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).
但在《无碍解道》里把世间众生的天性也说为戒。例如说：这是乐戒（乐观性），这是苦戒（悲观性），这是争论戒（好争论的），这是庄严戒（好装饰的）等。因此在那里说「有三种戒，即善戒、不善戒、无记戒」，
Ñ(I,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' (Ps.i,44).
Evaṃ kusalādivasenapi tividhanti vuttaṃ.
把善等也作为三种戒说。
Ñ: 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.
当知像那里所举的「不善」，与本论所讲的戒相等的意义是没有一种可以相合的，所以本论不取。是故当依上述的方法而知三种戒。
Ñ: 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.
No comments:
Post a Comment