清淨道論 四遍淨戒之成就法Visuddhimagga · The Method of Accomplishing the Fourfold Purification of Virtue
四戒各由一種力量成就。別解脫律儀以信成——學處是佛所制、超出弟子所能自定，守它靠的先是信；所以曠野裡被藤縛住的長老不斷藤，寧可在藤上證果、在藤上死。根律儀以念成——念是那道枝籬、那扇門、那片瓦；沒有它，戒條守不久，貪像雨水滲進覆蓋不密的屋。活命遍淨以精進成——正發精進的人才斷得了邪命。資具依止以慧成——有慧的人才看得見資具裡的過患與利益。
然後是那些人。質多瞿多住窟六十年不知窟中有畫，門口的樹開花只憑落蕊知道；國王禮拜、王后禮拜，他只說「大王，願你安樂」。大蜜多以「不曾以與貪俱的心看異性之色」的真實語，隔著妹妹的手替母親治瘡。舍利弗見乳粥的來處，一句「這團食不堪受用」；目犍連沒有一絲「我拿來的你竟不吃」，抓住缽緣傾覆在一旁——粥落地，病消，四十五年不再起。僧護沙彌正吃著飯，親教師說「別燒了舌頭」，他就在那一座上證阿羅漢。
四受用是一張不客氣的表：惡戒者受用是盜，不省思是負債，有學是繼承，漏盡是主人。你每天吃飯的身分，是哪一種？省思，就是從欠債走向繼承的那一步。
Each of the four virtues is accomplished by a distinct power. Restraint by the code is accomplished through faith: the training rules were laid down by the Buddha and lie beyond a disciple’s independent determination, so faith comes first; thus the elder bound by a creeper in the wilderness would not cut it but attained the fruit and died still bound. Restraint of the faculties is accomplished through mindfulness: mindfulness is the branch fence, gate, and roof tile; without it the rules do not last, and lust enters like rain through a badly thatched house. Purification of livelihood is accomplished through energy: only rightly aroused energy can abandon wrong livelihood. Dependence on requisites is accomplished through wisdom: only a person with wisdom sees both danger and benefit in requisites.
Then come the people. Cittagutta lived in a cave for sixty years without knowing there was a painting inside; he knew the tree at the entrance had flowered only from fallen stamens. Whether the king or queen paid homage, he said only, “May the great king be happy.” Mahāmitta healed his mother’s abscess, through his sister’s hand, with the statement of truth that he had never looked upon the opposite sex with a mind accompanied by greed. Sāriputta saw the origin of the milk-rice and said only, “This almsfood is unfit for use.” Moggallāna showed not a trace of “You will not eat what I brought?”, but grasped the bowl’s rim and tipped it aside. When the porridge touched the ground, the illness vanished and did not recur for forty-five years. As the novice Saṅgharakkhita ate his rice, his preceptor said, “Do not burn your tongue”; on that very seat he attained arahantship.
The four kinds of use form an unsparing table: a person of bad virtue uses as a thief, unreflected use is debt, a trainee uses as an heir, and one whose taints are destroyed uses as an owner. In what capacity do you eat each day? Reflection is the step from debt toward inheritance.
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 以信成別解脫律儀——二長老之事 〔CSCD §19〕
這樣，在這四種戒之中，別解脫律儀應當以信而成就。因為它是以信而成的——學處的制立超越弟子的境界；這裡的例證，就是〔世尊〕對「請制學處」之請求的拒絕。所以，應當以信受持所制的一切學處而無所餘，乃至對生命也不顧惜，善加成就它。也曾這樣說過——
如雉之護卵，如犛牛之護尾， 如〔護〕愛子，如〔護〕獨眼， 就這樣守護著戒的人們啊， 願你們常懷恭敬，成為極善順之人。
又這樣說過：「波訶羅陀（Pahārāda）啊，正是這樣：凡我為弟子們所制的學處，我的弟子們縱使為了生命也不違越它。」在這一義上，應當知道諸長老在曠野中被賊所縛的事。
據說在大跋多尼（Mahāvattani）曠野中，賊人以黑藤縛住一位長老，令他躺臥。長老就那樣躺著，於七日之中增長觀，得不還果，就在那裡命終，生於梵界。
又有一位長老，在銅鍱洲被以臭蔓縛住而令躺臥。當林火將到時，他不斷那蔓藤，就那樣建立觀，成為等首者¹而般涅槃。長部誦師無畏長老與五百比丘同來，見了之後，闍維長老的遺身而建塔。所以，其餘有信的善男子也——
淨治別解脫的人，寧可捨棄生命； 世間怙主所制的戒律儀，決不破壞。
§2 以念成根律儀——火燒之喻與守不守之二偈對 〔CSCD §19〕
又，正如別解脫律儀以信而成，根律儀也應當以念而成就。因為它是以念而成的——諸根為念所守持時，貪等就不能漏入。所以，應當隨念「火燒之教」：「比丘們，寧可以熾熱、燃燒、光耀的鐵籤刺壞眼根，也不要於眼所識的諸色中隨相而取相」等等；並以不失念之念，遮止那使眼門等所轉起的識為貪等所漏入的取相等——這樣善加成就它。
因為若不這樣成就它，別解脫律儀戒也不能持久、不能久住，就像沒有布置枝籬的莊稼那樣。而且它會被煩惱之賊所害，如同門戶洞開的村落被劫奪他人財物者所害；貪也透入他的心，如同雨水透入覆蓋不密的屋。也曾這樣說過——
於色、於聲、於味， 於香、於觸，守護諸根； 這些門若洞開而不守護， 就像劫奪他人者害村落那樣害〔人〕。
如同覆蓋不密的屋，雨水透入； 這樣，未修習的心，貪也透入。
反之，若成就了它，別解脫律儀戒也能持久、能久住，就像善加布置枝籬的莊稼那樣。它不被煩惱之賊所害，如同門戶善閉的村落不被劫奪他人財物者所害；貪也不透入他的心，如同雨水不透入覆蓋嚴密的屋。也曾這樣說過——
於色、於聲、於味， 於香、於觸，守護諸根； 這些門若已閉而善守護， 就不像劫奪他人者害村落那樣害〔人〕。
如同覆蓋嚴密的屋，雨水不透入； 這樣，已善修習的心，貪也不透入。
不過這是極上之說示。
§3 貪起而以不淨作意除之 〔CSCD §19〕
心是速轉的，所以應當以不淨作意²除去已生的貪，而成就根律儀——就像新出家的鴦耆舍（Vaṅgīsa）長老那樣。
據說長老新出家時，行乞食而見一女人，就生起了貪。於是他對阿難長老說——
我為欲貪所燒，我的心整個燃燒； 瞿曇啊，請以悲愍為我說熄滅之法。
長老說——
由於想的顛倒，你的心被燒； 應當避開淨相——那與貪相應的〔相〕； 應當以不淨修心，令心一境而善等持。
觀諸行為他，為苦，而非為我； 熄滅大貪，不要一再地被燒。
長老除去貪之後，就去行乞食了。
§4 守根之二長老之事 〔CSCD §19〕
又，圓滿根律儀的比丘，應當像住在拘蘭陀迦大窟（Kuraṇḍakamahāleṇa）的質多瞿多（Cittagutta）長老那樣，也像住在作羅迦大寺（Corakamahāvihāra）的大蜜多（Mahāmitta）長老那樣。
據說在拘蘭陀迦大窟中，有七佛出家的畫，甚為悅意。眾多比丘巡行座臥處時見了那畫，就說：「尊者，這畫真是悅意。」長老說：「友啊，我住在這窟中六十多年了，連有畫這回事都不知道；今天才依有眼的人而得知。」據說長老住了這麼久，不曾張眼仰看那窟。窟門口也有一棵大那伽樹，長老也不曾抬頭看它；他每年只是見到地上落下的花蕊，才知道它開了花。
國王聽說長老的德具足，想要禮拜，三度遣使；長老不來，國王就令人把那村中有幼兒的婦女們的乳房縛住而加封印：「只要長老不來，孩子們就得不到乳。」長老悲愍孩子們，就去了大村。國王聽說了，就說：「去吧，請長老進來，我要受戒。」令人請入內宮，禮拜、供食，說：「尊者，今天沒有機會，明天我要受戒。」就拿著長老的缽送了一小段路，與王后一同禮拜之後回去。無論是國王禮拜，還是王后禮拜，長老都只說：「大王，願你安樂。」這樣過了七天。
比丘們說：「尊者，為什麼國王禮拜時、王后禮拜時，您都只說『大王，願你安樂』呢？」長老說：「友啊，我不作『這是國王』『這是王后』的分別。」過了七天，國王想「長老住在這裡受苦」而放他回去。他回到拘蘭陀迦大窟，在夜分登上經行處。住在那伽樹上的天神執炬而立。於是他的業處極清淨地現起。長老想「今天我的業處為何這樣明顯呢」而心生歡喜；在中夜過後，他令全山震響，證得了阿羅漢。所以，其餘欲求自利的善男子也——
如林中之猿，如野中受驚的鹿， 又如驚怖的愚人，不應成為搖目的人。
應當垂下眼目，唯視一軛之地； 不應隨那如林猿般躁動的心而轉。
大蜜多長老的母親則生了毒瘡之病；她的女兒也在比丘尼中出家。母親對女兒說：「聖女啊，去你哥哥那裡，把我的不安告訴他，取藥回來。」她去了，告訴了長老。長老說：「我不懂得採集根藥等來煮藥。不過我要告訴你一種藥——『自我出家以來，我不曾以與貪俱的心破壞諸根而看異性之色；以此真實語，願我母親安樂。』去吧，說了這話，就撫摩優婆夷的身體。」她回去把這事告訴〔母親〕，就照那樣做了。優婆夷的瘡就在那一剎那如泡沫團那樣消散而隱沒；她起身，歡喜地說出這話：「若正等覺者還住世，祂為何不以有網紋莊嚴的手撫摩像我兒子這樣的比丘的頭呢！」所以——
其餘自稱善男子而於教中出家的人， 也應當像蜜多長老那樣，安住於最上的根律儀。
§5 以精進成活命遍淨——清淨之受用與舍利弗之事 〔CSCD §19〕
而正如根律儀以念而成，活命遍淨也應當以精進而成就。因為它是以精進而成的——正發精進的人才可能斷除邪命。所以應當捨棄不相稱的非法之求，以精進、以行乞等正當的尋求而成就它——只受用清淨所生的資具，而避開不清淨所生的，如避毒蛇那樣。
其中，不持頭陀支³的人，從僧團、從眾、以及從因其說法等德而生淨信的在家人處所得的資具，叫作清淨之所生；而以行乞等所得的，則是極清淨之所生。持頭陀支的人，以行乞等所得的、以及從對其頭陀之德生淨信者處隨順頭陀支之限而得的，叫作清淨之所生。又，若他為了止息某一種病而得到腐熟的訶梨勒（hariṭakī）與四甘味，卻想「這四甘味讓其他同梵行者也受用吧」，而只受用訶梨勒的一片，那麼他所受持的頭陀支就是相稱的。這樣的人才叫作「最上聖種的比丘」。
而在衣等這些資具之中，任何淨治活命的比丘，於衣與團食上作相、明示、迂迴之語與乞求，都是不可的；但在座臥處上，不持頭陀支的人作相、明示與迂迴之語則可。其中，「相」是說：為造座臥處而作整地等事時，在家人問「尊者，這是在作什麼？是誰令作的？」，他答「沒有誰」——如此之類的作相。「明示」是說：「優婆塞們，你們住在哪裡？」——「尊者，住在樓房。」——「優婆塞們，比丘可沒有樓房呢」——如此之類的作明示。「迂迴之語」是說：「比丘僧團的座臥處很窄」——如此之類的方便之語。於藥，則這一切都可。但這樣得來的藥，在病癒之後可否受用呢？
這裡，持律者⁴說：「世尊已開其門，所以可以。」而持經者說：「雖然不成犯，但它壞了活命，所以不可。」
若有人連世尊所許的作相、明示、迂迴之語與乞求都不作，唯依少欲等德，縱使命將盡時，也只受用那非由明示等而生的資具——這樣的人就叫作「極省儉之行者」，就像舍利弗長老那樣。
據說那位尊者有一次為增長遠離，與大目犍連長老一同住在某處阿蘭若。有一天他生了腹風之病，起了極大的苦。大目犍連長老在傍晚去看護那位尊者，見長老躺著，問了經過，又問：「友啊，你從前是以什麼而得安適的？」長老說：「友啊，在家時，我母親以酥、蜜、糖等調和，給我不摻水的乳粥，我以此而得安適。」那位尊者說：「好吧，友，若我或你有福，或許明天我們就能得到。」
住在經行道盡頭樹上的天神聽了他們的這番談話，想「明天我要為聖者辦到乳粥」，立刻去長老的護持之家，附在長子身上，令他苦惱。於是〔天神〕對為治療而聚來的親屬說：「若你們明天為長老準備這樣的乳粥，我就放了他。」他們說：「即使你不說，我們也常給長老們施食。」第二天就準備了那樣的乳粥。
大目犍連長老一早來說：「友，等我行乞回來之前，你就在這裡。」就進了村。那些人迎上前來，取長老的缽，盛滿了如上所說的乳粥而奉上。長老作出要走的樣子。他們說：「尊者，您先用吧，我們還要再給。」供長老食畢，又給了滿滿一缽。長老回去，說：「來吧，舍利弗友，請受用。」而奉上。長老見了，想「這乳粥極可意，究竟是怎麼得來的呢」，見到它生起的根源，就說：「目犍連友，這團食不堪受用。」那位尊者連「像我這樣的人拿來的團食，他竟不受用」這樣的心都不生起，只憑那一句話，就抓住缽的邊緣，把它傾覆在一旁。乳粥一落到地上，長老的病就消失了；從此四十五年不再生起。
於是他對大目犍連說：「友，依語之乞求（vacīviññatti）而生的乳粥，縱使腸臟流出而在地上蠕動，也是不應當受用的。」並且說了這自說之語——
以語之乞求之力所生的蜜乳粥， 我若食了它，我的活命就成了可呵責的。
縱使我的腸臟流出而在外蠕動， 我也不破壞活命，寧可捨棄生命。
我令自己的心歡喜，遠離非法之求； 佛所訶斥的非法之求，我不作。
這裡也應當說久叢住噉菴羅果大帝須（Ciragumbavāsika-Ambakhādaka-Mahātissa）長老的事⁵。於一切方面也都應當這樣——
明智者連對非法之求的心也不生起； 以信出家的行者，應當淨治活命。
§6 以慧成資具依止——四受用・四清淨與一沙彌之事 〔CSCD §19〕
又正如活命遍淨以精進而成，資具依止戒也應當以慧而成就。因為它是以慧而成的——有慧的人才能見資具中的過患與利益。所以應當捨棄對資具的貪求，對如法而平等所得的資具，依上面所說的方式以慧省思之後受用，這樣成就它。
其中，資具的省思有二時：得時與用時。因為在得時以界或以厭逆而省思之後所安置的衣等，此後受用時，那受用也是無過的；在用時〔省思〕也是這樣。這裡有這一段令人決定的抉擇——
受用有四種：盜受用、負債受用、嗣受用、主受用。其中，惡戒者即使坐在僧眾之中而受用，他的受用叫作盜受用。具戒者不省思而受用，叫作負債受用。所以衣應當在每一次受用時省思，團食應當在每一摶時省思；若不能如此，就應當於食前、食後、初夜、中夜、後夜〔省思〕。若他不曾省思而明相⁶已出，他就住在負債受用的位上。座臥處也應當在每一次受用時省思。至於藥，於受取時與受用時，唯有念為緣即可。雖然如此，於受取時作念而於受用時不作的人，才有犯；於受取時不作念而於受用時作的人，則無犯。
淨有四種：說示淨、律儀淨、遍求淨、省思淨。其中，說示淨是別解脫律儀戒——因為它由說示而淨，所以叫作說示淨。律儀淨是根律儀戒——因為它唯以「我不再這樣做」的心決定之律儀而淨，所以叫作律儀淨。遍求淨是活命遍淨戒——因為捨棄非法之求、如法而平等地生起資具的人，他的尋求是清淨的，所以叫作遍求淨。省思淨是資具依止戒——因為它以上述的省思而淨，所以叫作省思淨。因此才說：「於受取時不作念而於受用時作的人，則無犯。」
七有學⁷的資具受用，叫作嗣受用。因為他們是世尊之子，所以他們作為父之所有的資具的繼承者而受用那些資具。那麼，他們是受用世尊的資具，還是受用在家人的資具呢？雖是在家人所施，但由世尊所許，就成為世尊之所有；所以應當知道他們是受用世尊的資具。〈法嗣經〉在這裡即是其證。
諸漏盡者的受用，叫作主受用。因為他們已越過渴愛的奴役，成為主人而受用。
這些受用之中，主受用與嗣受用對一切人都可，負債受用不可，盜受用更不必說。而具戒者省思之後的受用，由於它是負債受用的反面，或者成為無債受用，或者就攝在嗣受用之中——因為具戒者也由於具足此學，就算作有學。而這些受用之中，既然主受用為最上，所以希求它的比丘，應當以上述的省思省察之後受用，這樣成就資具依止戒。這樣做的人，才是作所應作的人。也曾這樣說過——
團食、住處、床座， 以及洗除僧伽梨塵垢之水—— 聽聞善逝所說之法， 具最上慧的弟子應當簡擇而受用。
所以，於團食、於床座， 於洗除僧伽梨塵垢之水， 比丘於這些法不染著， 如同荷葉上的水珠。
由他人的資助而及時得到的 嚼食、噉食與嘗食， 他應當常保正念而知其量， 如塗藥於瘡以待其癒合那樣。
如曠野中的子肉，如車軸之膏， 就這樣受用食物——為存活而不迷醉。
又，關於這資具依止戒的圓滿行，應當說外甥僧護（Saṅgharakkhita）沙彌的事——因為他是正省思之後才受用的。如他所說——
我正食著那極清涼的米飯時，親教師〔說〕： 「沙彌啊，你可別不自制而燒了舌頭。」
聽了親教師的話，我當時得到悚懼； 就在那一座上坐著，證得了阿羅漢。
我所思願圓滿，如十五日之月； 一切漏已滅盡，如今不再有後有。
所以，其餘希求苦之滅盡的人， 也應當如理省思之後受用資具。
這樣，依別解脫律儀戒等，〔戒〕有四種。
註
¹ 等首者（samasīsī）：諸漏之盡與命之終同時而至者。
² 不淨作意之修法，其詳在第六品。
³ 頭陀支（dhutaṅga）：對衣・食・住處之受用所立的一組嚴格受持之法；其詳在第二品。
⁴ 持律者與持經者（vinayadharā・suttantikā）：本論並錄此二家之異說而不判。
⁵ 此長老之事本論於此唯標其名而不錄，其梗概在本品〈五種戒〉一篇，為無限遍淨戒之證。
⁶ 明相出：天將明之時；律中以此為一日之始。
⁷ 七有學：四向三果之七種聖者——至阿羅漢果之前，皆名有學。
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 Accomplishing Restraint by the Code through Faith—the Stories of Two Elders 〔CSCD §19〕
Thus, among these four kinds of virtue, restraint by the code should be accomplished through faith. For it is achieved by faith: the laying down of training rules lies beyond a disciple’s sphere. The example here is [the Blessed One’s] rejection of a request that training rules be laid down. Therefore, having undertaken through faith all the training rules as laid down, without remainder and without regard even for life, a bhikkhu should accomplish this restraint well. As it has been said:
As a pheasant guards her eggs, as a yak guards its tail, as someone guards a beloved child, as someone guards his single eye, so, guarding virtue in just this way, always be respectful and of thoroughly good conduct.
It has also been said: “Just so, Pahārāda, when I have laid down a training rule for my disciples, my disciples do not transgress it even for the sake of life.” In this connection, the stories of the elders bound by robbers in a wilderness should be understood.
It is said that in the Mahāvattani wilderness robbers bound an elder with black creepers and made him lie down. Remaining just as he had been laid, the elder developed insight for seven days, attained the fruit of non-returning, died there, and was reborn in the Brahmā world.
Another elder was bound with a putrid creeper on Tambapaṇṇidīpa and made to lie down. When a forest fire approached, he did not cut the creeper; remaining there, he established insight, became one whose two ends coincided,¹ and attained final nibbāna. The Elder Dīghabhāṇaka-Abhaya came with five hundred bhikkhus, saw him, cremated the elder’s body, and had a shrine built. Therefore another faithful son of good family too should act thus:
Purifying the code, he may indeed abandon life; but let him not break the restraint of virtue laid down by the Protector of the World.
§2 Accomplishing Restraint of the Faculties through Mindfulness—the Fire Simile and Two Paired Sets of Verses on Guarding and Not Guarding 〔CSCD §19〕
Just as restraint by the code is accomplished through faith, so restraint of the faculties should be accomplished through mindfulness. For it is achieved by mindfulness: when the faculties are steadied by mindfulness, covetousness and the rest cannot leak in. Therefore, recollecting the “Discourse on Burning”—“Bhikkhus, it would be better for the eye faculty to be pierced by a heated iron spike, burning, blazing, and glowing, than for a sign to be grasped through the features of visible forms cognizable by the eye,” and so forth—a bhikkhu should prevent, with mindfulness free from forgetfulness, the grasping of signs and the rest that allows consciousness occurring at the eye door and the other doors to be invaded by covetousness and the rest. In this way he should accomplish this restraint well.
For when restraint of the faculties is not accomplished in this way, even virtue consisting in restraint by the code does not endure or last long, like a crop without a surrounding fence of branches. It is struck down by the thieves of defilement, like a village with open gates struck down by plunderers of others. Lust pierces his mind as rain pierces a badly thatched house. As it has been said:
With visible forms, sounds, and then tastes, with odors and touches, guard the faculty; for when these doors are open and unguarded, they strike a person down as plunderers strike down a village.
As rain pierces a badly thatched house, so lust pierces an undeveloped mind.
Conversely, when restraint of the faculties is accomplished, virtue consisting in restraint by the code endures and lasts long, like a crop well surrounded by a fence of branches. It is not struck down by the thieves of defilement, like a village with well-closed gates not struck down by plunderers of others. Lust does not pierce his mind, as rain does not pierce a well-thatched house. As it has also been said:
With visible forms, sounds, and then tastes, with odors and touches, guard the faculty; for when these doors are closed and well restrained, they do not strike a person down as plunderers strike down a village.
As rain does not pierce a well-thatched house, so lust does not pierce a well-developed mind.
This, however, is a supremely rigorous teaching.
§3 Removing Arisen Lust through Attention to Foulness 〔CSCD §19〕
The mind changes swiftly. Therefore, arisen lust should be removed by attention to foulness,² and restraint of the faculties should be accomplished—as it was by the newly ordained Elder Vaṅgīsa.
It is said that when the elder was newly ordained, lust arose in him after he saw a woman while walking for alms. Then he said to the Elder Ānanda:
I burn with sensual lust; my mind is wholly aflame. Gotama, out of compassion, please tell me how to extinguish it.
The elder replied:
Through a distortion of perception, your mind is aflame; avoid the beauty-sign, the sign bound up with lust; develop the mind with foulness, one-pointed and well concentrated.
See formations as alien, as suffering, and not as self; extinguish great lust; do not burn again and again.
After removing lust, the elder continued on his alms round.
§4 The Stories of Two Elders Who Guarded Their Faculties 〔CSCD §19〕
Moreover, a bhikkhu who fulfills restraint of the faculties should be like the Elder Cittagutta, who dwelt at Kuraṇḍakamahāleṇa, the Great Cave of Kuraṇḍaka, and like the Elder Mahāmitta, who dwelt at Corakamahāvihāra, the Great Monastery of Coraka.
It is said that in the Great Cave of Kuraṇḍaka there was a delightful painting of the renunciation of the seven Buddhas. Many bhikkhus touring the lodgings saw the painting and said, “Venerable sir, this painting is delightful.” The elder said, “Friends, I have lived in this cave for more than sixty years and did not even know that there was a painting here; only today have I learned of it through those with eyes.” It is said that throughout the time the elder lived there, he had never opened his eyes and looked up at the cave. There was also a great nāga tree at the cave entrance, but the elder had never looked up at it either; each year he knew that it had flowered only by seeing the fallen stamens on the ground.
The king heard of the elder’s excellence and wished to pay homage to him. After sending for him three times without his coming, the king had the breasts of women with young children in that village bound and sealed, declaring, “Let the children receive no milk until the elder comes.” Out of compassion for the children, the elder went to Mahāgāma. The king heard and said, “Go, bring the elder in; I shall undertake the precepts.” He had the elder brought into the inner palace, paid homage, served him food, and said, “Venerable sir, there is no opportunity today; tomorrow I shall undertake the precepts.” He took the elder’s bowl, accompanied him a short distance, paid homage together with the queen, and returned. Whether the king paid homage or the queen paid homage, the elder merely said, “May the great king be happy.” Seven days passed in this way.
The bhikkhus said, “Venerable sir, why do you say only ‘May the great king be happy’ both when the king pays homage and when the queen pays homage?” The elder said, “Friends, I make no distinction that ‘this is the king’ or ‘this is the queen.’” After seven days the king thought, “The elder’s stay here is painful,” and released him. He returned to the Great Cave of Kuraṇḍaka and went up to the walking path at night. The deity dwelling in the nāga tree stood holding a torch. Then the elder’s meditation subject appeared with extraordinary purity. Delighted, he thought, “Why has my meditation subject appeared so clearly today?” Just after the middle watch, he attained arahantship, making the whole mountain resound. Therefore another son of good family who seeks his own welfare too should act thus:
Like a monkey in the forest, like a startled deer in the wild, and like a frightened fool, he should not be restless-eyed.
He should cast his eyes downward and look only a yoke’s length ahead; he should not come under the sway of a mind as restless as a forest monkey.
The Elder Mahāmitta’s mother developed a poisonous abscess; her daughter had also gone forth among the bhikkhunīs. The mother said to her daughter, “Lady, go to your brother, tell him of my illness, and bring back medicine.” She went and told the elder. The elder said, “I do not know how to gather roots and other ingredients and prepare medicine. But I shall tell you a medicine: ‘From the time I went forth, I have never broken the faculties with a mind accompanied by greed and looked upon the visible form of the opposite sex. By this statement of truth, may my mother be well.’ Go, say this and stroke the laywoman’s body.” She returned, reported the matter to her mother, and did as instructed. At that very moment the laywoman’s abscess dissolved and disappeared like a lump of foam. She rose and joyfully exclaimed, “If the Perfectly Enlightened One were still alive, why would he not stroke the head of a bhikkhu like my son with his net-patterned hand?” Therefore:
Another who calls himself a son of good family and goes forth in the teaching should, like the Elder Mitta, abide in the supreme restraint of the faculties.
§5 Accomplishing Purification of Livelihood through Energy—Requisites of Pure Origin and the Story of Sāriputta 〔CSCD §19〕
Just as restraint of the faculties is accomplished through mindfulness, so purification of livelihood should be accomplished through energy. For it is achieved by energy: the abandonment of wrong livelihood is possible for a person whose energy is rightly aroused. Therefore, abandoning improper and unlawful seeking, a bhikkhu should accomplish it through energy and proper forms of seeking such as the alms round—using only requisites of pure origin and avoiding those of impure origin as he would avoid a venomous snake.
Here, for a person who has not undertaken the ascetic practices, requisites that arise from the Order, from a group, or from laypeople who have gained confidence through his qualities such as teaching the Dhamma are called requisites of pure origin; those obtained through an alms round and the like are of supremely pure origin. For a person who has undertaken the ascetic practices, requisites obtained through the alms round and the like, and those obtained from people confident in his ascetic qualities in accordance with the limits of the ascetic practices, are called requisites of pure origin. Again, suppose he receives fermented myrobalan (hariṭakī) and the four sweet substances for the purpose of calming a certain illness, but thinks, “Let other companions in the holy life use the four sweet substances,” and consumes only a piece of myrobalan. His undertaking of the ascetic practices is then appropriate. Such a person is called “a bhikkhu of the supreme noble lineage.”
Among these requisites beginning with robes, for any bhikkhu purifying his livelihood, making a sign, giving an indication, speaking around the subject, and making an explicit request are not allowable with respect to robes and almsfood. But with respect to lodging, a person who has not undertaken the ascetic practices may make a sign, give an indication, and speak around the subject. Here a “sign” occurs when, while he is leveling ground and doing other work for a lodging, laypeople ask, “Venerable sir, what is being done? Who is having it done?”, and he replies, “No one,” or performs another sign of this kind. An “indication” is saying, “Lay followers, where do you live?” “Venerable sir, in a mansion.” “But, lay followers, a mansion is not suitable for bhikkhus,” or giving another indication of this kind. “Speaking around the subject” is saying, “The lodging of the Bhikkhu Saṅgha is cramped,” or making another indirect statement of this kind. With respect to medicine, all of these are allowable. But is medicine obtained in this way allowable for use after the illness has subsided, or is it not?
Here the Vinaya experts⁴ say, “The Blessed One has opened the door, so it is allowable.” The Suttanta experts say, “Although it does not constitute an offense, it corrupts livelihood, so it is not allowable.”
A person who does not even make the signs, indications, roundabout statements, and explicit requests permitted by the Blessed One, but relies solely on qualities such as fewness of wishes—even when death is imminent—and uses only requisites that arise otherwise than through indications and the rest, is called “a practitioner of supreme austerity.” The Elder Sāriputta was such a person.
It is said that on one occasion the venerable Sāriputta was cultivating seclusion and dwelling with the Elder Mahāmoggallāna in a certain forest. One day an illness of wind in the belly arose in him and produced extreme pain. In the evening the Elder Mahāmoggallāna went to attend on the venerable Sāriputta. Seeing the elder lying down and asking what had happened, he asked, “Friend, what used to make you comfortable?” The elder said, “Friend, when I was a householder, my mother gave me milk-rice made with unmixed milk and combined with ghee, honey, sugar, and the like. That made me comfortable.” The venerable Mahāmoggallāna said, “Very well, friend. If either you or I have merit, perhaps we shall obtain some tomorrow.”
The deity dwelling in a tree at the end of the walking path heard their conversation and thought, “Tomorrow I shall procure milk-rice for the venerable.” At once the deity went to the elder’s supporting family, possessed the eldest son’s body, and caused him distress. Then, when the relatives gathered to treat him, the deity said, “If tomorrow you prepare such-and-such milk-rice for the elder, I shall release him.” They said, “Even without your telling us, we regularly give alms to the elders.” The next day they prepared milk-rice of that kind.
Early in the morning the Elder Mahāmoggallāna came and said, “Friend, remain here until I return from walking for alms,” and entered the village. The people came to meet him, took the elder’s bowl, filled it with the milk-rice just described, and offered it. The elder showed that he was about to leave. They said, “Venerable sir, eat; we shall give you more.” After feeding the elder, they again gave him a full bowl. The elder returned and offered it, saying, “Come, friend Sāriputta, use this.” Seeing it, the elder thought, “This milk-rice is exceptionally agreeable; how did it arise?”, saw the root of its origin, and said, “Friend Moggallāna, this almsfood is unfit for use.” The venerable Mahāmoggallāna did not even give rise to the thought, “He will not use almsfood brought by someone like me.” At that single statement, he took the bowl by the rim and tipped it over to one side. As soon as the milk-rice reached the ground, the elder’s illness disappeared; it did not arise again for forty-five years.
Then Sāriputta said to Mahāmoggallāna, “Friend, milk-rice that arose dependent on a verbal request (vacīviññatti) is unfit for use even if the intestines were to come out and crawl on the ground.” And he uttered this exclamation:
If I had eaten the honeyed milk-rice produced through the force of a verbal request, my livelihood would have been blameworthy.
Even if my intestines came out and crawled outside, I would never break my livelihood, even while giving up my life.
I satisfy my own mind and avoid unlawful seeking; I shall not engage in unlawful seeking censured by the Buddha.
The story of the Elder Mahātissa, Mango Eater and Dweller at Ciragumba, should also be told here.⁵ In every respect it should be thus:
The discerning ascetic does not give rise even to a thought of unlawful seeking; having gone forth through faith, he should purify his livelihood.
§6 Accomplishing Dependence on Requisites through Wisdom—Four Kinds of Use, Four Purities, and the Story of a Novice 〔CSCD §19〕
Just as purification of livelihood is accomplished through energy, so virtue dependent on requisites should be accomplished through wisdom. For it is achieved by wisdom: a person with wisdom is capable of seeing the danger and benefit in requisites. Therefore, abandoning greed for requisites, a bhikkhu should accomplish this virtue by using requisites that have arisen lawfully and equitably after reviewing them with wisdom in the way already described.
Here reflection on requisites occurs at two times: at the time of acquisition and at the time of use. Robes and the rest that have been set aside after reflection in terms of elements or repulsiveness at the time of acquisition may subsequently be used without fault; so too when reflection occurs at the time of use. Here follows a decisive judgment:
There are four kinds of use: use as theft, use as debt, use as an inheritance, and use as an owner. The use of a person of bad virtue, even when he sits among the Order and uses something, is called use as theft. A virtuous person’s use without reflection is called use as debt. Therefore a robe should be reflected upon at every use, and almsfood at every morsel. If that is not possible, reflection should occur before the meal, after the meal, in the first watch, the middle watch, or the last watch. If dawn rises while he has not reflected, he stands in the position of use as debt. Lodging too should be reflected upon at every use. With medicine, mindfulness as condition at acceptance and at use is all that is required. Even so, the person who establishes mindfulness at acceptance but not at use commits an offense; the person who does not establish mindfulness at acceptance but does so at use commits no offense.
Purity is fourfold: purity through disclosure, purity through restraint, purity of seeking, and purity through reflection. Purity through disclosure is virtue consisting in restraint by the code. Because it is purified through disclosure, it is called purity through disclosure. Purity through restraint is virtue consisting in restraint of the faculties. Because it is purified solely through restraint by the mind’s determination, “I shall not do this again,” it is called purity through restraint. Purity of seeking is virtue consisting in purification of livelihood. Because a person who abandons unlawful seeking and obtains requisites lawfully and equitably has purified seeking, it is called purity of seeking. Purity through reflection is virtue dependent on requisites. Because it is purified through reflection of the kind described above, it is called purity through reflection. Therefore it was said, “The person who does not establish mindfulness at acceptance but does so at use commits no offense.”
The use of requisites by the seven trainees⁷ is called use as an inheritance. For they are sons of the Blessed One, so they use the requisites belonging to their father as his heirs. But do they use the Blessed One’s requisites, or do they use the requisites of householders? Though given by householders, the requisites belong to the Blessed One because he has permitted them. Thus it should be understood that they use the Blessed One’s requisites. The Dhammadāyāda-sutta (Discourse on Heirs in Dhamma) is the supporting text here.
The use of those whose taints are destroyed is called use as an owner. For they have passed beyond slavery to craving and use requisites as owners.
Among these kinds of use, use as an owner and use as an inheritance are allowable for everyone. Use as debt is not allowable; as for use as theft, there is nothing to discuss. The use of a virtuous person after reflection, being the opposite of use as debt, is either use free of debt or is included within use as an inheritance—for a virtuous person who possesses this training is himself reckoned a trainee. Since use as an owner is supreme among these kinds of use, a bhikkhu aspiring to it should accomplish virtue dependent on requisites by using requisites after reflection of the kind described. Acting thus, he performs what is to be done. As it has also been said:
Almsfood, dwelling, and a bed and seat, and water for washing dust from the outer robe— having heard the Dhamma taught by the Well-Gone One, a disciple of supreme wisdom should use them after discrimination.
Therefore, with almsfood and a bed and seat, and water for washing dust from the outer robe, a bhikkhu is unstained by these things, like a drop of water on a lotus leaf.
The chewable food, food, and drink received in due season through the aid of another: ever mindful, he should know the measure, as ointment is applied to a wound until it heals.
As a child’s flesh in a wilderness, as grease for an axle, so he takes food for maintenance, without infatuation.
Concerning the complete fulfillment of this virtue dependent on requisites, the story of the novice Saṅgharakkhita, the nephew, should be told—for he used requisites only after proper reflection. As he said:
As I was eating well-cooled rice, my preceptor said: “Novice, take care not to burn your tongue through lack of restraint.”
Hearing my preceptor’s words, I then gained a sense of urgency; sitting on that very seat, I attained arahantship.
My aspiration is fulfilled, like the moon on the fifteenth day; all taints have been destroyed, and now there is no renewed becoming.
Therefore another who aspires to the destruction of suffering should use requisites after wise reflection.
Thus virtue is fourfold as restraint by the code and the rest.
Notes
¹ One whose two ends coincided (samasīsī): a person for whom the destruction of the taints and the end of life occur simultaneously.
² The method of developing attention to foulness is treated in detail in Chapter 6.
³ Ascetic practices (dhutaṅga): a set of stringent observances concerning the use of robes, food, and lodging; they are treated in detail in Chapter 2.
⁴ Vinaya experts and Suttanta experts (vinayadharā・suttantikā): the treatise records the differing views of these two groups without deciding between them.
⁵ The treatise merely names this elder’s story here without recording it. Its outline appears in this chapter’s unit on the five kinds of virtue, where it is evidence for virtue of unlimited purification.
⁶ Dawn has risen: the time when day is about to break; in the Vinaya this marks the beginning of a day.
⁷ The seven trainees: the four paths and three lower fruits, the seven kinds of noble disciples prior to the fruit of arahantship; all are called trainees.
信、念、精進、慧——四戒各由一種力量成就
大局 — 四戒怎麼成，與那些長老
四遍淨戒的定義在 01-04〜01-07 各自講完；本單元問下一個問題：怎麼成就它們。論主的答案極整齊——別解脫律儀以信成，根律儀以念成，活命遍淨以精進成，資具依止以慧成（白話 §1・§2・§5・§6 各領一句）；然後每一戒配一組事例：曠野中被縛而不斷藤的長老、鴦耆舍的貪、六十年不曾抬頭看窟頂的質多瞿多、以真實語為母治瘡的大蜜多、傾覆乳粥的舍利弗、聽了一句話就證果的僧護沙彌。這是本品最有「人」的一段。〔所見〕結構上它還做了兩件事：把四戒收攏成四淨（說示淨・律儀淨・遍求淨・省思淨），並立四受用（盜・負債・嗣・主）——把「你受用資具時是什麼身分」攤在桌上。
§01 別解脫律儀以信成——縱使為了生命也不違越 → 白話 §1
它以信而成，因為學處的制立超越弟子的境界（世尊拒絕「請制學處」之請即其證）；故應以信無餘受持一切學處，乃至不顧生命——「如雉之護卵，如犛牛之護尾，如護愛子，如護獨眼」；「凡我為弟子所制的學處，我的弟子們縱使為了生命也不違越」。兩件事：大跋多尼曠野中被黑藤縛臥的長老，七日增長觀，得不還果，命終生梵界；銅鍱洲被臭蔓縛臥的長老，林火將到而不斷藤，建立觀，成等首者般涅槃——長部誦師無畏長老與五百比丘為之建塔。「淨治別解脫的人，寧可捨棄生命；世間怙主所制的戒律儀，決不破壞。」〔讀法〕「以信成」的意思在第一句：學處是佛所制、超出弟子所能自定——你守它，靠的先是信，不是自己想通了。
§02 根律儀以念成——枝籬、村落、屋頂 → 白話 §2
它以念而成，因為諸根為念所守持時，貪等就不能漏入；當隨念「火燒之教」——寧以熾熱鐵籤刺壞眼根，也不於色中隨相取相——以不失念之念遮止取相。不成就它，別解脫律儀也不能久住，如未布枝籬的莊稼；被煩惱之賊所害，如門戶洞開的村落；貪透入心，如覆蓋不密的屋——二偈；成就它則反是——二偈。「不過這是極上之說示。」〔讀法〕三個譬喻各說一層：枝籬說根律儀護著別解脫（沒有它，戒條守不久）；村落說門；屋頂說滲漏——念是那道籬、那扇門、那片瓦。
§03 貪起而以不淨作意除之——鴦耆舍 → 白話 §3
心是速轉的，已生之貪以不淨作意除之——鴦耆舍新出家時行乞見女人生貪，向阿難求「熄滅之法」；阿難答：由想的顛倒而燒，應避淨相、以不淨修心而等持；觀諸行為他、為苦、非我，熄滅大貪。長老除貪後即去行乞。〔讀法〕這一小段是給「守不住」的人的：根律儀不是從不起貪，是起了有辦法。
§04 守根的兩位長老——質多瞿多與大蜜多 → 白話 §4
質多瞿多住拘蘭陀迦大窟六十多年，不知窟中有七佛出家之畫，門口的大那伽樹也不曾抬頭看，只由地上落蕊知它開花；國王三請不至，縛住村中婦女乳房迫他入宮，他為孩子而去；七日中王與王后禮拜，他只說「大王，願你安樂」——「我不作『這是國王』『這是王后』的分別」；歸窟之夜天神執炬，業處極清淨現起，中夜後令全山震響證阿羅漢。「如林中之猿，如野中受驚的鹿……不應成為搖目的人；應當垂下眼目，唯視一軛之地。」大蜜多之母患毒瘡，妹（比丘尼）來求藥；他說：「自我出家以來，不曾以與貪俱的心破壞諸根而看異性之色；以此真實語，願我母親安樂」——妹撫母身，瘡如泡沫消散；母起而歎：「若正等覺者住世，祂為何不以有網紋的手撫摩像我兒子這樣的比丘的頭呢！」〔讀法〕兩件事的重心不同：質多瞿多說「不看」可以徹底到什麼地步；大蜜多說根律儀守到極處，成了一種可以起誓的真實——它不只是防護，也是力量。
§05 活命遍淨以精進成——清淨之受用，與舍利弗的乳粥 → 白話 §5
它以精進而成，因為正發精進的人才可能斷除邪命；當捨非法之求，以行乞等正當之求成就之，只受用清淨所生的資具，避不清淨所生如避毒蛇。清淨所生之判：不持頭陀支者從僧團、眾、及因其說法等德而生淨信者處所得為清淨所生，行乞所得為極清淨所生；持頭陀支者依頭陀支之限而得為清淨所生——得腐熟訶梨勒與四甘味而只受用訶梨勒一片、留四甘味與同梵行者，這才是「最上聖種的比丘」。可與不可：於衣食，作相・明示・迂迴之語・乞求皆不可；於座臥處，不持頭陀支者作相（「這是誰令作的？」「沒有誰」）・明示（「比丘可沒有樓房呢」）・迂迴之語（「僧團的座臥處很窄」）則可；於藥，一切皆可——病癒後可否續用？持律者說世尊已開其門故可，持經者說雖不成犯但壞活命故不可。連世尊所許亦不作、唯依少欲等德、命將盡也只受用非由明示而生之資具者，名極省儉之行者——如舍利弗：腹風病苦，目犍連問「從前以什麼得安適」，答「母親調酥蜜糖的不摻水乳粥」；樹上天神聞之，附護持家長子身令苦、迫其家備粥；目犍連乞得滿缽奉上；舍利弗見其生起之根源，說「這團食不堪受用」——目犍連連「像我這樣的人拿來的他竟不受用」之心也不起，只憑一句話就把缽傾覆在一旁；粥落地，病即消，四十五年不再起。「依語之乞求而生的乳粥，縱使腸臟流出而在地上蠕動，也是不應當受用的」——三偈自說。此處亦應說久叢住噉菴羅果大帝須長老之事。「明智者連對非法之求的心也不生起。」〔讀法〕這一段最該看的是目犍連的反應：沒有一絲「我拿來的你竟不吃」——活命遍淨不只是舍利弗一個人的戒，是兩位大弟子之間的默契。
§06 資具依止以慧成——四受用、四淨、與僧護沙彌 → 白話 §6
它以慧而成，因為有慧的人才能見資具中的過患與利益；捨貪求，對如法平等所得之資具以慧省思而受用。省思有二時：得時（以界或以厭逆省思而安置）與用時。四受用：惡戒者縱坐僧中而受用是盜受用；具戒者不省思而受用是負債受用——故衣每次受用時省思、食每一摶時省思，不能則於食前食後初夜中夜後夜；不省思而明相已出，就住在負債之位；藥於受取與受用時唯以念為緣即可——受取時作念而受用時不作者有犯，受取時不作而受用時作者無犯；七有學的受用是嗣受用——他們是世尊之子，繼承父之所有（在家所施、由世尊所許即成世尊所有，〈法嗣經〉為證）；漏盡者的受用是主受用——已越渴愛之奴役，成為主人。四淨：說示淨＝別解脫律儀戒（由說示而淨），律儀淨＝根律儀戒（以「我不再這樣做」之心決定而淨），遍求淨＝活命遍淨戒（尋求清淨），省思淨＝資具依止戒（以省思而淨）。主受用與嗣受用對一切人皆可，負債不可，盜更不必說；具戒者省思後的受用，或成無債受用，或攝在嗣受用中（具足此學即算有學）；主受用最上，希求它的比丘應省思而受用——四偈：簡擇而受用、不染著如荷葉水珠、知量如塗藥待癒、如曠野子肉車軸之膏。最後是外甥僧護沙彌：正食著極清涼的米飯時，親教師說「沙彌啊，你可別不自制而燒了舌頭」——他得悚懼，就在那一座上證阿羅漢。「所以，其餘希求苦之滅盡的人，也應當如理省思之後受用資具。」〔讀法〕四受用是一張很不客氣的表：你每天吃飯的身分，是賊、是欠債的人、是繼承人、還是主人。省思，就是從「欠債」走向「繼承」的那一步。
給一般讀者
〔解碼者的讀法〕四戒各由一種力量成就：信、念、精進、慧（白話 §1・§2・§5・§6）。若要挑一件今天就能做的：把「四受用」（白話 §6）當一面鏡子——你今天這一餐，是不省思的「負債受用」，還是省思過的？省思不難，就是 01-07 那句「為了什麼」。至於那些長老的事，別當神蹟讀，當「一件事可以做到多徹底」的樣本讀。
想讀本單元全文：白話 §1–§6 即四遍淨戒成就法之全段逐段全譯。
Faith, Mindfulness, Energy, and Wisdom—Each Virtue Is Accomplished by a Distinct Power
The Big Picture — How the Four Virtues Are Accomplished, and the Elders Who Embodied Them
The definitions of the fourfold purification of virtue were completed individually in 01-04 through 01-07. This unit asks the next question: How are they accomplished? The author’s answer is exceptionally orderly: restraint by the code is accomplished through faith, restraint of the faculties through mindfulness, purification of livelihood through energy, and dependence on requisites through wisdom (the opening sentence of Vernacular §§1, 2, 5, and 6 respectively). Each virtue is then paired with a group of examples: the elder bound in a wilderness who would not cut the creeper, Vaṅgīsa’s lust, Cittagutta who did not look up at the cave roof for sixty years, Mahāmitta who cured his mother’s abscess with a statement of truth, Sāriputta overturning the milk-rice, and the novice Saṅgharakkhita attaining the fruit on hearing a single sentence. This is the most densely human passage in the chapter. 〔What Is Seen〕Structurally, it does two other things: it gathers the four virtues into four purities (through disclosure, through restraint, of seeking, and through reflection) and establishes four kinds of use (as theft, as debt, as an inheritance, and as an owner), placing squarely on the table the question, “In what capacity do you use requisites?”
§01 Restraint by the Code Is Accomplished through Faith—Not Transgressing Even for the Sake of Life → Vernacular §1
It is achieved by faith because the laying down of training rules lies beyond a disciple’s sphere (the rejection of the request “Please lay down training rules” is the example). Thus a bhikkhu should undertake all the rules through faith, without remainder, disregarding even life: “As a pheasant guards her eggs, as a yak its tail, as someone a beloved child, as someone his single eye”; “Whatever training rule I have laid down for my disciples, my disciples do not transgress it even for the sake of life.” Two stories follow. In the Mahāvattani wilderness, an elder was bound down with black creepers, developed insight for seven days, attained non-returning, died, and was reborn in the Brahmā world. On Tambapaṇṇi Island, another elder was bound down with a putrid creeper and did not cut it even as a forest fire approached; he established insight, became one whose two ends coincided, and attained final nibbāna. The Elder Abhaya, a reciter of the Long Collection, and five hundred bhikkhus built a shrine for him. “Purifying the code, he may indeed abandon life; but let him not break the restraint of virtue laid down by the Protector of the World.” 〔Reading〕The meaning of “accomplished through faith” lies in the first sentence: the training rules were laid down by the Buddha and cannot be determined independently by a disciple. What first enables you to keep them is faith, not having reasoned everything through for yourself.
§02 Restraint of the Faculties Is Accomplished through Mindfulness—the Branch Fence, Village, and Roof → Vernacular §2
It is achieved by mindfulness because when the faculties are steadied by mindfulness, covetousness and the rest cannot leak in. Recollect the “Discourse on Burning”—better that the eye faculty be pierced by a heated iron spike than that a sign be grasped through visible form—and use mindfulness free from forgetfulness to prevent grasping a sign. Without this accomplishment, restraint by the code does not last, like a crop without a branch fence; it is struck down by thieves of defilement, like a village with open gates; lust enters the mind like rain through a badly thatched house—two sets of verses. When it is accomplished, the reverse holds—two answering sets. “This, however, is a supremely rigorous teaching.” 〔Reading〕Each of the three similes speaks to a different level. The branch fence says that restraint of the faculties protects restraint by the code—without it, the rules cannot be kept for long. The village speaks of the doors; the roof, of seepage. Mindfulness is that fence, that gate, that tile.
§03 Removing Arisen Lust through Attention to Foulness—Vaṅgīsa → Vernacular §3
The mind changes swiftly, so arisen lust is removed through attention to foulness. When the newly ordained Vaṅgīsa saw a woman on his alms round and lust arose, he asked Ānanda for “a means of extinguishing.” Ānanda replied: the burning comes from a distortion of perception; avoid the beauty-sign, develop the mind through foulness, and concentrate it; see formations as alien, as suffering, and not as self, and extinguish great lust. After removing lust, the elder continued on his alms round. 〔Reading〕This short passage is for the person who “cannot keep the guard”: restraint of the faculties does not mean that lust never arises, but that when it arises, a method is available.
§04 Two Elders Who Guarded the Faculties—Cittagutta and Mahāmitta → Vernacular §4
Cittagutta lived in the Great Cave of Kuraṇḍaka for more than sixty years without knowing that the cave held paintings of the renunciation of the seven Buddhas. Nor did he ever look up at the great nāga tree by the entrance; he knew it had flowered only from stamens fallen on the ground. Three summonses from the king did not bring him, so the king had the breasts of women with young children bound to compel his visit to the palace; he went for the children’s sake. For seven days, whether the king or queen paid homage, he said only, “May the great king be happy”—“I make no distinction that ‘this is the king’ or ‘this is the queen.’” On the night of his return to the cave, a deity held a torch, his meditation subject appeared with extraordinary purity, and after the middle watch he attained arahantship, making the whole mountain resound. “Like a monkey in the forest, like a startled deer in the wild … he should not be restless-eyed; he should cast his eyes downward and look only a yoke’s length ahead.” Mahāmitta’s mother had a poisonous abscess, and his sister, a bhikkhunī, came seeking medicine. He said, “From the time I went forth, I have never broken the faculties with a mind accompanied by greed and looked upon the visible form of the opposite sex; by this statement of truth, may my mother be well.” His sister stroked their mother’s body, and the abscess dissolved like foam. His mother rose and exclaimed, “If the Perfectly Enlightened One were alive, why would he not stroke the head of a bhikkhu like my son with his net-patterned hand?” 〔Reading〕The two stories have different centers: Cittagutta shows how complete “not looking” can become; Mahāmitta shows that restraint of the faculties, guarded to its furthest extent, becomes a truth upon which an oath can be made. It is not only protection but power.
§05 Purification of Livelihood Is Accomplished through Energy—Purely Originated Requisites and Sāriputta’s Milk-Rice → Vernacular §5
It is achieved by energy because only a person whose energy is rightly aroused can abandon wrong livelihood. Abandon unlawful seeking, accomplish purification through proper seeking such as the alms round, use only requisites of pure origin, and avoid those of impure origin like a venomous snake. The criteria for pure origin are these. For someone who has not undertaken the ascetic practices, what comes from the Order, a group, or people whose confidence arose through his qualities such as teaching Dhamma is of pure origin; what comes through the alms round is of supremely pure origin. For someone who has undertaken the ascetic practices, what is obtained within their limits is of pure origin. Receiving fermented myrobalan and the four sweet substances but taking only a piece of myrobalan and leaving the sweets to companions in the holy life makes him “a bhikkhu of the supreme noble lineage.” What is and is not allowable: with robes and food, making a sign, giving an indication, speaking around the subject, and making an explicit request are all forbidden; with lodging, a person who has not undertaken the ascetic practices may make a sign (“Who is having this built?” “No one”), indicate (“But bhikkhus have no mansion”), and speak around the subject (“The Order’s lodging is cramped”); with medicine all are allowable. May medicine so obtained continue to be used after recovery? The Vinaya experts say yes because the Blessed One opened the door; the Suttanta experts say no because, though not an offense, it corrupts livelihood. A person who does not use even what the Blessed One permitted, who relies only on qualities such as fewness of wishes, and who even at the approach of death uses only requisites not produced through indication is called a practitioner of supreme austerity—like Sāriputta. Afflicted by wind in the belly, he told Moggallāna that unmixed milk-rice prepared by his mother with ghee, honey, and sugar had formerly made him comfortable. A tree deity heard, possessed the eldest son of a supporting family, and compelled the family to prepare such porridge. Moggallāna received a full bowl and brought it back. Sāriputta saw its origin and said, “This almsfood is unfit for use.” Moggallāna did not give rise to even a trace of “He will not eat what someone like me brought”; at one sentence he tipped the bowl aside. When the porridge hit the ground, the illness disappeared and did not return for forty-five years. “Milk-rice produced through verbal request is unfit for use even if the intestines come out and crawl on the ground”—three verses of exclamation. The story of the Elder Mahātissa, Mango Eater and Dweller at Ciragumba, should also be told here. “The discerning ascetic does not give rise even to a thought of unlawful seeking.” 〔Reading〕What most deserves attention in this passage is Moggallāna’s response: not a trace of ‘You will not eat what I brought?’ Purification of livelihood is not only Sāriputta’s virtue; it is an understanding shared between the two chief disciples.
§06 Dependence on Requisites Is Accomplished through Wisdom—Four Kinds of Use, Four Purities, and the Novice Saṅgharakkhita → Vernacular §6
It is achieved by wisdom because a person with wisdom can see the danger and benefit in requisites. Abandon greed and use lawfully and equitably obtained requisites after reflecting on them with wisdom. Reflection occurs at two times: acquisition (setting something aside after reflection in terms of elements or repulsiveness) and use. Four kinds of use: a person of bad virtue uses as theft, even while sitting among the Order; a virtuous person who does not reflect uses as debt—therefore robes are reflected upon at every use and food at every morsel, or, if that is impossible, before or after the meal or in the first, middle, or last watch. If dawn rises without reflection, the person stands in debt. Medicine requires only mindfulness as condition at acceptance and use: mindfulness at acceptance but not at use means an offense; none at acceptance but mindfulness at use means no offense. The use of the seven trainees is as an inheritance: they are sons of the Blessed One and heirs to what belongs to their father (what householders give becomes the Blessed One’s because he permits it; the Discourse on Heirs in Dhamma is the evidence). The use of those whose taints are destroyed is as an owner: they have passed beyond slavery to craving and become owners. Four purities: purity through disclosure is virtue consisting in restraint by the code (purified by disclosure), purity through restraint is virtue consisting in restraint of the faculties (purified by the mind’s determination “I shall not do this again”), purity of seeking is virtue consisting in purification of livelihood (seeking is purified), and purity through reflection is virtue dependent on requisites (purified through reflection). Use as an owner and as an inheritance are allowable for all; use as debt is not, and theft needs no discussion. A virtuous person’s reflected use either becomes use free of debt or falls under use as an inheritance, because possession of this training makes him count as a trainee. Since use as an owner is supreme, the bhikkhu who aspires to it should use requisites after reflection. Four verses follow: use after discrimination; remain unstained like water on a lotus leaf; know the measure like ointment applied while a wound heals; use food like a child’s flesh in a wilderness and grease on an axle. Last comes the novice Saṅgharakkhita, the nephew. While he was eating well-cooled rice, his preceptor said, “Novice, do not burn your tongue through lack of restraint.” He gained a sense of urgency and attained arahantship on that very seat. “Therefore another who aspires to the destruction of suffering should use requisites after wise reflection.” 〔Reading〕The four kinds of use form an unsparing table: at each daily meal, is your capacity that of a thief, a debtor, an heir, or an owner? Reflection is the step from “debt” toward “inheritance.”
For the General Reader
〔The Decoder’s Reading〕Each of the four virtues is accomplished by one power: faith, mindfulness, energy, and wisdom (Vernacular §§1, 2, 5, and 6). To choose one thing that can be done today, take the “four kinds of use” (Vernacular §6) as a mirror. Is today’s meal unreflected “use as debt,” or was it reflected upon? Reflection is not difficult; it is the question from 01-07: “What for?” As for the stories of the elders, do not read them as miracles. Read them as samples of how completely a single thing can be carried through.
To read this unit in full: Vernacular §§1–6 give the complete sequential translation of the method of accomplishing the fourfold purification of virtue.
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 ### Catupārisuddhisampādanavidhi
（四遍淨戒之成就法）。
段號域 譯底欄之段號唯〔CSCD §19〕一個，全篇一段；本篇於譯底欄之幅為 18,475 位元組——本品十單元中最長之篇。段號無缺可誌。
前後接點 前承四遍淨戒之四單元；本篇首句 Evametasmiṃ catubbidhe sīle saddhāya pātimokkhasaṃvaro sampādetabbo 總收其四而別立其成就之法。後接五種戒之單元
〔CSCD §20〕。本篇之末句 Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ
逐字迴收分別之單元〔CSCD §10〕之「四種」一目——四遍淨戒之全段（〔CSCD §13〕末段
至本篇）至此收束。
篇之體例 本篇之骨為一法一支之四配：信成別解脫律儀・念成根律儀・
精進成活命遍淨・慧成資具依止。四段各以「如前者以某成，如是後者以某成」之遞進句起，
其式逐字可核：Yathā ca pātimokkhasaṃvaro saddhāya, evaṃ satiyā indriyasaṃvaro sampādetabbo／Yathā pana indriyasaṃvaro satiyā, tathā vīriyena ājīvapārisuddhi sampādetabbā／Yathā ca vīriyena ājīvapārisuddhi, tathā paccayasannissitasīlaṃ paññāya sampādetabbaṃ。四段之幅實測：信 1,575・念 6,471・精進 5,446・慧 4,940 位元組。
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。 前七單元已立之讀不重解——本篇所涉之既立詞為四遍淨戒之四名・saddhā（信）・ sati（念）・vīriya（精進）・paññā（慧）・anesanā（非法之求）・ nimitta・obhāsa・parikathā（相・明示・迂迴之語）。以下唯列本篇新出者。
四配之語
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| saddhāsādhana | 以信而成 | 論自標其由：Saddhāsādhano hi so, sāvakavisayātītattā sikkhāpadapaññattiyā——制戒非弟子之境界，故唯信能成 | 〔CSCD §19〕 |
| satisādhana | 以念而成 | satiyā adhiṭṭhitānaṃ indriyānaṃ abhijjhādīhi ananvāssavanīyato | 〔CSCD §19〕 |
| vīriyasādhanā | 以精進而成 | sammāraddhavīriyassa micchājīvappahānasambhavato | 〔CSCD §19〕 |
| paññāsādhana | 以慧而成 | paññavato paccayesu ādīnavānisaṃsadassanasamatthabhāvato | 〔CSCD §19〕 |
| ādittapariyāya | 火燒之教 | 論自標所引之經之名而令隨念之：ādittapariyāyaṃ samanussaritvā | 〔CSCD §19〕 |
| atiukkaṭṭhadesanā | 極上之說示 | 論自判所引二偈對之位：Ayaṃ pana atiukkaṭṭhadesanā（此為極上之說，非人人可及） | 〔CSCD §19〕 |
| lahuparivatta | 速轉 | 心之相：Cittaṃ nāmetaṃ lahuparivattaṃ——故雖未及極上之說，亦當以不淨作意除已生之貪 | 〔CSCD §19〕 |
| asubhamanasikāra | 不淨作意 | 除貪之法；與鴦耆舍長老之事相繫 | 〔CSCD §19〕 |
活命遍淨之成就之語
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| parisuddhuppāda | 清淨之所生 | 資具之來處之判：自僧・自眾・自信眾之施者為清淨之所生 | 〔CSCD §19〕 |
| atiparisuddhuppāda | 極清淨之所生 | 以行乞等自得者：Piṇḍapātacariyādīhi pana atiparisuddhuppādāyeva | 〔CSCD §19〕 |
| dhutaṅga | 頭陀支 | 論以持與不持頭陀支判其資具之清淨與否；並出 dhutaṅganiyamānulomena（順頭陀支之限）一準 | 〔CSCD §19〕 |
| uttamaariyavaṃsika | 最上聖種者 | 論之嘉語：唯食訶梨勒之一分而以四甘味與同梵行者共之者 | 〔CSCD §19〕 |
| viññatti | 乞（明求） | 與相・明示・迂迴之語四者並舉；論判其於衣食不可、於座臥（不持頭陀支者）可、於藥皆可 | 〔CSCD §19〕 |
| paramasallekhavutti | 極省儉之行 | 論之最高判語：雖佛所許之四法亦不作，唯依少欲等德而受用者 | 〔CSCD §19〕 |
| vinayadharā・suttantikā | 持律者・持經者 | 論並錄二家之異說而不判：藥於病癒後之受用，持律者曰可（bhagavatā dvāraṃ dinnaṃ），持經者曰不可（kiñcāpi āpatti na hoti, ājīvaṃ pana kopeti） | 〔CSCD §19〕 |
資具依止之成就之語
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| paṭilābhakāla・paribhogakāla | 得時・用時 | 省思之二時；論自判於得時以界或厭而省思者，其後之受用亦無過 | 〔CSCD §19〕 |
| theyyaparibhoga | 盜受用 | 四受用之第一：saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo | 〔CSCD §19〕 |
| iṇaparibhoga | 負債受用 | 第二：Sīlavato apaccavekkhitvā paribhogo；論並出其時限——Sacassa apaccavekkhatova aruṇaṃ uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati | 〔CSCD §19〕 |
| dāyajjaparibhoga | 嗣受用 | 第三：Sattannaṃ sekkhānaṃ paccayaparibhogo；論自證其為佛之財——Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti | 〔CSCD §19〕 |
| sāmiparibhoga | 主受用 | 第四：Khīṇāsavānaṃ paribhogo；Te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjanti | 〔CSCD §19〕 |
| āṇaṇyaparibhoga | 無債受用 | 具戒者省思而後用者之別名：iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo vā hoti | 〔CSCD §19〕 |
| desanāsuddhi・saṃvarasuddhi・pariyeṭṭhisuddhi・paccavekkhaṇasuddhi | 說示淨・律儀淨・遍求淨・省思淨 | 四清淨，逐一配四遍淨戒；論自標其配之由（如 Tañhi desanāya sujjhanato desanāsuddhīti vuccati） | 〔CSCD §19〕 |
| satipaccayatā | 有念為緣（即可） | 藥之受用之寬：Bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatāva vaṭṭati | 〔CSCD §19〕 |
本編既有校讀須併觀之一處 既有校讀之 §H 唯列四遍淨戒之四目而未及其成就之法 （信・念・精進・慧之四配）、四受用（盜・負債・嗣・主）與四清淨（說示・律儀・遍求・ 省思）三組。此三組皆為本篇之骨，本目誌其實，不代裁；其漢語定讀本目不自定。
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
19 個——本品十單元中版頁記最密之篇，後者皆在註解之內）。全篇之圓括注 8 處，
逐一檢之，皆為所引之出處標記，無一載異讀。
查無即記無：譯底欄自身無異讀之記。
本欄自出之一處異形 所引之二偈對於同一句之肯定與否定二形並見：
Ete hi dvārā vivaṭā arakkhitā,（門開而不守）與 Ete hi dvārā pihitā susaṃvutā,
（門閉而善護）——二偈之餘三句逐字相同而唯此句與末句之動詞異
（Hananti gāmaṃva parassa hārino／Na hanti gāmaṃva parassa hārino）。
此為論之對舉之體，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
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 §19〕 | Aparampi vuttaṃ – ''evameva kho pahārāda yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī''ti | 弟子雖為命故亦不越所制之學處 | (a. ni. 8.19) |
| 〔CSCD §19〕 | ''varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho''ti | 寧以熾燃之鐵籤刺眼，不取色之相與隨相 | (saṃ. ni. 4.235) |
| 〔CSCD §19〕 | ''Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati; | 屋覆不密則雨漏——心不修則貪透 | (dha. pa. 13) |
| 〔CSCD §19〕 | ''Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati; | 上偈之反面 | (dha. pa. 14) |
| 〔CSCD §19〕 | ''Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati; | 鴦耆舍長老求救之偈 | (saṃ. ni. 1.212; theragā. 1232) |
| 〔CSCD §19〕 | ''Saññāya vipariyesā, cittaṃ te pariḍayhati; | 阿難長老之答偈——避淨相而修不淨 | (saṃ. ni. 1.212; theragā. 1233-1234) |
| 〔CSCD §19〕 | ''Saṅkhāre parato passa, dukkhato no ca attato; | 同答之次偈——觀諸行為他、為苦、非我 | (saṃ. ni. 1.212) |
| 〔CSCD §19〕 | Vuttampi cetaṃ –／''Piṇḍaṃ vihāraṃ sayanāsanañca, | 聞法而後以簡擇受用四資具，如荷葉之水珠不著 | (su. ni. 393-394) |
引而未標出處者〔本欄實測 6 處〕 本篇之引多不繫括注，逐處誌之：
①Vuttampi hetaṃ –／''Kikīva aṇḍaṃ camarīva vāladhiṃ,（護戒如雉護卵・犛牛護尾・
如愛子・如獨眼）；②''Rūpesu saddesu atho rasesu,（不守諸根之偈，其反面之偈同）；
③Tasmā aññopi saddho kulaputto –／Pātimokkhaṃ visodhento, appeva jīvitaṃ jahe;；
④Tasmā aññopi attatthakāmo kulaputto –／Makkaṭova araññamhi, vane bhantamigo viya;；
⑤Kulaputtamāni aññopi, pabbajitvāna sāsane;；⑥舍利弗之自說
Imañca udānaṃ udānesi –／''Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ;
與其下之 ''Kālena laddhā parato anuggahā,・''Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā;
二偈。以上皆無括注出處，本欄照錄其位而不代考定。
論自標而不錄其文之一事 Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ（此中亦應說某長老之事）——論唯標其名而不錄其事。
同一人之事於五種戒之單元〔CSCD §20〕則錄其梗概，二處可互核。
另有一處自標其書而不錄其文：Dhammadāyādasuttañcettha sādhakaṃ（某經為此之證）。
論並錄二說而不判之一處 藥於病癒後可否受用，論錄持律者與持經者之異說 （見目二），唯錄而不判其孰是——此為本篇之特點，與本品他篇（如〔CSCD §12〕之 自斥世俗三戒）之「引而自斥」異其處置。
引式之數〔本欄實測〕 Vuttampi cetaṃ 2 處・Vuttampi hetaṃ 2 處・
Aparampi vuttaṃ 1 處・Yathāha 1 處。Vuttañhetaṃ 零命中。
kira（傳說之詞）4 見——本品十單元中之最，逐處為事例之起句：
Mahāvattaniaṭaviyaṃ kira theraṃ corā・Therassa kira adhunāpabbajitassa・
Kuraṇḍakamahāleṇe kira sattannaṃ buddhānaṃ・So kirāyasmā ekasmiṃ samaye。
本文自標之圓括注出處 8 處。此數唯就本篇之域，不及全書。
所引之類〔本欄實測〕 8 處括注析為 11 個出處分項，就其標識分：saṃ. ni. 4・
theragā. 2・dha. pa. 2・a. ni. 1・su. ni. 1（一括注載二出處者，逐項計入）。
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 §19〕 | Kikīva aṇḍaṃ camarīva vāladhiṃ,／Piyaṃva puttaṃ nayanaṃva ekakaṃ; | 四喻並舉：雉之護卵・犛牛之護尾・愛子・獨眼——護戒之相 |
| 〔CSCD §19〕 | asaṃvihitasākhāparivāramiva sassaṃ | 根律儀不成則別解脫律儀不久住，如無枝籬之田 |
| 〔CSCD §19〕 | vivaṭadvāro viya gāmo parassa hārīhi | 為煩惱之賊所害，如門開之村為劫者所害 |
| 〔CSCD §19〕 | ducchannamagāraṃ vuṭṭhi viya | 貪透其心，如雨透覆不密之屋 |
| 〔CSCD §19〕 | susaṃvihitasākhāparivāramiva sassaṃ／susaṃvutadvāro viya gāmo／succhannamagāraṃ vuṭṭhi viya | 上三喻之反面，逐一相對 |
| 〔CSCD §19〕 | Makkaṭova araññamhi, vane bhantamigo viya;／Bālo viya ca utrasto | 三喻並舉：林中之猿・野中之驚鹿・驚怖之愚人——不應如是搖目 |
| 〔CSCD §19〕 | gaṇḍo pheṇapiṇḍo viya vilīyitvā antaradhāyi | 毒瘡如泡沫消散 |
| 〔CSCD §19〕 | aparisuddhuppāde āsīvise viya parivajjayatā | 避不清淨之所生，如避毒蛇 |
| 〔CSCD §19〕 | Bhikkhu yathā pokkhare vāribindu | 於四資具不染，如荷葉之水珠 |
| 〔CSCD §19〕 | Vaṇassa ālepanarūhane yathā | 知食之量，如塗瘡以待其癒 |
| 〔CSCD §19〕 | Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā; | 二喻並舉：曠野之子肉・車軸之膏——為存活而食 |
| 〔CSCD §19〕 | cando pannaraso yathā | 僧護沙彌之自說：所願圓滿如十五之月 |
乙・事例 本篇所舉之人事，逐處唯記其所證之義，不代考定其人其地。 本篇為本品十單元中事例最密之篇，實測 6 事。
| 位置 | 事例 | 所證之義 |
|---|---|---|
| 〔CSCD §19〕 | Mahāvattaniaṭaviyaṃ kira theraṃ corā kāḷavallīhi bandhitvā nipajjāpesuṃ——長老為賊以黑藤所縛，七日不斷藤而修觀，得不還果，命終生梵界 | 雖捨命而不越所制之學處 |
| 〔CSCD §19〕 | Aparampi theraṃ tambapaṇṇidīpe pūtilatāya bandhitvā nipajjāpesuṃ——林火將至而不斷藤，修觀而為等首者般涅槃；Dīghabhāṇakaabhayatthero 與五百比丘見而闍維起塔 | 同上 |
| 〔CSCD §19〕 | Therassa kira adhunāpabbajitassa piṇḍāya carato ekaṃ itthiṃ disvā rāgo uppajjati——新出家之鴦耆舍長老見女而生貪，問阿難長老，得答偈而除之 | 以不淨作意除已生之貪 |
| 〔CSCD §19〕 | Kuraṇḍakamahāleṇe kira sattannaṃ buddhānaṃ abhinikkhamanacittakammaṃ manoramaṃ ahosi——住其窟之長老六十餘年不曾舉目視其壁畫與門前之那伽樹，唯以地上落蕊知其花開；後為王所請，於王與后之禮皆唯答一語；還窟而夜證阿羅漢，樹神執炬而立 | 根律儀之成 |
| 〔CSCD §19〕 | Mahāmittattherassāpi mātu visagaṇḍakarogo uppajji——長老不與藥而說真實語：自出家以來未曾以貪心破諸根而視異性之色；其母之瘡即消 | 同上 |
| 〔CSCD §19〕 | So kirāyasmā ekasmiṃ samaye pavivekaṃ brūhayamāno——舍利弗長老患腹風，大目犍連長老為之乞得乳粥；長老知其由語表而生，覆缽於地不食，其病即除，四十五年不復發 | 極省儉之行——不以語表而求 |
| 〔CSCD §19〕 | bhāgineyyasaṅgharakkhitasāmaṇerassa vatthu kathetabbaṃ——僧護沙彌受親教師之誡而生厭離，一坐而證阿羅漢，自說四偈 | 資具依止之圓滿行 |
〔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本篇之骨為四配之遞進：三處以「如前…如是後…」之句相銜
（見目一），四段之次第與四遍淨戒之次第逐一相對。②正反對舉為本篇之主要句法：
根律儀之段先以三喻說不成之失，次以同三喻之反面說成之得，二段之句逐字相對
（anaddhaniyaṃ hoti aciraṭṭhitikaṃ／addhaniyaṃ hoti ciraṭṭhitikaṃ），
其後所引之二偈對亦然。③每一事例之後多繫一自作之偈以收，實測 4 處
（Pātimokkhaṃ visodhento・Makkaṭova araññamhi・Kulaputtamāni aññopi・
Anesanāya cittampi），其起句作 Tasmā aññopi saddho kulaputto –・Tasmā aññopi attatthakāmo kulaputto – 之式——
「故餘之善男子亦當如是」為本篇之收句定式。④viya 全篇 11 見（詞界），
連聲之比況形 2 見（asaṃvihitasākhāparivāramiva・susaṃvihitasākhāparivāramiva）；
偈中之比況詞另作連寫之短形（Kikīva・camarīva・Piyaṃva・nayanaṃva・Makkaṭova・puttamaṃsaṃva・gāmaṃva）與 yathā 之形。⑤本篇之偈頌以縮排出之，實測 61 行——
本品十單元中之最：所引之經偈 20 行、論主自作與所錄之偈 41 行。
⑥省略式 …pe… 全篇零命中——所引之經文與偈皆錄其全。
⑦nāma（名為）16 見，多在四受用與四清淨之立名句。
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 §19〕 Evametasmiṃ catubbidhe sīle | 分別之單元〔CSCD §13〕 | 四遍淨戒之四目立於彼 |
〔CSCD §19〕 saddhāya pātimokkhasaṃvaro sampādetabbo | 別解脫律儀之單元〔CSCD §14〕 | 彼篇示其法，本篇示其成之道 |
〔CSCD §19〕 satiyā indriyasaṃvaro sampādetabbo | 根律儀之單元〔CSCD §15〕 | 同上；彼篇之「念之門扉」一語與本篇相貫 |
〔CSCD §19〕 vīriyena ājīvapārisuddhi sampādetabbā | 活命遍淨之單元〔CSCD §16〕–〔CSCD §17〕 | 同上 |
〔CSCD §19〕 paccayasannissitasīlaṃ paññāya sampādetabbaṃ | 資具依止之單元〔CSCD §18〕 | 同上；本篇之二時省思即彼篇省思文之施行 |
〔CSCD §19〕 Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ | 五種戒之單元〔CSCD §20〕 | 同一人之事於彼錄其梗概（無限遍淨戒之證），本篇唯標其名 |
〔CSCD §19〕 Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma | 五種戒之單元〔CSCD §20〕 | 七有學於彼為「不取著遍淨戒」之所屬 |
〔CSCD §19〕 Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ | 分別之單元〔CSCD §10〕 | 本篇之收句逐字迴收彼段「四種」一目之末組 |
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, ### Catupārisuddhisampādanavidhi
(the method of accomplishing the fourfold purification of virtue).
Paragraph-number range The working-base column contains only 〔CSCD §19〕, so the whole part is one paragraph. Its span in the working-base column is 18,475 bytes—the longest of the ten units in this chapter. There is no break in paragraph numbering to record.
Preceding and following junctions The preceding four units treat the fourfold purification of virtue. This part’s opening, Evametasmiṃ catubbidhe sīle saddhāya pātimokkhasaṃvaro sampādetabbo, gathers all four and separately establishes the method of their accomplishment. The next unit is on five kinds of virtue
at 〔CSCD §20〕. This part’s final sentence, Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ,
returns verbatim to the last group under “fourfold” in the classification unit at 〔CSCD §10〕—the entire passage on the fourfold purification of virtue (from the end of 〔CSCD §13〕
through this part) closes here.
Form of the part The skeleton of this part is four pairings, one factor for each virtue: faith accomplishes restraint by the code, mindfulness restraint of the faculties,
energy purification of livelihood, and wisdom dependence on requisites. Each of the four passages begins with a progressive sentence, “As the former is accomplished through X, so the latter is accomplished through Y.”
The formulas can be checked verbatim: Yathā ca pātimokkhasaṃvaro saddhāya, evaṃ satiyā indriyasaṃvaro sampādetabbo; Yathā pana indriyasaṃvaro satiyā, tathā vīriyena ājīvapārisuddhi sampādetabbā; and Yathā ca vīriyena ājīvapārisuddhi, tathā paccayasannissitasīlaṃ paññāya sampādetabbaṃ. Their measured spans are: faith, 1,575 bytes; mindfulness, 6,471; energy, 5,446; and wisdom, 4,940.
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 seven units are not re-explained here: the names of the fourfold purification of virtue; saddhā (faith), sati (mindfulness), vīriya (energy), paññā (wisdom), anesanā (unlawful seeking), and nimitta・obhāsa・parikathā (sign; indication; speaking around the subject). Only terms newly occurring in this part are listed below.
Terms of the four pairings
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| saddhāsādhana | accomplished through faith | the treatise itself gives the reason: Saddhāsādhano hi so, sāvakavisayātītattā sikkhāpadapaññattiyā—the laying down of training rules is not a disciple’s sphere, so faith alone accomplishes it | 〔CSCD §19〕 |
| satisādhana | accomplished through mindfulness | satiyā adhiṭṭhitānaṃ indriyānaṃ abhijjhādīhi ananvāssavanīyato | 〔CSCD §19〕 |
| vīriyasādhanā | accomplished through energy | sammāraddhavīriyassa micchājīvappahānasambhavato | 〔CSCD §19〕 |
| paññāsādhana | accomplished through wisdom | paññavato paccayesu ādīnavānisaṃsadassanasamatthabhāvato | 〔CSCD §19〕 |
| ādittapariyāya | Discourse on Burning | the treatise itself names the cited discourse and directs that it be recollected: ādittapariyāyaṃ samanussaritvā | 〔CSCD §19〕 |
| atiukkaṭṭhadesanā | supremely rigorous teaching | the treatise itself assesses the paired verses it has cited: Ayaṃ pana atiukkaṭṭhadesanā (this is an extremely elevated teaching, not attainable by everyone) | 〔CSCD §19〕 |
| lahuparivatta | swiftly changing | characteristic of the mind: Cittaṃ nāmetaṃ lahuparivattaṃ; therefore, even when the supremely rigorous teaching is not reached, arisen lust should still be removed by attention to foulness | 〔CSCD §19〕 |
| asubhamanasikāra | attention to foulness | the method for removing lust; connected with the story of the Elder Vaṅgīsa | 〔CSCD §19〕 |
Terms for accomplishing purification of livelihood
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| parisuddhuppāda | pure origin | judgment concerning the origin of requisites: what comes from the Order, a group, or faithful donors is of pure origin | 〔CSCD §19〕 |
| atiparisuddhuppāda | supremely pure origin | what is obtained through the alms round and the like: Piṇḍapātacariyādīhi pana atiparisuddhuppādāyeva | 〔CSCD §19〕 |
| dhutaṅga | ascetic practice | the treatise judges the purity of requisites according to whether ascetic practices have been undertaken and gives dhutaṅganiyamānulomena (in accordance with the limits of the ascetic practices) as a standard | 〔CSCD §19〕 |
| uttamaariyavaṃsika | person of the supreme noble lineage | the treatise’s term of praise for someone who consumes only a portion of myrobalan and shares the four sweet substances with companions in the holy life | 〔CSCD §19〕 |
| viññatti | explicit request | listed together with sign, indication, and speaking around the subject; the treatise declares all four unallowable for robes and food, permits only the first three for lodging in the case of someone who has not undertaken the ascetic practices, and permits all four for medicine | 〔CSCD §19〕 |
| paramasallekhavutti | conduct of supreme austerity | the treatise’s highest assessment: someone who does not use even the four methods permitted by the Buddha but relies only on qualities such as fewness of wishes | 〔CSCD §19〕 |
| vinayadharā・suttantikā | Vinaya experts; Suttanta experts | the treatise records the differing views of two groups without deciding between them: the Vinaya experts allow medicine after recovery (bhagavatā dvāraṃ dinnaṃ), while the Suttanta experts disallow it (kiñcāpi āpatti na hoti, ājīvaṃ pana kopeti) | 〔CSCD §19〕 |
Terms for accomplishing dependence on requisites
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| paṭilābhakāla・paribhogakāla | time of acquisition; time of use | the two times for reflection; the treatise itself determines that items reflected upon in terms of elements or repulsiveness at acquisition may subsequently be used without fault | 〔CSCD §19〕 |
| theyyaparibhoga | use as theft | first of the four uses: saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo | 〔CSCD §19〕 |
| iṇaparibhoga | use as debt | second: Sīlavato apaccavekkhitvā paribhogo; the treatise also gives its time limit—Sacassa apaccavekkhatova aruṇaṃ uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati | 〔CSCD §19〕 |
| dāyajjaparibhoga | use as an inheritance | third: Sattannaṃ sekkhānaṃ paccayaparibhogo; the treatise itself establishes the requisites as the Buddha’s property—Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti | 〔CSCD §19〕 |
| sāmiparibhoga | use as an owner | fourth: Khīṇāsavānaṃ paribhogo; Te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjanti | 〔CSCD §19〕 |
| āṇaṇyaparibhoga | use free of debt | another name for the use of a virtuous person after reflection: iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo vā hoti | 〔CSCD §19〕 |
| desanāsuddhi・saṃvarasuddhi・pariyeṭṭhisuddhi・paccavekkhaṇasuddhi | purity through disclosure; purity through restraint; purity of seeking; purity through reflection | the four purities, paired one by one with the fourfold purification of virtue; the treatise itself states the reason for each pairing (for example, Tañhi desanāya sujjhanato desanāsuddhīti vuccati) | 〔CSCD §19〕 |
| satipaccayatā | mindfulness as condition | the latitude allowed for medicine: Bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatāva vaṭṭati | 〔CSCD §19〕 |
One point to be read together with this edition’s established construal The existing construal under §H lists only the four items of the fourfold purification of virtue and does not reach their methods of accomplishment (the fourfold pairing of faith, mindfulness, energy, and wisdom), the four kinds of use (theft, debt, inheritance, owner), or the four purities (disclosure, restraint, seeking, reflection). All three groups form the skeleton of this part. This heading records that fact without deciding in their place; it does not independently determine their English renderings.
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.);
the marker of a variant recitation, pāṭho, has zero occurrences. Square brackets occur only in two forms: one [§NN] paragraph number and nineteen edition-page marks—
the greatest density of edition-page marks among the ten units of this chapter—all of the latter inside comments. Eight parenthetical notes occur in the whole part;
each was checked and all are citation markers, none recording a variant.
When none is found, none is recorded: the working-base column itself records no variant readings.
One internally occurring pair of forms The cited paired verses contain both affirmative and negative forms of the same sentence:
Ete hi dvārā vivaṭā arakkhitā, (the doors open and unguarded) and Ete hi dvārā pihitā susaṃvutā,
(the doors closed and well restrained). The other three lines of the two verses are verbatim the same, while only this line and the verb in the final line differ
(Hananti gāmaṃva parassa hārino / Na hanti gāmaṃva parassa hārino).
This is the treatise’s structure of antithetical pairing, not a variant reading; it is recorded without alteration.
Scope of this column This column has not been collated against the scanned PTS pages. 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 §19〕 | Aparampi vuttaṃ – ''evameva kho pahārāda yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī''ti | disciples do not transgress a training rule laid down for them even for the sake of life | (a. ni. 8.19) |
| 〔CSCD §19〕 | ''varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho''ti | better that a blazing iron spike pierce the eye than that a sign and its features be grasped in visible forms | (saṃ. ni. 4.235) |
| 〔CSCD §19〕 | ''Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati; | rain leaks through a badly thatched house; lust pierces an undeveloped mind | (dha. pa. 13) |
| 〔CSCD §19〕 | ''Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati; | the converse of the preceding verse | (dha. pa. 14) |
| 〔CSCD §19〕 | ''Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati; | the Elder Vaṅgīsa’s verse asking for help | (saṃ. ni. 1.212; theragā. 1232) |
| 〔CSCD §19〕 | ''Saññāya vipariyesā, cittaṃ te pariḍayhati; | the Elder Ānanda’s answering verse—avoid the beauty-sign and develop foulness | (saṃ. ni. 1.212; theragā. 1233-1234) |
| 〔CSCD §19〕 | ''Saṅkhāre parato passa, dukkhato no ca attato; | the next answering verse—see formations as alien, as suffering, and not as self | (saṃ. ni. 1.212) |
| 〔CSCD §19〕 | Vuttampi cetaṃ – / ''Piṇḍaṃ vihāraṃ sayanāsanañca, | after hearing the Dhamma, use the four requisites with discrimination and remain unstained like a water drop on a lotus leaf | (su. ni. 393-394) |
Cited without an identified source [six occurrences measured in this column] Many citations in this part have no parenthetical source reference. Each is recorded here:
(1) Vuttampi hetaṃ – / ''Kikīva aṇḍaṃ camarīva vāladhiṃ, (guarding virtue as a pheasant guards her eggs, a yak its tail,
someone a beloved child, or someone his single eye); (2) ''Rūpesu saddesu atho rasesu, (the verse on unguarded faculties, with its converse);
(3) Tasmā aññopi saddho kulaputto – / Pātimokkhaṃ visodhento, appeva jīvitaṃ jahe;;
(4) Tasmā aññopi attatthakāmo kulaputto – / Makkaṭova araññamhi, vane bhantamigo viya;;
(5) Kulaputtamāni aññopi, pabbajitvāna sāsane;; and (6) Sāriputta’s exclamation,
Imañca udānaṃ udānesi – / ''Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ;,
together with the subsequent ''Kālena laddhā parato anuggahā, and ''Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā; verses. None has a parenthetical source reference;
this layer records their locations without determining sources independently.
One story identified but not recorded by the treatise Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ (“the story of a certain elder should also be told here”): the treatise only identifies the elder and does not record the story.
An outline of the same person’s story is recorded in the unit on five kinds of virtue at 〔CSCD §20〕, so the two places can be checked against each other.
At another place the text identifies a discourse but does not record it: Dhammadāyādasuttañcettha sādhakaṃ (a certain discourse is the supporting text here).
One place where the treatise records two views without deciding On whether medicine may be used after recovery, the treatise records the differing views of the Vinaya experts and Suttanta experts (see Heading II) but records them without deciding which is correct. This treatment is a distinctive feature of the part and differs from places in other units of this chapter, such as the rejection of three conventional virtues at 〔CSCD §12〕, where a view is cited and then rejected by the author.
Number of citation formulas [measured in this column] Vuttampi cetaṃ occurs twice, Vuttampi hetaṃ twice,
Aparampi vuttaṃ once, and Yathāha once. Vuttañhetaṃ has zero occurrences.
kira (the word marking a report) occurs four times—the most among the ten units of this chapter—each at the opening of a story:
Mahāvattaniaṭaviyaṃ kira theraṃ corā, Therassa kira adhunāpabbajitassa,
Kuraṇḍakamahāleṇe kira sattannaṃ buddhānaṃ, and So kirāyasmā ekasmiṃ samaye.
There are eight 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 eight parenthetical markers resolve into eleven source entries; by their labels they comprise four saṃ. ni.,
two theragā., two dha. pa., one a. ni., and one su. ni. (when one parenthesis names two sources, each is counted separately).
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 §19〕 | Kikīva aṇḍaṃ camarīva vāladhiṃ, / Piyaṃva puttaṃ nayanaṃva ekakaṃ; | four similes together: a pheasant guarding her eggs, a yak its tail, a beloved child, and a single eye—the manner of guarding virtue |
| 〔CSCD §19〕 | asaṃvihitasākhāparivāramiva sassaṃ | when restraint of the faculties is not accomplished, restraint by the code does not last, like a field without a branch fence |
| 〔CSCD §19〕 | vivaṭadvāro viya gāmo parassa hārīhi | struck down by the thieves of defilement as a village with open gates is struck down by plunderers |
| 〔CSCD §19〕 | ducchannamagāraṃ vuṭṭhi viya | lust pierces the mind as rain pierces a badly thatched house |
| 〔CSCD §19〕 | susaṃvihitasākhāparivāramiva sassaṃ / susaṃvutadvāro viya gāmo / succhannamagāraṃ vuṭṭhi viya | the converse of the preceding three similes, in one-to-one correspondence |
| 〔CSCD §19〕 | Makkaṭova araññamhi, vane bhantamigo viya; / Bālo viya ca utrasto | three similes together: a forest monkey, a startled deer in the wild, and a frightened fool—how the eyes should not be restless |
| 〔CSCD §19〕 | gaṇḍo pheṇapiṇḍo viya vilīyitvā antaradhāyi | the poisonous abscess dissolves like a lump of foam |
| 〔CSCD §19〕 | aparisuddhuppāde āsīvise viya parivajjayatā | avoiding requisites of impure origin like a venomous snake |
| 〔CSCD §19〕 | Bhikkhu yathā pokkhare vāribindu | unstained by the four requisites like a drop of water on a lotus leaf |
| 〔CSCD §19〕 | Vaṇassa ālepanarūhane yathā | knowing the measure in food like applying ointment while a wound heals |
| 〔CSCD §19〕 | Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā; | two similes together: a child’s flesh in a wilderness and grease for an axle—eating for maintenance |
| 〔CSCD §19〕 | cando pannaraso yathā | the novice Saṅgharakkhita’s exclamation: his aspiration fulfilled like the moon on the fifteenth day |
B. Stories and Examples The human incidents presented in this part are recorded only for the meaning they establish, without independent determination of person or place. This part has the greatest density of stories among the ten units in the chapter, measured at six stories.
| Location | Story or Example | Meaning Established |
|---|---|---|
| 〔CSCD §19〕 | Mahāvattaniaṭaviyaṃ kira theraṃ corā kāḷavallīhi bandhitvā nipajjāpesuṃ—an elder is bound with black creepers by robbers, does not cut them but develops insight for seven days, attains non-returning, dies, and is reborn in the Brahmā world | not transgressing a training rule even at the cost of life |
| 〔CSCD §19〕 | Aparampi theraṃ tambapaṇṇidīpe pūtilatāya bandhitvā nipajjāpesuṃ—another elder does not cut the creeper as a forest fire approaches, develops insight, becomes one whose two ends coincide, and attains final nibbāna; Dīghabhāṇakaabhayatthero and five hundred bhikkhus see him, cremate him, and build a shrine | as above |
| 〔CSCD §19〕 | Therassa kira adhunāpabbajitassa piṇḍāya carato ekaṃ itthiṃ disvā rāgo uppajjati—the newly ordained Elder Vaṅgīsa sees a woman and lust arises; he questions the Elder Ānanda, receives the answering verses, and removes it | removing arisen lust through attention to foulness |
| 〔CSCD §19〕 | Kuraṇḍakamahāleṇe kira sattannaṃ buddhānaṃ abhinikkhamanacittakammaṃ manoramaṃ ahosi—the elder living in the cave does not raise his eyes to its painting or the nāga tree outside for more than sixty years, knowing the tree flowered only from fallen stamens; later summoned by the king, he gives the same response to the homage of king and queen; on returning to the cave, he attains arahantship at night while the tree deity stands holding a torch | accomplishment of restraint of the faculties |
| 〔CSCD §19〕 | Mahāmittattherassāpi mātu visagaṇḍakarogo uppajji—the elder gives no medicine but makes a statement of truth: since going forth he has never broken the faculties with a lustful mind and looked upon the visible form of the opposite sex; his mother’s abscess vanishes | as above |
| 〔CSCD §19〕 | So kirāyasmā ekasmiṃ samaye pavivekaṃ brūhayamāno—the Elder Sāriputta suffers from wind in the belly, and the Elder Mahāmoggallāna obtains milk-rice for him; knowing that it arose through verbal request, Sāriputta tips the bowl onto the ground without eating, whereupon his illness disappears and does not recur for forty-five years | conduct of supreme austerity—not seeking through verbal request |
| 〔CSCD §19〕 | bhāgineyyasaṅgharakkhitasāmaṇerassa vatthu kathetabbaṃ—the novice Saṅgharakkhita gains a sense of urgency at his preceptor’s admonition, attains arahantship in one sitting, and utters four verses | complete fulfillment of dependence on requisites |
[In the table above, names of people and places are reproduced in this layer only in the verbatim Pāli of the working-base column; no established English reading is set here.]
C. Verifiable Observations on Rhetoric (1) The skeleton of this part is the progression of four pairings: three sentences link “as the former … so the latter …”
(see Heading I), and the sequence of the four passages corresponds item by item to the order of the fourfold purification of virtue. (2) Antithetical pairing is the principal syntax of the part:
the passage on restraint of the faculties first states the loss when it is not accomplished with three similes, then states the gain when it is accomplished through the converse of the same three; the wording of the two passages corresponds verbatim
(anaddhaniyaṃ hoti aciraṭṭhitikaṃ / addhaniyaṃ hoti ciraṭṭhitikaṃ),
as do the two paired sets of verses that follow. (3) After each story, an authorial verse frequently closes the section, measured at four places
(Pātimokkhaṃ visodhento, Makkaṭova araññamhi, Kulaputtamāni aññopi, and
Anesanāya cittampi). They begin with formulas such as Tasmā aññopi saddho kulaputto – and Tasmā aññopi attatthakāmo kulaputto –:
“therefore another son of good family too should act thus” is the fixed closing formula of this part. (4) viya occurs eleven times as a bounded word in the whole part,
with two contracted comparative forms (asaṃvihitasākhāparivāramiva and susaṃvihitasākhāparivāramiva);
the verses have additional contracted short forms of comparison (Kikīva, camarīva, Piyaṃva, nayanaṃva, Makkaṭova, puttamaṃsaṃva, and gāmaṃva) as well as forms with yathā. (5) Verse lines are indented in this part, with sixty-one lines measured—
the most among the ten units of this chapter: twenty lines of cited canonical verse and forty-one lines of authorial and recorded verse.
(6) The elision formula …pe… has zero occurrences in the entire part; all cited canonical passages and verses are recorded in full.
(7) nāma (“is called”) occurs sixteen times, most often in sentences naming the four kinds of use and four purities.
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 §19〕 Evametasmiṃ catubbidhe sīle | classification unit 〔CSCD §13〕 | the four items of the fourfold purification of virtue are established there |
〔CSCD §19〕 saddhāya pātimokkhasaṃvaro sampādetabbo | unit on restraint by the code 〔CSCD §14〕 | the preceding unit shows the practice; this part shows its method of accomplishment |
〔CSCD §19〕 satiyā indriyasaṃvaro sampādetabbo | unit on restraint of the faculties 〔CSCD §15〕 | as above; that part’s “gate-panel of mindfulness” carries through into this part |
〔CSCD §19〕 vīriyena ājīvapārisuddhi sampādetabbā | unit on purification of livelihood 〔CSCD §16〕–〔CSCD §17〕 | as above |
〔CSCD §19〕 paccayasannissitasīlaṃ paññāya sampādetabbaṃ | unit on virtue dependent on requisites 〔CSCD §18〕 | as above; this part’s reflection at two times enacts the passage of reflection in that unit |
〔CSCD §19〕 Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ | unit on five kinds of virtue 〔CSCD §20〕 | an outline of the same person’s story is recorded there (as evidence for virtue of unlimited purification), while this part only names it |
〔CSCD §19〕 Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma | unit on five kinds of virtue 〔CSCD §20〕 | the seven trainees belong there under “virtue of ungrasped purification” |
〔CSCD §19〕 Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ | classification unit 〔CSCD §10〕 | this part’s final sentence returns verbatim to the final group under “fourfold” in that paragraph |
VII. Transmission
Questions of authorship, textual transmission, and the lineage of commentaries are not adjudicated in this apparatus.