清淨道論 根律儀戒Visuddhimagga · Virtue Consisting in Restraint of the Faculties
「以眼見色」——論主第一件事就把「見」從眼睛挪回心上：眼不見，因為它沒有心；心不見，因為它沒有眼；門與所緣相擊之時，以眼淨為依處的心才見。說「以眼見」，如說「以弓射」。這一挪，根律儀才有地方修——它是心的事。
修什麼？不取相、不取隨相。不是不看，是唯取那裡實有的。大帝須長老在大路上看見一個盛裝大笑的女人，看到的是齒骨；丈夫追來問，他說只曉得有一具骨聚正走過。
守在哪裡？論主給了一個乍看奇怪的答案：於眼根本身，既無律儀，也無不律儀。一次見色的心路排開來——有分、轉向、見、領受、推度、確定——這些位上都談不上守與不守；唯有速行那一剎那，惡戒、失念、無智、不忍、懈怠起了，才是不律儀。可它為什麼被說成「眼根」的事？因為城之四門一失守，裡面家門內室再嚴，賊也長驅直入；城門一閉，裡面縱不加防，賊亦無路。速行是城門。
守住那一剎那，門就守住了；守不住那一剎那，把眼睛閉上也沒用。
“Having seen a visible form with the eye”—the author’s first move is to return “seeing” from the eye to the mind. The eye does not see, because it has no mind; the mind does not see, because it has no eye; when door and object impinge, the mind supported by eye-sensitivity sees. To say “sees with the eye” is like saying “shoots with a bow.” This move gives restraint of the faculties somewhere to be cultivated: it is an affair of mind.
What is cultivated? Not grasping the sign or its features. This does not mean refusing to look but grasping only what is actually there. On the great road the Elder Mahātissa saw a richly adorned, laughing woman; what he saw was the bones of her teeth. When her husband followed and asked, the elder said that he knew only a heap of bones had passed.
Where is guarding done? The author gives an initially strange answer: in the eye faculty itself there is neither restraint nor non-restraint. Lay out a single cognitive process of seeing—life-continuum, adverting, seeing, receiving, investigating, determining—and none of these positions is yet guarded or unguarded. Only at the moment of impulsion, when immorality, forgetfulness, ignorance, impatience, or laziness arises, is there non-restraint. Why then call it an event “of the eye faculty”? If a city’s four gates are lost, inner house doors and rooms may be secure yet thieves enter freely. Close the city gates and, though the inside is unguarded, thieves have no road in. Impulsion is the city gate.
Guard that moment and the gate is guarded. Fail to guard that moment and closing the eyes is no help.
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 逐語之釋與古師之說 〔CSCD §15〕
其次，緊接在那之後、以「他以眼見色」等等方式所開示的根律儀戒——這裡，「他」是指住立於別解脫律儀戒的比丘¹。
「以眼見色」：是說以那由於是〔見的〕因而得到「眼」這個稱呼、能夠見色的眼識（cakkhuviññāṇa）而見色。
古師（Porāṇā）們則這樣說：「眼不見色，因為它沒有心；心不見色，因為它沒有眼；然而在門與所緣相擊的時候，就以眼淨²為依處的心而見。而這樣的說法，正像『以弓射』等等的說法一樣，叫作具資之說（sasambhārakathā）；所以『以眼識見色』——這裡就是這個意思。」
§2 不取相不取隨相與一長老之事 〔CSCD §15〕
「不取相」：是說不取女相、男相，或淨相等等成為煩惱之事的相（nimitta），唯止於所見而已。
「不取隨相」：由於使諸煩惱一一隨之而顯、令它們成為明顯，因而得到「隨相」（anubyañjana）這個稱呼——這樣的行相，分為手、足、微笑、大笑、言談、顧視等等；他不取這樣的行相，唯取那裡實有的，就像住在支帝山（Cetiyapabbata）的大帝須長老（Mahātissatthera）那樣。
據說，長老從支帝山來到阿㝹羅陀城（Anurādhapura）乞食；有一位良家的媳婦與丈夫爭吵之後，盛裝打扮得如同天女一般，一早就從阿㝹羅陀城出來，要往親族的家去。她在路中見到長老，心顛倒而大笑起來。長老「這是什麼」地一看，就在她的齒骨上得到不淨想，證得了阿羅漢。因此說：
見了她的齒骨，他隨念起先前的想； 長老就站在那裡，證得了阿羅漢。
而她的丈夫也沿著路追來，見到長老就問：「尊者，您可曾看見一個女人？」長老對他說：
我不曉得從這裡走過的是女人還是男人； 只曉得有一具骨聚，正行在這大路上。
§3 律儀之落處與二城門之喻 〔CSCD §15〕
「由於什麼緣故」等等這一句：是說由於什麼緣故、以哪一種眼根之不律儀為因，貪等等這些法會流入、隨逐這個以念（sati）之門扉不防護眼根、不關閉眼門而住的人。
「他為了防護而行道」：是說他為了以念之門扉關閉那眼根而行道。而正是這樣行道的人，也被說為「守護眼根、於眼根成就律儀」。
這裡，於眼根實在既沒有律儀，也沒有不律儀。因為念或失念並不依眼淨而生起。然而，當色所緣來到眼的現前之時，有分³生起兩次而滅去之後，唯作意界成就轉向的作用，生起而滅去。其次，眼識〔成就〕見的作用。其次，異熟意界〔成就〕領受的作用。其次，異熟無因意識界〔成就〕推度的作用。其次，唯作無因意識界成就確定的作用，生起而滅去；緊接著，速行（javana）⁴就奔馳起來。
而在這其中，無論在有分之時，或在轉向等等之中任何一位之時，都沒有律儀或不律儀。但在速行的剎那，若生起惡戒、或失念、或無智、或不忍、或懈怠，就成為不律儀。而這樣生起的它，就被說為「於眼根之不律儀」。
為什麼呢？因為在它存在的時候，門也就不被守護，有分也是，轉向等等的路心（vīthicitta）也是。像什麼呢？譬如城中四門不加防護的時候，儘管裡面的家門、門樓、內室等等都善加防護，城裡的一切財物仍然是不被守護、不被看守的。因為賊們從城門進來，想做什麼就能做什麼。同樣地，當惡戒等等在速行中生起、那不律儀存在的時候，門也就不被守護，有分也是，轉向等等的路心也是。
反過來，當戒等等在那裡生起的時候，門也就被守護，有分也是，轉向等等的路心也是。像什麼呢？譬如城門加以防護的時候，儘管裡面的家門等等不加防護，城裡的一切財物仍然是善加守護、善加看守的。因為城門一旦關閉，賊就沒有進來的路。同樣地，當戒等等在速行中生起的時候，門也就被守護，有分也是，轉向等等的路心也是。所以說，雖然是在速行的剎那生起的，仍然說為「於眼根之律儀」。
「以耳聞聲」等等之中，也是同樣的方法。
這樣，簡略地說，應當知道：根律儀戒以「於色等等之上，遠離對煩惱所隨逐的相等等之取」為相。
註
¹ 本篇所釋的「他以眼見色」這一段定型語，出於本品前文戒之分別一篇所引之經；「住立於別解脫律儀戒的比丘」，即前一篇所釋的別解脫律儀戒之人。
² 眼淨（cakkhupasāda）：眼中能取色的淨色，為眼識的所依處；上文古師之說即以它為心之依處。
³ 有分（bhavaṅga）：心路尚未轉起時心所住的位；本篇即以它為心路的首位。
⁴ 速行（javana）：心路之末位；本論自判律儀與不律儀唯落於此一位。
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 and the Statement of the Ancients 〔CSCD §15〕
Next comes virtue consisting in restraint of the faculties, presented immediately after the preceding virtue by the formulation beginning “Having seen a visible form with the eye.” Here “he” means the bhikkhu established in virtue consisting in restraint by the code.¹
“Having seen a visible form with the eye” means having seen a visible form with eye-consciousness (cakkhuviññāṇa), which is capable of seeing forms and is conventionally called “eye” because the eye is its cause.
The Ancients (Porāṇā) say: “The eye does not see a visible form, because it has no mind; the mind does not see a visible form, because it has no eye. But when the door and object impinge, there is seeing by the mind whose physical support is the eye-sensitivity. This is what is called an inclusive statement (sasambhārakathā), like the expression ‘shoots with a bow’ and the like. Thus ‘having seen a visible form with eye-consciousness’ is the meaning here.”
§2 Not Grasping the Sign or Its Features, and the Story of an Elder 〔CSCD §15〕
“He does not grasp the sign” means that he does not grasp a female sign, a male sign, or a beauty sign and the like that serves as a basis for defilement; he stops at the mere seen.
“He does not grasp its features”: an appearance divided into hands, feet, smiles, laughter, speech, glances, and the like is conventionally called a “feature” (anubyañjana) because it makes the defilements manifest as they follow upon it one by one. He does not grasp such an appearance but grasps only what is actually there, like the Elder Mahātissa (Mahātissatthera) who lived at Cetiyapabbata.
It is said that the elder was coming from Cetiyapabbata to Anurādhapura for alms. A daughter-in-law of a good family had quarreled with her husband, adorned and ornamented herself like a divine maiden, and left Anurādhapura early in the morning to go to her relatives’ house. Seeing the elder on the road, her mind distorted, she laughed loudly. The elder looked to see “What is this?”, acquired the perception of foulness in the bones of her teeth, and attained arahantship. Therefore it is said:
Seeing the bones of her teeth, he recollected his former perception; standing there, the elder attained arahantship.
Her husband, following along the road, also saw the elder and asked, “Venerable sir, have you seen a woman?” The elder said to him:
I do not know whether a woman or a man passed from here; but a heap of bones is moving along this great road.
§3 Where Restraint Occurs and the Two Similes of a City Gate 〔CSCD §15〕
In the expression beginning “owing to which,” the meaning is this: owing to which cause, because of which non-restraint of the eye faculty, these phenomena beginning with covetousness would invade and pursue a person who dwells with the eye faculty unrestrained by the gate-panel of mindfulness (sati) and the eye door unclosed.
“He practices for its restraint” means that he practices in order to close that eye faculty with the gate-panel of mindfulness. The person who practices in this way is also said to “guard the eye faculty and accomplish restraint of the eye faculty.”
Here, in reality, there is neither restraint nor non-restraint in the eye faculty itself. For neither mindfulness nor forgetfulness arises in dependence on eye-sensitivity. But when a visible object comes into the eye’s range, the life-continuum³ arises twice and ceases; then the functional mind-element arises, performs the function of adverting, and ceases. Next, eye-consciousness performs the function of seeing. Next, the resultant mind-element performs the function of receiving. Next, the resultant rootless mind-consciousness-element performs the function of investigating. Next, the functional rootless mind-consciousness-element arises, performs the function of determining, and ceases. Immediately afterward, impulsion (javana)⁴ runs.
Here too, neither restraint nor non-restraint is present during the life-continuum, nor at any time during adverting and the rest. But at the moment of impulsion, if immorality, forgetfulness, ignorance, impatience, or laziness arises, there is non-restraint. When it arises in this way, it is called “non-restraint of the eye faculty.”
Why? Because when it is present, the door is unguarded, and so are the life-continuum and the process minds beginning with adverting. Like what? When a city’s four gates are unguarded, even though the doors of the inner houses, the gatehouses, inner rooms, and the rest are well guarded, all the goods inside the city remain unprotected and unwatched. For thieves enter through the city gate and do whatever they wish. In the same way, when immorality and the rest arise during impulsion and that non-restraint is present, the door is unguarded, as are the life-continuum and the process minds beginning with adverting.
Conversely, when virtue and the rest arise there, the door is guarded, as are the life-continuum and the process minds beginning with adverting. Like what? When the city gates are guarded, even though the inner house doors and the rest are not guarded, all the goods inside the city are well protected and watched. For when the city gates are closed, thieves have no way to enter. In the same way, when virtue and the rest arise during impulsion, the door is guarded, as are the life-continuum and the process minds beginning with adverting. Therefore, although restraint arises at the moment of impulsion, it is nevertheless called “restraint of the eye faculty.”
The same method applies to “having heard a sound with the ear” and the rest.
Thus, in brief, virtue consisting in restraint of the faculties should be understood to have the characteristic of avoiding the grasping, with respect to visible forms and the rest, of signs and so forth that are followed by defilements.
Notes
¹ The stock expression beginning “Having seen a visible form with the eye” explained in this part comes from the discourse cited earlier in this chapter’s unit on the classifications of virtue. “The bhikkhu established in virtue consisting in restraint by the code” is the person whose virtue was explained in the preceding unit.
² Eye-sensitivity (cakkhupasāda): the sensitive materiality in the eye capable of receiving visible form and serving as the physical support of eye-consciousness. The Ancients’ statement above takes it as the physical support of the mind.
³ Life-continuum (bhavaṅga): the position in which the mind abides before a cognitive process has begun. This part places it first in the cognitive process.
⁴ Impulsion (javana): the final position in the cognitive process. The treatise itself determines that restraint and non-restraint occur only here.
守的不是眼，是速行那一剎那
大局 — 根律儀在四遍淨戒中的位置
四遍淨戒之第二（本品十單元：序分 01-01・自性與利益 01-02・分別總目 01-03・別解脫律儀 01-04・根律儀〔本單元〕・活命遍淨 01-06・資具依止 01-07・成就法 01-08・五種戒 01-09・雜染與淨化 01-10）。它承別解脫律儀而來——經文「他以眼見色……」的「他」，就是那位住立於別解脫律儀的比丘（白話 §1）。本單元短（一段之量），卻是本品最精微的一段：論主先逐語釋經文（§1–§2），再回答一個看似技術、實則關鍵的問題——律儀究竟落在哪裡（§3）。答案不在眼，在心路的速行剎那；兩座城門的譬喻把它講透。〔所見〕
§01 「以眼見色」——眼不見，心不見，見的是以眼淨為依處的心 → 白話 §1
「他」是住立於別解脫律儀戒的比丘；「以眼見色」的「眼」，論主讀作眼識——因為它以眼為因而得「眼」之名、能夠見色。古師的一段話值得停：眼不見色，因為它沒有心；心不見色，因為它沒有眼；在門與所緣相擊之時，以眼淨為依處的心而見。說「以眼見」，就像說「以弓射」——弓不射，人以弓射；這叫「具資之說」（把工具連帶說進去的說法）。所以「以眼識見色」，才是經句之義。〔讀法〕這一段的用意不是玩概念，是把「見」從器官挪回心上——律儀之所以能修，正因為它是心的事。
§02 不取相、不取隨相——大帝須長老的一具骨聚 → 白話 §2
「不取相」：不取女相、男相、淨相等等成為煩惱之事的相，唯止於所見。「不取隨相」：手、足、微笑、大笑、言談、顧視等等行相——它們使諸煩惱一一隨之而顯，故名「隨相」；他不取，唯取那裡實有的。實有的是什麼？論主給了一個人：住支帝山的大帝須長老，入阿㝹羅陀城乞食，路遇一位與丈夫爭吵後盛裝如天女的媳婦，她見長老而心顛倒大笑；長老「這是什麼」地一看，於她的齒骨得不淨想，就地證阿羅漢。丈夫追來問「可曾看見一個女人」，長老答：不曉得走過的是女是男，只曉得一具骨聚正行在這大路上。兩首偈把這件事釘住。〔讀法〕「唯取那裡實有的」不是不看，是看到它本來的樣子——這是根律儀的正面表述，比一切「不要看」都準確。
§03 律儀落在哪裡——速行剎那，與兩座城門 → 白話 §3
經文接著問「由於什麼緣故」：以眼根之不律儀為因，貪等法會流入、隨逐那不以念之門扉防護眼根的人；「為了防護而行道」，就是以念之門扉關閉眼根——如此行道者，即說為守護眼根、於眼根成就律儀。
然後是本單元的核心判定：於眼根本身，既無律儀，也無不律儀——因為念或失念並不依眼淨而生起。論主把一次見色的心路全程排開：色所緣來到眼的現前，有分生起兩次而滅；唯作意界成就轉向而滅；眼識成就見；異熟意界成就領受；異熟無因意識界成就推度；唯作無因意識界成就確定；緊接著速行奔馳而起。在有分、在轉向乃至確定的任何一位，都沒有律儀或不律儀；唯在速行剎那，若生起惡戒、失念、無智、不忍、懈怠，那就是不律儀——而它被說為「於眼根之不律儀」。為什麼把速行的事說在眼根上？因為它一在，門就不被守護，有分不被守護，轉向等路心也不被守護——如城之四門不防，縱使裡面家門、門樓、內室俱嚴，城中財物仍無一被守，賊自城門入，為所欲為。反之，戒等於速行中生起，門、有分、路心俱被守護——如城門一閉，裡面縱不加防，賊亦無路可入。所以雖是速行剎那生起的，仍說為「於眼根之律儀」。耳聞聲等，同法。收束一句：根律儀戒以「於色等之上，遠離對煩惱所隨逐的相等之取」為相。
〔讀法〕這一段回答的是一個修行人遲早會問的問題：我到底在守什麼？答案是——不是眼睛，是那一剎那心怎麼跑。守住速行，門就守住了；守不住速行，把眼睛閉上也守不住。
給一般讀者
本品先前那張「從外到內」的網（別解脫→根→活命→資具，01-03 §H）裡，根律儀是最貼近日常的一格：看了不黏。資訊一波波沖過來，練的不是「不看」，是「看了，心不被勾走」——大帝須長老看見的不是女人，是一具骨聚（白話 §2）。〔解碼者的讀法〕再進一步，本單元 §3 給你一把更細的尺：心被勾走，是在「看見」之後的那一步；把念放在那一步上，比把眼睛移開更有用。
想讀本單元全文：白話 §1–§3 即根律儀戒之全段逐段全譯。
What Is Guarded Is Not the Eye but the Moment of Impulsion
The Big Picture — The Place of Restraint of the Faculties within the Fourfold Purification of Virtue
This is the second of the fourfold purification of virtue (the ten units of this chapter are: introduction 01-01; nature and benefits 01-02; general matrix of classification 01-03; restraint by the code 01-04; restraint of the faculties, this unit; purification of livelihood 01-06; dependence on requisites 01-07; accomplishment 01-08; five kinds of virtue 01-09; and defilement and cleansing 01-10). It follows restraint by the code: the “he” in the scriptural expression “Having seen a visible form with the eye …” is precisely the bhikkhu established in restraint by the code (Vernacular §1). The unit is short, a single paragraph in the base, yet it is the most finely grained passage in the chapter. The author first explains the scriptural words (§1–§2), then answers an apparently technical but decisive question: where exactly does restraint occur? (§3). The answer is not in the eye but at the moment of impulsion in the cognitive process. Two city-gate similes make the point transparent. 〔What Is Seen〕
§01 “Having Seen a Visible Form with the Eye”—Neither Eye nor Mind Sees; the Mind Supported by Eye-Sensitivity Sees → Vernacular §1
“He” is the bhikkhu established in virtue consisting in restraint by the code. The author reads the “eye” in “having seen a visible form with the eye” as eye-consciousness, which is capable of seeing and receives the name “eye” because the eye is its cause. A statement of the Ancients deserves pause: the eye does not see, because it has no mind; the mind does not see, because it has no eye; when door and object impinge, the mind whose physical support is eye-sensitivity sees. To say “sees with the eye” is like saying “shoots with a bow.” The bow does not shoot; a person shoots with a bow. This is an “inclusive statement,” which names the instrument along with the action. Thus “having seen a visible form with eye-consciousness” is the meaning of the scriptural sentence. 〔Reading〕 The point is not conceptual play. It moves “seeing” from the organ back to the mind—and restraint can be cultivated precisely because it is an affair of mind.
§02 Not Grasping the Sign or Its Features—the Elder Mahātissa’s Heap of Bones → Vernacular §2
“Does not grasp the sign”: does not grasp the female sign, male sign, or beauty sign that serves as a basis for defilement; stops at the mere seen. “Does not grasp its features”: hands, feet, smiles, laughter, speech, glances, and other appearances make defilements manifest as they follow upon them one by one, hence the term “features.” He does not grasp them but only what is actually there. What is actually there? The author gives a person: the Elder Mahātissa, who lived at Cetiyapabbata. Going to Anurādhapura for alms, he met on the road a daughter-in-law who had quarreled with her husband and adorned herself like a divine maiden. Her mind distorted, she laughed at the elder. He looked to see “What is this?”, acquired the perception of foulness in the bones of her teeth, and attained arahantship on the spot. Her husband followed and asked whether he had seen a woman. The elder replied that he did not know whether woman or man had passed; he knew only that a heap of bones was moving along the great road. Two verses fasten the story in place. 〔Reading〕 “Grasps only what is actually there” does not mean refusing to look. It means seeing the thing as it actually is—the positive formulation of faculty restraint, more precise than every prohibition to “look away.”
§03 Where Restraint Occurs—the Moment of Impulsion and Two City Gates → Vernacular §3
The scriptural sentence next asks “owing to which cause”: because of non-restraint of the eye faculty, covetousness and the rest invade and pursue a person who does not guard the eye faculty with the gate-panel of mindfulness. “Practices for its restraint” means closing the eye faculty with that gate-panel. A person practicing in this way is said to guard the eye faculty and accomplish its restraint.
Then comes the core determination of this unit: in the eye faculty itself there is neither restraint nor non-restraint, because neither mindfulness nor forgetfulness arises in dependence on eye-sensitivity. The author lays out the entire process of seeing a form. A visible object enters the eye’s range; the life-continuum arises twice and ceases; the functional mind-element performs adverting and ceases; eye-consciousness performs seeing; the resultant mind-element performs receiving; the resultant rootless mind-consciousness-element performs investigating; the functional rootless mind-consciousness-element performs determining; immediately afterward impulsion runs. During the life-continuum and during every position from adverting through determining, there is neither restraint nor non-restraint. Only at the moment of impulsion, if immorality, forgetfulness, ignorance, impatience, or laziness arises, is there non-restraint—and this is called “non-restraint of the eye faculty.” Why attribute an event at impulsion to the eye faculty? Because when it is present, the door, life-continuum, and process minds are all unguarded. It is like a city whose four gates are unguarded: even if inner house doors, gatehouses, and private rooms are secure, none of the city’s goods is protected, because thieves enter through the gates and do as they please. Conversely, when virtue and the rest arise at impulsion, door, life-continuum, and process minds are guarded. It is like closing the city gates: even if nothing inside is guarded, thieves have no way to enter. Thus restraint is said to be “of the eye faculty” although it arises at impulsion. Hearing a sound and the rest follow the same method. The conclusion: virtue consisting in restraint of the faculties has the characteristic of avoiding, with respect to forms and the rest, the grasping of signs followed by defilements.
〔Reading〕 This answers a question every practitioner eventually asks: what exactly am I guarding? The answer is—not the eye, but how the mind runs in that moment. Guard impulsion and the gate is guarded. Fail to guard impulsion and even closing the eyes cannot guard it.
For the General Reader
Within the earlier net “from outside inward” (code → faculties → livelihood → requisites, 01-03 §H), restraint of the faculties is the cell closest to ordinary life: seeing without sticking. As waves of information arrive, the practice is not “do not look” but “after looking, do not let the mind be hooked.” The Elder Mahātissa did not see a woman but a heap of bones (Vernacular §2). 〔The Decoder’s Reading〕 Going a step further, §3 gives a finer measure: the mind is hooked in the step after “seeing.” Placing mindfulness at that step is more useful than merely moving the eyes away.
To read this unit in full: Vernacular §1–§3 is the complete passage-by-passage translation of virtue consisting in restraint of the faculties.
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 ### Indriyasaṃvarasīlaṃ。
段號域 譯底欄之段號唯〔CSCD §15〕一個，全篇一段；本篇於譯底欄之幅為 4,598 位元組——本品十單元中最短之篇。段號無缺可誌。
前後接點 前承別解脫律儀之單元；本篇首句 Yaṃ panetaṃ tadanantaraṃ ''so cakkhunā rūpaṃ disvā''tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ 自標其為
四遍淨戒之第二，其所釋之定型語出於分別之單元〔CSCD §13〕所引之經。
後接活命遍淨之單元〔CSCD §16〕，其首句 Idāni indriyasaṃvarasīlānantaraṃ vutte ājīvapārisuddhisīle 逐字承本篇之次第。
篇之體例 本篇為一定型語之逐字釋：所釋之語為 soti・Cakkhunā rūpaṃ disvāti・
Na nimittaggāhīti・Nānubyañjanaggāhīti・Yatvādhikaraṇamenanti・
Tassa saṃvarāya paṭipajjatīti 六目，末以 Sotena saddaṃ sutvātiādīsupi eseva nayo
（於耳聞聲等亦同此法）括其餘五根，不逐一重釋。
movement 品夾《總覽》繫本單元於 §H 四遍淨戒〔Vism I.42 起〕。
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。 前四單元已立之讀不重解——本篇所涉之既立詞為 indriyasaṃvara（根律儀）・ pātimokkhasaṃvara（別解脫律儀）・satisaṃvara（念律儀）・Porāṇā（古師）。 以下唯列本篇新出者。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nimittaggāhī | 取相者 | itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti, diṭṭhamatteyeva saṇṭhāti——止於所見而已 | 〔CSCD §15〕 |
| anubyañjana | 隨相 | 「不取隨相」（Nānubyañjanaggāhīti）之所離；論以語源立之：kilesānaṃ anuanubyañjanato pākaṭabhāvakaraṇato anubyañjananti laddhavohāraṃ；所取之相作 hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ | 〔CSCD §15〕 |
| sasambhārakathā | 具資之說 | 論自標之語法名目：以「以弓射」為例，謂「眼見色」乃連其資具而言，非眼自能見 | 〔CSCD §15〕 |
| satikavāṭa | 念之門扉 | 律儀之喻語：satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ | 〔CSCD §15〕 |
| bhavaṅga | 有分 | 心路之首位：bhavaṅge dvikkhattuṃ uppajjitvā niruddhe | 〔CSCD §15〕 |
| kiriyamanodhātu | 唯作意界 | 轉向之位：āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati | 〔CSCD §15〕 |
| cakkhuviññāṇa | 眼識 | 見之位：Tato cakkhuviññāṇaṃ dassanakiccaṃ | 〔CSCD §15〕 |
| vipākamanodhātu | 異熟意界 | 領受之位：sampaṭicchanakiccaṃ | 〔CSCD §15〕 |
| vipākāhetukamanoviññāṇadhātu | 異熟無因意識界 | 推度之位：santīraṇakiccaṃ | 〔CSCD §15〕 |
| kiriyāhetukamanoviññāṇadhātu | 唯作無因意識界 | 確定之位：voṭṭhabbanakiccaṃ | 〔CSCD §15〕 |
| javana | 速行 | 心路之末位；論自判律儀與不律儀唯落於此：Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhasaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti | 〔CSCD §15〕 |
| muṭṭhasacca | 失念 | 速行位五種不律儀之一（與惡戒・無智・不忍・懈怠並舉） | 〔CSCD §15〕 |
| vīthicitta | 路心 | 不律儀所及之範圍：bhavaṅgampi āvajjanādīnipi vīthicittāni | 〔CSCD §15〕 |
| cakkhupasāda | 眼淨（色） | 論自標其非律儀之所在：Na hi cakkhupasādaṃ nissāya sati vā muṭṭhasaccaṃ vā uppajjati | 〔CSCD §15〕 |
論主之自斷 本篇有一自設之難與其解：Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi（於眼根實無律儀與不律儀）——論先立此難，次以心路之七位析之，
末仍許其名而自標其由：Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto
（雖生於速行之剎那，亦說為「於眼根之律儀」）。此為本篇唯一之判，
其判據為法之自相，非所引之聖典。
本編既有校讀須併觀之一處 既有校讀之 §H 第二目作「根律儀戒（indriya-saṃvara） ——眼見色等時守護六根，不取相、不取隨相（na nimittaggāhī nānubyañjanaggāhī）， 防煩惱漏入」，與譯底欄之二目逐一相合，定讀逐字保入。唯既有校讀未及心路七位之析 與二城門之喻，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
4 個，後者皆在註解之內）。全篇之圓括注零命中——本篇為本品十單元中唯一全無圓括注
之篇（既無所引之出處標記，亦無他式之括注）。
查無即記無：譯底欄自身無異讀之記。
本欄自出之一處異形 引號之式於本篇二形並見：古師之說以雙引號起
（Porāṇā panāhu ''cakkhu rūpaṃ na passati），而其內所引之例句改用單引號
（'dhanunā vijjhatī'tiādīsu viya）；同段之末又以雙引號收
（ayamevettha attho''ti）——一段之內三重引號並用。此為標點之記，非異讀，誌之不改。
本欄之界 未與 PTS 掃描頁對勘； 本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
本篇之引皆不標出處——圓括注零命中（見目三），故本目不立出處欄，唯錄其引式與所引之要。
| 位置 | 引式〔逐字〕 | 所引之要 | 出處之標 |
|---|---|---|---|
| 〔CSCD §15〕 | ''so cakkhunā rūpaṃ disvā''tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ | 根律儀之定型語——本篇所釋之本 | 無（其括注在〔CSCD §13〕之單元） |
| 〔CSCD §15〕 | Porāṇā panāhu ''cakkhu rūpaṃ na passati, acittakattā, cittaṃ na passati, acakkhukattā, dvārārammaṇasaṅghaṭṭe pana cakkhupasādavatthukena cittena passati. | 古師之說：眼不見色（無心故），心不見色（無眼故），唯於門與所緣相擊時以眼淨為依處之心而見 | 自標其說者為古師，未繫號 |
| 〔CSCD §15〕 | Tena vuttaṃ –／''Tassā dantaṭṭhikaṃ disvā, pubbasaññaṃ anussari; | 長老見齒骨而得阿羅漢之偈 | 無 |
| 〔CSCD §15〕 | Taṃ thero āha –／''Nābhijānāmi itthī vā, puriso vā ito gato; | 長老答其夫之偈：不知是女是男，唯見骨聚行於大路 | 無 |
引式之數〔本欄實測〕 Porāṇā panāhu 1 處・Tena vuttaṃ 1 處・Taṃ thero āha 1 處。
Vuttañhetaṃ・Yathāha・Vuttampi cetaṃ 諸式俱零命中。
kira（傳說之詞）1 見，在長老之事之起句 Theraṃ kira cetiyapabbatā anurādhapuraṃ。
此數唯就本篇之域，不及全書。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §15〕 | 'dhanunā vijjhatī'tiādīsu viya sasambhārakathā | 「以弓射」之語式：實非弓自射，而連其資具言之——喻「眼見色」之語式 |
| 〔CSCD §15〕 | sumaṇḍitapasādhitā devakaññā viya | 與夫爭而盛飾出門之婦，如天女 |
| 〔CSCD §15〕 | Yathā nagare catūsu dvāresu asaṃvutesu | 城之四門不守，則雖內室戶櫃俱嚴，城中之物終不得護——喻速行位之不律儀 |
| 〔CSCD §15〕 | Yathā nagaradvāresu saṃvutesu | 城門既閉則賊無入處——喻速行位之律儀。與上為正反之對 |
乙・事例 本篇所舉之人事，唯記其所證之義，不代考定其人其地。
| 位置 | 事例 | 所證之義 |
|---|---|---|
| 〔CSCD §15〕 | cetiyapabbatavāsī mahātissatthero viya——長老自支帝山赴阿㝹羅陀城乞食，途遇盛飾之婦大笑，長老視其齒骨而得不淨想，即證阿羅漢 | 不取隨相者「唯取其中之實」（yaṃ tattha bhūtaṃ, tadeva gaṇhāti）之證 |
〔上表人地之名，本層唯逐字照錄譯底欄之巴利；漢語定讀不於本目立。〕
丙・修辭之可核觀察 ①本篇之骨為心路之逐位鋪陳：自 bhavaṅge dvikkhattuṃ 起，
以 Tato（其次）四度承之，至 tadanantaraṃ javanaṃ javati 收——七位一氣，
中無旁涉。②二城門之喻以 Yathā kiṃ?（如何？）自問而起，實測 2 見，
為正反之對；其配義之句亦逐字相對（asaṃvutesu／saṃvutesu・arakkhitaṃ agopitameva／
surakkhitaṃ sugopitameva）。③viya 全篇 3 見（詞界），其中 1 見在語法之喻、
2 見在事例與其形容；連聲之比況形零命中。④本篇之偈頌以縮排出之，實測 4 行，
分屬二偈，皆在長老之事之內。⑤省略式 …pe… 全篇零命中——六根之餘五不以省略式收，
而以 Sotena saddaṃ sutvātiādīsupi eseva nayo 一句括之。
⑥Yathā 起首之語 4 見，其中 2 見為城門之喻之起、2 見在其自問之句。
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 §15〕 ''so cakkhunā rūpaṃ disvā''tiādinā nayena dassitaṃ | 分別之單元〔CSCD §13〕 | 所釋之定型語與其括注在彼 |
〔CSCD §15〕 soti pātimokkhasaṃvarasīle ṭhito bhikkhu | 別解脫律儀之單元〔CSCD §14〕 | 論自標「彼」即住於別解脫律儀戒之比丘——四遍淨戒之次第由此可核 |
〔CSCD §15〕 rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatītipi vuccati | 戒之自性之單元〔CSCD §6〕 | 同一句在彼為念律儀之定型語 |
〔CSCD §15〕 Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvarasīlanti veditabbaṃ | 活命遍淨之單元〔CSCD §16〕 | 本篇之收句；彼篇首句逐字承之 |
〔CSCD §15〕 satikavāṭena cakkhundriyaṃ asaṃvutaṃ | 成就法之單元〔CSCD §19〕 | 論於彼自標根律儀以念成之，與本篇之「念之門扉」一語相貫 |
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, ### Indriyasaṃvarasīlaṃ.
Paragraph-number range The working-base column contains only 〔CSCD §15〕, so the whole part is one paragraph. Its span in the working-base column is 4,598 bytes—the shortest of the ten units in this chapter. There is no break in paragraph numbering to record.
Preceding and following junctions The preceding unit is on restraint by the code. This part’s opening Yaṃ panetaṃ tadanantaraṃ ''so cakkhunā rūpaṃ disvā''tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ identifies it as
the second of the fourfold purification of virtue; the stock expression it explains comes from the discourse cited in the classification unit at 〔CSCD §13〕.
The next unit is on purification of livelihood at 〔CSCD §16〕. Its opening Idāni indriyasaṃvarasīlānantaraṃ vutte ājīvapārisuddhisīle 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 soti, Cakkhunā rūpaṃ disvāti,
Na nimittaggāhīti, Nānubyañjanaggāhīti, Yatvādhikaraṇamenanti, and
Tassa saṃvarāya paṭipajjatīti, six items. It closes by gathering the other five faculties with Sotena saddaṃ sutvātiādīsupi eseva nayo
(“the same method applies to having heard a sound with the ear and the rest”) rather than repeating each explanation.
Movement The chapter Overview links this unit with §H, the Fourfold Purification of Virtue 〔Vism I.42 ff.〕.
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 four units are not re-explained here: indriyasaṃvara (restraint of the faculties), pātimokkhasaṃvara (restraint by the code), satisaṃvara (restraint by mindfulness), and Porāṇā (the Ancients). Only terms newly occurring in this part are listed below.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nimittaggāhī | one who grasps the sign | itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti, diṭṭhamatteyeva saṇṭhāti—he stops at the mere seen | 〔CSCD §15〕 |
| anubyañjana | feature | what “does not grasp its features” (Nānubyañjanaggāhīti) abandons; the author establishes it etymologically with kilesānaṃ anuanubyañjanato pākaṭabhāvakaraṇato anubyañjananti laddhavohāraṃ; the appearance grasped is divided as hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ | 〔CSCD §15〕 |
| sasambhārakathā | inclusive statement | the grammatical designation used by the author: “shoots with a bow” is the example; “the eye sees a visible form” names the instrument along with the action and does not mean the eye itself sees | 〔CSCD §15〕 |
| satikavāṭa | gate-panel of mindfulness | metaphor of restraint: satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ | 〔CSCD §15〕 |
| bhavaṅga | life-continuum | first position in the cognitive process: bhavaṅge dvikkhattuṃ uppajjitvā niruddhe | 〔CSCD §15〕 |
| kiriyamanodhātu | functional mind-element | position of adverting: āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati | 〔CSCD §15〕 |
| cakkhuviññāṇa | eye-consciousness | position of seeing: Tato cakkhuviññāṇaṃ dassanakiccaṃ | 〔CSCD §15〕 |
| vipākamanodhātu | resultant mind-element | position of receiving: sampaṭicchanakiccaṃ | 〔CSCD §15〕 |
| vipākāhetukamanoviññāṇadhātu | resultant rootless mind-consciousness-element | position of investigating: santīraṇakiccaṃ | 〔CSCD §15〕 |
| kiriyāhetukamanoviññāṇadhātu | functional rootless mind-consciousness-element | position of determining: voṭṭhabbanakiccaṃ | 〔CSCD §15〕 |
| javana | impulsion | final position in the cognitive process; the author determines that restraint and non-restraint occur only here: Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhasaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti | 〔CSCD §15〕 |
| muṭṭhasacca | forgetfulness | one of five forms of non-restraint at impulsion (listed with immorality, ignorance, impatience, and laziness) | 〔CSCD §15〕 |
| vīthicitta | process mind | range affected by non-restraint: bhavaṅgampi āvajjanādīnipi vīthicittāni | 〔CSCD §15〕 |
| cakkhupasāda | eye-sensitivity | the author explicitly excludes it as the location of restraint: Na hi cakkhupasādaṃ nissāya sati vā muṭṭhasaccaṃ vā uppajjati | 〔CSCD §15〕 |
The author’s own determination This part poses a difficulty and resolves it: Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi (“in the eye faculty itself there is neither restraint nor non-restraint”). The author first establishes this difficulty, then analyzes the seven positions in the cognitive process,
and finally permits the name while stating the reason: Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto
(“although it arises at the moment of impulsion, it is called restraint of the eye faculty”). This is the only determination made within this part;
its criterion is the intrinsic character of the phenomena, not a cited canonical text.
One point to be read together with this edition’s existing construal The second item under §H of the existing construal is “virtue consisting in restraint of the faculties (indriya-saṃvara)—
guarding the six faculties when the eye sees forms and so forth, not grasping the sign and not grasping its features (na nimittaggāhī nānubyañjanaggāhī),
preventing defilements from flowing in.” This agrees item by item with the working-base column, and the established renderings are preserved verbatim. The existing construal does not include the analysis
of the seven positions of the cognitive process or the two city-gate similes; 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 four page records,
the latter all inside comments). The whole part contains zero parenthetical notes—the only one of the ten units in this chapter with no parentheses at all,
whether source references or any other parenthetical notation.
A check found none: the working-base column itself records no variant reading.
One orthographic difference arising in this column Quotation-mark forms occur in two ways here. The statement of the Ancients opens with double quotation marks
(Porāṇā panāhu ''cakkhu rūpaṃ na passati), while the example quoted inside it switches to single quotation marks
('dhanunā vijjhatī'tiādīsu viya); the same passage closes again with double quotation marks
(ayamevettha attho''ti). Three levels of quotation marks thus occur in one passage. This is a punctuation record, not a variant, and is left unchanged.
Scope of this column This column has not been collated against the scanned PTS pages; the zero count here applies only to the working-base column and does not support an inference about other editions.
IV. The Commentator’s Citations
None of the citations in this part identifies a source—there are no parentheses (see Heading III). This heading therefore has no source column and records only the formulas and their gist.
| Location | Citation Formula 〔verbatim〕 | Gist of Citation | Source Label |
|---|---|---|---|
| 〔CSCD §15〕 | ''so cakkhunā rūpaṃ disvā''tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ | stock expression on restraint of the faculties, the basis explained in this part | none (its parenthetical reference is in the unit at 〔CSCD §13〕) |
| 〔CSCD §15〕 | Porāṇā panāhu ''cakkhu rūpaṃ na passati, acittakattā, cittaṃ na passati, acakkhukattā, dvārārammaṇasaṅghaṭṭe pana cakkhupasādavatthukena cittena passati. | statement of the Ancients: the eye does not see (it has no mind), the mind does not see (it has no eye); only when door and object impinge does the mind supported by eye-sensitivity see | its speakers are identified as the Ancients, without a number |
| 〔CSCD §15〕 | Tena vuttaṃ –／''Tassā dantaṭṭhikaṃ disvā, pubbasaññaṃ anussari; | verse on the elder attaining arahantship after seeing the bones of her teeth | none |
| 〔CSCD §15〕 | Taṃ thero āha –／''Nābhijānāmi itthī vā, puriso vā ito gato; | the elder’s verse in reply to the husband: he does not know whether woman or man passed, only that a heap of bones moves on the road | none |
Number of citation formulas 〔measured in this column〕 Porāṇā panāhu occurs once, Tena vuttaṃ once, and Taṃ thero āha once.
The formulas Vuttañhetaṃ, Yathāha, and Vuttampi cetaṃ all have zero occurrences.
kira (a term of report) occurs once in the opening of the elder’s story, Theraṃ kira cetiyapabbatā anurādhapuraṃ.
This count applies only to this part, not the whole work.
V. Similes and Rhetoric
This heading records only the location of similes in this part and the meanings to which they are assigned; it does not offer literary evaluation.
A. Similes
| Location | Simile | Meaning Illustrated |
|---|---|---|
| 〔CSCD §15〕 | 'dhanunā vijjhatī'tiādīsu viya sasambhārakathā | the expression “shoots with a bow”: the bow does not shoot by itself but is named along with the action—illustrating the form “the eye sees a visible form” |
| 〔CSCD §15〕 | sumaṇḍitapasādhitā devakaññā viya | the woman who leaves after quarreling with her husband, richly adorned like a divine maiden |
| 〔CSCD §15〕 | Yathā nagare catūsu dvāresu asaṃvutesu | when a city’s four gates are unguarded, the goods within remain unprotected even if inner doors and rooms are secure—illustrating non-restraint at impulsion |
| 〔CSCD §15〕 | Yathā nagaradvāresu saṃvutesu | when city gates are closed, thieves have no entrance—illustrating restraint at impulsion, the opposite counterpart of the preceding simile |
B. Case Illustration The event narrated in this part is recorded only for the meaning it demonstrates; this heading does not independently determine the person or place.
| Location | Case | Meaning Demonstrated |
|---|---|---|
| 〔CSCD §15〕 | cetiyapabbatavāsī mahātissatthero viya—the elder goes from Cetiyapabbata to Anurādhapura for alms, encounters a richly adorned woman laughing, sees the bones of her teeth, acquires the perception of foulness, and attains arahantship | evidence for how someone who does not grasp features “grasps only what is actually there” (yaṃ tattha bhūtaṃ, tadeva gaṇhāti) |
〔The Pāli forms of personal and place names in the table above are reproduced verbatim from the working-base column; this heading does not establish Chinese readings for them.〕
C. Verifiable Rhetorical Observations (1) The skeleton of this part is the step-by-step laying out of a cognitive process: beginning with bhavaṅge dvikkhattuṃ,
it proceeds four times with Tato (“next”) and closes with tadanantaraṃ javanaṃ javati—the seven positions form a single sequence
without digression. (2) The two city-gate similes begin with the self-question Yathā kiṃ? (“Like what?”), which occurs twice,
forming a positive-negative pair. Their applied expressions likewise correspond verbatim (asaṃvutesu / saṃvutesu; arakkhitaṃ agopitameva /
surakkhitaṃ sugopitameva). (3) viya occurs three times as a whole word: once in the grammatical simile,
and twice in the case and its description; coalesced comparative forms have zero occurrences. (4) Verses are indented in this part, with four lines measured,
forming two verses, both within the elder’s story. (5) The ellipsis form …pe… has zero occurrences. The other five faculties are not gathered with ellipses,
but by the single sentence Sotena saddaṃ sutvātiādīsupi eseva nayo.
(6) Expressions beginning with Yathā occur four times: two at the opening of the city-gate similes and two in their self-questions.
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 §15〕 ''so cakkhunā rūpaṃ disvā''tiādinā nayena dassitaṃ | the classification unit at 〔CSCD §13〕 | the stock expression explained here and its parenthetical reference occur there |
〔CSCD §15〕 soti pātimokkhasaṃvarasīle ṭhito bhikkhu | the unit on restraint by the code at 〔CSCD §14〕 | the author identifies “he” as the bhikkhu established in virtue consisting in restraint by the code, making the sequence of the four purifications verifiable |
〔CSCD §15〕 rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatītipi vuccati | the unit on the nature of virtue at 〔CSCD §6〕 | the same sentence is the stock expression for restraint by mindfulness there |
〔CSCD §15〕 Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvarasīlanti veditabbaṃ | the unit on purification of livelihood at 〔CSCD §16〕 | the closing sentence of this part; the next unit takes it up verbatim in its opening |
〔CSCD §15〕 satikavāṭena cakkhundriyaṃ asaṃvutaṃ | the unit on accomplishment at 〔CSCD §19〕 | there the author explicitly states that restraint of the faculties is accomplished through mindfulness, continuous with the “gate-panel of mindfulness” here |
VII. Transmission
This edition does not take a position in its apparatus on questions concerning the author, transmission, or commentarial lineage.