清淨道論 資具依止戒Visuddhimagga · Virtue Dependent on Requisites
四遍淨戒的最後一格是日用：衣、食、座臥處、病藥怎麼用。方法只有一個——如理省思：受用之前，把「為了什麼」想清楚。
「唯為」是這一戒的全部技術。衣，唯為防寒、防熱、防虻蚊風日爬蟲之觸，為覆慚所羞處——覆羞是必然的，其餘是有時才有。食，不為戲、不為醉、不為飾、不為莊嚴——四句各斷一種近依；唯為此身之住持，如舊屋之主以柱支屋、車夫以膏塗軸；為息飢餓之害，如塗瘡之藥；為助梵行，如度曠野者之於子肉、度河者之於筏、度海者之於船。除舊受，不生新受；我將得存活；無過與安住——比所需少四五摶，留一點餘地給精勤。座臥處，唯為除時節之難、為宴默之樂——難有顯有隱，獅虎是顯難，貪瞋是隱難。藥，唯為息已生的惱害之受，乃至無苦之極。
每一條許可，理由都回到心：冷了心就散，不能精勤；吃多了不樂懈怠頻申。所為之界劃清，多出來的那部分，就是貪。資具依止戒以如理省思而受用資具為相——不禁你吃穿，只要求你在吃穿的那一刻，知道自己為什麼。
The final member of the fourfold purification of virtue governs daily use: how robes, food, lodging, and medicine are used. Its single method is wise reflection—before using anything, make clear “what for.”
“Only for” is the whole technique of this virtue. A robe is only for warding off cold, heat, gadflies, mosquitoes, wind, burning sun, and the contact of creeping things, and for covering the parts that shame is disturbed by exposing—the covering is invariable; the other purposes arise only sometimes. Food is not for amusement, intoxication, adornment, or beautification—each phrase abandons a proximate support; it is only for the continuance and maintenance of this body, as the owner of an old house supports it with a prop and a cart driver greases an axle; for ending the harm of hunger, like medicine applied to a wound; and for supporting the holy life, like a person crossing a wilderness uses the flesh of his child, a person crossing a river a raft, and a person crossing the sea a ship. Remove old feeling and produce no new feeling; gain survival, blamelessness, and abiding in comfort—eat four or five morsels less than needed and leave some room for energy. Lodging is only for removing the danger of climate and for delight in seclusion: danger may be manifest or concealed, lions and tigers manifest, greed and hate concealed. Medicine is only for ending painful feelings already arisen from affliction, until pain has reached its end.
Every permission returns to the mind: cold scatters it and prevents striving; overeating produces discontent, sloth, and yawning. Once the boundary of purpose is clear, whatever exceeds it is greed. Virtue dependent on requisites has the characteristic of using requisites with wise reflection—it does not forbid clothes or food, but asks that at the moment of use you know why.
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 「如理省思」與衣之省思 〔CSCD §18〕
其次，緊接在前面之後所說的資具依止戒——這裡，「如理省思」（paṭisaṅkhā yoniso）是說：以方便、以正道而思量、了知，意思就是「觀察之後」。而且這裡應當知道：以「為防寒」等等方式所說的那個省思，正就是「如理省思」。
其中，「衣」是指下衣等等之中的任何一件。「受用」就是使用——或者著〔於下身〕，或者披〔於上身〕。「唯為」（yāvadeva）是限定所為之界的語詞：瑜伽者在受用衣上的所為，就只有這麼多——即「為防寒」等等——不會多於此。
「寒」是指由於內在諸界的動亂、或由於外在時節的變化而生起的任何一種寒。「為防」就是為了擊退它；也就是為了除去它，使它不在身上生起病惱。因為身體被寒所侵時，心就散亂，不能如理精勤；所以世尊聽許「為防寒而受用衣」。於一切處都同此法。
這裡只須說：「熱」是指火的炙熱；應知它出現在林火等處。
「虻、蚊、風、日炙、爬蟲之觸」——這裡，「虻」是指噬人的蠅，也叫作瞎蠅。「蚊」就是蚊。「風」分為有塵的、無塵的等等。「日炙」是指太陽的炙熱。「爬蟲」是指凡是爬行而去的長類——蛇等等；牠們的觸有二種：咬觸與觸觸。披上衣而坐的人，這觸也不能惱害他；所以在那樣的地方，為了防止牠們而受用〔衣〕。
「唯為」一語在此再度出現，是為了顯示必然之所為的界限：覆蓋慚所羞處是必然的所為，其餘的則是有時才有。其中，「慚所羞處」是指身上那些隱密之處：凡某一肢分露出時，慚就動搖、就毀壞；由於它動搖了慚，所以那些地方就叫作「慚所羞處」。「為覆蓋那慚所羞處」，所以說「為覆慚所羞處」——此句也另有一種誦法¹。
§2 食之省思（上）——不為戲等四與身之住持 〔CSCD §18〕
「團食」是指任何食物。因為任何食物，由於比丘以行乞而落入缽中，所以叫作團食；或者說，諸團之落即是團食——謂之處處所得的施食之集合、聚集。
「不為戲」是說：不像村童等那樣為了嬉戲，謂之不以遊戲為因。「不為醉」是說：不像拳師、力士等那樣為了憍醉，謂之不以力之醉、壯之醉為因。「不為飾」是說：不像宮女、婬女等那樣為了裝飾，謂之不以肢節豐滿為因。「不為莊嚴」是說：不像伎人、舞者等那樣為了莊嚴，謂之不以膚色明淨為因。
而這裡，「不為戲」一句是為了捨斷癡的近依而說，「不為醉」是為了捨斷瞋的近依，「不為飾、不為莊嚴」是為了捨斷貪的近依。又，「不為戲、不為醉」是為了遮止自己諸結的生起，「不為飾、不為莊嚴」也是為了遮止他人諸結的生起。應當知道：以這四句，就說了不如理之行與欲樂之耽²的捨斷。
「唯為」，義如前說。「此身」是指這四大所成的色身。「為住」是為了相續的安住。「為持」是為了轉起不斷，或為了長時安住。正如舊屋之主以柱支撐其屋、車夫以膏塗其軸那樣，他為了身的住與持而受用團食，不為戲、醉、飾、莊嚴。又，「住」是命根的稱謂；所以應當知道：以「為此身之住、之持」這麼一句，也就說了「為使此身的命根轉起」。
「為息害」——「害」是指飢餓，以其有惱害之義。他也為了止息它而受用團食，如塗瘡的藥，又如對治寒熱等那樣。
「為助梵行」是為了資助全教之梵行與道之梵行。因為他依受用團食為緣而有的身力，以勤修三學而行道，為度過有之曠野；這樣，他就是為助梵行而受用——如欲度曠野者之於子肉，如欲度河者之於筏，如欲度海者之於船。
§3 食之省思（下）——新舊二受・活命・無過與安住 〔CSCD §18〕
「這樣，我要除去舊受，不生新受」——他也這樣受用：「以此受用團食，我要除去舊有的飢餓之受；也不生起以無量之食為緣的新受，不像「伸手者」「衣已足者」「就地輾轉者」「烏鴉之食者」「食已而吐者」這些婆羅門³之中的某一個那樣」——如病人之於藥。
或者：如今依於不適宜而無限量的食物、以宿業為緣而生起的〔受〕，叫作舊受；他以適宜而有限量的食物滅其緣，〔說〕「我要除去那舊受」。又，依於如今所作不相應受用之業的積集而於未來生起的〔受〕，叫作新受；他以相應的受用而不令其根生起，〔說〕「我不生起那新受」——這裡的意思也應當這樣看。應當知道：以這一句，就顯示了相應受用之攝、自苦之勤的捨斷，以及不捨如法之樂。
「我將得存活」——他也這樣受用：由於有限量的受用，斷絕命根的、或破壞威儀的災難不存在，所以這依資具而轉起的身，就有所謂長時行進的存活——如慢性病人依其藥那樣。
「無過與安住」——以避開不相應的遍求、受取與受用而無過，以有限量的受用而安住；〔反之，〕以不適宜而無限量的受用為緣，就有不樂、懈怠與頻申。或者：以沒有智者呵責等過失而無過，以適宜而有限量之食為緣、身力得生而安住。或者：以避開隨其所欲、充滿腹部的飲食而捨斷臥樂、倚樂與眠樂，故為無過；以比所需少四五摶的食量而令〔身〕堪任四威儀，故「我將安住」——他也這樣受用。也曾這樣說過——
留下四五摶不食而飲水， 對精勤的比丘，這已足以安住。
應當知道：以這一句，就顯示了所為之攝與中道。
§4 座臥與病藥之省思・資具依止之語義 〔CSCD §18〕
「座臥處」是臥處與坐處。凡在精舍或半屋等處，隨其所臥之處，即是臥處；隨其所坐之處，即是坐處；把二者合為一，就叫作座臥處。
「為除時節之難、為宴默之樂」——時節以其能逼迫之義，即是時節之難；〔所以說〕為了除去時節之難，並為了宴默之樂。凡是能令身病、令心散亂的不適宜時節，應當以受用座臥處而除去；謂之為了除去它，並為了獨處之樂。
誠然，以「為防寒」等等，時節之難的除去已經說過了。但正如在衣的受用中說「覆蓋慚所羞處是必然的所為，其餘的則是有時才有」那樣，這裡也應當知道：這是就必然的「除時節之難」而說的。
或者：上面所說的這時節就只是時節，而「難」有二種：顯難與隱難。其中，顯難是獅、虎等，隱難是貪、瞋等。凡在某一座臥處，那些〔難〕不因無所遮護、也不因見不適宜之色等而作病惱——這樣了知、觀察那座臥處而受用的比丘，應當知道他就是「如理省思，為除時節之難而受用座臥處」。
「病緣藥⁴資具」——這裡，以其能對治病之義而為緣，意思是它與〔病〕相違而行；這是任何適宜之物的稱謂。醫師之業，由醫師所許，所以名為藥。病緣即是藥，故為病緣藥；謂之凡是對病人適宜、屬醫師之業的油、蜜、糖等。
而「資具」（parikkhāra）一語，在「以七種城之資具而善加防備」等處，說的是眷屬；在「車以戒為資具，以禪為軸，以精進為輪」等處，是莊嚴；在「凡出家者所應具備的這些活命資具」等處，是資糧。而在這裡，資糧與眷屬二義都可取。因為那病緣藥是命的眷屬；又由於它不給壞命之病惱以可乘之機而守護〔命〕，所以也是資糧。由於它是使〔命〕如此長久轉起之因，所以叫作資具。這樣，它既是病緣藥，又是資具，故為病緣藥資具；〔即受用〕那病緣藥資具。謂之凡是對病人適宜、為醫師所許的油、蜜、糖等活命資具。
「已生的」是指已生、已有、已起的。「由惱害而生的」——這裡，「惱害」是諸界的動亂，以及由它所等起的癩、癰、疔等；由惱害而生，所以叫作「由惱害而生者」。「諸受」是苦受、不善異熟之受；即那些由惱害而生的諸受。「為無惱之極」即為無苦之極；意思是：乃至那一切苦都被斷除為止。
這樣，簡略地說，應當知道：資具依止戒就是以如理省思而受用資具為相。至於這裡的語義：衣等等，由於有情依它們、緣它們而受用，得以行、得以轉起，所以叫作「資具」；依止那些資具，所以叫作「資具依止」。
註
¹ 此句底本作複合一詞之形，並自載他本分寫之誦（作「為覆慚所羞處」）；二形所異者唯在格與分合，今從底本。
² 欲樂之耽與自苦之勤二邊之捨、及中道之行，於本品序分一篇首出；本篇以食之省思逐句配之。
³ 底本以一複合列此五名而不釋其義，五者皆過量而食者之稱：āharahatthaka（語作「伸手」）・alaṃsāṭaka（語作「衣已足」）・tatravaṭṭaka（語作「就地輾轉」）・kākamāsaka（語作「烏鴉之食」）・bhuttavamitaka（語作「食已而吐」）。正文之五名依此語義而作漢讀，其形並存於此以便回核。
⁴ 「病緣藥」之「緣」與「資具」，底本同為一語（paccaya）：單用時取「資具」之讀，於「病緣藥」之複合中取「緣」之讀。
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 “Wise Reflection” and Reflection on Robes 〔CSCD §18〕
Next comes virtue dependent on requisites, stated immediately after the preceding virtue. Here, “wise reflection” (paṭisaṅkhā yoniso) means reflecting and knowing by a method and a path; the meaning is “after reviewing.” And here the reflection expressed in the formula beginning “for warding off cold” should itself be understood as “wise reflection.”
Among the requisites, “robe” means any one of the lower robe and the rest. “Uses” means makes use of it, either wearing it on the lower body or putting it on the upper body. “Only for” (yāvadeva) is an expression that fixes the boundary of the purpose: a practitioner’s purpose in using a robe extends only this far—namely, “for warding off cold” and the rest—and goes no farther.
“Cold” means any cold arisen through disturbance of the internal elements or through a change in the weather outside. “For warding off” means for repelling it, that is, for dispelling it so that it does not produce an affliction in the body. For when the body is assailed by cold, the mind becomes distracted and cannot strive wisely; therefore the Blessed One permitted the use of a robe “for warding off cold.” The same method applies throughout.
Only this needs to be added here: “heat” means the scorching of fire, which should be understood to occur in forest fires and the like.
“The contact of gadflies, mosquitoes, wind, burning sun, and creeping things”: here “gadflies” are biting flies, also called blind flies. Mosquitoes are simply mosquitoes. Winds are divided into dusty, dustless, and so forth. “Burning sun” is the sun’s heat. “Creeping things” are any long creatures that move by crawling—snakes and the like; their contact is of two kinds, biting contact and touching contact. Even that contact cannot trouble a person sitting with a robe wrapped around him; therefore in such places he uses the robe to ward them off.
The expression “only for” appears here again in order to show the boundary of the invariable purpose. Covering the parts that shame is disturbed by exposing is an invariable purpose; the others arise only from time to time. Here “parts that shame is disturbed by exposing” means those private places on the body: whenever a certain limb is exposed, shame is disturbed and destroyed; because those places disturb shame, they are called “parts that shame is disturbed by exposing.” The robe is used “for covering those parts,” hence the expression “for covering the parts that shame is disturbed by exposing.” Another recitation of this phrase is also recorded.¹
§2 Reflection on Food, Part One—Not for Four Purposes, and the Maintenance of the Body 〔CSCD §18〕
“Almsfood” means any food. Any food is called almsfood because, through a bhikkhu’s wandering for alms, it falls into his bowl; alternatively, almsfood is the falling of morsels, meaning the convergence and collection of alms obtained here and there.
“Not for amusement” means not, like village children and others, for the sake of play—that is, not with play as the reason. “Not for intoxication” means not, like boxers and wrestlers, for the sake of intoxication—that is, not with intoxication by strength or intoxication by virility as the reason. “Not for adornment” means not, like women of the inner court, courtesans, and others, for adornment—that is, not with fullness of the limbs as the reason. “Not for beautification” means not, like actors and dancers, for beautification—that is, not with a clear complexion as the reason.
Here the phrase “not for amusement” is stated for abandoning the proximate support of delusion; “not for intoxication,” for abandoning the proximate support of hate; and “not for adornment, not for beautification,” for abandoning the proximate support of greed. Again, “not for amusement, not for intoxication” prevents the arising of fetters in oneself, while “not for adornment, not for beautification” also prevents the arising of fetters in another. It should be understood that these four phrases state the abandonment of unwise practice and indulgence in sensual pleasure.²
“Only for” has the meaning already stated. “This body” means this material body made of the four great elements. “For its continuance” means for the continuance of its succession. “For its maintenance” means so that its activity is not interrupted, or so that it may continue for a long time. Just as the owner of an old house supports it with a prop, and a cart driver greases an axle, so he uses almsfood for the continuance and maintenance of the body, not for amusement, intoxication, adornment, or beautification. Again, “continuance” is a designation for the life faculty; therefore “for the continuance and maintenance of this body” should also be understood to mean “for keeping the life faculty of this body in operation.”
“For ending harm”: “harm” means hunger, in the sense of affliction. He also uses almsfood to bring hunger to an end, as ointment is applied to a wound and as a remedy is used against heat, cold, and the like.
“For supporting the holy life” means for supporting both the holy life of the whole dispensation and the holy life of the path. For, relying on the bodily strength conditioned by the use of almsfood, he practices through devotion to the three trainings in order to cross the wilderness of becoming. Thus he uses food to support the holy life—as someone wishing to cross a wilderness uses the flesh of his child, as someone wishing to cross a river uses a raft, and as someone wishing to cross the ocean uses a ship.
§3 Reflection on Food, Part Two—Old and New Feeling, Survival, Blamelessness, and Abiding in Comfort 〔CSCD §18〕
“Thus I shall remove old feeling and not produce new feeling.” He also uses food with this reflection: “By using this almsfood, I shall remove the old feeling of hunger, and I shall not produce the new feeling conditioned by unlimited eating, like any of the brahmins called ‘Hand-Reacher,’ ‘Robe-Is-Enough,’ ‘Rolling-on-the-Spot,’ ‘Crow’s-Food-Eater,’ and ‘Eats-and-Vomits.’³” He uses it as a sick person uses medicine.
Alternatively, the feeling that arises now because of unsuitable and unlimited food, with old kamma as its condition, is called old feeling. By destroying its condition with suitable and measured food, he reflects, “I shall remove that old feeling.” The feeling that will arise in the future dependent on the accumulation of kamma from improper use performed now is called new feeling. By not generating its root through proper use, he reflects, “I shall not produce that new feeling.” The meaning here should also be seen in this way. It should be understood that this phrase shows the inclusion of proper use, the abandoning of devotion to self-mortification, and the non-abandoning of lawful pleasure.
“I shall have survival.” He also uses food with this reflection: because measured use leaves no peril that severs the life faculty or breaks the postures, this body, whose activity depends upon requisites, will have the survival called long continuance—like a chronically ill person who depends on his medicine.
“And I shall have blamelessness and abiding in comfort.” Blamelessness comes from avoiding improper seeking, acceptance, and use, while abiding in comfort comes from measured use; conversely, unsuitable and unlimited use conditions discontent, sloth, and yawning. Or there is blamelessness through the absence of such faults as censure by the wise, and abiding in comfort because suitable and measured food gives rise to bodily strength. Or there is blamelessness because avoiding eating as much as desired and filling the belly abandons the pleasure of lying down, reclining, and sleeping; and “I shall abide in comfort” because eating four or five morsels less than required makes the body fit for the four postures. He also uses food with this reflection. As it has been said:
Leaving four or five morsels uneaten, let him drink water; this is enough for a resolute bhikkhu to abide in comfort.
It should be understood that this phrase shows the gathering of purpose and the middle way.
§4 Reflection on Lodging and Medicine, and the Meaning of Dependence on Requisites 〔CSCD §18〕
“Lodging” comprises a place for lying down and a place for sitting. Wherever he lies, whether in a monastery, a lean-to, or elsewhere, that is a place for lying down; wherever he stays seated, that is a place for sitting. The two taken together are called lodging.
“For removing the danger of climate and for delight in seclusion”: climate, in the sense that it assails, is itself the danger of climate; thus the lodging is used for removing the danger of climate and for delight in seclusion. An unsuitable climate that produces bodily affliction and mental distraction should be removed by using lodging; the meaning is that lodging is used to remove it and for the happiness of solitude.
It is true that the removal of the danger of climate has already been stated with “for warding off cold” and the rest. But just as in the use of robes it was said that covering the parts that shame is disturbed by exposing is an invariable purpose while the others arise only at times, so here too this should be understood as a statement made with reference to the invariable removal of the danger of climate.
Alternatively, the climate described above is simply climate, while danger is of two kinds: manifest danger and concealed danger. Manifest danger consists of lions, tigers, and the like; concealed danger consists of greed, hate, and the like. A bhikkhu who knows and reviews a lodging in which those dangers do not produce affliction through lack of protection or through the sight of unsuitable visible objects and the like, and then uses it, should be understood as someone who “with wise reflection uses lodging for removing the danger of climate.”
“Medicinal requisites for the sick”: here a “condition” is so called in the sense of proceeding against an illness, meaning that it moves in opposition to the illness. It is a designation for anything suitable. “Medicine” is a physician’s work, so called because it is permitted by a physician. The condition for sickness is itself medicine, hence “medicine as a condition for the sick”; the meaning is any oil, honey, sugar, or other treatment suitable for a sick person and belonging to the physician’s work.
The word “equipment” (parikkhāra), in such passages as “well provided with the seven kinds of equipment of a city,” means an entourage; in passages such as “the chariot has virtue as its equipment, absorption as its axle, and energy as its wheels,” it means an ornament; and in passages such as “these supports for life that a renunciant should provide,” it means supplies. Here both the meanings “supplies” and “entourage” apply. For medicine as a condition for the sick is an entourage of life; because it protects life by giving no opening to an affliction that would destroy it, it is also supplies. Since it is a cause for life to continue long in this way, it is called equipment. Thus it is both medicine as a condition for the sick and equipment, hence “medicinal equipment for the sick”; that medicinal equipment for the sick is used. The meaning is oil, honey, sugar, and other supports for life that are suitable for a sick person and permitted by a physician.
“Arisen” means born, become, and come into being. “Born of affliction”: here “affliction” is disturbance of the elements and the leprosy, boils, sores, and the like produced by it. Because they arise from affliction, they are called “born of affliction.” “Feelings” are painful feelings, feelings that are unwholesome results; that is, those feelings born of affliction. “For the utmost freedom from affliction” means for the utmost freedom from pain, until all that suffering has been abandoned.
Thus, in brief, virtue dependent on requisites should be understood to have the characteristic of using requisites with wise reflection. Its word meaning is this: robes and the rest are called “requisites” because living beings who use them while depending and relying upon them move and continue; it is “dependent on requisites” because it depends upon those requisites.
Notes
¹ The working base gives this phrase as a single compound and itself records another edition’s recitation with the words divided (“for covering the parts that shame is disturbed by exposing”). The two forms differ only in case and word division; the present edition follows the working base.
² The abandoning of the two extremes—indulgence in sensual pleasure and devotion to self-mortification—and the practice of the middle way first appear in this chapter’s introductory unit. This part maps them phrase by phrase onto the reflection on food.
³ The working base lists these five names in a single compound without explaining their meanings. All five designate people who overeat: āharahatthaka (literally, “hand-reacher”), alaṃsāṭaka (“robe-is-enough”), tatravaṭṭaka (“rolling-on-the-spot”), kākamāsaka (“crow’s-food-eater”), and bhuttavamitaka (“eats-and-vomits”). The five English forms in the text are based on these literal meanings; the Pāli forms are retained here for verification.
⁴ In “medicine as a condition for the sick,” both “condition” and “requisite” represent the same word in the working base (paccaya): when used alone it is read as “requisite,” but within this compound it is read as “condition.”
每一次穿、吃、住、服藥，都先問一句「為了什麼」
大局 — 資具依止在四遍淨戒中的位置
四遍淨戒之末（十單元之序見 01-05 大局）。前三戒守身口、六根、謀生，這一戒守日用——衣、食、座臥處、病藥四資具怎麼用。它的方法只有一個：如理省思——每一項受用之前，把「為了什麼」想清楚（白話 §1）。論主逐語釋那段著名的省思文：衣「唯為防寒……為覆慚所羞處」（§1）、食「不為戲、不為醉、不為飾、不為莊嚴，唯為此身之住持……無過與安住」（§2–§3）、座臥處「為除時節之難、為宴默之樂」與病藥「為息已生的惱害之受」（§4），最後收於「資具依止」四字的語義。〔所見〕這一戒最能說明「戒是心的地面」：它不禁你吃穿，只要求你在吃穿的那一刻知道自己為什麼——所為之界一劃清，貪就沒地方站。
§01 「如理省思」與衣之省思 → 白話 §1
「如理省思」＝以方便、以正道而思量了知，「觀察之後」；「為防寒」等所說的那個省思，正就是它。「衣」是下衣等任何一件；「受用」是著、披；「唯為」是限定所為之界的語詞——受用衣的所為就只有這麼多。寒：內界動亂或外時節變化所生之寒；為防＝除去它，使不生病惱——因為身被寒侵，心就散亂，不能如理精勤，故世尊聽許。熱：火之炙熱。虻、蚊、風、日炙、爬蟲之觸——爬蟲之觸有咬觸與觸觸二種。「唯為」再出現，顯必然之所為的界限：覆蓋慚所羞處是必然的，其餘是有時才有——慚所羞處＝那些一露出慚就動搖的隱密之處。〔讀法〕注意論主怎麼把「防寒」講成修行的事：不是怕冷，是冷了心就散、不能精勤。每一條許可，理由都回到心。
§02 食之省思（上）——不為四事，唯為住持 → 白話 §2
「團食」＝以行乞落入缽中的任何食物，諸團之落。不為戲（不像村童）、不為醉（不像拳師力士）、不為飾（不像宮女婬女）、不為莊嚴（不像伎人舞者）——四句各有所斷：不為戲斷癡之近依，不為醉斷瞋之近依，不為飾不為莊嚴斷貪之近依；又前二遮自己諸結之生起，後二也遮他人諸結之生起；四句合說不如理之行與欲樂之耽的捨斷。「唯為此身之住、之持」——為相續安住、為轉起不斷，如舊屋之主以柱支屋、車夫以膏塗軸；「住」又是命根的稱謂。「為息害」——害＝飢餓，如塗瘡之藥。「為助梵行」——資助全教之梵行與道之梵行：以食為緣而有的身力，勤修三學度有之曠野——如度曠野者之於子肉，如度河者之於筏，如度海者之於船。〔讀法〕三個譬喻的溫度不一樣：柱與膏是「維護」，子肉是「不得已」，筏與船是「工具」——食物在修行人手裡，就是這三種東西，沒有第四種。
§03 食之省思（下）——除舊受不生新受、存活、無過與安住 → 白話 §3
「除舊受，不生新受」：以此食除舊有的飢餓之受，也不以無量之食生新受——不像那五種過量而食的婆羅門（伸手者、衣已足者、就地輾轉者、烏鴉之食者、食已而吐者）——如病人之於藥。另一讀：舊受＝依不適宜無限量之食、以宿業為緣而生者，以適宜有量之食滅其緣；新受＝依今所作不相應受用之業的積集而於未來生者，以相應受用不令其根生起——這一句顯示相應受用之攝、自苦之勤的捨斷、與不捨如法之樂。「我將得存活」：有限量的受用，斷命根、壞威儀的災難不存在，身得長時行進——如慢性病人依其藥。「無過與安住」三讀：避不相應的遍求受取受用故無過、有限量故安住（反之不樂懈怠頻申）；無智者呵責故無過、身力得生故安住；避充腹之食而捨臥樂倚樂眠樂故無過、比所需少四五摶而堪任四威儀故安住——「留下四五摶不食而飲水，對精勤的比丘，這已足以安住」；此句顯示所為之攝與中道。〔讀法〕「少四五摶」是全單元最可操作的一句：不是節食，是留一點餘地給精勤。
§04 座臥處、病藥，與「資具依止」的語義 → 白話 §4
「座臥處」＝臥處與坐處合說。「為除時節之難、為宴默之樂」——時節以逼迫義為難；能令身病、心亂的不適宜時節以受用座臥處除之，並為獨處之樂；此處之「除時節之難」是就必然的所為說（如衣之覆慚所羞處）。另一讀：難有二——顯難（獅虎等）與隱難（貪瞋等）；了知那座臥處不因無遮護、不因見不適宜之色而作病惱，如是觀察而受用者，即如理省思。「病緣藥資具」：病緣＝與病相違而行的任何適宜之物；藥＝醫師之業所許；資具（parikkhāra）三義——眷屬（「七種城之資具」）、莊嚴（「車以戒為資具」）、資糧（「出家者所應具備的活命資具」）——此處取眷屬與資糧二義：藥是命的眷屬，也是守護命的資糧。「已生的、由惱害而生的諸受」＝諸界動亂所起癩癰疔等之苦受、不善異熟之受；「為無惱之極」＝乃至一切苦被斷除為止。收束：資具依止戒以如理省思而受用資具為相；語義：有情依之、緣之而得行、得轉起，故名資具；依止那些資具，故名資具依止。
給一般讀者
〔解碼者的讀法〕這一戒是那張網最裡面的一格：日用。它給了一個任何人都能用的動作——穿、吃、住、服藥之前，問一句「為了什麼」，然後只留下真正的理由：衣為了不冷、不被咬、遮羞；食為了身體撐得住、有力氣做正事，不為裝飾、不為爽；住為了避開讓身病心亂的環境；藥為了止痛。「唯為」兩個字（白話 §1）就是這一戒的全部技術：把所為之界劃清，多出來的那部分，就是貪。
想讀本單元全文：白話 §1–§4 即資具依止戒之全段逐段全譯。
Before Every Act of Wearing, Eating, Dwelling, or Taking Medicine, Ask One Question: “What For?”
The Big Picture — The Place of Dependence on Requisites within the Fourfold Purification of Virtue
This is the last of the fourfold purification of virtue (see the Larger Frame of 01-05 for the sequence of the ten units). The first three virtues guard bodily and verbal action, the six faculties, and livelihood; this virtue guards daily use—how the four requisites of robes, food, lodging, and medicine are used. Its method is one: wise reflection. Before each use, make clear “what for” (Vernacular §1). The author explains word by word the renowned passage of reflection: robes are used “only for warding off cold … for covering the parts that shame is disturbed by exposing” (§1); food is “not for amusement, not for intoxication, not for adornment, not for beautification, but only for the continuance and maintenance of this body … for blamelessness and abiding in comfort” (§§2–3); lodging is used “for removing the danger of climate and for delight in seclusion,” and medicine “for bringing to an end painful feelings that have arisen from affliction” (§4). The passage finally closes with the word meaning of “dependence on requisites.” 〔What Is Seen〕This virtue most clearly shows that “virtue is the ground of the mind.” It does not forbid eating or wearing clothes; it only requires that at the moment of use you know why. Once the boundary of purpose is clearly drawn, greed has nowhere to stand.
§01 “Wise Reflection” and Reflection on Robes → Vernacular §1
“Wise reflection” means reflecting and knowing by a method and a path, “after reviewing”; the reflection expressed in “for warding off cold” and the rest is precisely this. “Robe” means any one of the lower robe and the rest; “use” means wearing or putting it on. “Only for” is an expression that fixes the boundary of purpose—the purpose of using a robe goes no farther. Cold is cold arisen from disturbance of the internal elements or changes in the weather outside. Warding it off means dispelling it so that it does not produce affliction; when the body is assailed by cold, the mind is distracted and cannot strive wisely, so the Blessed One permitted robes. Heat is the scorching of fire. The contact of gadflies, mosquitoes, wind, burning sun, and creeping things—the contact of creeping things is of two kinds, biting and touching. “Only for” appears again to show the boundary of the invariable purpose: covering the parts that shame is disturbed by exposing is invariable; the others arise only from time to time. Those parts are the private places whose exposure disturbs shame. 〔Reading〕Notice how the author turns “warding off cold” into a matter of practice: the point is not fear of cold, but that cold scatters the mind and prevents striving. Every permission returns to its effect on the mind.
§02 Reflection on Food, Part One—Not for Four Purposes, but Only for Maintenance → Vernacular §2
“Almsfood” means any food that falls into a bhikkhu’s bowl through alms-gathering—the falling of morsels. Not for amusement (unlike village children), not for intoxication (unlike boxers and wrestlers), not for adornment (unlike women of the inner court and courtesans), not for beautification (unlike actors and dancers). Each phrase abandons something: not for amusement abandons the proximate support of delusion; not for intoxication, that of hate; not for adornment and beautification, that of greed. The first two also prevent fetters from arising in oneself; the latter two prevent them from arising in another. Together the four express the abandonment of unwise practice and indulgence in sensual pleasure. “Only for the continuance and maintenance of this body” means for the succession to continue without interruption, as the owner of an old house supports it with a prop and a cart driver greases an axle; “continuance” is also a designation for the life faculty. “For ending harm”: harm is hunger, and food treats it like ointment applied to a wound. “For supporting the holy life” means supporting both the holy life of the whole dispensation and the holy life of the path: bodily strength conditioned by food makes devotion to the three trainings and the crossing of the wilderness of becoming possible—like a person crossing a wilderness using the flesh of his child, a person crossing a river using a raft, and a person crossing the ocean using a ship. 〔Reading〕The three similes have different temperatures: prop and grease mean “maintenance,” the child’s flesh means “necessity,” and raft and ship mean “instrument.” In a practitioner’s hands, food is these three things; there is no fourth.
§03 Reflection on Food, Part Two—Removing Old Feeling, Producing No New Feeling, Survival, Blamelessness, and Comfort → Vernacular §3
“I shall remove old feeling and not produce new feeling”: this food removes the old feeling of hunger and does not produce a new feeling through unlimited eating, unlike the five brahmin overeaters (Hand-Reacher, Robe-Is-Enough, Rolling-on-the-Spot, Crow’s-Food-Eater, and Eats-and-Vomits)—as a sick person uses medicine. Another reading: old feeling arises through unsuitable, unlimited food with old kamma as its condition; suitable, measured food destroys its condition. New feeling will arise in the future through accumulated kamma from improper use performed now; proper use prevents its root from arising. This phrase shows the inclusion of proper use, the abandoning of devotion to self-mortification, and the non-abandoning of lawful pleasure. “I shall have survival”: measured use leaves no peril that severs the life faculty or breaks the postures, and the body continues for a long time, like a chronically ill person dependent on medicine. “Blamelessness and abiding in comfort” has three readings: avoiding improper seeking, acceptance, and use brings blamelessness, while measure brings comfort (the contrary brings discontent, sloth, and yawning); absence of censure by the wise brings blamelessness, while bodily strength brings comfort; avoiding food that fills the belly and abandoning the pleasures of lying, reclining, and sleeping brings blamelessness, while eating four or five morsels less than needed makes the body fit for the four postures and brings comfort—“Leaving four or five morsels uneaten, let him drink water; this is enough for a resolute bhikkhu to abide in comfort.” This phrase shows the gathering of purpose and the middle way. 〔Reading〕“Four or five morsels less” is the most immediately practicable line in the whole unit: it is not dieting, but leaving a little room for energy.
§04 Lodging, Medicine, and the Meaning of “Dependence on Requisites” → Vernacular §4
“Lodging” combines a place for lying down and a place for sitting. “For removing the danger of climate and for delight in seclusion”: climate is a danger insofar as it assails; unsuitable climate that afflicts the body and disturbs the mind is removed through lodging, which also serves the happiness of solitude. Here “removing the danger of climate” names the invariable purpose, just as covering the parts that shame is disturbed by exposing does for robes. Another reading divides danger in two: manifest danger (lions, tigers, and the like) and concealed danger (greed, hate, and the like). A person who knows that a lodging does not cause affliction through lack of protection or through seeing unsuitable visible objects, reviews it, and uses it, reflects wisely. “Medicinal requisites for the sick”: a condition for sickness is anything suitable that works against illness; medicine is a physician’s work, permitted by a physician. “Equipment” (parikkhāra) has three meanings—entourage (“the seven kinds of equipment of a city”), ornament (“the chariot has virtue as its equipment”), and supplies (“the supports for life that a renunciant should provide”). Here entourage and supplies both apply: medicine is an entourage of life and supplies that guard life. “Feelings that have arisen, born of affliction” are painful feelings and unwholesome-result feelings from disturbance of the elements and the leprosy, boils, sores, and the like produced by it. “For the utmost freedom from affliction” means until all suffering has been abandoned. The conclusion: virtue dependent on requisites has the characteristic of using requisites with wise reflection. The word meaning is that living beings move and continue by depending and relying on these things, so they are requisites; depending upon those requisites is “dependence on requisites.”
For the General Reader
〔The Decoder’s Reading〕This virtue is the innermost mesh of the net: daily use. It offers an action anyone can perform. Before dressing, eating, dwelling, or taking medicine, ask “What for?”, then retain only the real reason: clothes keep the body from cold and bites and cover private places; food keeps the body going and supplies strength for worthwhile work, not ornament or gratification; lodging avoids an environment that afflicts the body and disturbs the mind; medicine ends pain. The two words “only for” (Vernacular §1) contain the whole technique: draw the boundary of purpose clearly, and whatever exceeds it is greed.
To read this unit in full: Vernacular §§1–4 give the complete sequential translation of the passage on virtue dependent on requisites.
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 ### Paccayasannissitasīlaṃ。
段號域 譯底欄之段號唯〔CSCD §18〕一個，全篇一段；本篇於譯底欄之幅為 9,894 位元組。段號無缺可誌。
前後接點 前承活命遍淨之單元；本篇首句 Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ 逐字承其次第，其所釋之定型語出於分別之單元〔CSCD §13〕。
後接四遍淨戒之成就法之單元〔CSCD §19〕，其首句 Evametasmiṃ catubbidhe sīle 總收四者。
篇之體例 本篇為四資具省思文之逐字釋：先釋通冠之 paṭisaṅkhā yonisoti，
次逐一釋衣・食・座臥・病藥四資具之省思文。四者之幅不均——衣 2,041 位元組・
食 4,551 位元組（分二段：不為戲等四與身之住持一段，新舊二受以下一段）・
座臥 1,278 位元組・病藥 1,986 位元組。論並自標其法之通例：Esa nayo sabbattha
（於一切處同此法）。
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。 前六單元已立之讀不重解——本篇所涉之既立詞為 paccayasannissita（資具依止）・ ñāṇasaṃvara（智律儀）・paṭisaṅkhā yoniso（如理省思）・ kāmasukhallikānuyoga・attakilamathānuyoga（欲樂之耽・自苦之勤）。以下唯列本篇新出者。
通冠之語
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| paṭisaṅkhā yoniso | 如理省思 | 論釋為 upāyena pathena paṭisaṅkhāya ñatvā, paccavekkhitvā（以方便以道而思量、知、觀察） | 〔CSCD §18〕 |
| yāvadeva | 唯為 | payojanāvadhiparicchedaniyamavacanaṃ——限定所為之界之語；論自標其在衣之文中二出，第二出之意在 niyatapayojanāvadhiparicchedadassanatthaṃ（示其必然之所為） | 〔CSCD §18〕 |
| paccaya | 資具 | 語源：te paṭicca nissāya paribhuñjamānā pāṇino ayanti pavattanti, tasmā paccayāti vuccanti | 〔CSCD §18〕 |
衣之省思
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sīta | 寒 | 論分其二源：ajjhattadhātukkhobhavasena vā bahiddhāutupariṇāmanavasena vā（內界動亂／外時節之變） | 〔CSCD §18〕 |
| uṇha | 熱 | aggisantāpassa；論並限其境——Tassa vanadāhādīsu sambhavo veditabbo（於林火等處有之） | 〔CSCD §18〕 |
| ḍaṃsa・makasa・vāta・ātapa・sarīsapa | 虻・蚊・風・日炙・爬蟲 | 五目逐一釋：虻作 ḍaṃsanamakkhikā（噬蠅）・風作 sarajaarajādibhedā（有塵無塵）・日炙作 sūriyātapo・爬蟲作 dīghajātikā sappādayo | 〔CSCD §18〕 |
| daṭṭhasamphassa・phuṭṭhasamphassa | 咬觸・觸觸 | 爬蟲之觸之二分 | 〔CSCD §18〕 |
| hirikopīna | 慚所羞處 | 論以語源立之：Yasmiṃ yasmiñhi aṅge vivariyamāne hirī kuppati vinassati, taṃ taṃ hiriṃ kopanato hirikopīnanti vuccati | 〔CSCD §18〕 |
食之省思
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| piṇḍapāta | 團食 | 論出二釋：piṇḍolyena patte patitattā piṇḍapāto（以行乞而落於缽）／Piṇḍānaṃ vā pāto piṇḍapāto（諸團之落） | 〔CSCD §18〕 |
| neva davāya・na madāya・na maṇḍanāya・na vibhūsanāya | 不為戲・不為醉・不為飾・不為莊嚴 | 四目逐一配所斷：戲斷癡之近依・醉斷瞋之近依・飾與莊嚴斷貪之近依；前二為自結之遮，後二為他結之遮 | 〔CSCD §18〕 |
| ṭhiti・yāpanā | 住・持 | pabandhaṭṭhitatthaṃ／pavattiyā avicchedatthaṃ；論並出第二釋——ṭhitīti jīvitindriyassetaṃ adhivacanaṃ（住即命根之稱謂） | 〔CSCD §18〕 |
| vihiṃsūparati | 息害 | vihiṃsā nāma jighacchā ābādhaṭṭhena——以飢為害，食為其息 | 〔CSCD §18〕 |
| brahmacariyānuggaha | 助梵行 | 論分其二：sakalasāsanabrahmacariyassa ca maggabrahmacariyassa ca anuggahatthaṃ | 〔CSCD §18〕 |
| purāṇavedanā・navavedanā | 舊受・新受 | 論出二釋：一以飢為舊受、以過量食所生者為新受；二以宿業為緣者為舊受、以今不當受用之業積為緣者為新受 | 〔CSCD §18〕 |
| yātrā | 存活 | parimitaparibhogena jīvitindriyupacchedakassa iriyāpathabhañjakassa vā parissayassa abhāvato cirakālagamanasaṅkhātā yātrā | 〔CSCD §18〕 |
| anavajjatā ca phāsuvihāro ca | 無過與安住 | 論出三重之釋，每重皆以「無過」配所離、「安住」配所得——末重作 catupañcālopamattaūnabhojanena catuiriyāpathayogyabhāvapaṭipādanato phāsuvihāro | 〔CSCD §18〕 |
| yuttaparibhoga | 相應之受用 | 論自標其所攝：yuttaparibhogasaṅgaho attakilamathānuyogappahānaṃ dhammikasukhāpariccāgo ca dīpito | 〔CSCD §18〕 |
| payojanapariggaho majjhimā ca paṭipadā | 所為之攝與中道 | 食之省思之總收：論自標此文所示者為此二 | 〔CSCD §18〕 |
座臥與病藥之省思
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| senāsana | 座臥（處） | 論以語源立之：Yattha yattha hi seti vihāre vā aḍḍhayogādimhi vā, taṃ senaṃ. Yattha yattha āsati nisīdati, taṃ āsanaṃ | 〔CSCD §18〕 |
| utuparissaya | 時節之難 | parisahanaṭṭhena utuyeva utuparissayo | 〔CSCD §18〕 |
| paṭisallānārāma | 宴默之樂 | 與時節之難之除並舉：vinodanatthaṃ ekībhāvasukhatthañcā | 〔CSCD §18〕 |
| pākaṭaparissaya・paṭicchannaparissaya | 顯難・隱難 | 論引書而分之：前者 sīhabyagghādayo（獅虎等），後者 rāgadosādayo（貪瞋等） | 〔CSCD §18〕 |
| gilānapaccayabhesajjaparikkhāra | 病緣藥資具 | 四語逐一釋：paccayo（rogassa paṭiayanaṭṭhena）・bhesajjaṃ（Bhisakkassa kammaṃ）・parikkhāro（論引三書而出三義） | 〔CSCD §18〕 |
| parivāra・alaṅkāra・sambhāra | 眷屬・莊嚴・資糧 | parikkhāra 之三義；論自判本處二義並取：Idha pana sambhāropi parivāropi vaṭṭati | 〔CSCD §18〕 |
| veyyābādhika | 由惱害而生者 | byābādhoti dhātukkhobho, taṃsamuṭṭhānā ca kuṭṭhagaṇḍapīḷakādayo | 〔CSCD §18〕 |
| abyābajjhaparamatā | 無惱之極 | niddukkhaparamatāya；論自限其量——Yāva taṃ dukkhaṃ sabbaṃ pahīnaṃ hoti tāvā | 〔CSCD §18〕 |
本編既有校讀須併觀之一處 既有校讀之 §H 第四目作「資具依止戒（paccaya-sannissita） ——受用衣、食、座臥、病藥四資具時，如理省思（paṭisaṅkhā yoniso） 而後用」， 與譯底欄之四資具與其通冠之語逐一相合，定讀逐字保入。唯既有校讀未及四資具省思文 之逐一開演（衣之六目・食之八目・座臥之二目・病藥之四目），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；方括注唯二式（[§NN] 段號 1 個與版頁記 9 個，後者皆在註解之內）。
全篇之圓括注 7 處，逐一檢之，皆為所引之出處標記，無一載異讀。
論主自載之一處異讀〔本品唯一〕 異誦之標識詞 pāṭho 於本篇 1 見——
論釋衣之省思之末句畢，即記其別誦：Hirikopīnaṃ paṭicchādanatthantipi pāṭho.
（亦有作「為覆慚所羞處」之誦）。其所對之正文作 Tassa ca hirikopīnassa paṭicchādanatthanti hirikopīnapaṭicchādanatthaṃ（複合一詞，屬格在前）；
別誦則作對格分寫之形。二形所涉者為格與分合，不涉所詮之義。
誌錄不判：論自載之，本欄照錄其字面與其位，不判孰為底本、孰為別本，
亦不代考其所出之傳承。此為本品十單元中唯一之論主自載異讀，
餘九單元之 pāṭho 皆零命中。
本欄之界 上記之別誦與 PTS 本之對勘本欄未作； 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 §18〕 | kantāranittharaṇatthikā puttamaṃsaṃ | 欲度曠野者之食子肉——助梵行之第一喻 | (saṃ. ni. 2.63) |
| 〔CSCD §18〕 | nadīnittharaṇatthikā kullaṃ | 欲度河者之筏——第二喻 | (ma. ni. 1.240) |
| 〔CSCD §18〕 | Vuttampi hetaṃ –／''Cattāro pañca ālope, abhutvā udakaṃ pive; | 少食四五摶而飲水，足以安住——量之證 | (theragā. 983) |
| 〔CSCD §18〕 | Parissayo pana duvidho pākaṭaparissayo ca, paṭicchannaparissayo ca | 難之二分之所本 | (mahāni. 5) |
| 〔CSCD §18〕 | ''sattahi nagaraparikkhārehi suparikkhataṃ hotī''ti | parikkhāra 之第一義（眷屬） | (a. ni. 7.67) |
| 〔CSCD §18〕 | ''Ratho sīlaparikkhāro, jhānakkho cakkavīriyo''ti | 第二義（莊嚴） | (saṃ. ni. 5.4) |
| 〔CSCD §18〕 | ''Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā''ti | 第三義（資糧） | (ma. ni. 1.191-192) |
引式之數〔本欄實測〕 Vuttampi hetaṃ 1 處。Vuttañhetaṃ・Yathāha・
Vuttampi cetaṃ・Tenāha 諸式俱零命中——本篇之引多不以引式起，
而以括注直繫於所引之語（parikkhāra 三義之三引即其式）。
本文自標之圓括注出處 7 處。此數唯就本篇之域，不及全書。
所引之類〔本欄實測〕 7 處括注析為 7 個出處分項，就其標識分：saṃ. ni. 2・
ma. ni. 2・theragā. 1・mahāni. 1・a. ni. 1。本篇之特色在
一詞三引以立三義——parikkhāro 一語連引三書，各證一義，論末以
Idha pana sambhāropi parivāropi vaṭṭati 自判其二義並取，此式為本品他篇所無。
引而未錄其文者 所引之一喻 samuddanittharaṇatthikā nāvamiva ca（欲度海者之船）
與前二喻並舉而無括注出處；三喻之中唯此一喻不繫。誌其實不代考定。
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 §18〕 | na gāmadārakādayo viya davatthaṃ | 不如村童之為戲 |
| 〔CSCD §18〕 | na muṭṭhikamallādayo viya madatthaṃ | 不如拳力士之為醉（力醉・人醉） |
| 〔CSCD §18〕 | na antepurikavesiyādayo viya maṇḍanatthaṃ | 不如宮女婬女之為飾（肢節之豐） |
| 〔CSCD §18〕 | na naṭanaccakādayo viya vibhūsanatthaṃ | 不如伎人舞者之為莊嚴（膚色之明） |
| 〔CSCD §18〕 | Gharūpatthambhamiva hi jiṇṇagharasāmiko | 如舊屋之主以柱支之——食為身住之支 |
| 〔CSCD §18〕 | akkhabbhañjanamiva ca sākaṭiko | 如車夫之膏軸——同上為對 |
| 〔CSCD §18〕 | vaṇālepanamiva uṇhasītādīsu tappaṭikāraṃ viya ca | 如塗瘡藥、如寒熱之對治——食為息害 |
| 〔CSCD §18〕 | kantāranittharaṇatthikā puttamaṃsaṃ／nadīnittharaṇatthikā kullaṃ／samuddanittharaṇatthikā nāvamiva ca | 三喻並舉：度曠野者之子肉・度河者之筏・度海者之船——食為助梵行 |
| 〔CSCD §18〕 | bhesajjamiva gilāno | 如病者之於藥——為除舊受不生新受而食 |
| 〔CSCD §18〕 | yāpyarogī viya tappaccayaṃ | 如慢性病者之依其藥——食為存活 |
乙・修辭之可核觀察 ①本篇之骨為逐語提示式之釋：所釋之語一律以「語＋ti」起
（Paṭisevatīti・Yāvadevāti・Sītassāti・Piṇḍapātanti・Senāsananti 之類），
其釋以 vuttaṃ hoti（謂之）收，實測 8 見。
②四資具之釋以 Esa nayo sabbattha（於一切處同此法）一句相貫，
論唯詳釋衣之寒一目而餘目以此括之。③viya 全篇 9 見（詞界），
連聲之比況形 5 見（Gharūpatthambhamiva・akkhabbhañjanamiva・vaṇālepanamiva・
nāvamiva・bhesajjamiva）——合 14 見，為本品十單元中比況詞最密之篇
（幅 9,894 位元組）。④四不之目（戲・醉・飾・莊嚴）以同一否定句式四出，
其配義亦四出而逐一相對——先配三毒之近依，次配自他之結。
⑤本篇之偈頌以縮排出之，實測 2 行，唯所引之量之偈一處。
⑥省略式 …pe… 全篇零命中——所引之文皆錄其全。
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 §18〕 Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ | 活命遍淨之單元〔CSCD §16〕–〔CSCD §17〕 | 論自標本篇緊接其後 |
〔CSCD §18〕 sītassa paṭighātāyātiādinā nayena vuttapaccavekkhaṇameva ''yoniso paṭisaṅkhā''ti veditabbaṃ | 分別之單元〔CSCD §13〕 | 所釋之定型語與其括注在彼 |
〔CSCD §18〕 Paccayapaṭisevanampi 之攝 | 戒之自性之單元〔CSCD §6〕 | 論於彼自標資具受用攝於智律儀 |
〔CSCD §18〕 kāmasukhallikānuyogassa ca pahānaṃ vuttanti veditabbaṃ | 序分之單元〔CSCD §5〕 | 二邊之捨與中道之行在彼首出，本篇以食之四不配之 |
〔CSCD §18〕 majjhimā ca paṭipadā dīpitā | 序分之單元〔CSCD §5〕 | 同上 |
〔CSCD §18〕 Evamidaṃ saṅkhepato paṭisaṅkhā yoniso paccayaparibhogalakkhaṇaṃ paccayasannissitasīlaṃ veditabbaṃ | 成就法之單元〔CSCD §19〕 | 本篇之收句；彼篇自標資具依止以慧成之，並開二時之省思與四受用 |
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 the working-base 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, ### Paccayasannissitasīlaṃ.
Paragraph-number range The working-base column contains only 〔CSCD §18〕, so the whole part is one paragraph. Its span in the working-base column is 9,894 bytes. There is no break in paragraph numbering to record.
Preceding and following junctions The preceding unit is on purification of livelihood. This part’s opening, Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ, takes up that sequence verbatim; the stock expression it explains occurs in the unit on classification at 〔CSCD §13〕.
The next unit is on the means of accomplishing the fourfold purification of virtue at 〔CSCD §19〕; its opening Evametasmiṃ catubbidhe sīle gathers all four.
Form of the part This part is a word-by-word explanation of the passage on reflecting upon the four requisites. It first explains the common opening paṭisaṅkhā yonisoti,
then explains in turn the reflection on the four requisites of robes, food, lodging, and medicine. Their spans are unequal: robes, 2,041 bytes;
food, 4,551 bytes (in two divisions: the four phrases beginning “not for amusement” and the maintenance of the body, then the passage beginning with old and new feeling);
lodging, 1,278 bytes; and medicine, 1,986 bytes. The treatise itself also identifies the general rule of its method: Esa nayo sabbattha
(“the same method applies throughout”).
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 six units are not re-explained here: paccayasannissita (dependent on requisites), ñāṇasaṃvara (restraint by knowledge), paṭisaṅkhā yoniso (wise reflection), and kāmasukhallikānuyoga・attakilamathānuyoga (indulgence in sensual pleasure; devotion to self-mortification). Only terms newly occurring in this part are listed below.
Common opening
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| paṭisaṅkhā yoniso | wise reflection | explained by the treatise as upāyena pathena paṭisaṅkhāya ñatvā, paccavekkhitvā (reflecting, knowing, and reviewing by a method and a path) | 〔CSCD §18〕 |
| yāvadeva | only for | payojanāvadhiparicchedaniyamavacanaṃ—an expression fixing the boundary of purpose; the treatise itself identifies two occurrences in the passage on robes, the second showing niyatapayojanāvadhiparicchedadassanatthaṃ (the invariable purpose) | 〔CSCD §18〕 |
| paccaya | requisite | etymology: te paṭicca nissāya paribhuñjamānā pāṇino ayanti pavattanti, tasmā paccayāti vuccanti | 〔CSCD §18〕 |
Reflection on robes
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sīta | cold | the treatise gives two sources: ajjhattadhātukkhobhavasena vā bahiddhāutupariṇāmanavasena vā (disturbance of the internal elements; change in the weather outside) | 〔CSCD §18〕 |
| uṇha | heat | aggisantāpassa; the treatise also restricts its setting—Tassa vanadāhādīsu sambhavo veditabbo (it occurs in forest fires and the like) | 〔CSCD §18〕 |
| ḍaṃsa・makasa・vāta・ātapa・sarīsapa | gadflies; mosquitoes; wind; burning sun; creeping things | the five are explained individually: the gadfly is a ḍaṃsanamakkhikā (biting fly); winds are sarajaarajādibhedā (dusty and dustless); burning sun is sūriyātapo; creeping things are dīghajātikā sappādayo | 〔CSCD §18〕 |
| daṭṭhasamphassa・phuṭṭhasamphassa | biting contact; touching contact | the twofold contact of creeping things | 〔CSCD §18〕 |
| hirikopīna | parts that shame is disturbed by exposing | the treatise establishes the term etymologically: Yasmiṃ yasmiñhi aṅge vivariyamāne hirī kuppati vinassati, taṃ taṃ hiriṃ kopanato hirikopīnanti vuccati | 〔CSCD §18〕 |
Reflection on food
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| piṇḍapāta | almsfood | the treatise gives two explanations: piṇḍolyena patte patitattā piṇḍapāto (falling into the bowl through alms-gathering) and Piṇḍānaṃ vā pāto piṇḍapāto (the falling of morsels) | 〔CSCD §18〕 |
| neva davāya・na madāya・na maṇḍanāya・na vibhūsanāya | not for amusement; not for intoxication; not for adornment; not for beautification | each of the four is paired with what it abandons: amusement with the proximate support of delusion; intoxication with that of hate; adornment and beautification with that of greed; the first two prevent fetters in oneself, the latter two fetters in another | 〔CSCD §18〕 |
| ṭhiti・yāpanā | continuance; maintenance | pabandhaṭhitatthaṃ and pavattiyā avicchedatthaṃ; the treatise also gives a second explanation—ṭhitīti jīvitindriyassetaṃ adhivacanaṃ (continuance is a designation for the life faculty) | 〔CSCD §18〕 |
| vihiṃsūparati | ending harm | vihiṃsā nāma jighacchā ābādhaṭṭhena—hunger is harm, and food brings it to an end | 〔CSCD §18〕 |
| brahmacariyānuggaha | support of the holy life | the treatise divides it in two: sakalasāsanabrahmacariyassa ca maggabrahmacariyassa ca anuggahatthaṃ | 〔CSCD §18〕 |
| purāṇavedanā・navavedanā | old feeling; new feeling | the treatise gives two explanations: hunger as old feeling and what arises from overeating as new feeling; or what has old kamma as condition as old feeling and what has present accumulation of kamma through improper use as condition as new feeling | 〔CSCD §18〕 |
| yātrā | survival | parimitaparibhogena jīvitindriyupacchedakassa iriyāpathabhañjakassa vā parissayassa abhāvato cirakālagamanasaṅkhātā yātrā | 〔CSCD §18〕 |
| anavajjatā ca phāsuvihāro ca | blamelessness and abiding in comfort | the treatise gives three levels of explanation, each pairing “blamelessness” with what is avoided and “abiding in comfort” with what is obtained; the last has catupañcālopamattaūnabhojanena catuiriyāpathayogyabhāvapaṭipādanato phāsuvihāro | 〔CSCD §18〕 |
| yuttaparibhoga | proper use | the treatise itself identifies what it includes: yuttaparibhogasaṅgaho attakilamathānuyogappahānaṃ dhammikasukhāpariccāgo ca dīpito | 〔CSCD §18〕 |
| payojanapariggaho majjhimā ca paṭipadā | gathering of purpose and the middle way | the conclusion to the reflection on food: the treatise itself identifies these two as what the passage shows | 〔CSCD §18〕 |
Reflection on lodging and medicine
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| senāsana | lodging | the treatise establishes it etymologically: Yattha yattha hi seti vihāre vā aḍḍhayogādimhi vā, taṃ senaṃ. Yattha yattha āsati nisīdati, taṃ āsanaṃ | 〔CSCD §18〕 |
| utuparissaya | danger of climate | parisahanaṭṭhena utuyeva utuparissayo | 〔CSCD §18〕 |
| paṭisallānārāma | delight in seclusion | paired with the removal of the danger of climate: vinodanatthaṃ ekībhāvasukhatthañcā | 〔CSCD §18〕 |
| pākaṭaparissaya・paṭicchannaparissaya | manifest danger; concealed danger | the treatise cites a work to establish the division: the former consists of sīhabyagghādayo (lions, tigers, and the like), the latter of rāgadosādayo (greed, hate, and the like) | 〔CSCD §18〕 |
| gilānapaccayabhesajjaparikkhāra | medicinal requisites for the sick | each of the four words is explained: paccayo (rogassa paṭiayanaṭṭhena); bhesajjaṃ (Bhisakkassa kammaṃ); and parikkhāro (for which the treatise cites three works and gives three meanings) | 〔CSCD §18〕 |
| parivāra・alaṅkāra・sambhāra | entourage; ornament; supplies | the three meanings of parikkhāra; the treatise itself determines that two meanings apply here: Idha pana sambhāropi parivāropi vaṭṭati | 〔CSCD §18〕 |
| veyyābādhika | born of affliction | byābādhoti dhātukkhobho, taṃsamuṭṭhānā ca kuṭṭhagaṇḍapīḷakādayo | 〔CSCD §18〕 |
| abyābajjhaparamatā | utmost freedom from affliction | niddukkhaparamatāya; the treatise itself sets its limit—Yāva taṃ dukkhaṃ sabbaṃ pahīnaṃ hoti tāvā | 〔CSCD §18〕 |
One point to be read together with this edition’s established construal The fourth item under §H in the established construal reads, “Virtue dependent on requisites (paccaya-sannissita) —when using the four requisites of robes, food, lodging, and medicine, use them after wise reflection (paṭisaṅkhā yoniso).” This agrees item by item with the four requisites and their common opening in the working-base column and is retained verbatim as the established reading. The existing construal, however, does not unfold the individual passage of reflection on the four requisites (six items for robes, eight for food, two for lodging, and four for medicine). This heading records that fact without deciding in its place.
III. Variant Readings
Extent of the materials This part has no internally collated Pāli on facing pages, so there is no collation section to record. The only surface available for checking is the working-base column itself. What follows records without deciding.
Measured general scan A verbatim scan of the entire part in the working-base column found zero occurrences of parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.).
Square brackets occur only in two forms: one [§NN] paragraph number and nine edition-page marks, all of the latter inside comments.
Seven parenthetical notes occur in the whole part; each was checked and all are citation markers, none recording a variant.
One variant recorded by the author [the only one in this chapter] The marker of a variant recitation, pāṭho, occurs once in this part.
Immediately after explaining the final phrase in the reflection on robes, the treatise records another recitation: Hirikopīnaṃ paṭicchādanatthantipi pāṭho.
(“There is also the recitation ‘for covering the parts that shame is disturbed by exposing.’”) Its corresponding main text is Tassa ca hirikopīnassa paṭicchādanatthanti hirikopīnapaṭicchādanatthaṃ (a single compound preceded by a genitive);
the variant recitation instead uses words written separately in the accusative. The two forms differ in case and word division, not in the meaning expressed.
Recorded without decision: because the treatise itself records the reading, this layer reproduces its wording and location but does not decide which is the base text and which another edition,
nor does it independently establish the tradition from which it comes. This is the only variant reading recorded by the author in the ten units of this chapter;
pāṭho has zero occurrences in the other nine units.
Scope of this column This variant recitation has not been collated against the PTS edition. The zero counts in this layer concern only the working-base column and do not support an inference about other editions.
IV. The Commentator’s Citations
Each place where the author cites a source is tied to a paragraph-number anchor. Sources are recorded only where the text itself identifies them, without independent determination. The parenthetical references in the “Source Identified by the Text” column are reproduced verbatim, without supplying translated titles.
| Location | Citation Formula [Verbatim] | Substance Cited | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §18〕 | kantāranittharaṇatthikā puttamaṃsaṃ | a person wishing to cross a wilderness eating the flesh of his child—the first simile for supporting the holy life | (saṃ. ni. 2.63) |
| 〔CSCD §18〕 | nadīnittharaṇatthikā kullaṃ | the raft of a person wishing to cross a river—the second simile | (ma. ni. 1.240) |
| 〔CSCD §18〕 | Vuttampi hetaṃ – / ''Cattāro pañca ālope, abhutvā udakaṃ pive; | leaving four or five morsels uneaten and drinking water, sufficient for abiding in comfort—evidence for measure | (theragā. 983) |
| 〔CSCD §18〕 | Parissayo pana duvidho pākaṭaparissayo ca, paṭicchannaparissayo ca | the textual basis for the twofold division of danger | (mahāni. 5) |
| 〔CSCD §18〕 | ''sattahi nagaraparikkhārehi suparikkhataṃ hotī''ti | the first meaning of parikkhāra (entourage) | (a. ni. 7.67) |
| 〔CSCD §18〕 | ''Ratho sīlaparikkhāro, jhānakkho cakkavīriyo''ti | the second meaning (ornament) | (saṃ. ni. 5.4) |
| 〔CSCD §18〕 | ''Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā''ti | the third meaning (supplies) | (ma. ni. 1.191-192) |
Number of citation formulas [measured in this column] Vuttampi hetaṃ occurs once. Vuttañhetaṃ, Yathāha,
Vuttampi cetaṃ, Tenāha, and similar formulas all have zero occurrences—most citations in this part do not begin with a citation formula,
but are tied directly to the cited expression by parenthetical references (the three citations for the three meanings of parikkhāra follow this pattern).
There are seven parenthetical source markers identified by the text. These counts apply only to this part’s range, not the whole work.
Types of sources cited [measured in this column] The seven parenthetical markers resolve into seven source entries; by their labels they comprise two saṃ. ni.,
two ma. ni., one theragā., one mahāni., and one a. ni.. This part is distinguished by
three citations establishing three meanings of one word: the term parikkhāro is accompanied by three citations from three works, each establishing one meaning; the treatise concludes by determining that
Idha pana sambhāropi parivāropi vaṭṭati, applying two of those meanings together. This pattern is not found in another part of this chapter.
Cited without its text being recorded One cited simile, samuddanittharaṇatthikā nāvamiva ca (the ship of a person wishing to cross the ocean),
is presented together with the preceding two similes but has no parenthetical source reference; it is the only one of the three without such a reference. This fact is recorded without independent determination.
V. Similes and Rhetoric
This heading records only where the similes occur and the meanings to which they are applied; it offers no literary evaluation.
A. Similes
| Location | Simile | Meaning Applied To |
|---|---|---|
| 〔CSCD §18〕 | na gāmadārakādayo viya davatthaṃ | not for amusement like village children |
| 〔CSCD §18〕 | na muṭṭhikamallādayo viya madatthaṃ | not for intoxication like boxers and wrestlers (intoxication by strength and virility) |
| 〔CSCD §18〕 | na antepurikavesiyādayo viya maṇḍanatthaṃ | not for adornment like women of the inner court and courtesans (fullness of the limbs) |
| 〔CSCD §18〕 | na naṭanaccakādayo viya vibhūsanatthaṃ | not for beautification like actors and dancers (clarity of complexion) |
| 〔CSCD §18〕 | Gharūpatthambhamiva hi jiṇṇagharasāmiko | as the owner of an old house supports it with a prop—food as the body’s support for continuance |
| 〔CSCD §18〕 | akkhabbhañjanamiva ca sākaṭiko | as a cart driver greases an axle—the paired image for the same point |
| 〔CSCD §18〕 | vaṇālepanamiva uṇhasītādīsu tappaṭikāraṃ viya ca | as ointment is applied to a wound and as a remedy is used against heat and cold—food for ending harm |
| 〔CSCD §18〕 | kantāranittharaṇatthikā puttamaṃsaṃ / nadīnittharaṇatthikā kullaṃ / samuddanittharaṇatthikā nāvamiva ca | three similes together: a person crossing a wilderness uses his child’s flesh, a person crossing a river a raft, and a person crossing the ocean a ship—food for supporting the holy life |
| 〔CSCD §18〕 | bhesajjamiva gilāno | as medicine for a sick person—eating to remove old feeling and produce no new feeling |
| 〔CSCD §18〕 | yāpyarogī viya tappaccayaṃ | as a chronically ill person depends on medicine—food for survival |
B. Verifiable Observations on Rhetoric (1) The skeleton of this part is a word-by-word explanation cued by each expression: every item explained begins with “expression + ti”
(Paṭisevatīti, Yāvadevāti, Sītassāti, Piṇḍapātanti, Senāsananti, and the like),
and its explanation concludes with vuttaṃ hoti (“the meaning is”), measured at eight occurrences.
(2) The explanations of the four requisites are linked by the sentence Esa nayo sabbattha (“the same method applies throughout”):
the treatise explains only the cold item under robes in detail and gathers the remaining items by this sentence. (3) viya occurs nine times as a bounded word in the whole part,
with five contracted comparative forms (Gharūpatthambhamiva, akkhabbhañjanamiva, vaṇālepanamiva,
nāvamiva, and bhesajjamiva)—fourteen occurrences in all, the greatest density of comparative particles among the ten units of this chapter
(over 9,894 bytes). (4) The four “not for” items (amusement, intoxication, adornment, and beautification) use the same negative formula four times,
and their assigned meanings likewise occur four times in one-to-one correspondence—first the proximate supports of the three roots, then the fetters of self and other.
(5) The verse in this part is indented and measures two lines, the single cited verse on measure.
(6) The elision formula …pe… has zero occurrences in the entire part; all cited passages are recorded in full.
All these figures were measured only within this part’s range, not the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. The places referenced are established only from terms verifiable in this part—this part’s paragraph numbers and the chapter’s § system have no established correspondence, so the references are not tied to chapter §§ and no conversion is estimated. No independent determination is made.
| Place in This Part | Refers To | Verifiable Basis |
|---|---|---|
〔CSCD §18〕 Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ | unit on purification of livelihood 〔CSCD §16〕–〔CSCD §17〕 | the treatise itself states that this part follows immediately afterward |
〔CSCD §18〕 sītassa paṭighātāyātiādinā nayena vuttapaccavekkhaṇameva ''yoniso paṭisaṅkhā''ti veditabbaṃ | unit on classification 〔CSCD §13〕 | the stock expression explained here and its parenthetical reference occur there |
〔CSCD §18〕 Paccayapaṭisevanampi as included | unit on the nature of virtue 〔CSCD §6〕 | the treatise there identifies the use of requisites as included in restraint by knowledge |
〔CSCD §18〕 kāmasukhallikānuyogassa ca pahānaṃ vuttanti veditabbaṃ | introductory unit 〔CSCD §5〕 | the abandonment of the two extremes and the practice of the middle way first appear there; this part maps the four negatives in the reflection on food onto them |
〔CSCD §18〕 majjhimā ca paṭipadā dīpitā | introductory unit 〔CSCD §5〕 | as above |
〔CSCD §18〕 Evamidaṃ saṅkhepato paṭisaṅkhā yoniso paccayaparibhogalakkhaṇaṃ paccayasannissitasīlaṃ veditabbaṃ | unit on ways of accomplishing virtue 〔CSCD §19〕 | the closing sentence of this part; the next part identifies wisdom as the means of accomplishing dependence on requisites and sets out reflection at two times and four kinds of use |
VII. Transmission
Questions of authorship, textual transmission, and the lineage of commentaries are not adjudicated in this apparatus.