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Классификация видов нравственности Палийский оригинал
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| 10.Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti, tatridaṃ vissajjanaṃ. | 25. (v) Now, here is the answer to the question, HOW MANY KINDS OF VIRTUE ARE THERE? | |
| Sabbameva tāva idaṃ sīlaṃ attano sīlanalakkhaṇena ekavidhaṃ. | 1.Firstly all this virtue is of one kind by reason of its own characteristic of composing. | |
| Cārittavārittavasena duvidhaṃ. | 2.It is of two kinds as keeping and avoiding. | |
| Tathā ābhisamācārikaādibrahmacariyakavasena, viratiavirativasena, nissitānissitavasena, kālapariyantaāpāṇakoṭikavasena, sapariyantāpariyantavasena, lokiyalokuttaravasena ca. | 3.Likewise as that of good behaviour and that of the beginning of the life of purity, 4.As abstinence and non-abstinence, 5.As dependent and independent, 6.As temporary and lifelong, 7.As limited and unlimited, 8.As mundane and supramundane. | |
| Tividhaṃ hīnamajjhimapaṇītavasena. | 9.It is of three kinds as inferior, medium, and superior. | |
| Tathā attādhipateyyalokādhipateyyadhammādhipateyyavasena, parāmaṭṭhāparāmaṭṭhapaṭippassaddhivasena, visuddhāvisuddhavematikavasena, sekkhāsekkhanevasekkhanāsekkhavasena ca. | 10.Likewise as giving precedence to self, giving precedence to the world, and giving precedence to the Dhamma, 11.As adhered to, not adhered to, and tranquillized. 12.As purified, unpurified, and dubious. 13.As that of the trainer, that of the non-trainer, and that of the neither-trainer- nor-non-trainer. | |
| Catubbidhaṃ hānabhāgiyaṭhitibhāgiyavisesabhāgiyanibbedhabhāgiyavasena. | 14.It is of four kinds as partaking of diminution, of stagnation, of distinction, of penetration. | |
| Tathā bhikkhubhikkhunīanupasampannagahaṭṭhasīlavasena, pakatiācāradhammatāpubbahetukasīlavasena, pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasīlavasena ca. | 15.Likewise as that of bhikkhus, of bhikkhunīs, of the not-fully-admitted, of the laity, 16.As natural, customary, necessary, due to previous causes, 17.As virtue of Pātimokkha restraint, of restraint of sense faculties, of purification of livelihood, and that concerning requisites. | |
| Pañcavidhaṃpariyantapārisuddhisīlādivasena. | 18.It is of five kinds as virtue consisting in limited purification, etc.; | |
| Vuttampi cetaṃ paṭisambhidāyaṃ "pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ, paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ, paṭippassaddhipārisuddhisīla"nti (paṭi. ma. 1.37). | for this is said in the Paṭisambhidā: “Five kinds of virtue: virtue consisting in limited purification, virtue consisting in unlimited purification, virtue consisting in fulfilled purification, virtue consisting in unadhered-to purification, virtue consisting in tranquillized purification” (Paṭis I 42). | |
| Tathā pahānaveramaṇīcetanāsaṃvarāvītikkamavasena. | 19.Likewise as abandoning, refraining, volition, restraint, and non-transgression. | |
| 11.Tattha ekavidhakoṭṭhāse attho vuttanayeneva veditabbo. | 26. 1. Herein, in the section dealing with that of one kind, the meaning should be understood as already stated. | |
| Duvidhakoṭṭhāse yaṃ bhagavatā "idaṃ kattabba"nti paññattasikkhāpadapūraṇaṃ, taṃ cārittaṃ. | 2. In the section dealing with that of two kinds: fulfilling a training precept announced by the Blessed One thus: “This should be done” is keeping; | |
| Yaṃ "idaṃ na kattabba"nti paṭikkhittassa akaraṇaṃ, taṃ vārittaṃ. | not doing what is prohibited by him thus: “This should not be done” is avoiding. | |
| Tatrāyaṃ vacanattho. | Herein, the word- meaning is this: | |
| Caranti tasmiṃ sīlesu paripūrakāritāya pavattantīti cārittaṃ. | they keep (caranti) within that, they proceed as people who fulfil the virtues, thus it is keeping (cāritta); | |
| Vāritaṃ tāyanti rakkhanti tenāti vārittaṃ. | they preserve, they protect, they avoid, thus it is avoiding. | |
| Tattha saddhāvīriyasādhanaṃ cārittaṃ, saddhāsādhanaṃ vārittaṃ. | Herein, keeping is accomplished by faith and energy; avoiding, by faith and mindfulness. | |
| Evaṃ cārittavārittavasena duvidhaṃ. | This is how it is of two kinds as keeping and avoiding. | |
| Dutiyaduke abhisamācāroti uttamasamācāro. | 27. 3. In the second dyad good behaviour is the best kind of behaviour. | |
| Abhisamācāro eva ābhisamācārikaṃ. | Good behaviour itself is that of good behaviour; | |
| Abhisamācāraṃ vā ārabbha paññattaṃ ābhisamācārikaṃ, ājīvaṭṭhamakato avasesasīlassetaṃ adhivacanaṃ. | or what is announced for the sake of good behaviour is that of good behaviour. | |
| Maggabrahmacariyassa ādibhāvabhūtanti ādibrahmacariyakaṃ, ājīvaṭṭhamakasīlassetaṃ adhivacanaṃ. | This is a term for virtue other than that which has livelihood as eighth.9 It is the initial stage of the life of purity consisting in the path, thus it is that of the beginning of the life of purity. This is a term for the virtue that has livelihood as eighth. |
Comm. NT: 9. The three kinds of profitable bodily kamma or action (not killing or stealing or indulging in sexual misconduct), the four kinds of profi... Все комментарии (1) |
| Tañhi maggassa ādibhāvabhūtaṃ, pubbabhāgeyeva parisodhetabbato. | It is the initial stage of the path because it has actually to be purified in the prior stage too. | |
| Tenāha – "pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī"ti (ma. ni. 3.431). | Hence it is said: “But his bodily action, his verbal action, and his livelihood have already been purified earlier” (M III 289). | |
| Yāni vā sikkhāpadāni khuddānukhuddakānīti vuttāni, idaṃ ābhisamācārikasīlaṃ. | Or the training precepts called “lesser and minor” (D II 154) are that of good behaviour; | |
| Sesaṃ ādibrahmacariyakaṃ. | the rest are that of the beginning of the life of purity. | |
| Ubhatovibhaṅgapariyāpannaṃ vā ādibrahmacariyakaṃ. | Or what is included in the Double Code (the bhikkhus’ and bhikkhunīs’ Pātimokkha) is that of the beginning of the life of purity; | |
| Khandhakavattapariyāpannaṃ ābhisamācārikaṃ. | and that included in the duties set out in the Khandhakas [of Vinaya] is that of good behaviour. | |
| Tassa sampattiyā ādibrahmacariyakaṃ sampajjati. | Through its perfection that of the beginning of the life of purity comes to be perfected. | |
| Tenevāha – "so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ādibrahmacariyakaṃ dhammaṃ paripūressatīti netaṃ ṭhānaṃ vijjatī"ti (a. ni. 5.21). | Hence it is said also “that this bhikkhu shall fulfil the state consisting in the beginning of the life of purity without having fulfilled the state consisting in good behaviour—that is not possible” (A III 14–15). | |
| Evaṃ ābhisamācārikaādibrahmacariyakavasena duvidhaṃ. | So it is of two kinds as that of good behaviour and that of the beginning of the life of purity. | |
| Tatiyaduke pāṇātipātādīhi veramaṇimattaṃ viratisīlaṃ. | 28.4.In the third dyad virtue as abstinence is simply abstention from killing living things, etc.; | |
| Sesaṃ cetanādi aviratisīlanti evaṃ viratiavirativasena duvidhaṃ. | the other kinds consisting in volition, etc., are virtue as non-abstinence. So it is of two kinds as abstinence and non-abstinence. | |
| Catutthaduke nissayoti dve nissayā taṇhānissayo ca diṭṭhinissayo ca. | 29.5.In the fourth dyad there are two kinds of dependence: dependence through craving and dependence through [false] views. | |
| Tattha yaṃ "imināhaṃ sīlena devo vā bhavissāmi devaññataro vā"ti (dī. ni. 3.320; ma. ni. 1.186; a. ni. 5.206; 7.50) evaṃ bhavasampattiṃ ākaṅkhamānena pavattitaṃ, idaṃ taṇhānissitaṃ. | Herein, that produced by one who wishes for a fortunate kind of becoming thus, “Through this virtuous conduct [rite] I shall become a [great] deity or some [minor] deity” (M I 102), is dependent through craving. | |
| Yaṃ "sīlena suddhī"ti evaṃ suddhidiṭṭhiyā pavattitaṃ, idaṃ diṭṭhinissitaṃ. | That produced through such [false] view about purification as “Purification is through virtuous conduct” (Vibh 374) is dependent through [false] view. | |
| Yaṃ pana lokuttaraṃ lokiyañca tasseva sambhārabhūtaṃ, idaṃ anissitanti evaṃ nissitānissitavasena duvidhaṃ. | But the supramundane, and the mundane that is the prerequisite for the aforesaid supramundane, are independent. So it is of two kinds as dependent and independent. | |
| Pañcamaduke kālaparicchedaṃ katvā samādinnaṃ sīlaṃ kālapariyantaṃ. | 30. 6. In the fifth dyad temporary virtue is that undertaken after deciding on a time limit. | |
| Yāvajīvaṃ samādiyitvā tatheva pavattitaṃ āpāṇakoṭikanti evaṃ kālapariyantaāpāṇakoṭikavasena duvidhaṃ. | Lifelong virtue is that practiced in the same way but undertaking it for as long as life lasts. So it is of two kinds as temporary and lifelong. | |
| Chaṭṭhaduke lābhayasañātiaṅgajīvitavasena diṭṭhapariyantaṃ sapariyantaṃ nāma. | 31.7.In the sixth dyad the limited is that seen to be limited by gain, fame, relatives, limbs, or life. | |
| Viparītaṃ apariyantaṃ. | The opposite is unlimited. | |
| Vuttampi cetaṃ paṭisambhidāyaṃ "katamaṃ taṃ sīlaṃ sapariyantaṃ? | And this is said in the Paṭisambhidā: “What is the virtue that has a limit? | |
| Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ, atthi sīlaṃ jīvitapariyantaṃ. | There is virtue that has gain as its limit, there is virtue that has fame as its limit, there is virtue that has relatives as its limit, there is virtue that has limbs as its limit, there is virtue that has life as its limit. | |
| Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? | What is virtue that has gain as its limit? | |
| Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati, idaṃ taṃ sīlaṃ lābhapariyanta"nti (paṭi. ma. 1.38). | Here someone with gain as cause, with gain as condition, with gain as reason, transgresses a training precept as undertaken: that virtue has gain as its limit” (Paṭis I 43), | |
| Eteneva upāyena itarānipi vitthāretabbāni. | and the rest should be elaborated in the same way. | |
| Apariyantavissajjanepi vuttaṃ "katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? | Also in the answer dealing with the unlimited it is said: “What is virtue that does not have gain as its limit? | |
| Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati, idaṃ taṃ sīlaṃ na lābhapariyanta"nti (paṭi. ma. 1.38). | Here someone does not, with gain as cause, with gain as condition, with gain as reason, even arouse the thought of transgressing a training precept as undertaken, how then shall he actually transgress it? That virtue does not have gain as its limit” (Paṭis I 44), | |
| Etenevupāyena itarānipi vitthāretabbāni. | and the rest should be elaborated in the same way. | |
| Evaṃ sapariyantāpariyantavasena duvidhaṃ. | So it is of two kinds as limited and unlimited. | |
| Sattamaduke sabbampi sāsavaṃ sīlaṃ lokiyaṃ. | 32.8.In the seventh dyad all virtue subject to cankers is mundane; | |
| Anāsavaṃ lokuttaraṃ. | that not subject to cankers is supramundane. | |
| Tattha lokiyaṃ bhavavisesāvahaṃ hoti bhavanissaraṇassa ca sambhāro. | Herein, the mundane brings about improvement in future becoming and is a prerequisite for the escape from becoming, | |
| Yathāha – "vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya, vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya, etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādācittassa vimokkho"ti (pari. 366). | according as it is said: “Discipline is for the purpose of restraint, restraint is for the purpose of non- remorse, non-remorse is for the purpose of gladdening, gladdening is for the purpose of happiness, happiness is for the purpose of tranquillity, tranquillity is for the purpose of bliss, bliss is for the purpose of concentration, concentration is for the purpose of correct knowledge and vision, correct knowledge and vision is for the purpose of dispassion, dispassion is for the purpose of fading away [of greed], fading away is for the purpose of deliverance, deliverance is for the purpose of knowledge and vision of deliverance, knowledge and vision of deliverance is for the purpose of complete extinction [of craving, etc.] through not clinging. Talk has that purpose, counsel has that purpose, support has that purpose, giving ear has that purpose, that is to say, the liberation of the mind through not clinging” (Vin V 164). | |
| Lokuttaraṃ bhavanissaraṇāvahaṃ hoti paccavekkhaṇañāṇassa ca bhūmīti evaṃ lokiyalokuttaravasena duvidhaṃ. | The supramundane brings about the escape from becoming and is the plane of reviewing knowledge. So it is of two kinds as mundane and supramundane. | |
| 12.Tikesu paṭhamattike hīnena chandena cittena vīriyena vīmaṃsāya vā pavattitaṃ hīnaṃ. | 33. 9. In the first of the triads the inferior is produced by inferior zeal, [purity of] consciousness, energy, or inquiry; | |
| Majjhimehi chandādīhi pavattitaṃ majjhimaṃ. | the medium is produced by medium zeal, etc.; | |
| Paṇītehi paṇītaṃ. | the superior, by superior (zeal, and so on). | |
| Yasakāmatāya vā samādinnaṃ hīnaṃ. | That undertaken out of desire for fame is inferior; | |
| Puññaphalakāmatāya majjhimaṃ. | that undertaken out of desire for the fruits of merit is medium; | |
| Kattabbamevidanti ariyabhāvaṃ nissāya samādinnaṃ paṇītaṃ. | that undertaken for the sake of the noble state thus, “This has to be done” is superior. | |
| "Ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā"ti evaṃ attukkaṃsanaparavambhanādīhi upakkiliṭṭhaṃ vā hīnaṃ. | Or again, that defiled by self-praise and disparagement of others, etc., thus, “I am possessed of virtue, but these other bhikkhus are ill-conducted and evil-natured” (M I 193), is inferior; | |
| Anupakkiliṭṭhaṃ lokiyaṃ sīlaṃ majjhimaṃ. | undefiled mundane virtue is medium; | |
| Lokuttaraṃ paṇītaṃ. | supramundane is superior. | |
| Taṇhāvasena vā bhavabhogatthāya pavattitaṃ hīnaṃ. | Or again, that motivated by craving, the purpose of which is to enjoy continued existence, is inferior; | |
| Attano vimokkhatthāya pavattitaṃ majjhimaṃ. | that practiced for the purpose of one’s own deliverance is medium; | |
| Sabbasattānaṃ vimokkhatthāya pavattitaṃ pāramitāsīlaṃ paṇītanti evaṃ hīnamajjhimapaṇītavasena tividhaṃ. | the virtue of the perfections practiced for the deliverance of all beings is superior. So it is of three kinds as inferior, medium, and superior. | |
| Dutiyattike attano ananurūpaṃ pajahitukāmena attagarunā attanigāravena pavattitaṃ attādhipateyyaṃ. | 34.10. In the second triad that practiced out of self-regard by one who regards self and desires to abandon what is unbecoming to self is virtue giving precedence to self. | |
| Lokāpavādaṃ pariharitukāmena lokagarunā loke gāravena pavattitaṃ lokādhipateyyaṃ. | That practiced out of regard for the world and out of desire to ward off the censure of the world is virtue giving precedence to the world. | |
| Dhammamahattaṃ pūjetukāmena dhammagarunā dhammagāravena pavattitaṃ dhammādhipateyyanti evaṃ attādhipateyyādivasena tividhaṃ. | That practiced out of regard for the Dhamma and out of desire to honour the majesty of the Dhamma is virtue giving precedence to the Dhamma. So it is of three kinds as giving precedence to self, and so on. | |
| Tatiyattike yaṃ dukesu nissitanti vuttaṃ, taṃ taṇhādiṭṭhīhi parāmaṭṭhattā parāmaṭṭhaṃ. | 35.11. In the third triad the virtue that in the dyads was called dependent (no. 5) is adhered-to because it is adhered-to through craving and [false] view. | |
| Puthujjanakalyāṇakassa maggasambhārabhūtaṃ sekkhānañca maggasampayuttaṃ aparāmaṭṭhaṃ. | That practiced by the magnanimous ordinary man as the prerequisite of the path, and that associated with the path in trainers, are not-adhered-to. | |
| Sekkhāsekkhānaṃ phalasampayuttaṃ paṭippassaddhanti evaṃ parāmaṭṭhādivasena tividhaṃ. | That associated with trainers’ and non-trainers’ fruition is tranquillized. So it is of three kinds as adhered-to, and so on. | |
| Catutthattike yaṃ āpattiṃ anāpajjantena pūritaṃ, āpajjitvā vā puna katapaṭikammaṃ, taṃ visuddhaṃ. | 36.12. In the fourth triad that fulfilled by one who has committed no offence or has made amends after committing one is pure. | |
| Āpattiṃ āpannassa akatapaṭikammaṃ avisuddhaṃ. | So long as he has not made amends after committing an offence it is impure. | |
| Vatthumhi vā āpattiyā vā ajjhācāre vā vematikassa sīlaṃ vematikasīlaṃ nāma. | Virtue in one who is dubious about whether a thing constitutes an offence or about what grade of offence has been committed or about whether he has committed an offence is dubious. | |
| Tattha yoginā avisuddhasīlaṃ visodhetabbaṃ, vematike vatthujjhācāraṃ akatvā vimati paṭivinetabbā "iccassa phāsu bhavissatī"ti evaṃ visuddhādivasena tividhaṃ. | Herein, the meditator should purify impure virtue. If dubious, he should avoid cases about which he is doubtful and should get his doubts cleared up. In this way his mind will be kept at rest. So it is of three kinds as pure, and so on. | |
| Pañcamattike catūhi ariyamaggehi tīhi ca sāmaññaphalehi sampayuttaṃ sīlaṃ sekkhaṃ. | 37.13. In the fifth triad the virtue associated with the four paths and with the [first] three fruitions is that of the trainer. | |
| Arahattaphalasampayuttaṃ asekkhaṃ. | That associated with the fruition of Arahantship is that of the non-trainer. | |
| Sesaṃ nevasekkhanāsekkhanti evaṃ sekkhādivasena tividhaṃ. | The remaining kinds are that of the neither- trainer-nor-non-trainer. So it is of three kinds as that of the trainer, and so on. | |
| Paṭisambhidāyaṃ pana yasmā loke tesaṃ tesaṃ sattānaṃ pakatipi sīlanti vuccati, yaṃ sandhāya "ayaṃ sukhasīlo, ayaṃ dukkhasīlo, ayaṃ kalahasīlo, ayaṃ maṇḍanasīlo"ti bhaṇanti, tasmā tena pariyāyena "tīṇi sīlāni, kusalasīlaṃ akusalasīlaṃ abyākatasīlanti (paṭi. ma. 1.39). | 38.But in the world the nature of such and such beings is called their “habit” (sīla) of which they say: “This one is of happy habit (sukha-sīla), this one is of unhappy habit, this one is of quarrelsome habit, this one is of dandified habit.” Because of that it is said in the Paṭisambhidā figuratively: “Three kinds of virtue (habit): profitable virtue, unprofitable virtue, indeterminate virtue” (Paṭis I 44). | |
| Evaṃ kusalādivasenapi tividhanti vuttaṃ. | So it is also called of three kinds as profitable, and so on. | |
| Tattha akusalaṃ imasmiṃ atthe adhippetassa sīlassa lakkhaṇādīsu ekenapi na sametīti idha na upanītaṃ, tasmā vuttanayenevassa tividhatā veditabbā. | Of these, the unprofitable is not included here since it has nothing whatever to do with the headings beginning with the characteristic, which define virtue in the sense intended in this [chapter]. So the threefoldness should be understood only in the way already stated. | |
| 13.Catukkesu paṭhamacatukke – | 39.14. In the first of the tetrads: | |
| Yodha sevati dussīle, sīlavante na sevati; | The unvirtuous he cultivates, He visits not the virtuous, | |
| Vatthuvītikkame dosaṃ, na passati aviddasu. | And in his ignorance he sees No fault in a transgression here, | |
| Micchāsaṅkappabahulo, indriyāni na rakkhati; | With wrong thoughts often in his mind His faculties he will not guard— | |
| Evarūpassa ve sīlaṃ, jāyate hānabhāgiyaṃ. | Virtue in such a constitution Comes to partake of diminution. | |
| Yo panattamano hoti, sīlasampattiyā idha; | But he whose mind is satisfied. With virtue that has been achieved, | |
| Kammaṭṭhānānuyogamhi, na uppādeti mānasaṃ. | Who never thinks to stir himself And take a meditation subject up, | |
| Tuṭṭhassa sīlamattena, aghaṭantassa uttari; | Contented with mere virtuousness, Nor striving for a higher state— | |
| Tassa taṃ ṭhitibhāgiyaṃ, sīlaṃ bhavati bhikkhuno. | His virtue bears the appellation Of that partaking of stagnation. | |
| Sampannasīlo ghaṭati, samādhatthāya yo pana; | But who, possessed of virtue, strives With concentration for his aim— | |
| Visesabhāgiyaṃ sīlaṃ, hoti etassa bhikkhuno. | That bhikkhu’s virtue in its function Is called partaking of distinction. | |
| Atuṭṭho sīlamattena, nibbidaṃ yonuyuñjati; | Who finds mere virtue not enough But has dispassion for his goal— | |
| Hoti nibbedhabhāgiyaṃ, sīlametassa bhikkhunoti. | His virtue through such aspiration Comes to partake of penetration. | |
| Evaṃ hānabhāgiyādivasena catubbidhaṃ. | So it is of four kinds as partaking of diminution, and so on. | |
| Dutiyacatukke bhikkhū ārabbha paññattasikkhāpadāni, yāni ca nesaṃ bhikkhunīnaṃ paññattito rakkhitabbāni, idaṃ bhikkhusīlaṃ. | 40.15. In the second tetrad there are training precepts announced for bhikkhus to keep irrespective of what is announced for bhikkhunīs. This is the virtue of bhikkhus. | |
| Bhikkhuniyo ārabbha paññattasikkhāpadāni, yāni ca tāsaṃ bhikkhūnaṃ paññattito rakkhitabbāni, idaṃ bhikkhunisīlaṃ. | There are training precepts announced for bhikkhunīs to keep irrespective of what is announced for bhikkhus. This is the virtue of bhikkhunīs. | |
| Sāmaṇerasāmaṇerīnaṃ dasasīlāni anupasampannasīlaṃ. | The ten precepts of virtue for male and female novices are the virtue of the not fully admitted. | |
| Upāsakaupāsikānaṃ niccasīlavasena pañcasikkhāpadāni, sati vā ussāhe dasa, uposathaṅgavasena aṭṭhāti idaṃ gahaṭṭhasīlanti evaṃ bhikkhusīlādivasena catubbidhaṃ. | The five training precepts—ten when possible—as a permanent undertaking and eight as the factors of the Uposatha Day,10 for male and female lay followers are the virtue of the laity. So it is of four kinds as the virtue of bhikkhus, and so on. |
Comm. NT: 10. Uposatha (der. from upavasati, to observe or to prepare) is the name for the day of “fasting” or “vigil” observed on the days of the new... Все комментарии (1) |
| Tatiyacatukke uttarakurukānaṃ manussānaṃ avītikkamo pakatisīlaṃ. | 41.16. In the third tetrad the non-transgression on the part of Uttarakuru human beings is natural virtue. | |
| Kuladesapāsaṇḍānaṃ attano attano mariyādācārittaṃ ācārasīlaṃ. | Each clan’s or locality’s or sect’s own rules of conduct are customary virtue. | |
| "Dhammatā esā, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti na bodhisattamātu purisesu mānasaṃ uppajji kāmaguṇūpasaṃhita"nti evaṃ vuttaṃ bodhisattamātusīlaṃ dhammatāsīlaṃ. | The virtue of the Bodhisatta’s mother described thus: “It is the necessary rule, Ānanda, that when the Bodhisatta has descended into his mother’s womb, no thought of men that is connected with the cords of sense desire comes to her” (D II 13), is necessary virtue. | |
| Mahākassapādīnaṃ pana suddhasattānaṃ, bodhisattassa ca tāsu tāsu jātīsu sīlaṃ pubbahetukasīlanti evaṃ pakatisīlādivasena catubbidhaṃ. | But the virtue of such pure beings as Mahā Kassapa, etc., and of the Bodhisatta in his various births is virtue due to previous causes. So it is of four kinds as natural virtue, and so on. | |
| Catutthacatukke yaṃ bhagavatā "idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesū"ti (vibha. 508; dī. ni. 1.193) vaṃ vuttaṃ sīlaṃ, idaṃ pātimokkhasaṃvarasīlaṃ nāma. | 42.17. In the fourth tetrad: (a) The virtue described by the Blessed One thus: “Here a bhikkhu dwells restrained with the Pātimokkha restraint, possessed of the [proper] conduct and resort, and seeing fear in the slightest fault, he trains himself by undertaking the precepts of training, (Vibh 244)” is virtue of Pātimokkha restraint. | |
| Yaṃ pana "so cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. | (b) That described thus: “On seeing a visible object with the eye, he apprehends neither the signs nor the particulars through which, if he left the eye faculty unguarded, evil and unprofitable states of covetousness and grief might invade him; he enters upon the way of its restraint, he guards the eye faculty, undertakes the restraint of the eye faculty. | |
| Sotena saddaṃ sutvā - pe - ghānena gandhaṃ ghāyitvā - pe - jivhāya rasaṃ sāyitvā - pe - kāyena phoṭṭhabbaṃ phusitvā - pe - manasā dhammaṃ viññāya na nimittaggāhī - pe - manindriye saṃvaraṃ āpajjatī"ti (ma. ni. 1.22, 411; dī. ni. 1.213; a. ni. 4.198) vuttaṃ, idaṃ indriyasaṃvarasīlaṃ. | On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible object with the body … On cognizing a mental object with the mind, he apprehends neither the signs nor the particulars through which, if he left the mind faculty unguarded, evil and unprofitable states of covetousness and grief might invade him; he enters upon the way of its restraint, he guards the mind faculty, undertakes the restraint of the mind faculty (M I 180), is virtue of restraint of the sense faculties. | |
| Yā pana ājīvahetupaññattānaṃ channaṃ sikkhāpadānaṃ vītikkamassa, "kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā"ti evamādīnañca pāpadhammānaṃ vasena pavattā micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ. | (c) Abstinence from such wrong livelihood as entails transgression of the six training precepts announced with respect to livelihood and entails the evil states beginning with “Scheming, talking, hinting, belittling, pursuing gain with gain” (M II 75) is virtue of livelihood purification. | |
| "Paṭisaṅkhā yoniso cīvaraṃ paṭisevati, yāvadeva sītassa paṭighātāyā"ti (ma. ni. 1.23; a. ni. 6.58) ādinā nayena vutto paṭisaṅkhānaparisuddho catupaccayaparibhogo paccayasannissitasīlaṃ nāma. | (d) Use of the four requisites that is purified by the reflection stated in the way beginning, “Reflecting wisely, he uses the robe only for protection from cold” (M I 10) is called virtue concerning requisites. |