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| 6.Evaṃ anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi panesa visuddhimaggo atisaṅkhepadesitoyeva hoti. | 16.However, even when this path of purification is shown in this way under the headings of virtue, concentration and understanding, each comprising various special qualities, it is still only shown extremely briefly. | |
| Tasmā nālaṃ sabbesaṃ upakārāyāti vitthāramassa dassetuṃ sīlaṃ tāva ārabbha idaṃ pañhākammaṃ hoti. | And so since that is insufficient to help all, there is, in order to show it in detail, the following set of questions dealing in the first place with virtue: | |
| Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ, kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, kimānisaṃsaṃ sīlaṃ, katividhaṃ cetaṃ sīlaṃ, ko cassa saṃkileso, kiṃ vodānanti. | (i) What is virtue? (ii) In what sense is it virtue? (iii) What are its characteristic, function, manifestation, and proximate cause? (iv) What are the benefits of virtue? (v) How many kinds of virtue are there? (vi) What is the defiling of it? (viii) What is the cleansing of it? | |
| Tatridaṃ vissajjanaṃ. | 17.Here are the answers: | |
| Kiṃ sīlanti pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā. | (i) WHAT IS VIRTUE? It is the states beginning with volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties. | |
| Vuttañhetaṃ paṭisambhidāyaṃ "kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla"nti (paṭi. ma. 1.39). | For this is said in the Paṭisambhidā: “What is virtue? There is virtue as volition, virtue as consciousness-concomitant,7 virtue as restraint, [7] virtue as non- transgression” (Paṭis I 44). |
Comm. NT: 7. “Consciousness-concomitants” (cetasikā) is a collective term for feeling, perception, and formation, variously subdivided; in other words... Все комментарии (1) |
| Tattha cetanā sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā. | Herein, virtue as volition is the volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties. | |
| Cetasikaṃ sīlaṃ nāma pāṇātipātādīhi viramantassa virati. | Virtue as consciousness- concomitant is the abstinence in one who abstains from killing living things, and so on. | |
| Apica cetanā sīlaṃ nāma pāṇātipātādīni pajahantassa satta kammapathacetanā. | Furthermore, virtue as volition is the seven volitions [that accompany the first seven] of the [ten] courses of action (kamma) in one who abandons the killing of living things, and so on. | |
| Cetasikaṃ sīlaṃ nāma "abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī"ti (dī. ni. 1.217) ādinā nayena vuttā anabhijjhābyāpādasammādiṭṭhidhammā. | Virtue as consciousness-concomitant is the [three remaining] states consisting of non-covetousness, non-ill will, and right view, stated in the way beginning, “Abandoning covetousness, he dwells with a mind free from covetousness” (D I 71). | |
| Saṃvaro sīlanti ettha pañcavidhena saṃvaro veditabbo pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti. | 18.Virtue as restraint should be understood here as restraint in five ways: restraint by the rules of the community (pātimokkha), restraint by mindfulness, restraint by knowledge, restraint by patience, and restraint by energy. | |
| Tattha iminā pātimokkhasaṃvarena upeto hoti samupetoti (vibha. 511) ayaṃ pātimokkhasaṃvaro. | Herein, “restraint by the Pātimokkha” is this: “He is furnished, fully furnished, with this Pātimokkha restraint.(Vibh 246)” | |
| Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti (dī. ni. 1.213) ayaṃ satisaṃvaro. | “Restraint by mindfulness” is this: “He guards the eye faculty, enters upon restraint of the eye faculty” (D I 70). | |
| Yāni sotāni lokasmiṃ, (ajitāti bhagavā;) | “The currents in the world that flow, Ajita,” said the Blessed One, | |
| Sati tesaṃ nivāraṇaṃ; | “Are stemmed by means of mindfulness; | |
| Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyareti. (su. ni. 1041); | Restraint of currents I proclaim, By understanding they are dammed” (Sn 1035); | |
| Ayaṃ ñāṇasaṃvaro. | “Restraint by knowledge” is this (above). | |
| Paccayapaṭisevanampi ettheva samodhānaṃ gacchati. | and use of requisites is here combined with this. | |
| Yo panāyaṃ khamo hoti sītassa uṇhassātiādinā (ma. ni. 1.24; a. ni. 6.58) nayena āgato, ayaṃ khantisaṃvaro nāma. | But what is called “restraint by patience” is that given in the way beginning, “He is one who bears cold and heat” (M I 10). | |
| Yo cāyaṃ uppannaṃ kāmavitakkaṃ nādhivāsetītiādinā (ma. ni. 1.26; a. ni. 6.58) nayena āgato, ayaṃ vīriyasaṃvaro nāma. | And what is called “restraint by energy” is that given in the way beginning, “He does not endure a thought of sense desires when it arises” (M I 11); | |
| Ājīvapārisuddhipi ettheva samodhānaṃ gacchati. | purification of livelihood is here combined with this. | |
| Iti ayaṃ pañcavidhopi saṃvaro, yā ca pāpabhīrukānaṃ kulaputtānaṃ sampattavatthuto virati, sabbampetaṃ saṃvarasīlanti veditabbaṃ. | So this fivefold restraint, and the abstinence, in clansmen who dread evil, from any chance of transgression met with, should all be understood to be “virtue as restraint.” | |
| Avītikkamo sīlanti samādinnasīlassa kāyikavācasiko anatikkamo. | Virtue as non-transgression is the non-transgression, by body or speech, of precepts of virtue that have been undertaken. | |
| Idaṃ tāva kiṃ sīlanti pañhassa vissajjanaṃ. | This, in the first place, is the answer to the question, “What is virtue? | |
| 7.Avasesesu kenaṭṭhena sīlanti sīlanaṭṭhena sīlaṃ. | ” [8] Now, as to the rest— 19.(ii) IN WHAT SENSE IS IT VIRTUE? It is virtue (sīla) in the sense of composing (sīlana).8 |
Comm. NT: 8. Sīlana and upadhāraṇa in this meaning (cf. Ch. I, §141 and sandhāraṇa, XIV.61) are not in PED. Все комментарии (1) |
| Kimidaṃ sīlanaṃ nāma. | What is this composing? | |
| Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. | It is either a coordinating (samādhāna), meaning non- inconsistency of bodily action, etc., due to virtuousness; | |
| Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. | or it is an upholding (upadhāraṇa),8 meaning a state of basis (ādhāra) owing to its serving as foundation for profitable states. | |
| Etadeva hettha atthadvayaṃ saddalakkhaṇavidū anujānanti. | For those who understand etymology admit only these two meanings. | |
| Aññe pana siraṭṭho sīlattho, sītalaṭṭho sīlatthoti evamādināpi nayenettha atthaṃ vaṇṇayanti. | Others, however, comment on the meaning here in the way beginning, “The meaning of virtue (sīla) is the meaning of head (sira), the meaning of virtue is the meaning of cool (sītala).” | |
| 8.Idāni kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha – | 20. (iii) Now, WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION, AND PROXIMATE CAUSE? Here: | |
| Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā; | The characteristic of it is composing Even when analyzed in various ways, | |
| Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā. | As visibility is of visible data Even when analyzed in various ways. | |
| Yathā hi nīlapītādibhedena anekadhā bhinnassāpi rūpāyatanassa sanidassanattaṃ lakkhaṇaṃ, nīlādibhedena bhinnassāpi sanidassana bhāvānatikkamanato. | Just as visibleness is the characteristic of the visible-data base even when analyzed into the various categories of blue, yellow, etc., because even when analyzed into these categories it does not exceed visible-ness, | |
| Tathā sīlassa cetanādibhedena anekadhā bhinnassāpi yadetaṃ kāyakammādīnaṃ samādhānavasena kusalānañca dhammānaṃ patiṭṭhānavasena vuttaṃ sīlanaṃ, tadeva lakkhaṇaṃ, cetanādibhedena bhinnassāpi samādhānapatiṭṭhānabhāvānatikkamanato. | so also this same composing, described above as the coordinating of bodily action, etc., and as the foundation of profitable states, is the characteristic of virtue even when analyzed into the various categories of volition, etc., because even when analyzed into these categories it does not exceed the state of coordination and foundation. | |
| Evaṃ lakkhaṇassa panassa – | 21.While such is its characteristic: | |
| Dussīlyaviddhaṃsanatā, anavajjaguṇo tathā; | Action to stop misconduct, then Of blamelessness in virtuous men. | |
| Kiccasampattiatthena, raso nāma pavuccati. | Achievement as the quality Its function has a double sense. | |
| Tasmā idaṃ sīlaṃ nāma kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ, sampattiatthena rasena anavajjarasanti veditabbaṃ. | So what is called virtue should be understood to have the function (nature) of stopping misconduct as its function (nature) in the sense of action, and a blameless function (nature) as its function (nature) in the sense of achievement. | |
| Lakkhaṇādīsu hi kiccameva sampatti vā rasoti vuccati. | For under [these headings of] characteristic, etc., it is action (kicca) or it is achievement (sampatti) that is called “function” (rasa—nature). | |
| Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññuhi; | 22. Now, virtue, so say those who know, Itself as purity will show; | |
| Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ. | And for its proximate cause they tell The pair, conscience and shame, as well. | |
| Tayidaṃ sīlaṃ kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti (a. ni. 3.121) evaṃ vuttasoceyyapaccupaṭṭhānaṃ, soceyyabhāvena paccupaṭṭhāti gahaṇabhāvaṃ gacchati. | This virtue is manifested as the kinds of purity stated thus: “Bodily purity, verbal purity, mental purity” (A I 271); it is manifested, comes to be apprehended, as a pure state. | |
| Hirottappañca panassa viññūhi padaṭṭhānanti vaṇṇitaṃ, āsannakāraṇanti attho. | But conscience and shame are said by those who know to be its proximate cause; its near reason, is the meaning. | |
| Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca. | For when conscience and shame are in existence, virtue arises and persists; | |
| Asati neva uppajjati, na tiṭṭhatīti. | and when they are not, it neither arises nor persists. | |
| Evaṃ sīlassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni veditabbāni. | This is how virtue’s characteristic, function, manifestation, and proximate cause, should be understood. |