Visuddhimagga I-31

Chaṭṭhaduke lābhayasañātiaṅgajīvitavasena diṭṭhapariyantaṃ sapariyantaṃ nāma. Viparītaṃ apariyantaṃ.

（6）（有限制、无限制）于第六种二法中，有利养、名誉、亲戚、肢体、生命的条件限制的，名为「有限制（戒）」；相反的为「无限制（戒）」。

Ñ(I,31): 7. In the sixth dyad the limited is that seen to be limited by gain, fame, relatives, limbs, or life. The opposite is unlimited.

Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘katamaṃ taṃ sīlaṃ sapariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ, atthi sīlaṃ jīvitapariyantaṃ.

在《无碍解道》也说：「什么为有限制？即为利养限制戒，为名誉限制戒，为亲戚限制戒，为肢体限制戒，为生命限制戒。

Ñ: And this is said in the Paṭisambhidā: 'What is the virtue that has a limit? 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? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati, idaṃ taṃ sīlaṃ lābhapariyanta’’nti (paṭi. ma. 1.38).

什么是利养限制戒？世间有人为利养因，为利养缘，为利养故，违犯其受持的学处，[PTS 013] 这是为利养限制戒」。

Ñ: What is virtue that has gain as its limit? 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' (Ps.i,43), [13]

Eteneva upāyena itarānipi vitthāretabbāni.

余者类推可知。

Ñ: and the rest should be elaborated in the same way.

Apariyantavissajjanepi vuttaṃ ‘‘katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati, idaṃ taṃ sīlaṃ na lābhapariyanta’’nti (paṭi. ma. 1.38).

对于无限制戒也有解答：「什么是不为利养限制戒？世间有人为利养因，为利养缘，为利养故，甚至不生违犯其所受持的学处的心，何况违犯？这是不为利养限制戒。」

Ñ: Also in the answer dealing with the unlimited it is said: 'What is virtue that does not have gain as its limit? 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' (Ps.i,44),

Etenevupāyena itarānipi vitthāretabbāni. Evaṃ sapariyantāpariyantavasena duvidhaṃ.

余者类推可知。这是有限制、无限制二种。

Ñ: and the rest should be elaborated in the same way. So it is of two kinds as limited and unlimited.