清淨道論 五種戒Visuddhimagga · Five Kinds of Virtue
第一組五法是一條階梯，每一階配一個人。有限遍淨——未受具者的戒，學處數得完。無限遍淨——已受具者的戒，數目其實也數得完，但不會為了利養、名聲、親族、肢體、生命而破它；那位大帝須長老命危之際不違越學處，就在一位優婆塞的背上證阿羅漢。圓滿遍淨——凡夫善人的戒，如善洗之寶；大僧護長老臨終前才證果，僧眾說難作，他說這不算難，難的是「我自從出家之時起，不曾見過一件由於失念、無知而作的業」。不取著遍淨——有學不以見取著，凡夫不以貪取著；那位病重的長老說「破了這戒而得的天之成就，好比捨戒還俗之後所得的」，要與戒一同死，在屎尿中觀病證果。止息遍淨——漏盡者的戒，一切熱惱已息。
第二組五法：斷、離、思、律儀、不犯。「斷」引出一條長列，從殺生一路斷到阿羅漢道。這還算戒嗎？論主說：斷，除了那些不生起以外沒有別的法；但每一個斷都讓善法有地方站、讓心不動搖——承持與調順，正是「戒行」的定義。所以禪、觀、道，每一步都有一分戒在裡面。第一品的「戒」，比你以為的寬得多。
到此，七問的前五問答完：什麼是戒、以何義名戒、相味現起近因、利益、幾種。剩下雜染與淨化。
The first pentad is a staircase, with a person standing on each step. Limited purification is the virtue of those not fully admitted, whose training rules can be counted. Unlimited purification is the virtue of those fully admitted: the rules can in fact still be counted, but they will not be broken for gain, renown, relatives, limbs, or life. The Elder Mahātissa did not transgress a training rule even when his life was in danger and attained arahantship on the back of a lay follower. Fulfilled purification is the virtue of good ordinary people, like a well-washed gem. The Elder Mahāsaṅgharakkhita attained the fruit only on his deathbed; when the Order called it difficult, he said that was not difficult—the difficult thing was: “From the time I went forth, I do not see a single deed performed through forgetfulness and ignorance.” Ungrasped purification means that trainees do not grasp by views and ordinary people by lust. The gravely ill elder said, “Heavenly prosperity obtained by breaking this virtue would be like what is obtained after renouncing the training and returning to lay life”; determined to die together with virtue, he contemplated his illness amid urine and excrement and attained the fruit. Tranquilized purification is the virtue of those whose taints are destroyed, in whom every fever has subsided.
The second pentad is abandoning, abstinence, volition, restraint, and non-transgression. “Abandoning” opens a long list extending from the killing of living beings to the path of arahantship. Does that still count as virtue? The author says that, apart from non-arising, there is no separate phenomenon called abandoning. Yet each abandoning gives a wholesome state a place to stand and keeps the mind unshaken—upholding and coordinating are the definition of composing. Thus jhāna, insight, and path each contain a share of virtue. The “virtue” of Chapter 1 is broader than expected.
Here the first five of the seven questions are complete: what virtue is, in what sense it is virtue, its characteristic, function, manifestation, and proximate cause, its benefits, and its kinds. What remain are defilement and purification.
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 第一五法之聖典文與有限・無限之二 〔CSCD §20〕
「五種分」的第一組五法，其義應當依未受具足戒者之戒等等而知。這在《無礙解道》中已經說過——
「什麼是有限遍淨戒呢？未受具足戒者的、學處有限的〔戒〕，這就是有限遍淨戒。什麼是無限遍淨戒呢？已受具足戒者的、學處無限的〔戒〕，這就是無限遍淨戒。什麼是圓滿遍淨戒呢？凡夫善人的——結合於諸善法、於有學之邊際作圓滿之行、於身與命都無所顧惜、已捨棄生命者的——〔戒〕，這就是圓滿遍淨戒。什麼是不取著遍淨戒呢？七種有學¹的〔戒〕，這就是不取著遍淨戒。什麼是止息遍淨戒呢？諸漏已盡的如來弟子、諸辟支佛、諸如來・阿羅漢・正等覺者的〔戒〕，這就是止息遍淨戒。」
其中，未受具足戒者的戒，就數目而言是有限的，所以應當知道是有限遍淨戒（pariyantapārisuddhisīla）。至於已受具足戒者的〔戒〕——
九千俱胝，又八十百俱胝，
五十百千，更有三十六。
這些律儀之律，是正覺者所開示的；
於律之律儀中，諸學處以略說之門而指示。
——這樣，〔已受具足戒者之戒〕就數目而言雖然也是有限的，然而依無餘而受持之性，又依就利養、名聲、親族、肢體、生命而不見其限之性，就說它是無限遍淨戒（apariyantapārisuddhisīla），就像那位久住叢林、食庵婆果的大帝須長老的戒²一樣。正是這樣：那位具壽——
為了勝妙的肢體，應當捨棄財富；為了守護生命，應當捨棄肢體；
肢體、財富乃至生命這一切，隨念於法的人都應當捨棄。
——他不捨這隨念善士（sappurisānussati）之訓，於生命危疑之際也不違越學處，正是依這無限遍淨戒，就在一位優婆塞的背上證得了阿羅漢〔果〕。如所說的——
不是你的父親，也不是母親，不是親族，也不是姻親，
為了具戒者的緣故，〔他〕作了這樣的事。
他生起悚懼，如理審察，
在那人的背上，證得了阿羅漢。
§2 圓滿遍淨——二長老之事 〔CSCD §20〕
凡夫善人的戒，從受具足戒之時起，就如同善洗的生寶、如同善治的金那樣極為清淨，乃至連一個心生起那麼多的垢也沒有，唯獨成為阿羅漢〔果〕的近因；所以叫作圓滿遍淨（paripuṇṇapārisuddhi），就像大僧護長老與其外甥僧護長老的戒那樣。
據說大僧護長老已過六十雨安居，臥在臨終之床上，比丘僧眾問他出世間的證得。長老說：「我沒有出世間法。」這時他的侍者年少比丘說：「尊者，人們說您已經般涅槃了，周圍十二由旬的人都聚集來了；您若以凡夫之身命終，大眾將會生起追悔。」〔長老說：〕「友，我因為想著『我要見彌勒世尊』，所以不曾開始修觀。既然這樣，就扶我坐起，給我一個空隙吧。」他扶長老坐起，走了出去。長老就在他出去的同時證得阿羅漢，以彈指作了信號。僧眾聚集來說：「尊者，您在這樣的臨終之時還能生起出世間法，實在作了難作之事。」〔長老說：〕「友，這不算難作；我倒要告訴你們一件難作之事——友啊，我自從出家之時起，不曾見過一件由於失念、無知而作的業。」他的外甥在五十歲³之時，也正是這樣證得了阿羅漢。
若人少聞，而於諸戒不善安住， 人們就以二者責他——以戒，也以聞。 若人少聞，而於諸戒善能安住， 人們就以戒讚他；他的聞也成就了。 若人多聞，而於諸戒不善安住， 人們就以戒責他；他的聞也不成就。 若人多聞，而於諸戒善能安住， 人們就以二者讚他——以戒，也以聞。 多聞而持法、具慧的佛弟子， 如同閻浮檀金之錠，誰堪毀他？ 諸天也讚他，梵天也讚歎他。
§3 不取著與止息之二 〔CSCD §20〕
至於諸有學的戒，由於不以見而取著；或者諸凡夫的戒，由於不以貪而取著——應當知道這就是不取著遍淨（aparāmaṭṭhapārisuddhi），就像居士子帝須長老的戒那樣。那位具壽依於這樣的戒而想要安立於阿羅漢〔果〕，就對仇敵們說——
我要打斷這兩隻腳，使你們信服；
我厭惡、我羞恥於帶著貪而死。
我這樣思惟、如理審察，
到明相出現之時，證得了阿羅漢。
另有一位大長老病重，連自己用手取食也不能，陷在自己的屎尿之中輾轉。有一位年少〔比丘〕見了說：「啊，命之諸行真是苦。」大長老對他說：「友，我如今若死，就要得到天的成就，這一點我沒有疑惑；然而破了這戒而得的成就，就好比捨戒還俗之後所得到的一樣。」說了之後，〔他想著〕「我要與戒一同死」，就在那裡臥著，觀察那病而證得阿羅漢，以這些偈對比丘僧眾記說——
我為某一種病所觸，
為病所重苦、所惱壞；
這身軀迅速枯乾，
如同置於塵中日下的花。
不淨的被算作淨，不潔的被認為潔；
充滿種種屍穢者，在不見〔真實〕的人看來成了潔淨之相。
可厭啊，我這病弱腐臭之身——惡臭、不潔、以病為法；
眾人於此放逸沉迷，竟毀壞了往生善趣之道。
至於阿羅漢等的戒，由於一切熱惱已經止息而清淨，應當知道是止息遍淨（paṭippassaddhipārisuddhi）。這樣，就有限遍淨等等而言，〔戒〕有五種。
§4 第二五法與五問之收 〔CSCD §20〕
第二組五法，其義應當依殺生等之斷等等而知。這在《無礙解道》中也已經說過——
「五種戒：殺生之斷是戒，離是戒，思是戒，律儀是戒，不犯是戒。不與取的、欲邪行的、妄語的、兩舌的、惡口的、綺語的、貪的、瞋的、邪見的〔斷等，也是這樣〕。以出離斷欲欲，以無瞋斷瞋，以光明想斷惛沉睡眠，以不散亂斷掉舉，以法之決定斷疑，以智斷無明，以欣悅斷不樂，以初禪斷諸蓋，以第二禪斷尋與伺，以第三禪斷喜，以第四禪斷樂與苦，以空無邊處等至斷色想、瞋恚想、種種想，以識無邊處等至斷空無邊處想，以無所有處等至斷識無邊處想，以非想非非想處等至斷無所有處想，以無常隨觀斷常想，以苦隨觀斷樂想，以無我隨觀斷我想，以厭離隨觀斷歡喜，以離貪隨觀斷貪，以滅隨觀斷集，以捨遣隨觀斷取，以盡隨觀斷堅厚想，以壞隨觀斷積集，以變異隨觀斷常恆想，以無相隨觀斷相，以無願隨觀斷願，以空隨觀斷計著⁴，以增上慧法觀斷取堅實之計著，以如實知見斷迷惑之計著，以過患隨觀斷愛著之計著，以省察隨觀斷不省察，以還滅隨觀斷結縛之計著，以入流道斷與見同一處住的諸煩惱，以一來道斷粗的諸煩惱，以不還道斷微細俱行的諸煩惱，以阿羅漢道斷一切煩惱⁵——〔如是之〕斷是戒；離、思、律儀、不犯〔也〕是戒。這樣的諸戒導向心之無追悔，導向欣悅，導向喜，導向輕安，導向悅，導向習行，導向修習，導向多作，導向莊嚴，導向資具，導向眷屬，導向圓滿，導向一向厭離、離貪、滅、寂止、通智、正覺、涅槃。」
而這裡所說的「斷」，除了所說那些殺生等等之不生起以外，並沒有哪一個法叫作〔斷〕。然而，由於那一一之斷，以作為那一一善法之所依之義而成為承持，又以令〔心〕不動搖而成為調順；所以就以前面所說的、稱為承持與調順的「戒行」之義，而說它是戒。其餘的四法，則是就從這樣那樣〔的惡〕而離、就那一一的律儀、就與這二者相應的思、就不違越那一一〔學處〕者之不犯，依心之轉起的實有而說的。至於它們的「戒」之義，前面已經說明了。這樣，就斷是戒等等而言，〔戒〕有五種。
到此為止：什麼是戒？以什麼義而名為戒？它的相、味、現起、近因是什麼？戒有什麼利益？戒又有幾種？——這些問題的解答已經完畢。
註
¹ 七種有學：得四道與前三果的七位人；學未竟，所以叫作有學。本篇唯出其數，不列其目。
² 此長老之事於本品〈四遍淨戒之成就法〉一篇唯標其名而不錄其文，本篇錄其梗概，二處可互核。
³ 底本此處作「五十」，就雨安居而言即五十臘；與上文長老「已過六十雨安居」為同一計法。
⁴ 計著（abhinivesa）：於所緣執定「就是如此」而深入不捨。本段連舉五處，各配其對治之觀——空隨觀、增上慧法觀、如實知見、過患隨觀、還滅隨觀。
⁵ 諸禪、四無色等至與四道之開演不在本品：禪與等至在定之諸品，四道在慧之諸品。本段唯借其名而列其所斷。
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 The Canonical Text of the First Pentad and Its First Two Members, Limited and Unlimited 〔CSCD §20〕
In the first pentad under the fivefold division, the meaning should be understood according to the virtue of those not fully admitted and so forth. It has been stated in the Paṭisambhidāmagga:
“What is virtue of limited purification? The virtue of those not fully admitted, whose training rules have a limit: this is virtue of limited purification. What is virtue of unlimited purification? The virtue of those fully admitted, whose training rules have no limit: this is virtue of unlimited purification. What is virtue of fulfilled purification? The virtue of good ordinary people—engaged in wholesome states, bringing fulfillment up to the limit of trainees, without regard for body or life, having relinquished life: this is virtue of fulfilled purification. What is virtue of ungrasped purification? The virtue of the seven trainees:¹ this is virtue of ungrasped purification. What is virtue of tranquilized purification? The virtue of the Tathāgata’s disciples whose taints are destroyed; of paccekabuddhas; and of Tathāgatas—arahants, perfectly enlightened ones: this is virtue of tranquilized purification.”
Here the virtue of those not fully admitted should be understood as virtue of limited purification (pariyantapārisuddhisīla) because, in terms of number, it has a limit. As for the virtue of those fully admitted:
Nine thousand koṭis, and eighty hundred koṭis,
fifty hundred thousand, and thirty-six more:
these disciplines of restraint were proclaimed by the Perfectly Enlightened One;
within the discipline of restraint, the trainings were indicated through the portal of abridgment.
Thus, though the virtue of those fully admitted also has a limit in terms of number, it is called virtue of unlimited purification (apariyantapārisuddhisīla) with reference to undertaking it without remainder and not seeing a limit in terms of gain, renown, relatives, limbs, or life. It is like the virtue of the Elder Mahātissa, the Mango Eater and Longtime Dweller in a Forest Thicket.² For that venerable elder:
For the sake of a noble limb, wealth should be relinquished; to protect life, a limb should be relinquished;
limbs, wealth, even life—all should be relinquished by a person recollecting the Dhamma.
He did not abandon this instruction recollecting a true person (sappurisānussati). Even when his life was in danger, he did not transgress a training rule; depending on that very virtue of unlimited purification, he attained arahantship while being carried on the back of a lay follower. As it is said:
Neither your father nor your mother, neither relative nor kin,
would perform such a service for the sake of a virtuous person.
Having aroused a sense of urgency and examined wisely,
while on that person’s back he attained arahantship.
§2 Fulfilled Purification—the Stories of Two Elders 〔CSCD §20〕
The virtue of good ordinary people, from the time of full admission onward, is supremely pure like a well-washed natural gem and like well-refined gold, free even of the stain of a single arising of mind, and serves solely as the proximate cause of arahantship. It is therefore called fulfilled purification (paripuṇṇapārisuddhi), like the virtue of the Elder Mahāsaṅgharakkhita and of his nephew, the Elder Saṅgharakkhita.
It is said that the Elder Mahāsaṅgharakkhita, who had passed sixty rains, lay on his deathbed. The Bhikkhu Saṅgha asked him about supramundane attainment. The elder said, “I have no supramundane state.” Then a young attendant bhikkhu said, “Venerable sir, people for twelve leagues around have gathered because they were told that you had attained final nibbāna. If you die as an ordinary person, the great multitude will feel remorse.” The elder said, “Friend, I did not establish insight because I thought, ‘I shall see the Blessed One Metteyya.’ In that case, sit me up and give me some space.” The attendant sat the elder up and went outside. At the very moment he left, the elder attained arahantship and gave a signal by snapping his fingers. The Order gathered and said, “Venerable sir, in producing a supramundane state at such a time of death, you have done something difficult.” The elder said, “Friends, this is not difficult. I shall tell you what is difficult: friends, from the time I went forth, I do not see a single deed performed through forgetfulness and ignorance.” His nephew likewise attained arahantship in his fiftieth year.³
If a person has learned little and is not well established in virtue, people censure him in both respects—in virtue and in learning. If a person has learned little but is well established in virtue, people praise him for virtue, and his learning succeeds. If a person has learned much but is not well established in virtue, people censure him for virtue, and his learning does not succeed. If a person has learned much and is well established in virtue, people praise him in both respects—in virtue and in learning. The Buddha’s disciple, learned, a bearer of Dhamma, and endowed with wisdom, is like an ingot of Jambu River gold: who is fit to disparage him? Even the devas praise him; even Brahmā praises him.
§3 Ungrasped Purification and Tranquilized Purification 〔CSCD §20〕
The virtue of trainees is ungrasped by views, while the virtue of ordinary people may be ungrasped by lust. This should be understood as virtue of ungrasped purification (aparāmaṭṭhapārisuddhi), like the virtue of the Elder Tissa, the householder’s son. Wishing to become established in arahantship by depending on virtue of that kind, the venerable elder said to his enemies:
Having broken both my feet, I shall convince you;
I am disgusted and ashamed to die with lust.
Having thought in this way and examined wisely,
when dawn arrived, I attained arahantship.
Another great elder was gravely ill. Unable even to take food with his own hand, he rolled about immersed in his own urine and excrement. Seeing him, a young bhikkhu said, “Oh, the formations of life are suffering.” The great elder said to him, “Friend, if I were to die now, I would attain heavenly prosperity; I have no doubt about that. But prosperity obtained by breaking this virtue would be like what is obtained after renouncing the training and returning to lay life.” Having said this and resolved, “I shall die together with virtue,” he lay there, contemplated that very illness, attained arahantship, and declared his attainment to the Bhikkhu Saṅgha with these verses:
Struck by a certain illness,
severely pained and afflicted by disease,
this body swiftly withers,
like a flower placed in dust beneath the sun.
The ignoble is reckoned noble, the impure regarded as pure;
filled with manifold corpses, it appears pure to a person who does not see.
Fie upon this ailing, putrid body—foul-smelling, impure, subject to disease;
people heedless and infatuated with it abandon the path to a fortunate rebirth.
The virtue of arahants and the rest is pure through the tranquilization of every fever and should be understood as virtue of tranquilized purification (paṭippassaddhipārisuddhi). Thus virtue is fivefold in terms of limited purification and the rest.
§4 The Second Pentad and the Conclusion of the Five Questions 〔CSCD §20〕
In the second pentad, the meaning should be understood in terms of abandoning the killing of living beings and so forth. It has also been stated in the Paṭisambhidāmagga:
“There are five virtues: abandoning the killing of living beings is virtue; abstinence is virtue; volition is virtue; restraint is virtue; non-transgression is virtue. The same applies to taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, and wrong view. Through renunciation sensual desire is abandoned; through non-hate, ill will; through the perception of light, sloth and torpor; through non-distraction, agitation; through discrimination of states, doubt; through knowledge, ignorance; through gladness, discontent; through the first jhāna, the hindrances; through the second jhāna, applied and sustained thought; through the third jhāna, rapture; through the fourth jhāna, pleasure and pain; through the attainment of the base of infinite space, perceptions of form, resistance, and diversity; through the attainment of the base of infinite consciousness, perception of the base of infinite space; through the attainment of the base of nothingness, perception of the base of infinite consciousness; through the attainment of the base of neither-perception-nor-non-perception, perception of the base of nothingness; through contemplation of impermanence, perception of permanence; through contemplation of suffering, perception of pleasure; through contemplation of not-self, perception of self; through contemplation of disenchantment, delight; through contemplation of dispassion, lust; through contemplation of cessation, origination; through contemplation of relinquishment, grasping; through contemplation of destruction, perception of compactness; through contemplation of dissolution, accumulation; through contemplation of change, perception of lastingness; through contemplation of the signless, the sign; through contemplation of the desireless, desire; through contemplation of emptiness, insistence;⁴ through higher-wisdom insight into phenomena, insistence on grasping a core; through knowledge and vision according to reality, insistence born of delusion; through contemplation of danger, insistence born of attachment; through contemplation of reflection, non-reflection; through contemplation of turning away, insistence on bondage; through the path of stream-entry, defilements that share a common ground with views; through the path of once-returning, gross defilements; through the path of non-returning, defilements accompanied by the subtle; through the path of arahantship, all defilements.⁵ Such abandoning is virtue; abstinence, volition, restraint, and non-transgression are also virtue. Virtues of this kind lead to non-remorse of mind, gladness, rapture, tranquillity, joy, cultivation, development, much practice, ornament, equipment, entourage, fulfillment, complete disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbāna.”
Here, apart from the mere non-arising of the killing of living beings and the rest in the ways described, there is no distinct phenomenon called “abandoning.” But because each abandoning serves as upholding in the sense of providing a foundation for the corresponding wholesome state, and as coordinating by making the mind unshaken, it is called virtue according to the previously stated meaning of composing, which is designated as upholding and coordinating. The other four phenomena are stated with reference to the actual occurrence of mind as abstaining from one thing or another, as restraint in each case, as volition associated with both, and as the non-transgression of a person who does not transgress the corresponding training rule. Their meaning as virtue was explained earlier. Thus virtue is fivefold in terms of abandoning as virtue and the rest.
At this point the answers to the following questions are complete: What is virtue? In what sense is it virtue? What are its characteristic, function, manifestation, and proximate cause? What are the benefits of virtue? How many kinds of virtue are there?
Notes
¹ The seven trainees: the seven persons who have attained the four paths and first three fruits. Their training is not complete, so they are called trainees. This part gives only their number, not the individual classes.
² This elder’s story is merely named, without being recorded, in this chapter’s unit on the method of accomplishing the fourfold purification of virtue. The present part records its outline, so the two places can be checked against each other.
³ The working base says “fifty” here; understood in terms of rains, it means fifty rains since full admission, the same method of reckoning as “past sixty rains” in the preceding sentence about the elder.
⁴ Insistence (abhinivesa): deeply fixing upon an object as “precisely this” and not letting go. The passage lists five instances in succession, each paired with the contemplation that counters it—contemplation of emptiness, higher-wisdom insight into phenomena, knowledge and vision according to reality, contemplation of danger, and contemplation of turning away.
⁵ The unfolding of the jhānas, the four immaterial attainments, and the four paths lies outside this chapter: the jhānas and attainments occur in the chapters on concentration, and the four paths in the chapters on wisdom. This passage only names them while listing what each abandons.
從「數得完的戒」到「熱惱已息的戒」——第五問的收束
大局 — 兩組五法，把「戒有幾種」收尾
第五問「戒有幾種」的最後兩組（白話 §1–§4）。第一組五法依人分：有限遍淨（未受具者）・無限遍淨（已受具者）・圓滿遍淨（凡夫善人）・不取著遍淨（七有學）・止息遍淨（漏盡者）——其實是一條由淺入深的階梯，每一階配一位長老。第二組五法依行分：斷・離・思・律儀・不犯——其中「斷」一目引出《無礙解道》一長列「以某斷某」，從殺生一直斷到阿羅漢道，然後論主用一句極精的話說明「斷」何以算戒。末尾一句「到此為止……解答已經完畢」，把七問的前五問收束——餘二問（雜染・淨化）歸 01-10。〔所見〕
§01 第一五法——有限與無限 → 白話 §1
聖典文：有限遍淨＝未受具者學處有限之戒；無限遍淨＝已受具者學處無限之戒；圓滿遍淨＝凡夫善人「結合於諸善法、於有學之邊際作圓滿之行、於身與命都無所顧惜、已捨棄生命者」之戒；不取著遍淨＝七有學之戒；止息遍淨＝漏盡之如來弟子、辟支佛、如來・阿羅漢・正等覺者之戒。釋：未受具者之戒就數目而言有限；已受具者之戒就數目而言也有限（那首「九千俱胝……」的計數偈），但依無餘受持之性、依不以利養名聲親族肢體生命見其限之性，說為無限——如久住叢林食庵婆果的大帝須長老：他守「肢體、財富乃至生命，隨念於法的人都應捨棄」之訓，命危之際不違越學處，就在一位優婆塞的背上證阿羅漢（「不是你的父親，也不是母親……為了具戒者的緣故，作了這樣的事」）。〔讀法〕「無限」的定義是這一單元的第一個轉折：不是戒條數目無限，是你不會為了任何東西而破它——同一句話 01-03 §2「有限／無限」已說過，這裡給了一個人。
§02 圓滿遍淨——大僧護長老臨終那一句 → 白話 §2
凡夫善人之戒自受具起如善洗之寶、善治之金，連一心之垢也無，唯成阿羅漢之近因，名圓滿遍淨——如大僧護長老與其外甥。大僧護過六十雨安居臥臨終床，僧眾問其證得，答「我沒有出世間法」；侍者說十二由旬的人都聚來了、若以凡夫身命終大眾將追悔；長老說「我因為想著『我要見彌勒世尊』所以不曾開始修觀」，令扶起、留空隙，就在侍者出去的同時證阿羅漢，以彈指作信號。僧眾讚「臨終還能生起出世間法，難作」；長老說：「這不算難作；我倒要告訴你們一件難作之事——我自從出家之時起，不曾見過一件由於失念、無知而作的業。」其外甥五十臘時亦如是。少聞多聞四句偈收之：少聞而戒不善住，二者皆責；少聞而戒善住，以戒讚、聞亦成；多聞而戒不善住，以戒責、聞亦不成；多聞而戒善住，二者皆讚。〔讀法〕整段的重量落在那一句「難作之事」上：六十年沒有一件失念的業——比臨終證果更難。這就是「圓滿遍淨」的體溫。
§03 不取著遍淨與止息遍淨——兩位長老 → 白話 §3
有學之戒不以見取著、凡夫之戒不以貪取著，名不取著遍淨——如居士子帝須長老：對仇敵說「我要打斷這兩隻腳，使你們信服；我厭惡、我羞恥於帶著貪而死」，如理審察，明相出時證阿羅漢。另一位大長老病重陷於屎尿之中，年少者歎「命之諸行真是苦」；長老說：「我如今若死，就要得到天的成就，這一點我沒有疑惑；然而破了這戒而得的成就，就好比捨戒還俗之後所得到的一樣」——「我要與戒一同死」，臥著觀察那病而證阿羅漢，四偈記說（身如置於塵中日下的花；不淨被算作淨；「眾人於此放逸沉迷，竟毀壞了往生善趣之道」）。阿羅漢等之戒一切熱惱已息而清淨，名止息遍淨。〔讀法〕「不取著」在這裡有兩層：有學不以見取著、凡夫不以貪取著——那位病重的長老示範的是後者：連「破戒可得天之成就」的貪都不取。
§04 第二五法——斷・離・思・律儀・不犯，與「斷何以是戒」 → 白話 §4
聖典文：殺生之斷是戒，離是戒，思是戒，律儀是戒，不犯是戒；不與取乃至邪見同；然後是那條「以某斷某」的長列——以出離斷欲欲、無瞋斷瞋、光明想斷惛沉睡眠、不散亂斷掉舉、法之決定斷疑、智斷無明、欣悅斷不樂；以初禪斷諸蓋、二禪斷尋伺、三禪斷喜、四禪斷樂苦；以四無色等至各斷前想；以無常隨觀斷常想、苦隨觀斷樂想、無我隨觀斷我想、厭離斷歡喜、離貪斷貪、滅斷集、捨遣斷取、盡隨觀斷堅厚想、壞隨觀斷積集、變異斷常恆想、無相斷相、無願斷願、空斷計著、增上慧法觀斷取堅實之計著、如實知見斷迷惑之計著、過患隨觀斷愛著之計著、省察斷不省察、還滅斷結縛之計著；以入流道斷與見同一處住的煩惱、一來道斷粗煩惱、不還道斷微細俱行煩惱、阿羅漢道斷一切煩惱——如是之斷是戒；離、思、律儀、不犯亦是戒；如是諸戒導向無追悔、欣悅、喜、輕安、悅……乃至一向厭離、離貪、滅、寂止、通智、正覺、涅槃。論主的關鍵解釋：「斷」除了那些殺生等之不生起以外，並沒有另一個法叫「斷」；但那一一之斷，以作為善法所依之義成為承持、以令心不動搖成為調順——正是 01-02 所立「戒行」二義，故說它是戒。餘四法依心之轉起的實有而說。然後收：「到此為止：什麼是戒……戒又有幾種——這些問題的解答已經完畢。」〔讀法〕這條長列乍看跑題——從殺生一路斷到阿羅漢道，哪裡還是「戒」？論主的答覆很妙：戒的定義是「承持與調順」，凡能讓善法有地方站、讓心不動搖的，就是戒——於是禪、觀、道，每一步都有一分戒在裡面。第一品的「戒」，比你以為的寬得多。
給一般讀者
〔解碼者的讀法〕第一五法是一條階梯，在家人站在第一階「有限遍淨」——學處有限（五戒、八戒、十戒），不是次一等，是數得完；往上走的方向也清楚：不為任何東西破它（無限）、一件失念的業也沒有（圓滿）、連「破戒可得的好處」都不取（不取著）。大僧護長老那句「六十年沒有一件失念而作的業」，值得放在案頭。
想讀本單元全文：白話 §1–§4 即五種戒之全段逐段全譯。
From “Virtue Whose Rules Can Be Counted” to “Virtue Whose Fevers Have Subsided”—Completing the Fifth Question
The Big Picture — Two Pentads Complete the Question “How Many Kinds of Virtue Are There?”
These are the final two groups in the answer to the fifth question, “How many kinds of virtue are there?” (Vernacular §§1–4). The first pentad classifies by person: limited purification (those not fully admitted), unlimited purification (those fully admitted), fulfilled purification (good ordinary people), ungrasped purification (the seven trainees), and tranquilized purification (those whose taints are destroyed). It is, in fact, a staircase from the shallower to the deeper, and an elder stands on each step. The second pentad classifies by practice: abandoning, abstinence, volition, restraint, and non-transgression. The item “abandoning” introduces a long Paṭisambhidāmagga list of “X is abandoned through Y,” from the killing of living beings all the way to the path of arahantship; the author then explains in one exceptionally precise sentence why “abandoning” counts as virtue. The final sentence, “At this point … the answers are complete,” closes the first five of the seven questions. The remaining two—defilement and purification—belong to 01-10. 〔What Is Seen〕
§01 The First Pentad—Limited and Unlimited → Vernacular §1
The canonical text: limited purification is the virtue of those not fully admitted, whose training rules have a limit; unlimited purification is the virtue of those fully admitted, whose training rules have no limit; fulfilled purification is the virtue of good ordinary people “engaged in wholesome states, bringing fulfillment up to the limit of trainees, without regard for body or life, having relinquished life”; ungrasped purification is the virtue of the seven trainees; tranquilized purification is the virtue of three groups—the Tathāgata’s disciples whose taints are destroyed, paccekabuddhas, and Tathāgatas who are arahants and perfectly enlightened. The explanation: the virtue of those not fully admitted is limited in terms of number. The virtue of those fully admitted is also numerically limited (the counting verse beginning “Nine thousand koṭis …”), but it is called unlimited because it is undertaken without remainder and no limit is recognized for the sake of gain, renown, relatives, limbs, or life. The Elder Mahātissa, the Mango Eater and Longtime Dweller in a Forest Thicket, exemplifies it: he kept the instruction “limbs, wealth, even life—all should be relinquished by a person recollecting the Dhamma,” did not transgress a training rule when his life was in danger, and attained arahantship on the back of a lay follower (“Neither your father nor your mother … would perform such a service for the sake of a virtuous person”). 〔Reading〕The definition of “unlimited” is the first turn in this unit. It does not mean the number of rules is infinite; it means you will not break them for anything. The same point was stated under “limited / unlimited” in 01-03 §2; here it receives a person.
§02 Fulfilled Purification—the Elder Mahāsaṅgharakkhita’s Sentence at Death → Vernacular §2
From full admission onward, the virtue of a good ordinary person is like a well-washed gem and well-refined gold, without even the stain of a single mind-moment, and serves solely as the proximate cause of arahantship. This is fulfilled purification, exemplified by the Elder Mahāsaṅgharakkhita and his nephew. Mahāsaṅgharakkhita had completed more than sixty rains and lay on his deathbed. Asked by the Order about attainment, he replied, “I have no supramundane state.” His attendant said that people within twelve leagues had gathered and would feel remorse if he died an ordinary person. The elder replied, “I did not establish insight because I thought, ‘I shall see the Blessed One Metteyya,’” asked to be sat up and given space, and attained arahantship at the very moment the attendant went out, signaling with a snap of his fingers. The Order praised the difficult feat of producing a supramundane state at death. The elder said: “This is not difficult. I shall tell you what is difficult: from the time I went forth, I do not see a single deed performed through forgetfulness and ignorance.” His nephew did likewise in his fiftieth rain. Four cases concerning little and much learning close the passage: little learning and unstable virtue draw censure in both; little learning and stable virtue draw praise for virtue and make learning succeed; much learning and unstable virtue draw censure for virtue and make learning fail; much learning and stable virtue draw praise in both. 〔Reading〕The whole passage’s weight falls on that “difficult” sentence: sixty years without a single deed performed in forgetfulness—harder than attainment at death. This is the living temperature of “fulfilled purification.”
§03 Ungrasped Purification and Tranquilized Purification—Two Elders → Vernacular §3
The virtue of trainees is ungrasped by views; that of ordinary people is ungrasped by lust. This is ungrasped purification. The Elder Tissa, a householder’s son, told his enemies, “Having broken both my feet, I shall convince you; I am disgusted and ashamed to die with lust,” examined wisely, and attained arahantship as dawn arrived. Another great elder, gravely ill and immersed in his own urine and excrement, heard a young bhikkhu lament that “the formations of life are suffering.” The elder said, “If I die now, I have no doubt that I will attain heavenly prosperity; but prosperity obtained by breaking this virtue would be like what is obtained after renouncing the training and returning to lay life.” Resolving, “I shall die together with virtue,” he contemplated the illness and attained arahantship, then declared it in verses (the body like a flower lying in dust beneath the sun; impurity reckoned pure; “people heedless and infatuated with it abandon the path to a fortunate rebirth”). The virtue of arahants and the rest is pure because every fever has been tranquilized and is called tranquilized purification. 〔Reading〕“Ungrasped” has two levels here: trainees do not grasp through views, ordinary people through lust. The gravely ill elder demonstrates the second by refusing even the lust for “heavenly prosperity obtained through broken virtue.”
§04 The Second Pentad—Abandoning, Abstinence, Volition, Restraint, Non-Transgression, and Why Abandoning Is Virtue → Vernacular §4
The canonical text: abandoning the killing of living beings is virtue; abstinence, volition, restraint, and non-transgression are virtue; the same applies from taking what is not given through wrong view. Then comes the long series “X is abandoned through Y”: sensual desire through renunciation; ill will through non-hate; sloth and torpor through perception of light; agitation through non-distraction; doubt through discrimination of states; ignorance through knowledge; discontent through gladness; the hindrances through the first jhāna, applied and sustained thought through the second, rapture through the third, and pleasure and pain through the fourth; each preceding perception through the four immaterial attainments; perception of permanence through contemplation of impermanence, perception of pleasure through contemplation of suffering, perception of self through contemplation of not-self, delight through disenchantment, lust through dispassion, origination through cessation, grasping through relinquishment, perception of compactness through contemplation of destruction, accumulation through contemplation of dissolution, perception of lastingness through contemplation of change, the sign through contemplation of the signless, desire through contemplation of the desireless, insistence through contemplation of emptiness, insistence on a core through higher-wisdom insight into phenomena, insistence born of delusion through knowledge and vision according to reality, insistence born of attachment through contemplation of danger, non-reflection through contemplation of reflection, insistence on bondage through contemplation of turning away; defilements sharing a common ground with views through the path of stream-entry, gross defilements through once-returning, subtle concomitant defilements through non-returning, and all defilements through arahantship. Such abandoning is virtue; abstinence, volition, restraint, and non-transgression also are. Such virtues lead to non-remorse, gladness, rapture, tranquillity, joy … up to complete disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbāna. The author’s key explanation: apart from their non-arising, there is no separate phenomenon called “abandoning.” Yet each abandoning becomes upholding by serving as the foundation of a wholesome state, and coordinating by making the mind unshaken. These are precisely the two meanings of composing established in 01-02, so abandoning is called virtue. The remaining four are stated in terms of the actual occurrence of mind. The conclusion follows: “At this point, the answers to ‘What is virtue?’ … ‘How many kinds are there?’ are complete.” 〔Reading〕The long list can initially seem off topic. From the killing of living beings to the path of arahantship, how is this still “virtue”? The author’s answer is deft: virtue is defined as upholding and coordinating; whatever gives a wholesome state a place to stand and keeps the mind unshaken is virtue. Thus jhāna, insight, and path each contain a share of virtue. The “virtue” of Chapter 1 is broader than expected.
For the General Reader
〔The Decoder’s Reading〕The first pentad is a staircase. A householder stands on its first step, “limited purification”: the training rules are limited—five, eight, or ten—not inferior, but countable. The upward direction is also clear: break them for nothing (unlimited), perform not a single deed through forgetfulness (fulfilled), and do not grasp even the benefit that broken virtue might bring (ungrasped). The Elder Mahāsaṅgharakkhita’s sentence—“Sixty years without a single deed performed through forgetfulness”—deserves a place on the desk.
To read this unit in full: Vernacular §§1–4 give the complete sequential translation of the passage on the five kinds 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 2 個：### Paṭhamasīlapañcakaṃ（第一五法）與
### Dutiyasīlapañcakaṃ（第二五法）。讀者面題名唯取其首，全題列於本單元《總覽》之
譯底域。
段號域與其一缺 譯底欄之段號唯〔CSCD §20〕一個。### Dutiyasīlapañcakaṃ 一節
無自標之段號——[§20] 在譯底欄之位元組 31，其後至本單元之末（9,819 位元組）
再無 [§NN]；故第二五法一節（自位元組 6,247 起，實測 3,572 位元組）為
〔CSCD §20〕之續。誌其實，不代補其號；本單元凡出其詞者，
其定位一律作「〔CSCD §20〕（續・第二五法一節無自標）」，未落之號全篇零引。
同例另見本品〔§1〕・〔§2〕之標缺（詳 01-01 目一・目三）。
前後接點 前承四遍淨戒之成就法之單元，其末句 Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ 收「四種」一目；本篇首句 Pañcavidhakoṭṭhāsassa paṭhamapañcake 承之而開
「五種」一目——其總標在分別之單元〔CSCD §10〕。後接雜染與淨化之單元〔CSCD §21〕。
本篇之末段以 Ettāvatā ca kiṃ sīlaṃ? 起而重列七問之前五，
末以 Imesaṃ pañhānaṃ vissajjanaṃ niṭṭhitaṃ.（此諸問之答已竟）收——
明收七問之前五，末二問歸次單元。
movement 品夾《總覽》繫本單元於 §G 戒有幾種〔Vism I.25 起〕——本篇為「五種」 一目之逐一開演，與分別之單元同繫此節。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。 前八單元已立之讀不重解——本篇所涉之既立詞為 puthujjanakalyāṇaka（凡夫善人）・ sekkha・asekkha（有學・無學）・parāmaṭṭha・aparāmaṭṭha・paṭippassaddha （取著・不取著・止息）・avītikkama（不犯）・cetanā（思）・saṃvara（律儀）・ sīlana（戒行）・samādhāna・upadhāraṇa（調順・承持）。以下唯列本篇新出者。
第一五法之五目〔CSCD §20〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pariyantapārisuddhisīla | 有限遍淨戒 | 未受具者之戒；論自標其所以有限——gaṇanavasena sapariyantattā（就數而有限） | 〔CSCD §20〕 |
| apariyantapārisuddhisīla | 無限遍淨戒 | 受具者之戒；論出三重之由：就數雖有限（引律儀之數之偈），而就無餘之受持與不見利名等之限故名無限 | 〔CSCD §20〕 |
| paripuṇṇapārisuddhisīla | 圓滿遍淨戒 | 凡夫善人自受具以來cittuppādamattakenapi malena virahitaṃ（乃至一心生之垢亦無）之戒；論自標其果——arahattasseva padaṭṭhānaṃ hoti（唯為阿羅漢之近因） | 〔CSCD §20〕 |
| aparāmaṭṭhapārisuddhisīla | 不取著遍淨戒 | 論出二分：有學者以見而不取著，凡夫者以貪而不取著——Sekkhānaṃ pana sīlaṃ diṭṭhivasena aparāmaṭṭhattā, puthujjanānaṃ vā pana rāgavasena aparāmaṭṭhasīlaṃ | 〔CSCD §20〕 |
| paṭippassaddhipārisuddhisīla | 止息遍淨戒 | 阿羅漢等之戒：sabbadarathappaṭippassaddhiyā parisuddhattā | 〔CSCD §20〕 |
| sappurisānussati | 隨念善士（之訓） | 無限遍淨之事例之樞語：長老不捨其所隨念之偈而不越學處 | 〔CSCD §20〕 |
| samparivattati | 輾轉（於己之屎尿中） | 不取著遍淨之第二事例之相：sake muttakarīse palipanno samparivattati | 〔CSCD §20〕 |
| jīvitasaṅkhārā | 命之諸行 | 年少比丘見病長老而發之語：aho dukkhā jīvitasaṅkhārā | 〔CSCD §20〕 |
第二五法之五目〔CSCD §20〕（續・第二五法一節無自標）
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pahāna | 斷 | 五目之第一；論自釋其非別有一法——pahānanti koci dhammo nāma natthi aññatra vuttappakārānaṃ pāṇātipātādīnaṃ anuppādamattato（唯不生而已） | 〔CSCD §20〕（續） |
| veramaṇī | 離 | 第二 | 〔CSCD §20〕（續） |
| nekkhamma | 出離 | 所斷之對治之首：以出離斷欲欲——所引之文以「以某斷某」之式連舉，實測 37 對（詳目五） | 〔CSCD §20〕（續） |
| dhammavavatthāna | 法之決定 | 對治之一目：以之斷疑 | 〔CSCD §20〕（續） |
| ādīnavānupassanā・paṭisaṅkhānupassanā・vivaṭṭanānupassanā | 過患隨觀・省察隨觀・還滅隨觀 | 所引之文之末三觀，各斷其所對 | 〔CSCD §20〕（續） |
| alaṅkāra・parikkhāra・parivāra | 莊嚴・資具・眷屬 | 所引之文之收：如是諸戒導向無悔乃至涅槃，並為此三 | 〔CSCD §20〕（續） |
本編既有校讀須併觀之二處 ①既有校讀之 §G 於「五種」一目唯以「（尚有五種等，
本品略陳。）」一語括之，未列其二組之目；本篇為其逐一之開演，二組十目皆本目新立，
誌其實而不代裁。②既有校讀之 §I 舉 aparāmaṭṭha（不取著）為戒淨之極，
與本篇第一五法之第四目同名——二處之位不同：本篇為五種戒之一目（就人而分），
〔CSCD §21〕為八德之一目（就淨而分）。誌其實，不代裁。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）
零命中；異誦之標識詞 pāṭho 零命中；方括注唯二式（[§NN] 段號 1 個與版頁記
10 個，後者皆在註解之內）。全篇之圓括注 4 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。
段號之一缺——本欄之查與其界 ### Dutiyasīlapañcakaṃ 一節有題而無段號
（詳目一）。本欄之可查之面唯譯底欄一面，故所能誌者唯二事：①本文確在
（自 Dutiyapañcake 至本單元之末，逐字在檔）；②該域之版頁記
[CSCD V 1.0047]・[CSCD M 1.0048]・[CSCD V 1.0048] 逐一在檔，版頁之序不缺。
此為清檔之標記面之事，非傳本之異；本欄不判其因，亦不代補其號。
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 §20〕 | Vuttañhetaṃ paṭisambhidāyaṃ –／''Katamaṃ pariyantapārisuddhisīlaṃ? | 第一五法之五目與其逐一之定義——本篇前半所釋之本 | (paṭi. ma. 1.37) |
| 〔CSCD §20〕 | ''Appassutopi ce hoti, sīlesu asamāhito; | 少聞多聞與戒之四句分別，末以「如閻浮檀金之錠」收 | (a. ni. 4.6) |
| 〔CSCD §20〕 | ''Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ; | 居士子帝須長老之偈——寧碎二足，恥於有貪而死 | (dī. ni. aṭṭha. 2.373) |
| 〔CSCD §20〕（續） | Vuttañhetaṃ paṭisambhidāyaṃ –／''Pañca sīlāni pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, | 第二五法之五目與其所斷之諸目——本篇後半所釋之本，逐字錄之不省 | (paṭi. ma. 1.41) |
引而未標出處者〔本欄實測 5 處〕 ①律儀之數之偈
（''Nava koṭisahassāni, asītisatakoṭiyo;）；②''Dhanaṃ caje aṅgavarassa hetu,
（隨念善士之偈）；③Yathāha –／''Na pitā napi te mātā, na ñāti napi bandhavo;
（優婆塞負長老而長老證阿羅漢之偈）；④病長老自說之三偈
（''Phuṭṭhassa me aññatarena byādhinā, 以下）；⑤''Evāhaṃ cintayitvāna, sammasitvāna yoniso;
（居士子帝須長老之第二偈——與其第一偈同繫一括注）。以上①〜④無括注出處，
本欄照錄其位而不代考定。
引式之數〔本欄實測〕 Vuttañhetaṃ paṭisambhidāyaṃ 2 處（本篇前後二半各一，
為本篇之骨）・Yathāha 1 處。Vuttampi cetaṃ・Tenāha 諸式零命中。
kira（傳說之詞）1 見，在大僧護長老之事之起句
Mahāsaṅgharakkhitattheraṃ kira atikkantasaṭṭhivassaṃ。
本文自標之圓括注出處 4 處。此數唯就本篇之域，不及全書。
所引之類〔本欄實測〕 4 處括注析為 4 個出處分項，就其標識分：paṭi. ma. 2・
a. ni. 1・dī. ni. aṭṭha. 1。dī. ni. aṭṭha. 一目為本品十單元中唯一之義注標識
（餘皆經律論之標）；誌其實不代考定。
論之自釋所引之一處 第二五法之引畢，論自釋其第一目：Ettha ca pahānanti koci dhammo nāma natthi，並自繫其義於本品前文之二義——pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena sīlanti vuttaṃ（以前所說之承持・調順
之「戒行」義而說為戒），末以 Sīlaṭṭho pana tesaṃ pubbe pakāsitoyevā
（其戒之義前已明）收——本篇唯此一處自釋所引。
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 §20〕 | sudhotajātimaṇi viya suparikammakatasuvaṇṇaṃ viya ca | 凡夫善人之戒如善洗之生寶、如善治之金——圓滿遍淨 |
| 〔CSCD §20〕 | Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati; | 多聞持法而具慧者如閻浮檀金之錠，誰能毀之 |
| 〔CSCD §20〕 | Pupphaṃ yathā paṃsuni ātape kataṃ | 病長老之偈：此身速枯，如置塵中日下之花 |
| 〔CSCD §20〕 | kuṭumbiyaputtatissattherassa sīlaṃ viya | 不取著遍淨之戒，如某長老之戒（事例之標） |
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。 本篇之四目各繫一至二事，為本品中「一目一證」之體最整者。
| 位置 | 事例 | 所證之義 |
|---|---|---|
| 〔CSCD §20〕 | ciragumbavāsikaambakhādakamahātissattherassa sīlamiva——長老不捨隨念善士之偈，於命危而不越學處，依此戒而於優婆塞之背上證阿羅漢 | 無限遍淨戒 |
| 〔CSCD §20〕 | Mahāsaṅgharakkhitattheraṃ kira atikkantasaṭṭhivassaṃ maraṇamañce nipannaṃ——長老臨終自言無出世間法，唯為待見彌勒世尊而未修觀；侍者請之，即坐而證阿羅漢；並自言其難者在「自出家以來不見有失念無知而作之業」 | 圓滿遍淨戒 |
| 〔CSCD §20〕 | Bhāgineyyopissa paññāsavassakāle evameva arahattaṃ pāpuṇī——其甥於五十歲時亦如是 | 同上 |
| 〔CSCD §20〕 | kuṭumbiyaputtatissattherassa——長老欲住阿羅漢位而語仇者：寧碎二足，恥於有貪而死；如是思惟，於明相出時證阿羅漢 | 不取著遍淨戒 |
| 〔CSCD §20〕 | Aññataropi mahāthero bāḷhagilāno——重病長老不能自食而輾轉於己之不淨中，年少比丘歎「命之諸行苦」；長老言「我今死得天樂無疑，而破此戒所得之樂，如捨戒還俗所得」，遂言「當與戒俱死」，觀其病而證阿羅漢，以三偈記之 | 同上 |
〔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本篇之骨為先引全文、後逐目釋：前後二半各以
Vuttañhetaṃ paṭisambhidāyaṃ 起而錄其全，其下逐目釋之——二半同構而前半之釋密、
後半之釋簡（前半五目各繫其事，後半唯釋第一目而餘四以一句括之：
Itare cattāro dhammā tato tato veramaṇivasena 云云，末以
cetaso pavattisabbhāvaṃ sandhāya vuttā 收）。
②所引之第二五法之文為本品最長之單一列舉：以逗號析之實測 54 目，
其中前 10 目唯舉所斷（自 pāṇātipātassa 至 micchādiṭṭhiyā，屬格），
其後 37 目一律作具格＋屬格之「以某斷某」式（nekkhammena kāmacchandassa・
abyāpādena byāpādassa 之類），末以四道之斷收（sotāpattimaggena・
sakadāgāmimaggena・anāgāmimaggena・arahattamaggena），
餘 7 目為五法之名之重出。
③viya 全篇 4 見（詞界），連聲之比況形 1 見（sīlamiva）。
④本篇之偈頌以縮排出之，實測 33 行：律儀之數 4 行・隨念善士 2 行・優婆塞之偈 4 行・
四句分別與其收 12 行・居士子帝須長老 4 行・病長老 7 行。
⑤省略式 …pe… 全篇零命中——所引之二文皆錄其全，一目不省。
⑥veditabbaṃ／veditabbo 合 5 見，皆為逐目釋之收句。
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 §20〕 Pañcavidhakoṭṭhāsassa paṭhamapañcake | 分別之單元〔CSCD §10〕 | 五種戒之二組總標於彼，本篇為其逐一開演 |
〔CSCD §20〕 Sekkhānaṃ pana sīlaṃ diṭṭhivasena aparāmaṭṭhattā | 分別之單元〔CSCD §12〕 | 彼段之「取著・不取著・止息」三分與本篇之第四第五目同源 |
〔CSCD §20〕 ciragumbavāsikaambakhādakamahātissattherassa sīlamiva | 成就法之單元〔CSCD §19〕 | 同一人之事於彼唯標其名而不錄，本篇錄其梗概——二處可互核 |
〔CSCD §20〕（續） pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena | 戒之自性之單元〔CSCD §7〕 | 論自標其義前已說，即彼段之「調順・承持」二義 |
〔CSCD §20〕（續） Sīlaṭṭho pana tesaṃ pubbe pakāsitoyevā | 戒之自性之單元〔CSCD §6〕 | 離・思・律儀・不犯四法之義在彼 |
〔CSCD §20〕（續） Imesaṃ pañhānaṃ vissajjanaṃ niṭṭhitaṃ | 戒之自性之單元〔CSCD §6〕 | 七問立於彼；本篇收其前五，末二歸〔CSCD §21〕之單元 |
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.
Titles The working-base column itself contains two ### subsections: ### Paṭhamasīlapañcakaṃ (first pentad of virtue) and
### Dutiyasīlapañcakaṃ (second pentad of virtue). The reader-facing title takes only the former; the full title is recorded in this unit’s Overview
under the working-base range.
Paragraph-number range and its single omission The working-base column contains only 〔CSCD §20〕. The ### Dutiyasīlapañcakaṃ subsection
has no paragraph number of its own—[§20] occurs at byte 31 of the working-base column, and from there to the unit’s end (9,819 bytes)
no further [§NN] occurs. Thus the second-pentad subsection (beginning at byte 6,247 and measuring 3,572 bytes)
is a continuation of 〔CSCD §20〕. This apparatus records that fact without supplying a number; every term from that subsection is located as
“〔CSCD §20〕 (continued; the second-pentad subsection has no number of its own),” and no unattested number is cited anywhere in this file.
The same kind of omission occurs at 〔§1〕 and 〔§2〕 in this chapter (see Heading I and Heading III of unit 01-01).
Preceding and following junctions The preceding unit concerns the method of accomplishing the fourfold purification of virtue; its last sentence, Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ, closes the “fourfold” item. This part’s first sentence, Pañcavidhakoṭṭhāsassa paṭhamapañcake, takes that up and opens the
“fivefold” item, whose general heading appears in the classification unit at 〔CSCD §10〕. The following unit concerns defilement and purification at 〔CSCD §21〕.
The final passage of this part begins Ettāvatā ca kiṃ sīlaṃ? and restates the first five of the seven questions,
closing with Imesaṃ pañhānaṃ vissajjanaṃ niṭṭhitaṃ. (the answers to these questions are finished)—
it explicitly closes the first five of the seven questions, leaving the final two to the next unit.
Movement The chapter Overview links this unit with §G, How Many Kinds of Virtue Are There? 〔Vism I.25 ff.〕—this part unfolds the “fivefold” item in full, as does the classification unit linked with the same section.
II. Terms and Renderings
This heading records only the usage and location of terms in this part. The normative glossary governs established renderings; this heading does not decide terms that the glossary has not settled. Terms established in the preceding eight units are not re-explained here: puthujjanakalyāṇaka (good ordinary person); sekkha・asekkha (trainee; beyond training); parāmaṭṭha・aparāmaṭṭha・paṭippassaddha (grasped; ungrasped; tranquilized); avītikkama (non-transgression); cetanā (volition); saṃvara (restraint); sīlana (composing); and samādhāna・upadhāraṇa (coordinating; upholding). Only terms newly occurring in this part are listed below.
Five items in the first pentad〔CSCD §20〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pariyantapārisuddhisīla | virtue of limited purification | the virtue of a person who has not received full admission; the treatise itself gives the reason for its limit—gaṇanavasena sapariyantattā (limited by count) | 〔CSCD §20〕 |
| apariyantapārisuddhisīla | virtue of unlimited purification | the virtue of a fully admitted person; the treatise gives a threefold reason: although limited in count (as shown by the verse on the number of restraints), it is unlimited through undertaking them without remainder and through seeing no limit in gain, fame, and the like | 〔CSCD §20〕 |
| paripuṇṇapārisuddhisīla | virtue of fulfilled purification | the virtue of a good ordinary person that since full admission has been cittuppādamattakenapi malena virahitaṃ (free even from the stain of a single arising of mind); the treatise states its fruit—arahattasseva padaṭṭhānaṃ hoti (it is the proximate cause of arahantship alone) | 〔CSCD §20〕 |
| aparāmaṭṭhapārisuddhisīla | virtue of ungrasped purification | the treatise gives two divisions: the trainee’s virtue is ungrasped through view, and the ordinary person’s through greed—Sekkhānaṃ pana sīlaṃ diṭṭhivasena aparāmaṭṭhattā, puthujjanānaṃ vā pana rāgavasena aparāmaṭṭhasīlaṃ | 〔CSCD §20〕 |
| paṭippassaddhipārisuddhisīla | virtue of tranquilized purification | the virtue of arahants and the like: sabbadarathappaṭippassaddhiyā parisuddhattā | 〔CSCD §20〕 |
| sappurisānussati | recollection of the good person’s counsel | the pivotal phrase in the example of unlimited purification: the elder does not relinquish the verse he recollects from a good person and does not transgress the training rule | 〔CSCD §20〕 |
| samparivattati | rolls about (in his own urine and excrement) | the mark of the second example of ungrasped purification: sake muttakarīse palipanno samparivattati | 〔CSCD §20〕 |
| jīvitasaṅkhārā | life formations | the young bhikkhu’s words on seeing the sick elder: aho dukkhā jīvitasaṅkhārā | 〔CSCD §20〕 |
Five items in the second pentad〔CSCD §20〕 (continued; the second-pentad subsection has no number of its own)
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pahāna | abandoning | the first of the five; the treatise explains that it is not a separate thing—pahānanti koci dhammo nāma natthi aññatra vuttappakārānaṃ pāṇātipātādīnaṃ anuppādamattato (it is only their non-arising) | 〔CSCD §20〕 (continued) |
| veramaṇī | abstinence | the second | 〔CSCD §20〕 (continued) |
| nekkhamma | renunciation | first among the remedies for what is abandoned: sensual desire is abandoned through renunciation—the cited passage continues in a “through X, Y is abandoned” pattern, with thirty-seven pairs measured (see Heading V) | 〔CSCD §20〕 (continued) |
| dhammavavatthāna | discrimination of states | a remedy through which uncertainty is abandoned | 〔CSCD §20〕 (continued) |
| ādīnavānupassanā・paṭisaṅkhānupassanā・vivaṭṭanānupassanā | contemplation of danger; contemplation of reflection; contemplation of turning away | the last three contemplations in the cited passage, each abandoning its corresponding object | 〔CSCD §20〕 (continued) |
| alaṅkāra・parikkhāra・parivāra | adornment; requisite; retinue | the close of the citation: these virtues lead to non-remorse, through nibbāna, and are its adornment, requisite, and retinue | 〔CSCD §20〕 (continued) |
Two points to read together with this edition’s established construal (1) Under “fivefold,” the existing construal of §G says only “there are also groups of five and so forth,
which this chapter states briefly,” and does not list the items in the two groups. This part unfolds them in full; all ten items in its two pentads are newly established here.
This apparatus records the fact without deciding in their place. (2) The existing construal of §I names aparāmaṭṭha (ungrasped) as a pinnacle of purity of virtue,
the same term used for the fourth item in the first pentad here—but the two occurrences have different places: here it is one of five kinds of virtue, classified by person;
at 〔CSCD §21〕 it is one of eight qualities, classified by purification. This apparatus records the fact without deciding in their 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.);
the marker of a variant recitation, pāṭho, has zero occurrences. Square brackets occur only in two forms: a single [§NN] paragraph number and ten edition-page marks,
all of the latter inside comments. Four 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.
The missing paragraph number—the scope and result of this column’s check The ### Dutiyasīlapañcakaṃ subsection has a title but no paragraph number
(see Heading I). The only surface available for checking here is the working-base column, so only two facts can be recorded: (1) the text is present
(from Dutiyapañcake through the end of this unit, verbatim in the file); and (2) the edition-page marks
[CSCD V 1.0047], [CSCD M 1.0048], and [CSCD V 1.0048] are each present, and the edition-page sequence has no gap.
This is a fact about the markers in a clean file, not a variant between witnesses. This apparatus neither decides its cause nor supplies the missing number.
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 §20〕 | Vuttañhetaṃ paṭisambhidāyaṃ – / ''Katamaṃ pariyantapārisuddhisīlaṃ? | the five items in the first pentad and their individual definitions—the basis of the explanation in the first half of this part | (paṭi. ma. 1.37) |
| 〔CSCD §20〕 | ''Appassutopi ce hoti, sīlesu asamāhito; | the fourfold distinction between little or much learning and virtue, closing with “like an ingot of Jambu River gold” | (a. ni. 4.6) |
| 〔CSCD §20〕 | ''Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ; | the Elder Tissa, son of a householder, in verse—better that both feet be broken than to die with greed | (dī. ni. aṭṭha. 2.373) |
| 〔CSCD §20〕 (continued) | Vuttañhetaṃ paṭisambhidāyaṃ – / ''Pañca sīlāni pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, | the five items of the second pentad and the many things abandoned through them—the basis of the explanation in the second half, recorded verbatim without omission | (paṭi. ma. 1.41) |
Cited without an identified source [five occurrences measured in this column] (1) the verse enumerating restraints
(''Nava koṭisahassāni, asītisatakoṭiyo;); (2) ''Dhanaṃ caje aṅgavarassa hetu,
(the verse recollected as counsel from a good person); (3) Yathāha – / ''Na pitā napi te mātā, na ñāti napi bandhavo;
(the verse about a lay supporter carrying an elder and the elder attaining arahantship); (4) the sick elder’s three verses
(''Phuṭṭhassa me aññatarena byādhinā, and what follows); and (5) ''Evāhaṃ cintayitvāna, sammasitvāna yoniso;
(the second verse of the Elder Tissa, son of a householder, sharing a single parenthetical reference with his first verse). Of these, (1)–(4) have no parenthetical source reference;
this apparatus records their locations without determining sources independently.
Number of citation formulas [measured in this column] Vuttañhetaṃ paṭisambhidāyaṃ occurs twice, once in each half of this part,
and forms its skeleton; Yathāha occurs once. Vuttampi cetaṃ, Tenāha, and related formulas have zero occurrences.
kira (the word marking a report) occurs once, at the opening of the story of the Elder Mahāsaṅgharakkhita:
Mahāsaṅgharakkhitattheraṃ kira atikkantasaṭṭhivassaṃ.
The text itself supplies four parenthetical source references. These counts apply only to this part’s range, not the whole work.
Types of sources cited [measured in this column] The four parenthetical references yield four source entries, classified by their labels as two paṭi. ma., one
a. ni., and one dī. ni. aṭṭha.. The dī. ni. aṭṭha. entry is the sole commentary label among the ten units of this chapter
(all the others are labels of discourses, discipline, or analysis). This apparatus records the fact without determining its source independently.
One authorial explanation of the citation After the second-pentad citation, the treatise explains its first item: Ettha ca pahānanti koci dhammo nāma natthi, and connects its meaning to two meanings given earlier in this chapter—pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena sīlanti vuttaṃ (it is called virtue by the meaning of composing called upholding and coordinating, stated earlier).
It closes with Sīlaṭṭho pana tesaṃ pubbe pakāsitoyevā (their meaning as virtue has already been explained)—
this is the only passage in this part where the treatise itself explains what it has cited.
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 §20〕 | sudhotajātimaṇi viya suparikammakatasuvaṇṇaṃ viya ca | a good ordinary person’s virtue is like a well-washed natural gem and well-worked gold—fulfilled purification |
| 〔CSCD §20〕 | Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati; | a learned person who maintains the Dhamma and has wisdom is like an ingot of Jambu River gold—who could blame him? |
| 〔CSCD §20〕 | Pupphaṃ yathā paṃsuni ātape kataṃ | the sick elder’s verse: this body swiftly withers like a flower placed in dust beneath the sun |
| 〔CSCD §20〕 | kuṭumbiyaputtatissattherassa sīlaṃ viya | virtue of ungrasped purification, like the virtue of a certain elder—the marker for the example |
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. The four items presented here carry one or two examples each; among this chapter’s units, this is the most regular form of “an example for each item.”
| Location | Story or Example | Meaning Established |
|---|---|---|
| 〔CSCD §20〕 | ciragumbavāsikaambakhādakamahātissattherassa sīlamiva—the elder does not relinquish the verse recollected as counsel from a good person; facing mortal danger, he does not transgress a training rule, and on the lay supporter’s back he attains arahantship by relying on this virtue | virtue of unlimited purification |
| 〔CSCD §20〕 | Mahāsaṅgharakkhitattheraṃ kira atikkantasaṭṭhivassaṃ maraṇamañce nipannaṃ—on his deathbed the elder says he has no supramundane state because he has not cultivated insight, waiting to see the Blessed One Metteyya; at his attendants’ request, he sits up and attains arahantship; he says the difficult thing was that “since going forth, I do not see an act done without mindfulness and full awareness” | virtue of fulfilled purification |
| 〔CSCD §20〕 | Bhāgineyyopissa paññāsavassakāle evameva arahattaṃ pāpuṇī—his nephew likewise attains arahantship at the age of fifty | as above |
| 〔CSCD §20〕 | kuṭumbiyaputtatissattherassa—wishing to stand in arahantship, the elder tells an enemy: better that both feet be broken than to die with greed; reflecting thus, he attains arahantship at dawn | virtue of ungrasped purification |
| 〔CSCD §20〕 | Aññataropi mahāthero bāḷhagilāno—a gravely ill elder, unable to feed himself, rolls about in his own filth; a young bhikkhu exclaims, “Life formations are painful.” The elder says that death now would undoubtedly bring heavenly bliss, but the bliss gained by breaking this virtue would be like that gained by relinquishing the training and returning to lay life. Declaring that he will die together with virtue, he contemplates his illness and attains arahantship, recording the event in three verses | as above |
[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 first to cite in full, then explain item by item: each of its two halves begins with
Vuttañhetaṃ paṭisambhidāyaṃ and records the passage in full before explaining the items. The two halves have the same structure but the first half is explained densely,
the second sparsely (the five items of the first half each carry their own explanation; in the second, only the first is explained, while the remaining four are gathered into a sentence:
Itare cattāro dhammā tato tato veramaṇivasena and so forth, closing with
cetaso pavattisabbhāvaṃ sandhāya vuttā).
(2) The cited second-pentad passage is the longest single enumeration in this chapter:
measured by comma divisions, it contains fifty-four items.
The first ten merely name what is abandoned (from pāṇātipātassa through micchādiṭṭhiyā, in the genitive);
the next thirty-seven consistently follow the instrumental + genitive pattern “through X, Y is abandoned” (nekkhammena kāmacchandassa,
abyāpādena byāpādassa, and so forth), closing with abandoning through the four paths (sotāpattimaggena,
sakadāgāmimaggena, anāgāmimaggena, and arahattamaggena); the remaining seven are repetitions of the five kinds’ names.
(3) viya occurs four times in the whole part as a bounded word, with one contracted comparative form (sīlamiva).
(4) Verses are indented in this part, with thirty-three lines measured: four lines enumerating restraints, two on recollecting good counsel, four spoken by a lay supporter,
twelve in the fourfold distinction and its close, four spoken by the Elder Tissa, son of a householder, and seven spoken by the sick elder.
(5) The elision formula …pe… has zero occurrences in the entire part—the two cited passages are both recorded in full, without omitting an item.
(6) veditabbaṃ and veditabbo together occur five times, each closing an explanation of an item.
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 §20〕 Pañcavidhakoṭṭhāsassa paṭhamapañcake | classification unit 〔CSCD §10〕 | the general heading for the two groups of five kinds of virtue occurs there; this part unfolds them in full |
〔CSCD §20〕 Sekkhānaṃ pana sīlaṃ diṭṭhivasena aparāmaṭṭhattā | classification unit 〔CSCD §12〕 | that paragraph’s threefold division into grasped, ungrasped, and tranquilized comes from the same source as the fourth and fifth items here |
〔CSCD §20〕 ciragumbavāsikaambakhādakamahātissattherassa sīlamiva | unit on the method of accomplishment 〔CSCD §19〕 | there the same person’s story is only named and not recorded; here its outline appears, so the two places can be checked against each other |
〔CSCD §20〕 (continued) pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena | unit on the characteristic of virtue 〔CSCD §7〕 | the treatise itself says the meaning was stated earlier, namely the two senses coordinating and upholding in that paragraph |
〔CSCD §20〕 (continued) Sīlaṭṭho pana tesaṃ pubbe pakāsitoyevā | unit on the characteristic of virtue 〔CSCD §6〕 | the meaning of the four dhammas—abstinence, volition, restraint, and non-transgression—is given there |
〔CSCD §20〕 (continued) Imesaṃ pañhānaṃ vissajjanaṃ niṭṭhitaṃ | unit on the characteristic of virtue 〔CSCD §6〕 | the seven questions are posed there; this part closes the first five, while the final two belong to the unit at 〔CSCD §21〕 |
VII. Transmission
Questions of authorship, textual transmission, and the lineage of commentaries are not adjudicated in this apparatus.