清淨道論 戒之雜染與淨化Visuddhimagga · Defilement and Purification of Virtue
雜染是毀、穿、斑、雜——戒衣在邊緣破、在中間破、連續破、間隔破。它有兩個來源：為了利養名聞而破，和七種婬相應。七種裡沒有一種是真的做了：喜受塗摩、一同嬉笑、注視、隔牆聽聲、回憶、羨慕居士的五欲——第七種是為了成天而持戒。連「為了生天而守戒」都算相應。這一條把「戒為什麼持」逼到了牆角。
淨化是不毀、不穿、無斑、無雜；再往上是自在、智者所讚、不取著、引致定。最該停的是「不取著」：戒之最上階，不是更嚴，是不被執取——不被渴愛與見抓住，也鬆開對「我在持戒」這件事本身的抓取。為什麼這是頂？因為緊接著就是「引致定」——被執取的戒生我慢、生焦慮，那樣的心定不下來。
怎麼淨化？看清楚。看破戒的過患：披著形相受信施，比抱火聚更燙——髮繩、利刀、鐵板、鐵丸、鐵床、鐵釜，一一對應禮拜、合掌、衣、食、床座、住處。看具戒的利益：戒之香逆風也吹。看見了，心自然起悚懼、自然傾向具足——不是逼自己。
戒是地面，不是勳章；修到頂的戒，是連「我持戒」都放下的戒。到此，第一品戒說完。
Defilement is broken, torn, spotted, and mottled—the cloth of virtue is damaged at the edge, pierced in the middle, broken in succession, or broken at intervals. It has two sources: breach for gain and renown, and the seven kinds of sexual bond. None of the seven involves actually doing it: consenting to anointing, laughing and playing together, gazing, listening beyond a wall, remembering, envying a householder’s sensual pleasures—and seventh, maintaining virtue to become a deva. Even “maintaining virtue to be reborn among devas” counts as a bond. This drives the question “Why maintain virtue?” into a corner.
Purification is unbroken, untorn, unspotted, and unmottled; beyond these it is liberating, praised by the wise, ungrasped, and leading to concentration. The word that most deserves a pause is “ungrasped.” The highest virtue is not stricter but ungrasped—not seized by craving and views, and released even from grasping at the idea “I maintain virtue.” Why is this the summit? Because “leading to concentration” follows immediately. Virtue that is grasped produces conceit and anxiety; such a mind cannot settle.
How is virtue purified? By seeing clearly. See the danger in broken virtue: accepting gifts while wearing the appearance burns worse than embracing a mass of fire—the horsehair rope, sharp knife, iron sheet, iron ball, iron bed, and iron cauldron correspond item by item to homage, joined palms, robes, alms food, beds and chairs, and lodgings. See the benefit in fulfilled virtue: the fragrance of virtue wafts even against the wind. Seeing this, the mind naturally becomes alarmed and inclines toward fulfillment—not through compulsion.
Virtue is the ground, not a medal; at its culmination, it releases even “I maintain virtue.” Here Chapter 1, Virtue, comes to an end.
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 雜染＝毀・穿・斑・雜與其二因 〔CSCD §21〕
至於前面所說的「什麼是它的雜染？什麼是〔它的〕淨化？」——關於這一點我們要說：戒的毀等等之性就是雜染（saṃkilesa），不毀等等之性就是淨化（vodāna）。而那毀等等之性，為「因利養名聞等等而破」與「七種婬之相應」這二者所攝。
正是這樣：凡是在七聚罪¹之中，於初或於末破了學處的人，他的戒就像邊緣破損之衣一樣，叫作「毀」（khaṇḍa）。而在中間破了的人，他的〔戒〕就像中央穿孔之衣一樣，叫作「穿」（chidda）。連續破了二、三個的人，他的〔戒〕就像背上或腹上現起黑、赤等異色〔斑紋〕而身為他色之牛一樣，叫作「斑」（sabala）。間隔而破的人，他的〔戒〕就像間隔之處為異色斑點所雜之牛一樣，叫作「雜」（kammāsa）。這樣，先是因利養等等而破，就有毀等等之性。
§2 七種婬相應之經文 〔CSCD §21〕
依七種婬之相應〔而有毀等等之性〕，也是這樣。因為世尊說過——
「婆羅門，這裡有某個沙門或婆羅門，自稱為正行梵行者，他固然不與女人行二二之等至²，然而他喜受女人的塗摩、按揉、沐浴、推拿；他嘗其味，樂求於彼，並且因此而得滿足。婆羅門，這也就是梵行的毀、穿、斑、雜。婆羅門，這叫作行不清淨的梵行，為婬之相應所繫縛，不從生解脫，不從老、死……乃至（廣說如前）……我說他不從苦解脫。
「復次，婆羅門，這裡有某個沙門或〔婆羅門〕……乃至（廣說如前）……自稱〔為正行梵行者〕，他固然不與女人行二二之等至，也不喜受女人的塗摩……乃至（廣說如前）……然而他與女人一同嬉笑、一同遊戲、一同調弄；他嘗其味……乃至（廣說如前）……我說他不從苦解脫。
「復次，婆羅門，這裡有某個沙門或〔婆羅門〕……乃至（廣說如前）……他固然不與女人行二二之等至，也不喜受女人的塗摩……乃至（廣說如前）……也不與女人一同嬉笑、一同遊戲、一同調弄，然而他以眼注視女人之眼而觀看；他嘗其味……乃至（廣說如前）……我說他不從苦解脫。
「復次，婆羅門，這裡有某個沙門或〔婆羅門〕……乃至（廣說如前）……他固然不與女人〔行二二之等至〕，也不〔喜受〕女人的〔塗摩〕，也不與女人〔一同嬉笑〕，也不〔注視〕女人……乃至（廣說如前）……而觀看，然而他聽女人的聲音——在牆外或垣外，笑聲、語聲、歌聲或哭聲；他嘗其味……乃至（廣說如前）……我說他不從苦解脫。
「復次，婆羅門，這裡有某個沙門或〔婆羅門〕……乃至（廣說如前）……他固然不與女人〔行二二之等至〕，也不〔喜受〕女人的〔塗摩〕……乃至（廣說如前）……〔也不聽她的〕哭〔聲〕，然而他隨念從前與女人一同笑、一同語、一同戲的那些事；他嘗其味……乃至（廣說如前）……我說他不從苦解脫。
「復次，婆羅門，這裡有某個沙門或〔婆羅門〕……乃至（廣說如前）……他固然不與女人〔行二二之等至〕……乃至（廣說如前）……也不〔喜受〕女人的〔塗摩〕……乃至（廣說如前）……也不隨念從前與女人一同笑、一同語、一同戲的那些事，然而他看見居士或居士子具足、成就五種欲功德而受用；他嘗其味……乃至（廣說如前）……我說他不從苦解脫。
「復次，婆羅門，這裡有某個沙門或〔婆羅門〕……乃至（廣說如前）……他固然不與女人〔行二二之等至〕……乃至（廣說如前）……也不看見居士或居士子……乃至（廣說如前）……而受用，然而他為了某一天眾而行梵行：『我要以此戒、或以禁、或以苦行、或以梵行，成為天或成為某一種天。』他嘗其味，樂求於彼，並且因此而得滿足。婆羅門，這也就是梵行的毀、穿、斑、雜。」
應當知道：毀等等之性就這樣為「因利養等等而破」與「七種婬之相應」二者所攝。
§3 淨化＝不毀等之性與八德 〔CSCD §21〕
而不毀等等之性，則為這幾者所攝：於一切學處都不破；破了而可作對治的，已作了對治；沒有七種婬之相應；又，忿、恨、覆、惱、嫉、慳、誑、諂、頑強、激憤、慢、過慢、憍、放逸等等惡法不生起；以及少欲、知足、省儉等等德的生起。
凡是諸戒，即使為了利養等等也不破；或者因放逸之過而破了，卻已作了對治；又不為婬之相應、也不為忿恨等等惡法所損害——這些戒就一切都叫作不毀、不穿、無斑、無雜。也正是這些戒：由於作成自在之性，所以是自在的（bhujissa）；由於為諸智者所讚，所以是智者所讚的；由於不為渴愛與見所取著，所以是不取著的（aparāmaṭṭha）³；由於能引致近行定或安止定，所以也是引致定的⁴。所以應當知道：它們的這不毀等等之性就是淨化。
而這淨化以二種行相成就：見戒之壞失的過患，與見戒之具足的利益（ānisaṃsa）。其中，應當依「諸比丘，惡戒者戒之壞失有這五種過患」等等經的方法，而見戒之壞失的過患。
§4 見破戒之過——諸過・火聚喻・六喻與責偈 〔CSCD §21〕
再者，惡戒之人由於惡戒之故，為天與人所不喜；為諸同梵行者所不可教誡；在責惡戒的話語中受苦；在讚具戒者的話語中懷追悔；並且由於那惡戒之性，像麻衣一樣色惡。凡是隨他所見而行的人，由於長夜招來惡趣之苦，〔他〕就是苦之所觸。凡是他所受取施物的那些人，由於不能令他們得大果，〔他〕就是少果。他像積年的糞坑一樣難淨。像燒屍的火把一樣兩端俱棄。雖然自稱有比丘之性，其實不是比丘，像隨在牛群後面的驢一樣。常懷驚怖，像四面皆敵之人一樣。不堪共住，像死屍一樣。雖然具備多聞等等德，卻不堪受諸同梵行者的供養，像塚間之火之於婆羅門一樣。於證得殊勝〔法〕無能，像盲人之於見色一樣。於正法無所希望，像旃陀羅之子之於王位一樣。雖然自以為「我是安樂的」，其實只是受苦者，因為他分受了〈火聚之教〉中所說的苦。
惡戒的人，心為受用五種欲功德、受人禮拜恭敬等等的樂味所繫縛。世尊——祂以一切行相現見業之果報——為了顯示那以此為緣、乃至只憑憶念也能生起心中熱惱、能令熱血湧出的極辛烈之苦，這樣說了——
「諸比丘，你們看見那大火聚熾燃、遍燃、盛燃嗎？」「是的，尊者。」「諸比丘，你們認為如何？哪一種更好——是抱著那熾燃、遍燃、盛燃的大火聚而坐、而臥呢，還是抱著手足柔軟細嫩的剎帝利女、婆羅門女或居士女而坐、而臥呢？」「尊者，這樣更好——抱著剎帝利女……乃至（廣說如前）……而臥。尊者，抱著那大火聚……乃至（廣說如前）……而臥，是苦的。」「諸比丘，我告訴你們、我使你們知道：對於那惡戒、惡法、行不淨而可疑之行、覆藏其業、不是沙門而自稱沙門、不是梵行者而自稱梵行者、內腐、漏、生穢的人來說，倒是抱著那大火聚……乃至（廣說如前）……而臥更好。這是什麼緣故呢？諸比丘，因為他由於那個緣故，或者遭到死、或者遭到等於死的苦，然而不會因此而身壞命終之後往生苦界、惡趣、墮處、地獄。」
祂這樣以火聚之喻顯示了以繫於女人的五種欲功德之受用為緣的苦，又以同樣的方法〔說〕——
「諸比丘，你們認為如何？哪一種更好——是有力之人以堅固的髮繩纏住兩脛而摩擦，那〔繩〕割破表皮，割破表皮後割破〔內〕皮，割破〔內〕皮後割斷肉，割斷肉後割斷筋，割斷筋後割斷骨，割斷骨後觸到骨髓而住呢，還是領受剎帝利大家、婆羅門大家或居士大家的禮拜呢？」
「諸比丘，你們認為如何？哪一種更好——是有力之人以塗了油的利刀刺入胸間呢，還是領受剎帝利大家、婆羅門大家或居士大家的合掌呢？」
「諸比丘，你們認為如何？哪一種更好——是有力之人以熾燃、遍燃、盛燃的熱鐵板纏裹身體呢，還是受用剎帝利大家、婆羅門大家或居士大家以信所施的衣呢？」
「諸比丘，你們認為如何？哪一種更好——是有力之人以熾燃、遍燃、盛燃的熱鐵杙撬開口，把熾燃、遍燃、盛燃的熱鐵丸放進口中，那〔鐵丸〕燒他的唇，也燒口、燒舌、燒喉、燒腹，並且帶著腸與腸間膜從下部出去呢，還是受用剎帝利〔大家〕、婆羅門〔大家〕、居士大家以信所施的食呢？」
「諸比丘，你們認為如何？哪一種更好——是有力之人捉住頭或捉住肩，令〔他〕坐在或臥在熾燃、遍燃、盛燃的熱鐵床或熱鐵座上呢，還是受用剎帝利〔大家〕、婆羅門〔大家〕、居士大家以信所施的床座呢？」
「諸比丘，你們認為如何？哪一種更好——是有力之人捉住〔他的〕腳朝上、頭朝下，投進熾燃、遍燃、盛燃的熱鐵釜中，他在那裡被煮得浮沫翻騰，有時向上、有時向下、有時橫轉呢，還是受用剎帝利〔大家〕、婆羅門〔大家〕、居士大家以信所施的住處呢？」
祂就以這髮繩、利刀、鐵板、鐵丸、鐵床、鐵座、鐵釜之喻，顯示了以受用禮拜、合掌、衣、食、床座、住處為緣的苦。所以——
其果之辛烈，比抱火聚之苦更苦；
不捨欲樂而破戒的人，哪裡還有樂？
戒已壞失的人領受禮拜，哪裡談得上樂？
他所分受的苦，比堅固髮繩摩擦之苦更甚。
無戒的人領受諸信者的合掌，有什麼樂？
那正是他受過於利刀所刺之苦的因。
不自制的人，受用衣有什麼樂可言？
他要因此在地獄中長久領受熾燃鐵板之觸。
對無戒的人，即使甘美的食也如同劇毒；
他要因此長夜吞下熾燃的鐵丸。
無戒者受用床座，雖被認為是樂，其實是苦；
熾燃的鐵床、鐵座要長久地逼害他。
破戒者住在以信所施的住處，有什麼安住之樂？
他要因此住在熾燃的鐵釜之中。
「行為可疑，生穢、漏、惡，
而且內腐」——世間之師呵責他時這樣說。
可恥啊，那不自制者的生命——他只披著沙門眾的形相，
其實不是沙門，已被損壞，抬著一個已被掘傷的自己。
好莊嚴的人在這裡避開他，如避糞、如避死屍；
具戒的寂靜者所避開的那種人，還談得上什麼生命？
一切怖畏他都未解脫，一切證得之樂他都已失去；
生天之門對他緊閉，他已登上惡趣之道。
說到悲愍者所悲愍的對象，除了與破戒者相等的人，還有誰呢？
惡戒之性⁵就有這樣種種的過失。
§5 見具戒之德與品末之結 〔CSCD §21〕
應當知道：以這樣等等的省察而見戒之壞失的過患；至於見戒之具足的利益，則從所說那些的反面而知。再者——
他持缽持衣的樣子令人淨信；
凡是戒善無垢的人，出家就有果。
自責等等的怖畏，於戒清淨的比丘，
不能入其心，如同黑闇之不能入太陽。
比丘以戒之具足而在苦行林中光顯，
如同以光明之具足的月在空中光顯。
具戒比丘連身上的氣香也能令人歡悅，
乃至令諸天歡悅——何況說戒之香呢？
〔戒之香〕勝過一切香類之所成；
無所障礙地，戒之香向一切方吹送。
對具戒者所作的供事，即使微少也有大果；
所以具戒者就成了供養恭敬之器。
現法的諸漏不能逼害具戒者；
具戒者掘去了後世諸苦之根。
人中的成就，以及諸天中的成就——
對戒具足而有意欲的人，那都不難得。
而那絕對寂靜的涅槃之成就，
戒具足者的意也唯獨隨逐於它。
智者就這樣於一切成就之根的戒上，
顯示種種行相之別的利益。
因為這樣顯示的人，就從戒之壞失而起悚懼，心便傾向於戒之具足。所以，見了所說的這戒之壞失的過患與這戒之具足的利益，就應當以一切的恭敬淨化戒。
到此為止，在以「住於戒之有慧者」這一偈、依戒定慧之門而開示的《清淨道論》中，戒已經先說明了。
如是，於為令善人歡喜而造的《清淨道論》中，
名為〈戒釋〉的第一品。
註
¹ 七聚罪：律所立之七類罪。其目與犯相不在本品之面——本品唯就「於初、於中、於末、間隔而破學處」而分毀、穿、斑、雜四相。
² 二二之等至：男女交會之婉語。所引之經以此為七種婬相應之第一，其下六種皆為未至於此而仍與婬相繫者。
³ 「不取著」一目於本品另有二位——分別一篇之三種戒之一分、五種戒之一目；本篇則為八德之一。
⁴ 近行定與安止定之開演不在本品，在定之諸品；本篇唯出戒之極致所引致者。
⁵ 底本此句於行中作「破戒者」與「之性」相隔之形，而其義當為一詞（惡戒之性），與同偈上句之「破戒者」相對；今從一詞而讀。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Defilement—Broken, Torn, Spotted, Mottled, and Their Two Causes 〔CSCD §21〕
As for the questions stated earlier, “What is its defilement? What is [its] purification?”—on this point we say: the condition of virtue as broken and so forth is defilement (saṃkilesa), while its condition as unbroken and so forth is purification (vodāna). That condition of being broken and so forth is comprised under two things: breach for the sake of gain, renown, and so forth, and the seven kinds of sexual bond.
This is how it is. If, among the seven aggregates of offenses,¹ a person has broken a training rule at the beginning or the end, that person’s virtue is called “broken” (khaṇḍa), like a cloth damaged at the edge. If it is broken in the middle, that person’s [virtue] is called “torn” (chidda), like a cloth pierced at its center. If two or three are broken in succession, that person’s [virtue] is called “spotted” (sabala), like a cow whose body has another color because patches of a dissimilar hue, black, red, or the like, have appeared on its back or belly. If rules are broken at intervals, that person’s [virtue] is called “mottled” (kammāsa), like a cow variegated at intervals with spots of dissimilar color. This is how, first, breach for the sake of gain and so forth brings the condition of being broken and the rest.
§2 The Canonical Passage on the Seven Kinds of Sexual Bond 〔CSCD §21〕
The condition of being broken and the rest through the seven kinds of sexual bond is likewise to be understood. For the Blessed One said:
“Brahmin, here some ascetic or brahmin professes to live the holy life rightly. He does not indeed engage in the pair’s attainment² with a woman, yet he consents to a woman’s anointing, kneading, bathing, and massaging him. He relishes it, desires it, and finds gratification in it. This too, brahmin, is a breach, a tear, a spot, and a mottle in the holy life. Brahmin, this is called living the holy life impurely, bound by a sexual bond. He is not freed from birth; he is not freed from aging and death …pe… (as before, in full) … I say that he is not freed from suffering.”
“Furthermore, brahmin, here some ascetic or [brahmin] …pe… (as before, in full) … professes [to live the holy life rightly]. He does not indeed engage in the pair’s attainment with a woman, nor does he consent to a woman’s anointing …pe… (as before, in full) … Yet he laughs, plays, and dallies together with a woman. He relishes it …pe… (as before, in full) … I say that he is not freed from suffering.”
“Furthermore, brahmin, here some ascetic or [brahmin] …pe… (as before, in full) … He does not indeed engage in the pair’s attainment with a woman, nor does he consent to a woman’s anointing …pe… (as before, in full) … nor does he laugh, play, and dally together with a woman. Yet he gazes at and looks into a woman’s eyes with his own eyes. He relishes it …pe… (as before, in full) … I say that he is not freed from suffering.”
“Furthermore, brahmin, here some ascetic or [brahmin] …pe… (as before, in full) … He does not indeed [engage in the pair’s attainment] with a woman, nor does he [consent to] a woman’s [anointing], nor does he [laugh] together with a woman, nor does he [gaze] at a woman …pe… (as before, in full) … and look. Yet he listens to a woman’s voice—laughing, speaking, singing, or crying—beyond a wall or beyond a rampart. He relishes it …pe… (as before, in full) … I say that he is not freed from suffering.”
“Furthermore, brahmin, here some ascetic or [brahmin] …pe… (as before, in full) … He does not indeed [engage in the pair’s attainment] with a woman, nor does he [consent to] a woman’s [anointing] …pe… (as before, in full) … [nor listen to her] cry. Yet he recollects the former laughing, talking, and playing that he shared with a woman. He relishes it …pe… (as before, in full) … I say that he is not freed from suffering.”
“Furthermore, brahmin, here some ascetic or [brahmin] …pe… (as before, in full) … He does not indeed [engage in the pair’s attainment] with a woman …pe… (as before, in full) … nor does he [consent to] a woman’s [anointing] …pe… (as before, in full) … nor does he recollect the former laughing, talking, and playing that he shared with a woman. Yet he sees a householder or a householder’s son supplied and furnished with the five cords of sensual pleasure and enjoying them. He relishes it …pe… (as before, in full) … I say that he is not freed from suffering.”
“Furthermore, brahmin, here some ascetic or [brahmin] …pe… (as before, in full) … He does not indeed [engage in the pair’s attainment] with a woman …pe… (as before, in full) … nor does he see a householder or a householder’s son …pe… (as before, in full) … enjoying them. Yet he lives the holy life aspiring to a certain order of devas: ‘Through this virtue, observance, austerity, or holy life, I shall become a deva or a certain kind of deva.’ He relishes it, desires it, and finds gratification in it. This too, brahmin, is a breach, a tear, a spot, and a mottle in the holy life.”
The condition of being broken and the rest should thus be understood as comprised under breach for the sake of gain and so forth and the seven kinds of sexual bond.
§3 Purification—the Condition of Being Unbroken and the Eight Qualities 〔CSCD §21〕
The condition of being unbroken and the rest is comprised under the following: no breach of any training rule; making amends for any breach for which amends can be made; the absence of the seven kinds of sexual bond; the non-arising of evil states such as anger, resentment, contempt, domineering, envy, avarice, deceit, fraud, obstinacy, rivalry, conceit, overweening conceit, vanity, and negligence; and the arising of qualities such as fewness of wishes, contentment, and austerity.
Virtues that remain unbroken even for the sake of gain and so forth, or that were broken through the fault of negligence but have been amended, and that are not damaged by sexual bonds or by evil states such as anger and resentment, are all called unbroken, untorn, unspotted, and unmottled. Those very virtues are also liberating (bhujissa) because they create the state of freedom; praised by the wise because the wise praise them; ungrasped (aparāmaṭṭha)³ because craving and views do not grasp them; and leading to concentration⁴ because they lead to access concentration or absorption concentration. Their condition as unbroken and so forth should therefore be understood as purification.
This purification is accomplished in two ways: by seeing the danger in failure of virtue and by seeing the benefit (ānisaṃsa) in fulfillment of virtue. Here the danger in failure of virtue should be seen according to the method of such discourses as, “Bhikkhus, there are these five dangers for an unvirtuous person through failure of virtue.”
§4 Seeing the Danger in Broken Virtue—Its Faults, the Fire-Mass Simile, Six Further Similes, and Verses of Censure 〔CSCD §21〕
Furthermore, because of being unvirtuous, an unvirtuous person is displeasing to devas and human beings; cannot be admonished by companions in the holy life; suffers when unvirtuous conduct is censured; feels remorse when the virtuous are praised; and, owing to that unvirtuousness, is ugly like a hempen cloth. Because those who follow his example are brought to the suffering of a bad destination for a long time, he brings painful contact. Because he cannot make the gifts he receives yield great fruit for their donors, he is of little worth. He is hard to cleanse, like a cesspit accumulated over many years. Like a firebrand from a funeral pyre, he is cast out at both ends. Though claiming the state of a bhikkhu, he is no bhikkhu, like a donkey following a herd of cattle. He is constantly alarmed, like a person with enemies on every side. He is unfit to live in communion, like a corpse. Though endowed with such qualities as learning, he is unworthy of his companions’ veneration, like a cemetery fire to brahmins. He is incapable of attaining distinction, like a blind person incapable of seeing forms. He has no hope in the true Dhamma, like an outcaste boy has none of kingship. Though imagining, “I am happy,” he is only suffering, for he shares the suffering stated in the Discourse on the Mass of Fire.
The minds of unvirtuous people are bound by relish for enjoyment of the five cords of sensual pleasure and for homage, honor, and the like. The Blessed One—he who directly saw the result of kamma in every aspect—spoke as follows to show the exceedingly bitter suffering that can, through that condition, produce torment in the heart and cause hot blood to gush forth even through mere recollection:
“Bhikkhus, do you see that great mass of fire, blazing, burning, and glowing?” “Yes, venerable sir.” “What do you think, bhikkhus? Which is better: to sit or lie embracing that great mass of fire, blazing, burning, and glowing, or to sit or lie embracing a khattiya maiden, a brahmin maiden, or a householder’s maiden, whose hands and feet are soft and tender?” “Venerable sir, it is better to embrace a khattiya maiden …pe… (as before, in full) … and lie down. Venerable sir, it is painful to embrace that great mass of fire …pe… (as before, in full) … and lie down.” “Bhikkhus, I tell you and make known to you: for that unvirtuous person of evil qualities, impure and suspect in conduct, concealing his deeds, no ascetic though claiming to be one, no celibate though claiming to be one, rotten within, leaking, and full of filth, it would be better to embrace that great mass of fire …pe… (as before, in full) … and lie down. Why is that? Because owing to that he might meet death or suffering equal to death, but owing to it he would not, at the breakup of the body after death, be reborn in deprivation, a bad destination, perdition, or hell.”
Thus, with the simile of the mass of fire, he showed the suffering caused by enjoying the five cords of sensual pleasure connected with women. In the same way [he said]:
“What do you think, bhikkhus? Which is better: that a strong man bind both shins with a stout horsehair rope and rub them, so that it cuts the outer skin, then the inner skin, then the flesh, then the sinews, then the bone, and having cut the bone reaches and remains at the marrow; or that a person accept the homage of eminent khattiyas, eminent brahmins, or eminent householders?”
“What do you think, bhikkhus? Which is better: that a strong man strike a person in the chest with a sharp, oil-polished knife, or that a person accept the joined-palms salutation of eminent khattiyas, eminent brahmins, or eminent householders?”
“What do you think, bhikkhus? Which is better: that a strong man wrap a person’s body in a red-hot iron sheet, blazing, burning, and glowing, or that a person use a robe given in faith by eminent khattiyas, eminent brahmins, or eminent householders?”
“What do you think, bhikkhus? Which is better: that a strong man prise open a person’s mouth with a red-hot iron stake, blazing, burning, and glowing, and place in it a red-hot iron ball, blazing, burning, and glowing, which burns his lips, mouth, tongue, throat, and stomach, carries away his intestines and mesentery, and passes out below; or that a person consume alms food given in faith by eminent khattiyas, eminent brahmins, or eminent householders?”
“What do you think, bhikkhus? Which is better: that a strong man seize a person by the head or shoulders and force him to sit or lie on a red-hot iron bed or iron chair, blazing, burning, and glowing, or that a person use a bed and chair given in faith by eminent khattiyas, eminent brahmins, or eminent householders?”
“What do you think, bhikkhus? Which is better: that a strong man seize a person feet upward and head downward and throw him into a red-hot iron cauldron, blazing, burning, and glowing, where, boiling in a swirl of froth, he goes now upward, now downward, and now across; or that a person use a lodging given in faith by eminent khattiyas, eminent brahmins, or eminent householders?”
With these similes of the horsehair rope, sharp knife, iron sheet, iron ball, iron bed, iron chair, and iron cauldron, he showed the suffering caused by accepting or using homage, joined-palms salutation, robes, alms food, beds and chairs, and lodgings. Therefore:
Its bitter fruit brings suffering worse than the pain of embracing a mass of fire;
what happiness could belong to a person of broken virtue who does not relinquish sensual pleasure?
What happiness could a person whose virtue has failed find in accepting homage?
He partakes of suffering worse than the pain of being rubbed with a stout horsehair rope.
What happiness could an unvirtuous person find in accepting the faithful’s joined-palms salutation?
That is the cause for his suffering pain more excessive than a sharp knife’s stroke.
What happiness could an unrestrained person find in using a robe?
Because of it, he will long experience in hell the touch of a blazing iron sheet.
Even sweet alms food is like virulent poison to an unvirtuous person;
because of it, he must swallow blazing iron balls throughout the long night.
Use of a bed and chair, though deemed pleasant, is suffering for a person without virtue;
blazing iron beds and chairs will torment him for a long time.
What delight in dwelling could a person of broken virtue find in a lodging given in faith?
Because of it, he will dwell amid blazing iron cauldrons.
“Suspect in conduct, full of filth, leaking, evil,
and rotten within”—thus did the Teacher of the World censure him.
Shame on the unrestrained person’s life—he merely wears the appearance of the ascetic host;
no ascetic, damaged, he carries around a self he has dug up and ruined.
Those who love adornment avoid him here as they avoid excrement and a corpse;
what life could there be for the person whom the peaceful and virtuous avoid?
He is freed from no fear and has lost every happiness of attainment;
the gate of heaven is firmly closed to him, and he has mounted the path to deprivation.
Who else could be the object of compassionate people’s compassion
like a person of broken virtue? Such are the manifold faults of unvirtuousness.⁵
§5 Seeing the Benefits of Fulfilled Virtue and the Chapter’s Conclusion 〔CSCD §21〕
The danger in failure of virtue should be understood by reflection such as the foregoing; the benefits of fulfilled virtue should be understood by the opposite of what has been stated. Furthermore:
His manner of carrying bowl and robe inspires confidence;
for a person whose virtue is good and stainless, going forth bears fruit.
Fears beginning with self-reproach cannot enter the heart
of a bhikkhu whose virtue is pure, any more than darkness can enter the sun.
A bhikkhu, radiant through fulfilled virtue, shines in the ascetics’ grove
like the moon, endowed with radiance, shining in the sky.
Even the scent of the body of a virtuous bhikkhu brings gladness,
even to devas—what then need be said of the fragrance of virtue?
[The fragrance of virtue] surpasses the perfection of every kind of fragrance;
unobstructed, the fragrance of virtue wafts in every direction.
Even a small service done for the virtuous bears great fruit;
therefore a virtuous person becomes a recipient of offerings and honor.
Influxes belonging to the present life do not torment the virtuous;
a virtuous person digs up the root of sufferings in lives to come.
Human achievement and attainment among the devas—
neither is difficult for a person fulfilled in virtue who desires it.
But the attainment of nibbāna, which is utterly peaceful—
the mind of a person fulfilled in virtue pursues that alone.
Thus, with virtue as the root of every attainment, a wise person
should discern benefits distinguished in manifold ways.
For a person who discerns in this way becomes alarmed at failure of virtue, and the mind inclines toward fulfillment of virtue. Therefore, having seen the stated danger in failure of virtue and the benefit in fulfillment of virtue, virtue should be purified with every care.
Thus far, in the Visuddhimagga, taught through the portals of virtue, concentration, and wisdom in the verse “A wise person, established in virtue,” virtue has now been explained.
Thus, in the Visuddhimagga, made for the gladness of good people,
the first chapter, called “The Exposition of Virtue.”
Notes
¹ The seven aggregates of offenses: the seven classes of offenses established in the discipline. Their individual items and conditions do not fall within this chapter’s range; this chapter distinguishes the four patterns broken, torn, spotted, and mottled only according to whether training rules are broken at the beginning, middle, end, or at intervals.
² The pair’s attainment: a euphemism for sexual intercourse. The cited discourse presents this as the first of the seven kinds of sexual bond; the following six all remain sexually bound without reaching this point.
³ “Ungrasped” occupies two other places in this chapter—as a division in one of the threefold classifications and as an item among the five kinds of virtue. Here it is one of the eight qualities.
⁴ The unfolding of access concentration and absorption concentration is not in this chapter but in the chapters on concentration; this part only states what the highest virtue leads to.
⁵ In the working base this expression divides “unvirtuous” and “-ness” within the line, but its meaning is a single word, “unvirtuousness,” set against “a person of broken virtue” in the preceding line; it is read here as a single word.
最高的戒是「不被執取」——戒是地面，不是勳章
大局 — 七問的末二問，與本品的收束
七問之末二問（白話 §1–§5）：什麼是戒的雜染？什麼是淨化？論主答得極簡：毀・穿・斑・雜之性是雜染，不毀・不穿・無斑・無雜之性是淨化——然後把雜染的二因（為利養等而破・七種婬相應）與淨化的所攝、以及淨化的成就法（見壞失之過患・見具足之利益）逐一鋪開。本單元有本品最長的一段經引（七種婬相應）與最猛的一段經喻（火聚與六喻），也有本品最後的收束句。〔所見〕它也是 01-02 埋下的那粒種子（近因＝慚愧）的收成處：淨化戒的方法，是「見過患而起悚懼」；而淨化的極致，是八德——其中「不取著」一目，是本義疏一以貫之那把尺的第一次露面。
§01 雜染——毀・穿・斑・雜與其二因 → 白話 §1
戒之毀等之性是雜染，不毀等之性是淨化。毀等為二者所攝：因利養名聞等而破，與七種婬之相應。四相：於七聚罪中在初或在末破學處，如邊緣破損之衣——毀；在中間破，如中央穿孔之衣——穿；連續破二三個，如背腹現異色斑紋之牛——斑；間隔而破，如異色斑點所雜之牛——雜。〔讀法〕衣與牛的兩個譬喻在 07-04 戒隨念裡再出現（那裡是正面的「不毀、不穿……」）——同一件戒衣，這裡看它怎麼破，那裡念它完整無傷。
§02 七種婬相應——沒有真的做，也算破 → 白話 §2
經文（對婆羅門說）：自稱正行梵行者，雖不與女人行二二之等至，然而——①喜受女人的塗摩按揉沐浴推拿；②與女人一同嬉笑遊戲調弄；③以眼注視女人之眼而觀看；④隔牆隔垣聽女人的笑聲語聲歌聲哭聲；⑤隨念從前與女人一同笑語戲的事；⑥看見居士或居士子具足五種欲功德而受用；⑦為了某一天眾而行梵行——「我要以此戒、或禁、或苦行、或梵行，成為天或某一種天」——每一種都「嘗其味，樂求於彼，因此而得滿足」；每一種都是「梵行的毀、穿、斑、雜」，「行不清淨的梵行，為婬之相應所繫縛，不從生老死苦解脫」。〔讀法〕七種由外而內遞減——從身觸到眼、到耳、到回憶、到羨慕別人、到為了生天而修——沒有一種是「真的做了」，卻都算相應。第七種最該停：為了成天而持戒，也在七種婬相應之列。這一條把「戒為什麼持」的問題逼到了牆角。
§03 淨化——不毀等之性、八德，與淨化的二種成就 → 白話 §3
不毀等之性為這幾者所攝：於一切學處不破；破了可對治的已作對治；無七種婬相應；忿・恨・覆・惱・嫉・慳・誑・諂・頑強・激憤・慢・過慢・憍・放逸等惡法不生起；少欲・知足・省儉等德生起。這樣的戒叫不毀・不穿・無斑・無雜；也正是這些戒——自在（作成自在之性）、智者所讚、不取著（不為渴愛與見所取著）、引致定（能引致近行定或安止定）。淨化以二種行相成就：見戒之壞失的過患，與見戒之具足的利益——過患依「惡戒者戒之壞失有這五種過患」等經之法而見。
〔讀法〕這一段給出一個關鍵判準：戒之最上階，標記不是「更嚴」，是「不被執取」（aparāmaṭṭha）。直譯是「不被摸取、不被抓住」。戒持到極處，不是把它攥得更緊，而是鬆開對「我在持戒」這件事本身的抓取。為什麼這是頂？因為緊接其後的，正是「引致定」：被執取的戒會生我慢、生焦慮，那樣的心定不下來；唯有不被執取的戒，心才鬆得開、坐得穩。戒與定，就在這個字上接了榫——這也把 01-02 的「慚愧為命根」推到盡頭：撐住戒的清醒，最後連「我很清醒地持著戒」都要放下。
§04 見破戒之過——一長串譬喻、火聚之教、六喻與責偈 → 白話 §4
惡戒之人：為天人所不喜、同梵行者不可教誡、聞責惡戒之語受苦、聞讚具戒之語懷追悔、如麻衣色惡；隨他而行者長夜招惡趣苦；受其施者不得大果；如積年糞坑難淨；如燒屍火把兩端俱棄；自稱比丘而非比丘如牛群後之驢；常懷驚怖如四面皆敵；不堪共住如死屍；雖多聞不堪供養如塚間之火之於婆羅門；於殊勝法無能如盲人之於色；於正法無所希望如旃陀羅之子之於王位；自以為樂其實受苦——分受〈火聚之教〉之苦。然後是火聚之教：抱熾燃大火聚而臥，與抱剎帝利女婆羅門女居士女而臥，哪一種更好？——對惡戒、惡法、行不淨可疑、覆藏其業、非沙門自稱沙門、內腐漏生穢者，倒是抱火聚更好：因為那只是死或等於死的苦，不會因此身壞命終墮地獄。六喻同法：髮繩纏脛磨至骨髓對禮拜；塗油利刀刺胸對合掌；熱鐵板裹身對信施之衣；熱鐵杙撬口投熱鐵丸燒唇口舌喉腹從下部出對信施之食；熱鐵床座對信施之床座；倒投熱鐵釜浮沫翻騰對信施之住處。十二偈責之：果之辛烈比抱火聚更苦，戒壞者受禮拜哪談得上樂，甘美之食如劇毒，鐵床鐵釜長久逼害；「可恥啊，那不自制者的生命——他只披著沙門眾的形相……抬著一個已被掘傷的自己」；好莊嚴的人避他如避糞如避死屍；一切怖畏未解脫、一切證得之樂已失、生天之門緊閉、已登惡趣之道；「說到悲愍者所悲愍的對象，除了與破戒者相等的人，還有誰呢？」〔讀法〕火聚之教的邏輯要讀準：不是「女人如火」，是信施如火——惡戒而受信施，比抱火更燙；六喻一一對應禮拜、合掌、衣、食、床座、住處。這是對「披著形相受人供養」這件事的算帳。
§05 見具戒之德，與品末之結 → 白話 §5
見壞失之過患如上；見具足之利益從其反面而知；再十偈：持缽持衣的樣子令人淨信、出家有果；自責等怖畏不能入其心如黑闇不能入太陽；如月在空中光顯；具戒者身上的氣香令人歡悅、令諸天歡悅，何況戒之香——勝過一切香類，無所障礙地向一切方吹送；對具戒者所作供事微少亦有大果；現法諸漏不能逼害、掘去後世諸苦之根；人天成就不難得；「絕對寂靜的涅槃之成就，戒具足者的意也唯獨隨逐於它」；「智者就這樣於一切成就之根的戒上，顯示種種行相之別的利益」。收束：如此顯示者從壞失起悚懼、心傾向具足——見了過患與利益，就應當以一切的恭敬淨化戒。品末：「在以『住於戒之有慧者』這一偈、依戒定慧之門而開示的《清淨道論》中，戒已經先說明了。」
§06 破執 — 戒是地面，不是勳章〔解碼者的讀法〕 → 白話 §2·§3
把 §03 那個字（不被執取）翻成日常話，就是本品最該帶走的一課，也是本義疏那把尺的第一次露面。標明：這是解碼者的讀法，但它直接扣在白話 §3 的 aparāmaṭṭha 上——也扣在白話 §2 七種婬相應的第七種上（為了成天而持戒）。
戒最隱微的陷阱，不是破戒——破戒你自己一眼看得出不對——而是把戒煉成一枚勳章：「我是持戒清淨的人。」這一念一起，戒就從「心的地面」翻身成了「我執的新衣」。你以為自己在修戒，其實在養一個更精緻的自我。
經典裡這個陷阱有名字：戒禁取（sīlabbata-parāmāsa）——把戒與儀軌本身當成解脫之因，是初果（須陀洹）所斷三結之一，分量很重。〔三結：身見・疑・戒禁取——經部／阿毗達摩義，非本品自說，借入作對照〕它還有更日常的版本：不必迷信某套儀軌能得救，只要悄悄拿「我很有德」去餵養自我形象，就已經滑進去了。
這正是本義疏反覆要指的那把尺：修行常常不是「再加上一個好東西」（再加一條戒、再嚴一分），而是「看穿一個冒充好東西的執取，然後鬆手」。 戒的功夫修到頂，恰恰是連「我持戒」這個執取也放下——回到白話 §3 那個詞，不被執取。到第 9 品，你會在「近敵」那頁看見同一把尺（把黏著的偏愛誤認成慈）；到第 20 品「十觀染」，你會看見它在最高階位上重演（把光明、智、喜誤認成證悟）。戒，是這堂課的第一級台階——也是最容易被當成終點的一級。
給一般讀者
如果你只從這一單元帶走一件事，讓它是這個：戒不是道德潔癖，是讓心晚上睡得著、白天坐得穩的地面。〔解碼者的讀法〕守著 §06 那把尺：持戒時若起了「我比某某清淨」的念，看一眼，鬆手。那是戒禁取的日常版，回到單純的「不給心留刺」。淨化戒的方法論主說得極素（白話 §3・§5）：去看破戒的過患、去看具戒的利益，心自然起悚懼、自然傾向具足——不是逼自己，是看清楚。
想讀本單元全文： 白話 §1–§5 即戒之雜染與淨化之全段逐段全譯；中文可對讀葉均譯本第一品，英文 Ñāṇamoli 英譯第一章。讀過本義疏之後，那段文字會比你以為的好讀。
一句話收束：戒是地面，不是勳章；修到頂的戒，是連「我持戒」都放下的戒。
The Highest Virtue Is “Ungrasped”—Virtue Is the Ground, Not a Medal
The Big Picture — the Last Two of the Seven Questions and the Close of the Chapter
The last two of the seven questions (Vernacular §§1–5) ask: What is the defilement of virtue? What is its purification? The author’s answer is extremely concise: the condition of being broken, torn, spotted, and mottled is defilement; the condition of being unbroken, untorn, unspotted, and unmottled is purification. He then unfolds, item by item, the two causes of defilement (breach for gain and so forth; the seven kinds of sexual bond), what purification comprises, and the method for accomplishing purification (seeing the danger in failure and the benefit in fulfillment). This unit contains the longest canonical citation in the chapter (the seven kinds of sexual bond), its fiercest canonical similes (the mass of fire and the six further similes), and the chapter’s final closing sentence. 〔What Is Seen〕It is also the harvest of the seed planted in 01-02—conscience as the proximate cause: the method for purifying virtue is “seeing danger and becoming alarmed,” while the culmination of purified virtue lies in the eight qualities. Among them, “ungrasped” is the first appearance of the measure that runs throughout this exposition.
§01 Defilement—Broken, Torn, Spotted, and Mottled, and Their Two Causes → Vernacular §1
The condition of virtue as broken and the rest is defilement; its condition as unbroken and the rest is purification. The condition of being broken and the rest is comprised under two things: breach for gain, renown, and so forth, and the seven kinds of sexual bond. The four patterns are these. A training rule broken at the beginning or end among the seven aggregates of offenses is broken, like a cloth damaged at its edge. A rule broken in the middle is torn, like a cloth pierced at its center. Two or three rules broken in succession are spotted, like a cow with dissimilar-colored patches on its back or belly. Rules broken at intervals are mottled, like a cow variegated with spots of a dissimilar hue. 〔Reading〕The two similes, cloth and cow, appear again in 07-04, Recollection of Virtue—there positively, as “unbroken, untorn ….” It is the same cloth of virtue: here we see how it is damaged; there, we recollect it whole and unharmed.
§02 The Seven Kinds of Sexual Bond—Without Actually Doing It, the Bond Still Breaks Virtue → Vernacular §2
The canonical passage, addressed to a brahmin, concerns a person professing to live the holy life rightly. Though not engaging in the pair’s attainment with a woman, that person: (1) consents to a woman’s anointing, kneading, bathing, and massaging; (2) laughs, plays, and dallies together with a woman; (3) gazes into a woman’s eyes; (4) listens beyond wall or rampart to a woman’s laughter, speech, singing, or crying; (5) recollects former laughing, talking, and playing with a woman; (6) sees a householder or householder’s son enjoying the five cords of sensual pleasure; or (7) lives the holy life to attain a certain order of devas—“Through this virtue, observance, austerity, or holy life, I shall become a deva or a certain kind of deva.” Each is relished, desired, and gratifying; each is “a breach, a tear, a spot, and a mottle in the holy life,” an impure holy life bound by a sexual bond, not freed from birth, aging, death, and suffering. 〔Reading〕The seven move inward as their outward contact decreases: from bodily touch to sight, hearing, memory, envy of another, and practice for rebirth among devas. None involves “actually doing it,” yet each counts as a bond. The seventh deserves a pause: maintaining virtue to become a deva is itself included among the seven kinds of sexual bond. It drives the question “Why maintain virtue?” into a corner.
§03 Purification—the Condition of Being Unbroken, the Eight Qualities, and Purification’s Two Accomplishments → Vernacular §3
The condition of being unbroken and the rest comprises the following: not breaking any training rule; making amends for amendable breaches; having none of the seven kinds of sexual bond; the non-arising of evil states such as anger, resentment, contempt, domineering, envy, avarice, deceit, fraud, obstinacy, rivalry, conceit, overweening conceit, vanity, and negligence; and the arising of such qualities as fewness of wishes, contentment, and austerity. Virtues like these are called unbroken, untorn, unspotted, and unmottled. Those same virtues are liberating (creating the state of freedom), praised by the wise, ungrasped (not grasped by craving and views), and leading to concentration (leading to access concentration or absorption concentration). Purification is accomplished in two ways: seeing the danger in failure of virtue and seeing the benefit in fulfillment of virtue. The danger is to be seen according to such discourses as “There are these five dangers for an unvirtuous person through failure of virtue.”
〔Reading〕This passage supplies a decisive criterion: the highest mark of virtue is not “stricter,” but “ungrasped” (aparāmaṭṭha). Literally, it is not touched, seized, or clutched. At its culmination, virtue is not held more tightly; the grasping at the very idea “I maintain virtue” is released. Why is this the summit? Because what follows immediately is “leading to concentration.” Virtue that is grasped produces conceit and anxiety; such a mind cannot settle. Only ungrasped virtue lets the mind relax and sit steadily. Virtue joins concentration at this very word. It also carries 01-02’s “conscience as the life-root” to its limit: in the end, even “I am lucidly maintaining virtue” must be released.
§04 Seeing the Danger in Broken Virtue—a Long Series of Similes, the Discourse on the Mass of Fire, Six Further Similes, and Verses of Censure → Vernacular §4
An unvirtuous person is displeasing to devas and human beings, cannot be admonished by companions in the holy life, suffers when unvirtuousness is censured, feels remorse when the virtuous are praised, and is ugly like hempen cloth. Followers of that person’s example are brought to the suffering of a bad destination for a long time; donors obtain no great fruit; that person is hard to cleanse like a cesspit accumulated over years; cast out at both ends like a funeral-pyre firebrand; no bhikkhu despite the claim, like a donkey following a herd of cattle; constantly alarmed like a person with enemies on every side; unfit for communion like a corpse; despite learning, unworthy of veneration like a cemetery fire to brahmins; unable to attain distinction like a blind person unable to see forms; without hope in the true Dhamma like an outcaste boy without hope of kingship; and, though imagining happiness, in fact suffering by sharing the pain of the Discourse on the Mass of Fire. Then comes the Discourse on the Mass of Fire. Which is better: to lie embracing a blazing mass of fire or a khattiya, brahmin, or householder’s maiden? For an unvirtuous person—evil, impure and suspect in conduct, concealing deeds, no ascetic though claiming to be one, rotten within, leaking, and full of filth—embracing the fire is better: it brings only death or suffering equal to death, not rebirth in hell after the breakup of the body. The six further similes follow in the same pattern: a horsehair rope rubbing the shins to the marrow versus accepting homage; an oil-polished sharp knife stabbing the chest versus accepting joined palms; a hot iron sheet wrapping the body versus a robe given in faith; a hot iron stake prising the mouth open and a hot iron ball burning through lips, mouth, tongue, throat, and belly and passing out below with intestines and mesentery versus alms food given in faith; a hot iron bed and chair versus a bed and chair given in faith; and being thrown upside down into a hot iron cauldron and boiling in a swirl of froth versus a lodging given in faith. The twelve verses censure the same things: the bitter fruit is worse than embracing the mass of fire; what happiness can there be in accepting homage with ruined virtue; sweet food is like virulent poison; iron beds and cauldrons torment for a long time; “Shame on the life of the unrestrained—he merely wears the appearance of the ascetic host … carrying around a self he has dug up and ruined”; those who love adornment avoid him like excrement and a corpse; he is freed from no fear, has lost every happiness of attainment, finds heaven’s gate closed, and has mounted the path to deprivation; “Who else could be the object of compassionate people’s compassion like a person of broken virtue?” 〔Reading〕The logic of the fire-mass teaching must be read precisely. It does not say “women are fire”; it says gifts given in faith are fire. Receiving the faithful’s gifts while unvirtuous burns worse than embracing fire; the six similes correspond, item by item, to homage, joined palms, robes, alms food, beds and chairs, and lodgings. It is an accounting for wearing the appearance while accepting offerings.
§05 Seeing the Benefits of Fulfilled Virtue and the Chapter’s Conclusion → Vernacular §5
The danger in failure is as stated; the benefits of fulfillment are known from its opposite. Then come ten verses: carrying bowl and robe inspires confidence and going forth bears fruit; fears such as self-reproach cannot enter the heart, as darkness cannot enter the sun; the virtuous shine like the moon in the sky; even their bodily scent gladdens human beings and devas—how much more the fragrance of virtue, which surpasses every kind of fragrance and wafts unobstructed in every direction; even a small service to the virtuous yields great fruit; present-life influxes do not torment them, and they dig up the root of future suffering; human and deva attainments are not hard to gain; “the mind of a person fulfilled in virtue pursues only the attainment of nibbāna, which is utterly peaceful”; “thus, with virtue as the root of every attainment, a wise person should discern benefits distinguished in manifold ways.” The close: discerning in this way makes a person alarmed at failure and inclines the mind toward fulfillment—having seen danger and benefit, virtue should be purified with every care. The chapter ends: “In the Visuddhimagga, taught through the portals of virtue, concentration, and wisdom in the verse ‘A wise person, established in virtue,’ virtue has now been explained.”
§06 Breaking the Grasp—Virtue Is the Ground, Not a Medal 〔The Decoder’s Reading〕 → Vernacular §§2–3
To put the word in §03—ungrasped—into everyday speech: this is the lesson most worth carrying away from the chapter and the first appearance of this exposition’s governing measure. Mark the voice: this is the decoder’s reading, but it is tied directly to aparāmaṭṭha in Vernacular §3—and to the seventh kind of sexual bond in Vernacular §2, maintaining virtue to become a deva.
Virtue’s most hidden trap is not breaking virtue—that is visibly wrong—but forging virtue into a medal: “I am a person of pure virtue.” As soon as this thought arises, virtue ceases to be “the ground of the mind” and becomes “a new garment for self-grasping.” You think you are cultivating virtue; in fact you are feeding a more refined self.
The canonical texts give this trap a name: grasping at precepts and observances (sīlabbata-parāmāsa)—taking virtue and ritual themselves as the cause of liberation, the third of three fetters abandoned at stream-entry. 〔The three fetters are identity view, doubt, and grasping at precepts and observances—a teaching of the discourses and Abhidhamma, not stated in this chapter, introduced here for comparison.〕 It also has a more everyday form. No belief that a certain ritual will save you is required; quietly feeding the self-image “I am highly virtuous” already begins the slide.
This is the measure to which the exposition repeatedly points: practice often does not mean “adding another good thing”—another rule, another degree of strictness—but seeing through a grasping that impersonates goodness, then releasing it. At virtue’s culmination, even the grasping “I maintain virtue” is relinquished. Return to the word in Vernacular §3: ungrasped. In Chapter 9 you will meet the same measure on the page on the “near enemy,” where attached preference is mistaken for loving-kindness. In Chapter 20 you will see it recur at the highest level in the ten corruptions of insight, where illumination, knowledge, and rapture are mistaken for realization. Virtue is the first step in this lesson—and the step most easily mistaken for the destination.
For the General Reader
If you take only one thing from this unit, let it be this: virtue is not moral fastidiousness; it is the ground that lets the mind sleep at night and sit steadily by day. 〔The Decoder’s Reading〕Keep the measure from §06: if the thought “I am purer than that person” arises while you maintain virtue, see it and release it. That is the everyday form of grasping at precepts and observances. Return to the simple aim of “leaving no thorn in the mind.” The author’s method for purifying virtue is very plain (Vernacular §§3, 5): see the danger in broken virtue and the benefit in fulfilled virtue. The mind naturally becomes alarmed and inclines toward fulfillment—not by compulsion, but by seeing clearly.
To read this unit in full: Vernacular §§1–5 give the complete sequential translation of the entire passage on the defilement and purification of virtue; Chinese readers may compare Ye Jun’s translation of Chapter 1, and English readers Ñāṇamoli’s translation of the same chapter. After reading this exposition, the passage may prove more approachable than expected.
In a single sentence: virtue is the ground, not a medal; at its culmination, virtue lets go even of “I maintain 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 ### Sīlasaṃkilesavodānaṃ
（戒之雜染與淨化）。
段號域 譯底欄之段號唯〔CSCD §21〕一個，全篇一段；本篇於譯底欄之幅為 14,346 位元組。段號無缺可誌。
前後接點 前承五種戒之單元，其末句明收七問之前五；本篇首句
Yaṃ pana vuttaṃ ''ko cassa saṃkileso, kiṃ vodāna''nti. Tatra vadāma
逐字迴指戒之自性之單元〔CSCD §6〕所立之末二問而答之——七問至此全收。
後無所接：本篇之末為全品之結，Sīlaniddeso nāma paṭhamo paricchedo
（名為戒之詳說之第一品）為譯底欄之末行。
篇之體例 本篇為末二問之答，其骨四轉：①雜染＝毀等之性，其二因；
②淨化＝不毀等之性，其八德；③淨化之二法之第一（見破戒之過）；
④第二（見具戒之德）。論自標其二法：Taṃ panetaṃ vodānaṃ dvīhākārehi sampajjati sīlavipattiyā ca ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena。
movement 品夾《總覽》繫本單元於 §I 戒之染與淨〔Vism I.143 前後〕。
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。 前九單元已立之讀不重解——本篇所涉之既立詞為 sīla（戒）・dussīla（惡戒者）・ upacārasamādhi・appanāsamādhi（近行定・安止定）・ānisaṃsa（功德）。 以下唯列本篇新出者。
雜染之語
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| saṃkilesa・vodāna | 雜染・淨化 | 本篇之二樞語：khaṇḍādibhāvo sīlassa saṃkileso, akhaṇḍādibhāvo vodānaṃ | 〔CSCD §21〕 |
| khaṇḍa | 毀 | 於七聚罪之初或末破一學處者：pariyante chinnasāṭako viya khaṇḍaṃ nāma hoti | 〔CSCD §21〕 |
| chidda | 穿 | 於中間破者：majjhe chiddasāṭako viya chiddaṃ nāma hoti | 〔CSCD §21〕 |
| sabala | 斑 | 連破二三者：如背腹現異色斑之牛 | 〔CSCD §21〕 |
| kammāsa | 雜 | 間隔而破者：如異色斑點所雜之牛 | 〔CSCD §21〕 |
| sattavidhamethunasaṃyoga | 七種婬之相應 | 雜染之第二因；所引之經逐一列其七（受按摩・共戲笑・對視・聞聲・憶昔・見他受樂・為生天而行梵行） | 〔CSCD §21〕 |
| lābhayasādihetukena bhedena | 因利養名聞等之破 | 雜染之第一因 | 〔CSCD §21〕 |
淨化之語與八德
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| akhaṇḍa・acchidda・asabala・akammāsa | 不毀・不穿・無斑・無雜 | 八德之前四；論自標其成之三途：sabbaso sikkhāpadānaṃ abhedena, bhinnānañca sappaṭikammānaṃ paṭikammakaraṇena, sattavidhamethunasaṃyogābhāvena | 〔CSCD §21〕 |
| bhujissa | 自在 | 第五：bhujissabhāvakaraṇato ca bhujissāni | 〔CSCD §21〕 |
| viññupasattha | 智者所讚 | 第六：viññūhi pasatthattā viññupasatthāni | 〔CSCD §21〕 |
| aparāmaṭṭha | 不取著 | 第七：taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni | 〔CSCD §21〕 |
| samādhisaṃvattanika | 引致定 | 第八：upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikāni | 〔CSCD §21〕 |
| kodha・upanāha・makkha・paḷāsa 等 | 忿・恨・覆・惱 等 | 淨化之第四途所離之惡法：論連舉十四目（至 mado pamādo）而以 tiādīnaṃ pāpadhammānaṃ 括其餘 | 〔CSCD §21〕 |
| appicchatā・santuṭṭhitā・sallekhatā | 少欲・知足・省儉 | 淨化之第五途所生之德 | 〔CSCD §21〕 |
| sīlavipatti・sīlasampatti | 戒之壞失・戒之具足 | 淨化之二法之所觀 | 〔CSCD §21〕 |
破戒者之諸過與其對
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ananusāsanīya | 不可教誡 | 破戒者之過之一：ananusāsanīyo sabrahmacārīnaṃ | 〔CSCD §21〕 |
| appaggha | 少果 | 受人施而不能令其得大果：namahapphalakaraṇato appaggho | 〔CSCD §21〕 |
| dubbisodhana | 難淨 | Anekavassagaṇikagūthakūpo viya dubbisodhano | 〔CSCD §21〕 |
| saṅkasarasamācāra | 可疑之行 | 所引之經之語，論之責偈亦用之 | 〔CSCD §21〕 |
| kasambujāta・avassuta・antopūti | 生穢者・漏者・內腐者 | 同上；論自標其為 lokagaru（世間之師）之所責 | 〔CSCD §21〕 |
| aggikkhandhupamā | 火聚之喻 | 論自標所引之第一喻之名 | 〔CSCD §21〕 |
| vāḷarajju・tiṇhasatti・ayopaṭṭa・ayoguḷa・ayomañca・ayopīṭha・ayokumbhī | 髮繩・利刀・鐵板・鐵丸・鐵床・鐵座・鐵釜 | 論自標所引之六喻（末二合為一目）之名，並逐一配其所受之施——abhivādana・añjalikamma・cīvara・piṇḍapāta・mañcapīṭha・vihāra | 〔CSCD §21〕 |
| sunimmala | 善無垢 | 具戒之德之偈之語：Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ | 〔CSCD §21〕 |
| sīlagandha | 戒之香 | 具戒之德之偈之語：Avighātī disā sabbā, sīlagandho pavāyati | 〔CSCD §21〕 |
| sabbasampattimūla | 一切成就之根 | 具戒之德之偈之收：sīlamhi iti paṇḍito | 〔CSCD §21〕 |
本編既有校讀與規範詞表須併觀之三處〔先例勝〕
①既有校讀之 §I 以「裂、穿、斑、雜」譯 khaṇḍa・chidda・sabala・kammāsa 四目——
而規範詞表 §XXV.a 之八德式已鎖其否定形為「不毀・不穿・無斑・無雜」，
既定之先例據之定 khaṇḍa＝毀。本目從既定之先例作「毀・穿・斑・雜」，
既有校讀之「裂」一字改讀，⚠︎ 誌其原提，今從本目。
②既有校讀之 §I 作「能引生定（samādhi-saṃvattanika）」——規範詞表 §XXV.a 鎖作
「引致定」。本目從規範詞表，⚠︎ 誌其原提，今從本目。
③既有校讀之 §I 之「不取著（aparāmaṭṭha）」與「為智者所讚」與規範詞表 §XXV.a
（「不取著」「智者所讚」）相合，定讀逐字保入；其 bhujissa 一目既有校讀未列，
本目從規範詞表作「自在」。三處皆誌其實而不代裁。
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
16 個，後者皆在註解之內）。全篇之圓括注唯 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。
本欄自出之一處異形 責破戒之末偈有一詞界斷於行中：
Dussīlasamo dussī, latāya iti bahuvidhā dosāti——dussī, latāya 一形之中有逗號與
空格，而其義當為一詞（與同偈上句之 Dussīlasamo 相對）。同篇他處之同族語
（dussīlassa・dussīlyatāya・dussīlyahetu）皆作連寫無隔之形。
誌錄不判：本欄照錄其字面，不代綴合，亦不判其為清檔之疵或傳本之形。
本欄之界 上記之一處與 PTS 本之對勘本欄未作； 本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄 之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §21〕 | Vuttañhi bhagavatā –／''Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno | 七種婬之相應——逐一列其七，各以 so tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati 收 | (a. ni. 7.50) |
| 〔CSCD §21〕 | ''pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā''ti（其下以 evamādisuttanayena 付之） | 惡戒者戒壞之五過——論唯舉其標句而以「如是等經之法」付之 | (dī. ni. 2.149; a. ni. 5.213) |
| 〔CSCD §21〕 | ''Passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta'nti? | 火聚之喻——寧抱熾火，不受信施而破戒 | (a. ni. 7.72) |
| 〔CSCD §21〕 | ''Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso daḷhāya vāḷarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya, | 髮繩等六喻——逐一配所受之禮拜・合掌・衣・食・床座・住處 | (a. ni. 7.72) |
引而未標出處者〔本欄實測 2 組〕 ①責破戒之十二偈
（自 Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ; 至
Dussīlasamo dussī, latāya iti bahuvidhā dosāti.）；②讚具戒之十三偈
（自 Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ; 至
Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti.）。二組皆論主自作，
以 Tasmā –／Apica – 起而無括注出處——合 25 偈・44 行，
為本品十單元中論主自作偈最密之篇。
引式之數〔本欄實測〕 Vuttañhi bhagavatā 1 處。Vuttañhetaṃ・Vuttampi cetaṃ・
Yathāha・Tenāha 諸式俱零命中；所引之三經皆以括注直繫而不以引式起。
kira（傳說之詞）零命中——本篇無事例（與〔CSCD §19〕之六事、
〔CSCD §20〕之五事適成對照）。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 5 個出處分項，就其標識分：a. ni. 4・
dī. ni. 1（一括注載二出處者，逐項計入）。本篇之引全出經藏一類——
律・論・義注之標識俱零命中，為本品十單元中所引之類最單一之篇。
引之未錄全文者 ①五過之經唯舉標句而以 evamādisuttanayena 付之；
②所引之七種婬相應之經，其第二以下六段皆以省略式收其重複之句
（…pe… na parimuccati dukkhasmāti vadāmi 之類）；
③六喻之後五喻以 yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā 之縮式代其全稱。
本篇之省略式 …pe… 全篇 23 見——本品十單元中之最，皆在所引之二經內。
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。
本篇為本品十單元中譬喻最密之篇：viya 一形（詞界）實測 16 見，
連聲之比況形 1 見（Chavālātamiva）。
甲・雜染四目之四喻（衣二・牛二，四目逐一相配）
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §21〕 | pariyante chinnasāṭako viya | 邊緣破損之衣——毀（初末破一） |
| 〔CSCD §21〕 | majjhe chiddasāṭako viya | 中央穿孔之衣——穿（中間破） |
| 〔CSCD §21〕 | aññatarasarīravaṇṇā gāvī viya | 背腹現異色斑之牛——斑（連破二三） |
| 〔CSCD §21〕 | visabhāgavaṇṇabinduvicitrā gāvī viya | 異色斑點所雜之牛——雜（間隔而破） |
乙・破戒者之十一喻（一段之內連舉，各配一過）
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §21〕 | sāṇasāṭako viya dubbaṇṇo | 如麻衣之惡色——惡戒故色不美 |
| 〔CSCD §21〕 | Anekavassagaṇikagūthakūpo viya dubbisodhano | 如積年之糞坑難淨 |
| 〔CSCD §21〕 | Chavālātamiva ubhato paribāhiro | 如燒屍之薪，兩端俱棄 |
| 〔CSCD §21〕 | gogaṇaṃ anubandhagadrabho viya | 如隨牛群之驢，自謂是牛而實非 |
| 〔CSCD §21〕 | sabbaverikapuriso viya | 如四面皆敵之人，常懷驚怖 |
| 〔CSCD §21〕 | matakaḷevaraṃ viya | 如死屍，不堪共住 |
| 〔CSCD §21〕 | susānaggi viya brāhmaṇānaṃ | 雖有多聞等德而不堪同梵行者之供，如塚間之火於婆羅門 |
| 〔CSCD §21〕 | andho viya rūpadassane | 於證上位無能，如盲於見色 |
| 〔CSCD §21〕 | caṇḍālakumārako viya rajje | 於正法無望，如旃陀羅之子於王位 |
| 〔CSCD §21〕 | Gūthaṃ viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha | 好莊嚴者之避之，如避糞、如避死屍 |
| 〔CSCD §21〕 | Andhakāraṃ viya raviṃ／Pabhāsampattiyā cando, gagane viya sobhati | 具戒者之二喻（正面）：自責等之怖不入其心如日破闇；具戒之光如空中之月 |
丙・修辭之可核觀察 ①本篇之骨為正反二段之對舉：先以十一喻與火聚等七喻說破戒
之過（實測 7,000 位元組），次以十三偈說具戒之德（實測 1,805 位元組）——
幅之比近四比一，論自標其法為 vuttappakāraviparītato（以前所說之反面）。
②所引之七喻以同一問句起：Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ
——實測 7 見（火聚之喻先以 Passatha no tumhe, bhikkhave 一問起，其下仍用此式），
為本篇最整之句列。
③責破戒之十二偈與讚具戒之十三偈皆以二行一偈之式出之，
其縮排行實測 44 行（另有 15 行為所引之經文之 2 空格縮排）。
④viya 16 見之中，13 見在破戒之過之段，3 見在具戒之德之偈——
比況之密度與所責之重成正比。⑤nāma（名為）9 見，多在雜染四目之立名句
（khaṇḍaṃ nāma hoti・chiddaṃ nāma hoti 之類）。⑥全品之結以二行出之：
Iti sādhujanapāmojjatthāya kate visuddhimagge／Sīlaniddeso nāma paṭhamo paricchedo.
——此二行為譯底欄之末，亦即本品夾之末。
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 §21〕 Yaṃ pana vuttaṃ ''ko cassa saṃkileso, kiṃ vodāna''nti | 戒之自性之單元〔CSCD §6〕 | 七問之末二立於彼，本篇答之 |
〔CSCD §21〕 yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti | 別解脫律儀之單元〔CSCD §14〕 | 學處與其犯之面在彼 |
〔CSCD §21〕 taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni | 分別之單元〔CSCD §12〕・五種戒之單元〔CSCD §20〕 | 「不取著」一目於彼二處各有其位（三種之一分・五種之一目），本篇則為八德之一 |
〔CSCD §21〕 upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti | 定之諸品 | 戒之極致引致近行與安止二定，其開演不在本品 |
〔CSCD §21〕 appicchatāsantuṭṭhitāsallekhatādīnañca guṇānaṃ uppattiyā | 成就法之單元〔CSCD §19〕 | 少欲等德於彼為活命遍淨之成之所依 |
〔CSCD §21〕 Ettāvatā ca ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sīlaṃ tāva paridīpitaṃ hoti | 序分之單元〔標缺段〕・〔CSCD §5〕 | 全品之收句逐字迴指綱領偈——戒之一支至此說竟，定慧二支歸後諸品 |
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, ### Sīlasaṃkilesavodānaṃ
(the defilement and purification of virtue).
Paragraph-number range The working-base column contains only 〔CSCD §21〕, so the whole part is one paragraph. Its span in the working-base column is 14,346 bytes. There is no omission in paragraph numbering to record.
Preceding and following junctions The preceding unit on five kinds of virtue explicitly closes the first five of the seven questions in its last sentence. This part’s opening,
Yaṃ pana vuttaṃ ''ko cassa saṃkileso, kiṃ vodāna''nti. Tatra vadāma,
answers the final two questions posed in the unit on the characteristic of virtue at 〔CSCD §6〕 by referring to them verbatim—all seven questions are closed here.
Nothing follows within the chapter: the end of this part is the close of the entire chapter, and Sīlaniddeso nāma paṭhamo paricchedo
(the first chapter, called the Exposition of Virtue) is the last line of the working-base column.
Form of the part This part answers the last two questions and its skeleton has four turns: (1) defilement is the condition of being broken and the rest, with its two causes;
(2) purification is the condition of being unbroken and the rest, with its eight qualities; (3) the first of purification’s two methods, seeing the danger in failure of virtue;
and (4) the second, seeing the benefit in fulfillment of virtue. The treatise itself names the two methods: Taṃ panetaṃ vodānaṃ dvīhākārehi sampajjati sīlavipattiyā ca ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena.
Movement The chapter Overview links this unit with §I, Defilement and Purification of Virtue 〔Vism I.143 around〕.
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 nine units are not re-explained here: sīla (virtue), dussīla (unvirtuous person), upacārasamādhi・appanāsamādhi (access concentration; absorption concentration), and ānisaṃsa (benefit). Only terms newly occurring in this part are listed below.
Terms of defilement
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| saṃkilesa・vodāna | defilement; purification | the two pivotal terms of the part: khaṇḍādibhāvo sīlassa saṃkileso, akhaṇḍādibhāvo vodānaṃ | 〔CSCD §21〕 |
| khaṇḍa | broken | a training rule broken at the beginning or end among the seven aggregates of offenses: pariyante chinnasāṭako viya khaṇḍaṃ nāma hoti | 〔CSCD §21〕 |
| chidda | torn | broken in the middle: majjhe chiddasāṭako viya chiddaṃ nāma hoti | 〔CSCD §21〕 |
| sabala | spotted | two or three broken in succession: like a cow with dissimilar-colored patches on its back or belly | 〔CSCD §21〕 |
| kammāsa | mottled | rules broken at intervals: like a cow variegated with spots of a dissimilar hue | 〔CSCD §21〕 |
| sattavidhamethunasaṃyoga | seven kinds of sexual bond | the second cause of defilement; the cited discourse enumerates all seven (consenting to massage; playing and laughing together; looking into the eyes; hearing a voice; recollecting the past; seeing another enjoy pleasures; living the holy life for rebirth among devas) | 〔CSCD §21〕 |
| lābhayasādihetukena bhedena | breach for the sake of gain, renown, and so forth | the first cause of defilement | 〔CSCD §21〕 |
Terms of purification and the eight qualities
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| akhaṇḍa・acchidda・asabala・akammāsa | unbroken; untorn; unspotted; unmottled | the first four of the eight qualities; the treatise itself names three ways they are accomplished: sabbaso sikkhāpadānaṃ abhedena, bhinnānañca sappaṭikammānaṃ paṭikammakaraṇena, sattavidhamethunasaṃyogābhāvena | 〔CSCD §21〕 |
| bhujissa | liberating | fifth: bhujissabhāvakaraṇato ca bhujissāni | 〔CSCD §21〕 |
| viññupasattha | praised by the wise | sixth: viññūhi pasatthattā viññupasatthāni | 〔CSCD §21〕 |
| aparāmaṭṭha | ungrasped | seventh: taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni | 〔CSCD §21〕 |
| samādhisaṃvattanika | leading to concentration | eighth: upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikāni | 〔CSCD §21〕 |
| kodha・upanāha・makkha・paḷāsa and so forth | anger; resentment; contempt; domineering; and so forth | evil states abandoned in the fourth mode of purification: the treatise lists fourteen through mado pamādo, then gathers the remainder under tiādīnaṃ pāpadhammānaṃ | 〔CSCD §21〕 |
| appicchatā・santuṭṭhitā・sallekhatā | fewness of wishes; contentment; austerity | qualities arising in the fifth mode of purification | 〔CSCD §21〕 |
| sīlavipatti・sīlasampatti | failure of virtue; fulfillment of virtue | the two objects contemplated in the methods of purification | 〔CSCD §21〕 |
Faults of an unvirtuous person and their opposites
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ananusāsanīya | unable to be admonished | among the faults of an unvirtuous person: ananusāsanīyo sabrahmacārīnaṃ | 〔CSCD §21〕 |
| appaggha | of little worth | unable to make donors’ gifts yield great fruit: namahapphalakaraṇato appaggho | 〔CSCD §21〕 |
| dubbisodhana | hard to cleanse | Anekavassagaṇikagūthakūpo viya dubbisodhano | 〔CSCD §21〕 |
| saṅkasarasamācāra | suspect conduct | a phrase from the cited discourse, also used in the treatise’s verses of censure | 〔CSCD §21〕 |
| kasambujāta・avassuta・antopūti | full of filth; leaking; rotten within | as above; the treatise identifies them as censured by the lokagaru (Teacher of the World) | 〔CSCD §21〕 |
| aggikkhandhupamā | simile of the mass of fire | the treatise’s own name for the first cited simile | 〔CSCD §21〕 |
| vāḷarajju・tiṇhasatti・ayopaṭṭa・ayoguḷa・ayomañca・ayopīṭha・ayokumbhī | horsehair rope; sharp knife; iron sheet; iron ball; iron bed; iron chair; iron cauldron | the treatise’s names for the six cited similes (the last two are combined as a single item), each paired with the corresponding gift received—abhivādana, añjalikamma, cīvara, piṇḍapāta, mañcapīṭha, and vihāra | 〔CSCD §21〕 |
| sunimmala | good and stainless | a phrase in a verse on the benefits of virtue: Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ | 〔CSCD §21〕 |
| sīlagandha | fragrance of virtue | a phrase in a verse on the benefits of virtue: Avighātī disā sabbā, sīlagandho pavāyati | 〔CSCD §21〕 |
| sabbasampattimūla | root of every attainment | the close of the verses on the benefits of virtue: sīlamhi iti paṇḍito | 〔CSCD §21〕 |
Three points to read together with this edition’s established construal and normative glossary〔precedent governs〕
(1) The existing construal of §I renders the four items khaṇḍa・chidda・sabala・kammāsa as “rent, torn, spotted, mottled,” but
the eight-quality formula in normative glossary §XXV.a has already fixed their negative forms as “unbroken, untorn, unspotted, unmottled,”
and the established precedent accordingly determines khaṇḍa as “broken.” This heading follows the established precedent with “broken, torn, spotted, mottled.”
The earlier construal’s “rent” is therefore reread; its original proposal is recorded, and this heading’s reading stands.
(2) The existing construal of §I has “conducive to concentration (samādhi-saṃvattanika),” while normative glossary §XXV.a fixes
“leading to concentration.” This heading follows the normative glossary; the original proposal is recorded, and this heading’s reading stands.
(3) The existing construal’s “ungrasped (aparāmaṭṭha)” and “praised by the wise” agree with normative glossary §XXV.a
(“ungrasped”; “praised by the wise”), so the fixed renderings are preserved verbatim. Its bhujissa item was not listed in the existing construal;
this heading follows the normative glossary with “liberating.” All three points record the facts without independently deciding them.
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 sixteen edition-page marks,
all of the latter inside comments. The whole part contains only four parenthetical notes; 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 irregular form The final verse censuring broken virtue has a word boundary divided within a line:
Dussīlasamo dussī, latāya iti bahuvidhā dosāti—the form dussī, latāya contains a comma and
space, though its meaning calls for a single word (in contrast with Dussīlasamo in the preceding line of the same verse). Elsewhere in the same part, related forms
(dussīlassa, dussīlyatāya, and dussīlyahetu) are all written continuously, without a division.
This apparatus records without deciding: it reproduces the literal form, neither silently joining it nor deciding whether it is a defect in the clean file or a witness reading.
Scope of this column The form above has not been collated against the PTS edition. The zero counts in this layer concern only the working-base column and do not support an inference about other editions.
IV. The Commentator’s Citations
Each place where the author cites a source is tied to a paragraph-number anchor. Sources are recorded only where the text itself identifies them, without independent determination. The parenthetical references in the “Source Identified by the Text” column are reproduced verbatim, without supplying translated titles.
| Location | Citation Formula [Verbatim] | Substance Cited | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §21〕 | Vuttañhi bhagavatā – / ''Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno | the seven kinds of sexual bond—each is enumerated and closes with so tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati | (a. ni. 7.50) |
| 〔CSCD §21〕 | ''pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā''ti (followed by evamādisuttanayena) | the five dangers for an unvirtuous person through failure of virtue—the treatise gives only the opening statement and refers the rest to “the method of such discourses” | (dī. ni. 2.149; a. ni. 5.213) |
| 〔CSCD §21〕 | ''Passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta'nti? | the mass-of-fire simile—better to embrace blazing fire than to accept gifts given in faith while unvirtuous | (a. ni. 7.72) |
| 〔CSCD §21〕 | ''Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso daḷhāya vāḷarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya, | the six further similes beginning with the horsehair rope, paired item by item with homage, joined palms, robes, food, beds and chairs, and lodging | (a. ni. 7.72) |
Cited without an identified source [two groups measured in this column] (1) the twelve verses censuring broken virtue,
from Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ; through
Dussīlasamo dussī, latāya iti bahuvidhā dosāti.; and (2) the thirteen verses praising fulfilled virtue,
from Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ; through
Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti.. Both groups are composed by the author of the treatise,
beginning with Tasmā – and Apica – and bearing no parenthetical source reference—twenty-five verses and forty-four lines in all,
the greatest density of authorial verse among the ten units of this chapter.
Number of citation formulas [measured in this column] Vuttañhi bhagavatā occurs once. Vuttañhetaṃ, Vuttampi cetaṃ,
Yathāha, Tenāha, and related formulas all have zero occurrences; the three cited discourses are tied directly to parenthetical references rather than introduced by citation formulas.
kira (the word marking a report) has zero occurrences—this part contains no stories (in contrast with the six at 〔CSCD §19〕 and
the five at 〔CSCD §20〕). 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 five source entries, classified by their labels as four a. ni. and
one dī. ni. (when a single parenthesis names two sources, each is counted separately). All citations in this part come from a single category, the discourses—
labels for discipline, analysis, and commentary all have zero occurrences, making this the unit with the least varied citation types among the ten units of the chapter.
Citations not recorded in full (1) The discourse on the five dangers gives only its opening words and entrusts the rest to evamādisuttanayena;
(2) in the cited discourse on the seven kinds of sexual bond, each of the six passages after the first uses an elision formula for repeated wording
(such as …pe… na parimuccati dukkhasmāti vadāmi);
(3) the last five of the six further similes abbreviate the full designation as yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā.
The elision formula …pe… occurs twenty-three times in the whole part—the most among the ten units of this chapter, all within the two cited discourses.
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.
This is the most densely simile-filled part among the ten units of the chapter: the bounded form viya occurs sixteen times,
with one contracted comparative form, Chavālātamiva.
A. Four similes for the four items of defilement (two cloth similes and two cow similes, paired item by item)
| Location | Simile | Meaning Applied To |
|---|---|---|
| 〔CSCD §21〕 | pariyante chinnasāṭako viya | a cloth damaged at its edge—broken (a rule broken at the beginning or end) |
| 〔CSCD §21〕 | majjhe chiddasāṭako viya | a cloth pierced at its center—torn (a rule broken in the middle) |
| 〔CSCD §21〕 | aññatarasarīravaṇṇā gāvī viya | a cow with dissimilar-colored patches on its back or belly—spotted (two or three rules broken in succession) |
| 〔CSCD §21〕 | visabhāgavaṇṇabinduvicitrā gāvī viya | a cow variegated with spots of a dissimilar hue—mottled (rules broken at intervals) |
B. Eleven similes concerning an unvirtuous person (listed in one passage, each paired with a fault)
| Location | Simile | Meaning Applied To |
|---|---|---|
| 〔CSCD §21〕 | sāṇasāṭako viya dubbaṇṇo | ugly like hempen cloth—ugly because of unvirtuousness |
| 〔CSCD §21〕 | Anekavassagaṇikagūthakūpo viya dubbisodhano | hard to cleanse like a cesspit accumulated over many years |
| 〔CSCD §21〕 | Chavālātamiva ubhato paribāhiro | like a funeral-pyre firebrand, cast out at both ends |
| 〔CSCD §21〕 | gogaṇaṃ anubandhagadrabho viya | like a donkey following a herd of cattle, claiming to be cattle but not cattle |
| 〔CSCD §21〕 | sabbaverikapuriso viya | like a person with enemies on every side, constantly alarmed |
| 〔CSCD §21〕 | matakaḷevaraṃ viya | like a corpse, unfit to live in communion |
| 〔CSCD §21〕 | susānaggi viya brāhmaṇānaṃ | though possessing qualities such as learning, unworthy of companions’ veneration, like a cemetery fire to brahmins |
| 〔CSCD §21〕 | andho viya rūpadassane | incapable of attaining distinction, like a blind person incapable of seeing forms |
| 〔CSCD §21〕 | caṇḍālakumārako viya rajje | without hope in the true Dhamma, like an outcaste boy without hope of kingship |
| 〔CSCD §21〕 | Gūthaṃ viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha | people who love adornment avoid him as they avoid excrement and a corpse |
| 〔CSCD §21〕 | Andhakāraṃ viya raviṃ / Pabhāsampattiyā cando, gagane viya sobhati | two positive similes for the virtuous: fears beginning with self-reproach do not enter the heart, as darkness cannot enter the sun; fulfilled virtue shines like the moon in the sky |
C. Verifiable Observations on Rhetoric (1) The skeleton of this part is the contrast between negative and positive passages: first, eleven similes and seven beginning with the mass of fire set out the dangers of broken virtue
(measuring 7,000 bytes); then thirteen verses state the benefits of fulfilled virtue (measuring 1,805 bytes)—
a ratio close to four to one. The treatise itself names the method vuttappakāraviparītato (by the opposite of what has been stated).
(2) The seven cited similes begin with the same question: Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ
—measured seven times (the mass-of-fire simile first opens with Passatha no tumhe, bhikkhave, then also uses this formula),
forming the most regular sentence sequence in the part.
(3) The twelve verses censuring broken virtue and the thirteen praising fulfilled virtue both follow the form two lines to a verse,
with forty-four indented lines measured (and another fifteen lines indented two spaces for the cited discourse passages).
(4) Of the sixteen occurrences of viya, thirteen occur in the passage on the dangers of broken virtue and three in the verses on the benefits of fulfilled virtue—
the density of comparison is proportional to the weight of the censure. (5) nāma (“is called”) occurs nine times, chiefly in sentences naming the four items of defilement
(khaṇḍaṃ nāma hoti, chiddaṃ nāma hoti, and the like). (6) The chapter’s conclusion occupies two lines:
Iti sādhujanapāmojjatthāya kate visuddhimagge / Sīlaniddeso nāma paṭhamo paricchedo.
—these are the final two lines of the working-base column and therefore the end of this chapter’s folder.
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 §21〕 Yaṃ pana vuttaṃ ''ko cassa saṃkileso, kiṃ vodāna''nti | unit on the characteristic of virtue 〔CSCD §6〕 | the final two of the seven questions are posed there; this part answers them |
〔CSCD §21〕 yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti | unit on restraint by the code 〔CSCD §14〕 | training rules and the surface of their offenses occur there |
〔CSCD §21〕 taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni | classification unit 〔CSCD §12〕 and unit on five kinds of virtue 〔CSCD §20〕 | “ungrasped” has a place in each of those two passages (part of a threefold division; an item in a pentad); here it is one of the eight qualities |
〔CSCD §21〕 upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti | chapters on concentration | the culmination of virtue leads to access and absorption concentration; their unfolding is not in this chapter |
〔CSCD §21〕 appicchatāsantuṭṭhitāsallekhatādīnañca guṇānaṃ uppattiyā | unit on the method of accomplishment 〔CSCD §19〕 | there, qualities such as fewness of wishes support accomplishment of purification of livelihood |
〔CSCD §21〕 Ettāvatā ca ''sīle patiṭṭhāya naro sapañño''ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sīlaṃ tāva paridīpitaṃ hoti | introductory unit 〔paragraph number absent〕 and 〔CSCD §5〕 | the chapter’s closing sentence refers verbatim to the programmatic verse—the virtue component is now complete, while the concentration and wisdom components belong to later chapters |
VII. Transmission
Questions of authorship, textual transmission, and the lineage of commentaries are not adjudicated in this apparatus.