Visuddhimagga I-7

4. Tatrāyaṃ saṅkhepavaṇṇanā – sīle patiṭṭhāyāti sīle ṭhatvā, sīlaṃ paripūrayamānoyeva cettha sīle ṭhitoti vuccati.

现在来略释本论最初的颂意：「住戒」，即安住于戒中。这里指圆满（受持）戒律的人而称为住戒者，

Ñ(I,7): Here is a brief commentary [on the stanza]. Established well in virtue: standing on virtue. It is only one actually fulfilling virtue who is here said to 'stand on virtue'.

Tasmā sīlaparipūraṇena sīle patiṭṭhahitvāti ayamettha attho.

所以圆满戒律便是住戒的意义。

Ñ: So the meaning here is this: being established well in virtue by fulfilling virtue.

Naroti satto.

「人」是有情。

Ñ: A man: a living being.

Sapaññoti kammajatihetukapaṭisandhipaññāya paññavā.

「有慧人」，是由业生三因结生的慧，为有慧者。

Ñ: Wise: possessing the kind of understanding that is born of kamma by means of a rebirth-linking with triple root-cause.

Cittaṃ paññañca bhāvayanti samādhiñceva vipassanañca bhāvayamāno, cittasīsena hettha samādhi niddiṭṭho. Paññānāmena ca vipassanāti.

「修习心与慧」，是修习三摩地（定）和毗钵舍那（观）的意思。这里是用「心」字来显示三摩地，以「慧」字而名毗钵舍那。

Ñ: Develops consciousness and understanding: develops both concentration and insight. For it is concentration that is described here under the heading of 'consciousness', and insight under that of 'understanding'.

Ātāpīti vīriyavā.

「有勤」，是有精进的人。

Ñ: Ardent (ātāpin): possessing energy.

Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ātāpoti vuccati. Tadassa atthīti ātāpī.

因为精进可以烧尽一切烦恼，故称为热（勤），具此热力的人称为有勤。

Ñ: For it is energy that is called 'ardour' (ātāpa) in the sense of burning up and consuming (ātāpana-paritāpana) defilements. He has that, thus he is ardent.

Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatoti attho. Iminā padena pārihārikapaññaṃ dasseti.

「有智」，智名为慧，即具有那智慧的意思。这句（有智的智）是指含藏慧。

Ñ: Sagacious: it is understanding that is called 'sagacity'; possessing that, is the meaning. This word shows protective understanding.

Sayādaw U Sīlānanda: [protective understanding => understanding engaged in keeping meditation], that means, when you practice meditation, you have to know, which is beneficial, which is not; which is suitable, which is not. You have to keep this understanding or wisdom with you always, when you practice meditation. The word 'understanding' means clear comprehension of what is beneficial or what is suitable.

Han: It is rather complicated. pārihārikapaññaṃ was translated by Ñ as protective understanding. Sayādaw U Sīlānanda translated as understanding engaged in keeping meditation. Mahāsī Sayādaw translated it as understanding accompanied by sampajañña (clear comprehension). I do not know which would be the best translation.

Bhikkhu Jotinanda: About pārihārikapaññaṃ. Sayādaw Sīlānanda's explanation "Understanding engaged in keeping meditation" is from Mahā-Ṭīkā. Keeping meditation means protecting the meditation subject (kammaṭṭhāna). Mahā-Ṭīkā also explains Nipako as sampajāno (clear-comprehension) and so Mahāsī Sayādaw's explanation. So when meditating one must have the wisdom to know what is beneficial and what is suitable in order to maintain the meditation-subject (i.e. to keep meditation going on continuously) and what is not. Also one must always keep this clear-comprehension within the domain of meditation i.e. the meditation-subject, and comprehend its nature with non-delusion.

Imasmiñhi pañhābyākaraṇe tikkhattuṃ paññā āgatā. Tattha paṭhamā jātipaññā, dutiyā vipassanāpaññā, tatiyā sabbakiccapariṇāyikā pārihārikapaññā.

在解答问题的这个颂文里，曾有三次说到慧：第一（有慧人的慧）为生慧（生来的慧），第二（修习心与慧的慧）为观慧，第三（有勤智的智）是主导一切所作的含藏慧。

Ñ: For understanding is mentioned three times in the reply to the question. Herein, the first is native understanding, the second is understanding consisting in insight, while the third is the protective understanding that guides all affairs.

Sayādaw U Sīlānanda: [protective understanding => understanding engaged in keeping meditation].

Chew: What some always mention about keeping mindfulness in daily life, in my opinion, they are referring to this kind of understanding. What do you think? Han: Yes, I think so.

Bhikkhu Jotinanda: As for "sabbakiccapariṇāyikā pārihārikapaññā" or "protective understanding that guides all affairs" here is what Mahā-Ṭīkā says: "It guides all affairs such as going-forward, etc. by restricting them by way of clear-comprehension of what is beneficial, etc., and so it guides all affairs. Or, there are [activities such as] the learning, the questioning, the launching into development, and the paying attention to the meditation-subject. And there are [affairs (work) connected with these activities, such as] the arousing of respect therein, the arousing of perseverance, the making for what is suitable, the skillfulness with respect to the sign, the resoluteness, the non-distortion in the interim, the imparting of evenness to the controlling-faculties, the accomplishment of evenness of energy, the application of evenness to energy, etc. This [protective understanding] which is the guide of all these affairs is that which guides all affairs." Its not mindfulness in daily life. Mindfulness and clear-comprehension (wisdom) are two different cetasika altogether. But they are related in that without mindfulness there can be no wisdom. Also it is not just mindfulness in daily life, which is often engaged with the concepts of daily living. More importantly it is the mindfulness of satipaṭṭhāna, the mindfulness that is firmly established in noting ultimate realities precisely in the moment, that gives rise to this kind of wisdom.

Saṃsāre bhayaṃ ikkhatīti bhikkhu.

见轮回而生怖畏者为「比丘」。

Ñ: He sees fear (bhayam ikkhati) in the round of rebirths, thus he is a bhikkhu.

Bhikkhu Jotinanda: Mahā-Ṭīka says that the meaning of bhikkhu here should be understood by way of one who practices. In this case it would include also those who have not gone forth but who is practicing. It gives another definition of bhikkhu: Bhindati pāpake akusale dhammeti vā bhikkhu (He breaks (bhindati) the evil unwholesome states, thus he is a bhikkhu).

So imaṃ vijaṭaye jaṭanti so iminā ca sīlena iminā ca cittasīsena niddiṭṭhasamādhinā imāya ca tividhāya paññāya iminā ca ātāpenāti chahi dhammehi samannāgato bhikkhu. Seyyathāpi nāma puriso pathaviyaṃ patiṭṭhāya sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya, evameva sīlapathaviyaṃ patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihārikapaññāhatthena ukkhipitvā sabbampi taṃ attano santāne patitaṃ taṇhājaṭaṃ vijaṭeyya sañchindeyya sampadāleyya.

「彼当解此结」，「彼」，是具备此戒及由心字所显示的三摩地与三种慧和勤等六法的比丘。[PTS 004] 譬如一人立于大地上，举起最利的刀而斩除大竹丛一样，他则站于戒地上，以精进力策励于含藏慧之手，举起由定石磨得很利的观慧之剑，而解除斩断及摧毁使他自己（的诸蕴）相续沉沦的一切爱结。

Ñ: He succeeds in disentangling this tangle: [4] Just as a man standing on the ground and taking up a well-sharpened knife might disentangle a great tangle of bamboos, so too, he — this bhikkhu who possesses the six things, namely, this virtue, and this concentration described under the heading of consciousness, and this threefold understanding, and this ardour —, standing on the ground of virtue and taking up with the hand of protective-understanding exerted by the power of energy the knife of insight-understanding well-sharpened on the stone of concentration, might disentangle, cut away and demolish all the tangle of craving that had overgrown his own life's continuity.

Han: The six things are: (i) sīla (ii) samādhi (iii) jātipaññā (iv) vipassanāpaññā (v) pārihārikapaññā (vi) ātāpī

Sayādaw U Sīlānanda: [protective understanding => understanding engaged in keeping meditation].

Maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma.

他在修（四沙门）道的剎那叫做解结；

Ñ: But it is at the moment of the Path that he is said to be disentangling that tangle;

Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti.

在证（四沙门）果的剎那，他便是天界和人界最上应供的解结者。

Ñ: at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities.

Tenāha bhagavā –

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti. (saṃ. ni. 1.23);

所以世尊说：

住戒有慧人，修习心与慧，

有勤智比丘，彼当解此结。

Ñ: That is why the Blessed One said:

'When a wise man, established well in virtue,

Develops consciousness and understanding,

Then as a bhikkhu ardent and sagacious

He succeeds in disentangling this tangle'.