʰ pariyante chinna⁰. | pariyante chinnasāṭako 1 見；連寫形零命中 |
| [V i 222] | anumattesu | 本頁校勘無註 | aṇumattesu 1 見——此為校勘所未載、唯對勘本所出之異讀點 |
四、論主引據
論主自引之處，逐處繫頁錨；經藏出處唯本文自標或本品校勘段所載者記之，不代考定。「校勘所載」欄之文字逐字照錄。
甲・引經與引論
| 位置 | 引式〔逐字〕 | 所引之要 | 出處 |
|---|---|---|---|
| [V i 221] | sīlāni akhaṇḍāni ... samādhisaṃvattanikānī ti² | 戒之八德誦文 | 校勘所載 M. ii, 251; S. ii, 70, etc.; A. iii, 36 |
乙・引式之數 本品自引之標式，以本欄實測：Yath' āha 5 處、Yathā 'ha 1 處、Ten' eva c' āha 1 處、Āha c' ettha 1 處、Vuttam h' etaṃ 1 處、Vuttaṃ pi c' etaṃ 1 處、Ten' āhu Porāṇā 2 處、Sutte pana 1 處、Aṭṭhakathāyaṃ 1 處、idañ c' ettha suttaṃ vitthāretabbaṃ 2 處。此數唯就本品之域，不及全書。
五、譬喻·修辭
本目只記本品譬喻之所在與其所配，不作文學評價。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| [V i 221] | pariyantachinnasāṭako³ viya, na khaṇḍānī ti akhaṇḍāni | 邊緣破損之衣：戒之不毀 |
| [V i 222] | majjhe vinividdhasāṭako viya, na chiddānī ti acchiddāni | 中央穿孔之衣：戒之不穿 |
| [V i 222] | aññatarasarīravaṇṇā gāvī viya, na sabalānī ti asabalāni | 異色之牛：戒之無斑 |
| [V i 222] | visabhāgabinduvicitrā gāvī viya, na kammāsānī ti akammāsāni | 異色斑點之牛：戒之無雜 |
修辭之可核觀察 ①六節之收束句式一律：首句一律作 Tasmā have appamādaṃ kayirātha sumedhaso,，次句唯隨念之名異，繼以 vitthārakathāmukhaṃ 之結語；本欄實測各 6 見。②「不入安止」之句式亦 6 見，其所繫之由同一句型；五見作 gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā，捨隨念一見作 nānappakāracāgaguṇānussaraṇādhimuttatāya——多 cāga- 一分〔各數皆本欄實測〕。③身之喻唯三節有：佛與法二節作 cetiyagharaṃ iva，僧節作 uposathāgāraṃ，戒・捨・天三節無身喻。④戒節之譬喻集中於衣與牛二類，捨節與天節則無譬喻而以逐詞釋為體。以上諸數唯就本品之域實測，不及全書。
六、章內互讀
每指皆帶錨；所指之章唯就本品文中可核之名相立，不代考定。
| 本品之處 | 所指 | 可核之由 |
|---|---|---|
| [V i 221]–[V i 222] 戒之八德 | 〔Vism I〕 | 八德之目與 aparāmaṭṭha 之義即戒品所立者之正面 |
[V i 222] Upacārasamādhiṃ appanāsamādhiṃ vā, atha vā pana maggasamādhiṃ phalasamādhiñ cā pi | 〔Vism III〕・〔Vism IV〕 | 四種定之名於戒隨念段一次列盡 |
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
Chapter title Chapter 7, “The six recollections,” is Cha-anussati-niddesa in Pāli 〔Vism VII〕. This unit is section 4 of the chapter’s seven sections, Sīlānussati, recollection of virtue; in the construal outline it falls under “recollection of virtue, generosity, and deities.”
Section and page range This section covers pp.221–222, namely [V i 221]–[V i 222]; the full chapter covers pp.197–228, namely [V i 197]–[V i 228]. At four section boundaries, adjacent sections share a leaf (sections 1 and 2 both begin or end at [V i 213], sections 2 and 3 at [V i 218], sections 3 and 4 at [V i 221], and sections 6 and 7 at [V i 226]); in every case, the text turns to the next section within a single leaf and is not duplicated. Two boundaries do not share a leaf: section 4 ends at [V i 222] while section 5 begins at [V i 223], and section 5 ends at [V i 224] while section 6 begins at [V i 225].
Subdivision This section has no subsections (the body is already within the target size), so it appears as a single row, section 4, in the subdivision table. See this unit’s Overview and the chapter Overview for the row-by-row record.
Connections before and after This is the fourth of the chapter’s seven sections. It follows section 3, Saṅghānussati, recollection of the Sangha, and precedes section 5, Cāgānussati, recollection of generosity. The chapter’s preceding and following connections are recorded verbatim in the “Connection to the Previous Chapter” paragraph of section 1 and the “Connection to the Following Chapter” paragraph of section 7. The links and subdivisions of all seven sections are recorded individually in the chapter Overview.
II. Terms and Renderings
This heading records only how terms function and are located in this chapter. The normative glossary governs the reading of terms; this heading does not decide terms not settled there. Where an earlier construal reading differs from the normative glossary, the difference is recorded at the end of this heading.
Rules shared across the chapter
(Chapter-level common rows—applicable throughout the six recollections and repeated in every unit)
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| upacāra-samādhi | access concentration | The point at which all six recollections stop; in all six instances the treatise uses the form appanaṃ appatvā ... upacāra- | [V i 212]・[V i 217]・[V i 221]・[V i 222]・[V i 224]・[V i 225] |
| appanā-samādhi | absorption concentration | None of the six recollections enters it; the reason is given as gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā | the same six locations |
| vitthārakathāmukha | detailed exposition | Each of the six sections closes with vitthārakathāmukhaṃ; six occurrences in all | [V i 213]・[V i 218]・[V i 221]・[V i 222]・[V i 224]・[V i 226] |
The eight qualities of virtue 〔section 4〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| akhaṇḍāni | unbroken | No breach at the beginning or end, like a cloth whose edge is not torn | [V i 221] |
| acchiddāni | untorn | No breach in the middle, like a cloth not pierced in its center | [V i 222] |
| asabalāni | unspotted | No two or three consecutive breaches, like a cow without patches of a different color | [V i 222] |
| akammāsāni | unmottled | No breaches at intervals, like a cow without spots of a different color | [V i 222] |
| bhujissāni | liberating | Freed from slavery to craving and brought to a state of freedom | [V i 222] |
| viññūpasatthāni | praised by the wise | It is praised by the wise, beginning with the Buddha | [V i 222] |
| aparāmaṭṭhāni | ungrasped | Ungrasped by craving and views and not open to another person’s censure | [V i 222] |
| samādhisaṃvattanikāni | leading to concentration | Leads to access concentration and absorption concentration, or path concentration and fruition concentration | [V i 222] |
Four places where an earlier construal reading differs from the normative glossary The vernacular in this chapter follows the normative glossary. All four differences occur only in the earlier construal: for acchiddāni, the earlier construal has “unbroken,” while the normative glossary binds “untorn”; for asabalāni, the earlier construal has “unstained,” while the normative glossary binds “unspotted”; for akālika, the earlier construal has “timeless / without delay,” while the normative glossary binds “immediate”; for samādhisaṃvattanikāni, the earlier construal has “capable of inducing concentration,” while the normative glossary binds “leading to concentration.” All four are entered in this edition’s glossary and settled word by word.
III. Variant Readings
Two materials only (1) the PTS apparatus blocks preserved in the chapter’s Pāli base text (the footnote/apparatus block at the end of each section, preserving the source verbatim); (2) the CSCD collation extracts, read but not reproduced in full, with only variant points recorded. The record does not decide between readings.
A. Complete survey of the PTS apparatus blocks The chapter’s apparatus contains 171 notes in all; three notes on p.213 are repeated at the end of section 1 and the beginning of section 2 and have been deduplicated. Of these, 126 record manuscript variants; the remaining 45 are canonical references or editorial explanations and belong under Heading Four. The 126 variant notes divide by the forms actually recorded into 98 word-form variants, 22 presence-or-absence variants, and 6 annotation variants, where the recorded material is not a word form but a title, source, or edition note.
A. Record by locus The following table reproduces every item exactly as it appears, including the original emphasis marks in the apparatus. The “Class” column categorizes only the form recorded and does not choose among readings.
| Location | Note | Record 〔verbatim〕 | Class |
|---|---|---|---|
| [V i 221] | ³ | Sᵇʰ pariyante chinna⁰. | word form |
| [V i 222] | ¹ | Sᵇʰ aparāmatthattā. | word form |
| [V i 222] | ² | Sᵇʰ Bʰ ⁰ppattam. | word form |
B. CSCD variant-point record The more marked word-form divergences in the preceding table and the alternate recitations found in the body were measured individually against the CSCD section extract. Zero results are recorded as such.
| Location | PTS Body Reading | PTS Apparatus Record | Measured in the CSCD Section Extract |
|---|---|---|---|
| [V i 221] | pariyantachinnasāṭako | Sᵇʰ pariyante chinna⁰. | pariyante chinnasāṭako occurs once; the compound form has zero results |
| [V i 222] | anumattesu | no apparatus note on this page | aṇumattesu occurs once—a variant found only in the collated text and not recorded in the apparatus |
IV. The Commentator’s Citations
Every citation made by the author is attached to a page anchor. Only sources explicitly named in the body or recorded in the chapter’s apparatus are included; this edition does not identify them independently. Text in the “Apparatus Record” column is reproduced verbatim.
A. Scriptural and commentarial citations
| Location | Citation Form 〔verbatim〕 | Point of the Citation | Source |
|---|---|---|---|
| [V i 221] | sīlāni akhaṇḍāni ... samādhisaṃvattanikānī ti² | recitation of virtue’s eight qualities | apparatus records M. ii, 251; S. ii, 70, etc.; A. iii, 36 |
B. Number of citation formulas Measured within this chapter, the author’s self-citation formulas occur as follows: Yath' āha 5 times, Yathā 'ha once, Ten' eva c' āha once, Āha c' ettha once, Vuttam h' etaṃ once, Vuttaṃ pi c' etaṃ once, Ten' āhu Porāṇā twice, Sutte pana once, Aṭṭhakathāyaṃ once, and idañ c' ettha suttaṃ vitthāretabbaṃ twice. These counts apply only to this chapter, not to the whole work.
V. Similes and Rhetoric
This heading records only the locations of the chapter’s similes and the meanings to which they are applied; it offers no literary evaluation.
| Location | Simile | Meaning to Which It Is Applied |
|---|---|---|
| [V i 221] | pariyantachinnasāṭako³ viya, na khaṇḍānī ti akhaṇḍāni | cloth with a damaged edge: virtue is unbroken |
| [V i 222] | majjhe vinividdhasāṭako viya, na chiddānī ti acchiddāni | cloth pierced through the center: virtue is untorn |
| [V i 222] | aññatarasarīravaṇṇā gāvī viya, na sabalānī ti asabalāni | cow of a different color: virtue is unspotted |
| [V i 222] | visabhāgabinduvicitrā gāvī viya, na kammāsānī ti akammāsāni | cow with spots of a different color: virtue is unmottled |
Verifiable points from observing the rhetoric (1) The closing formula is uniform across all six sections: the first line is always Tasmā have appamādaṃ kayirātha sumedhaso,; only the recollection’s name changes in the second line; the formula is followed by a close containing vitthārakathāmukhaṃ. Each pattern occurs 6 times. (2) The “does not enter absorption” formula also occurs 6 times, and the reason attached to it follows the same sentence pattern. Five occurrences have gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā; the single occurrence in recollection of generosity has nānappakāracāgaguṇānussaraṇādhimuttatāya, with the additional element cāga-. Every count here was measured within this chapter. (3) Body similes appear in only three sections: the Buddha and Dhamma sections use cetiyagharaṃ iva, while the Sangha section uses uposathāgāraṃ; the Virtue, Generosity, and Deities sections have no body simile. (4) The Virtue section concentrates its similes in two groups, cloth and cattle; the Generosity and Deities sections contain no simile and proceed instead by word-by-word explanation. All these counts were measured only within this chapter, not across the whole work.
VI. Intratextual Cross-Reading
Every reference carries an anchor. The chapter named is identified only through terms verifiable in this chapter; this edition makes no independent determination.
| Passage in This Chapter | Reference | Verifiable Basis |
|---|---|---|
| [V i 221]–[V i 222] virtue’s eight qualities | 〔Vism I〕 | The list of eight qualities and the meaning of aparāmaṭṭha are the positive side of what the chapter on virtue establishes |
[V i 222] Upacārasamādhiṃ appanāsamādhiṃ vā, atha vā pana maggasamādhiṃ phalasamādhiñ cā pi | 〔Vism III〕・〔Vism IV〕 | All four kinds of concentration are enumerated together in the recollection-of-virtue passage |
VII. Transmission
This edition advances no position in its apparatus on questions concerning authorship, textual transmission, or the history of commentaries.