Visuddhimagga I-10

Kathaṃ? Ettha hi sīlena adhisīlasikkhā pakāsitā hoti, samādhinā adhicittasikkhā, paññāya adhipaññāsikkhā.

怎样阐明的呢？

一、（三学）这里的戒是阐明增上戒学；定是增上心学；慧是增上慧学。

Ñ: How?

Ñ(I,10): Here the training of higher virtue is shown by Virtue; the training of higher consciousness, by Concentration; and the training of higher understanding, by Understanding.

Sīlena ca sāsanassa ādikalyāṇatā pakāsitā hoti. ‘‘Ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha’’nti (saṃ. ni. 5.369) hi vacanato, ‘‘sabbapāpassa akaraṇa’’nti (dī. ni. 2.90) ādivacanato ca sīlaṃ sāsanassa ādi, tañca kalyāṇaṃ, avippaṭisārādiguṇāvahattā.

二、（三种善教）戒是阐明初善；所谓：「何为初善法？即是极净戒」，又如「诸恶莫作」等语，都是说明以戒教为首的；复次得无后悔之德故为善。

Ñ: The dispensation's goodness in the beginning is shown by Virtue. Because of the passage 'And what is the beginning of profitable things? Virtue that is quite purified' (S.v,143), and because of the passage beginning 'The not doing of any evil' (Dh.183), Virtue is the beginning of the dispensation. And that is good because it brings about the special qualities of non-remorse, and so on.

Sayādaw U Sīlānanda: [profitable = wholesome]; [so on = @Ñ(I,32): ...'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). ]

Han: “profitable things” is the translation of (kusalānaṃ dhammānaṃ). Mahāsī Sayādaw used the word “kusala” without translation into Burmese. “kusala” is translated as “wholesome” by most scholars. Although it is not in the Burmese translation, the continuation of "so on" by Sayādaw U Sīlānanda is excellent.

Bhikkhu Jotinanda: With regard to "And what is the beginning of profitable things?" Profitable things (kusala dhamma) or wholesome things is explained by MṬ as either the wholesomeness pertaining to the path (maggakusala) or blamelessness (anavajja). By the second explanation (blamelessness), the states involved in the noble-fruition (ariyaphaladhammā) are also included. By "The not doing of any evil" according to MṬ both cāritta and vāritta sīla are meant. For these two kinds of sīla see VM I-26.

Samādhinā majjhekalyāṇatā pakāsitā hoti. ‘‘Kusalassa upasampadā’’ti (dī. ni. 2.90) ādivacanato hi samādhi sāsanassa majjhe, so ca kalyāṇo, iddhividhādiguṇāvahattā.

定则阐明中善；如「众善奉行」[PTS 005] 等语，是说明定教为中；又得有神变等德故为善。

Ñ: Its goodness in the middle is shown by Concentration. [5] Because of the passage beginning 'Entering upon the profitable' (Dh.183), Concentration is the middle of the dispensation. And that is good because it brings about the special qualities of supernormal power, and so on.

Sayādaw U Sīlānanda: [Entering upon the profitable = Cultivating what is wholesome]. Han: It is the translation of “kusalassa upasampadā” and Sayādaw’s translation is better.

Paññāya sāsanassa pariyosānakalyāṇatā pakāsitā hoti. ‘‘Sacittapariyodāpanaṃ, etaṃ buddhāna sāsana’’nti (dī. ni. 2.90) hi vacanato, paññuttarato ca paññā sāsanassa pariyosānaṃ, sā ca kalyāṇaṃ, iṭṭhāniṭṭhesu tādibhāvāvahanato.

慧是阐明后善教；如「自净其意，是诸佛教」等语，是说明以慧为最上及最后；又因那慧对于好恶的事物视为平等故为善。

Ñ: Its goodness in the end is shown by Understanding. Because of the passage 'The purifying of one's own mind — this is the Buddhas' dispensation' (Dh.183), and because understanding is its culmination, Understanding is the end of the dispensation. And that is good because it brings about equipoise with respect to the desired and the undesired.

Sayādaw U Sīlānanda: [Understanding = Penetration of the Four Noble Truth]. Han: Mahāsī Sayādaw used just the word “paññā”. Sayādaw U Sīlānanda’s interpretation as “Penetration of the Four Noble Truth” is also good.

‘‘Selo yathā ekaghano, vātena na samīrati;

Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā’’ti. (dha. pa. 81); –

Hi vuttaṃ.

所谓：

譬如坚石山，不为风所动，

毁誉不能动，智者亦如是。

Ñ: For this is said:

'Just as a solid massive rock

Remains unshaken by the wind,

So too, in face of blame and praise

The wise remain immovable' (Dh. 81).