Visuddhimagga I-23

Sīlānisaṃsakathā

四、什么是戒的功德

(iv) WHAT ARE THE BENEFITS OF VIRTUE?

9.Kimānisaṃsaṃ sīlanti avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ. Vuttañhetaṃ – ‘‘avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti (a. ni. 11.1).

什么是戒的功德？如获得无后悔等的种种功德。经中说：「阿难，一切善戒具有无后悔的目的和功德」。

Ñ(I,23): (iv) WHAT ARE THE BENEFITS OF VIRTUE? Its benefits are the acquisition of the several special qualities beginning with non-remorse. For this is said: 'Ananda, profitable habits (virtues) have non-remorse as their aim and non-remorse as their benefit' (A.v,l).

Aparampi vuttaṃ ‘‘pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāya.

又说：「诸居士，持戒者的具戒，得此五种功德。

Ñ: Also it is said further: 'Householder, there are these five benefits for the virtuous in the perfecting of virtue.

Katame pañca? Idha gahapatayo sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati, ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.

云何五种？诸居士，具戒的持戒者，因不放逸，得大财聚，这是持戒者具戒的第一功德。

Ñ: What five? Here, householder, one who is virtuous, possessed of virtue, comes into a large fortune as a consequence of diligence; this is the first benefit for the virtuous in the perfecting of virtue.

Puna caparaṃ gahapatayo sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.

复次诸居士，具戒的持戒者，得扬善名，这是持戒者具戒的第二功德。

Ñ: Again, of one who is virtuous, possessed of virtue, a fair name is spread abroad; this is the second benefit for the virtuous in the perfecting of virtue.

Puna caparaṃ gahapatayo sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto, ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.

复次诸居士，具戒的持戒者，无论亲近一切团体大众、剎帝利众、婆罗门众、居士众、或沙门众，在接近之时，得无怖畏羞惭，这是持戒者具戒的第三功德。

Ñ: Again, whenever one who is virtuous, possessed of virtue, enters an assembly, whether of khattiyas (warrior-nobles) or brahmans or householders or ascetics, he does so without fear or hesitation; this is the third benefit for the virtuous in the perfecting of virtue.

Puna caparaṃ gahapatayo sīlavā sīlasampanno asammūḷho kālaṃ karoti, ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.

复次诸居士，具戒的持戒者，临命终时，得不昏昧，这是持戒者具戒的第四功德。

Ñ: Again, one who is virtuous, possessed of virtue, dies unconfused; this is the fourth benefit for the virtuous in the perfecting of virtue.

Puna caparaṃ gahapatayo sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāyā’’ti (dī. ni. 2.150; a. ni. 5.213; mahāva. 285).

复次诸居士，具戒的持戒者，此身坏死之后，得生善趣天界，这是持戒者具戒的第五功德」。

Ñ: Again, one who is virtuous, possessed of virtue, on the breakup of the body, after death, reappears in a happy destiny, in the heavenly world; this is the fifth benefit for the virtuous in the perfecting of virtue' (D.ii,86).

Aparepi ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī’’tiādinā (ma. ni. 1.65) nayena piyamanāpatādayo āsavakkhayapariyosānā anekā sīlānisaṃsā vuttā. Evaṃ avippaṭisārādianekaguṇānisaṃsaṃ sīlaṃ. Apica –

又如「诸比丘！若有比丘，愿为诸同梵行者所喜爱、欢悦、尊重、礼敬，彼当圆满一切戒」。这都是说始于喜爱欢悦等而终于漏尽的诸戒的功德。

这便是无后悔等种种戒的功德，[PTS 010] 更有：

Ñ: There are also the many benefits of virtue beginning with being dear and loved and ending with destruction of cankers described in the passage beginning 'If a bhikkhu should wish "May I be dear to my fellows in the life of purity and loved by them, held in respect and honoured by them", let him perfect the virtues' (M.i.33). This is how virtue has as its benefits the several special qualities beginning with non-remorse. [10] Furthermore: