Visuddhimagga I-140

Dutiyasīlapañcakaṃ

Dutiyapañcake pāṇātipātādīnaṃ pahānādivasena attho veditabbo. Vuttañhetaṃ paṭisambhidāyaṃ –

（2.断、离、思、律仪、不犯）就第二种五法中，当知杀生的舍断等义。即如《无碍解道》中说：

Ñ(I,140): 19. In the second pentad the meaning should be understood as the abandoning, etc., of killing living things, etc.; for this is said in the Paṭisambhidā:

‘‘Pañca sīlāni pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ.

「五戒，为杀生的（1）舍断戒，（2）离戒，（3）思戒，（4）律仪戒，（5）不犯戒。

Ñ: 'Five kinds of virtue: (1) In the case of killing living things, (a) abandoning is virtue, (b) abstention is virtue, (c) volition is virtue, (d) restraint is virtue, (e) non-transgression is virtue.

Adinnādānassa, kāmesumicchācārassa, musāvādassa, pisuṇāya vācāya, pharusāya vācāya, samphappalāpassa, abhijjhāya, byāpādassa, micchādiṭṭhiyā,

不与取的……邪淫的……妄语的……两舌的，恶口的，绮语的，[PTS 050] 贪欲的，瞋恚的，邪见的，

Ñ: (2) In the case of taking what is not given ... (3) In the case of sexual misconduct... (4) In the case of false speech ... (5) In the case of malicious speech ... (6) In the case of harsh speech ... (7) In the case of gossip ... [50] (8) In the case of covetousness ... (9) In the case of ill will ... (10) In the case of wrong view …

nekkhammena kāmacchandassa, abyāpādena byāpādassa, ālokasaññāya thinamiddhassa, avikkhepena uddhaccassa, dhammavavatthānena vicikicchāya, ñāṇena avijjāya, pāmojjena aratiyā,

以出离对爱欲的，以无瞋对瞋恚[huì]的，以光明想对昏沉睡眠的，以不散乱对掉举的，以法差别对疑的，以智慧对无明的，以喜悦对不乐的，

Ñ: '(11) Through renunciation in the case of lust, (a) abandoning is virtue ... (12) Through non-ill-will in the case of ill-will ... (13) Through perception of light in the case of stiffness-and-torpor ... (14) Through non-distraction ... agitation ... (15) Through definition of states (dhamma) ... uncertainty ... (16) Through knowledge ... ignorance ... (17) Through gladdening in the case of boredom ...

paṭhamena jhānena nīvaraṇānaṃ, dutiyena jhānena vitakkavicārānaṃ, tatiyena jhānena pītiyā, catutthena jhānena sukhadukkhānaṃ,

以初禅对诸盖的，以二禅对寻伺的，以三禅对喜的，以四禅对苦乐的，

Ñ: '(18) Through the first jhāna in the case of the hindrances, (a) abandoning is virtue ... (19) Through the second jhāna ... applied and sustained thought ... (20) Through the third jhāna ... happiness … (21) Through the fourth jhāna in the case of pleasure and pain, (a) abandoning is virtue ...

Chew: (19) Through the second jhāna in the case of applied and sustained thought, (a) abandoning is virtue, (b) abstention is virtue, (c) volition is virtue, (d) restraint is virtue, (e) non-transgression is virtue. These Five kinds of virtue can be applied for wholesome state to wholesome state too.

ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya,

以空无边处定对色想——有对想——种种想的，

Ñ: (22) Through the attainment of the base consisting of boundless space in the case of perceptions of matter, perceptions of resistance, and perceptions of variety, (a) abandoning is virtue ...

Chew: What are perceptions of resistance(paṭighasaññā) and perceptions of variety(nānattasaññā)?

viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya,

以识无边处定对空无边处想的，

(23) Through the attainment of the base consisting of boundless consciousness in the case of the perception of the base consisting of boundless space ...

Chew: What is the perception of the base consisting of boundless space(ākāsānañcāyatanasaññā)? The consciousness of the base consisting of boundless space(ākāsānañcāyatana citta) takes the concept of infinite space (ākāsapaññatti) as object. The expression “base consisting of boundless space” strictly speaking, refers to the concept of infinite space which serves as the object of the first immaterial-sphere consciousness.

ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya,

以无所有处定对识无边处想的，

Ñ: (24) Through the attainment of the base consisting of nothingness in the case of the perception of the base consisting of boundless consciousness ...

nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya,

以非想非非想处定对无所有处想的，

Ñ: (25) Through the attainment of the base consisting of neither perception nor non-perception in the case of the perception of the base consisting of nothingness . . .

aniccānupassanāya niccasaññāya, dukkhānupassanāya sukhasaññāya, anattānupassanāya attasaññāya,

以无常观对常想的，以苦观对乐想的，以无我观对我想的，

Ñ: '(26) Through the contemplation of impermanence in the case of the perception of permanence, (a) abandoning is virtue ... (27) Through the contemplation of pain in the case of the perception of pleasure … (28) Through the contemplation of not-self in the case of the perception of self ...

Chew: “the contemplation of impermanence(aniccānupassanā)” is insight knowledge; “the perception of permanence(niccasaññā)” is wrong view(diṭṭhi), am I right?

nibbidānupassanāya nandiyā, virāgānupassanāya rāgassa, nirodhānupassanāya samudayassa, paṭinissaggānupassanāya ādānassa,

以厌恶观对喜爱的，以离贪观对贪的，以灭观对集的，以舍观对取的，

Ñ: (29) Through the contemplation of dispassion in the case of the perception of delighting ... (30) Through the contemplation of fading away in the case of greed ... (31) Through the contemplation of cessation in the case of originating ... (32) Through the contemplation of relinquishment in the case of grasping ...

Chew: What is “the contemplation of cessation(nirodhānupassanā)”? What is “originating(samudaya)”? What is “the contemplation of relinquishment(paṭinissaggānupassanā)”?

khayānupassanāya ghanasaññāya, vayānupassanāya āyūhanassa,

以尽观对厚聚想的，以衰观对行作的，

Ñ: '(33) Through the contemplation of destruction in the case of the perception of compactness, (a) abandoning is virtue ... (34) Through the contemplation of fall [of formations] in the case of accumulating [kamma] ...

Chew: What is “the contemplation of destruction(khayānupassanā)”? What is “the perception of compactness(ghanasaññā)”? What is “the contemplation of fall [of formations](vayānupassanā)”? What is “accumulating [kamma](āyūhana)”?

vipariṇāmānupassanāya dhuvasaññāya, animittānupassanāya nimittassa,

以变易观对恒常的，以无相观对相的，

Ñ: (35) Through the contemplation of change in the case of the perception of lastingness ... (36) Through the contemplation of the signless in the case of a sign ...

Chew: “the contemplation of change(vipariṇāmānupassanā)” is insight knowledge; “the perception of lastingness(dhuvasaññā)” is wrong view, am I right? For “the contemplation of the signless(animittānupassanā)” is the supramundane consciousness which takes nibbāna as object. For “a sign(nimitta)” is the mundane consciousness which takes formations and concept as object. Am I right?

appaṇihitānupassanāya paṇidhiyā, suññatānupassanāya abhinivesassa,

以无愿观对愿的，以空观对我执的，

Ñ: (37) Through the contemplation of the desireless in the case of desire ... (38) Through the contemplation of voidness in the case of misinterpreting (insistence) ...

Chew: What is “the contemplation of the desireless(appaṇihitānupassanā)”? The “desire(paṇidhiyā)” is greed(lobha), am I right? For “the contemplation of voidness(suññatānupassanā)” is the supramundane consciousness which takes nibbāna as object; and the “misinterpreting (insistence)(abhinivesa)” is wrong view(diṭṭhi), am I right?

adhipaññādhammavipassanāya sārādānābhinivesassa,

以增上慧法观对取坚固执的，

Ñ: (39) Through insight into states that is higher understanding in the case of misinterpreting (insistence) due to grasping ...

yathābhūtañāṇadassanena sammohābhinivesassa,

以如实知见对痴暗执的，

Ñ: (40) Through correct knowledge and vision in the case of misinterpreting (insistence) due to confusion ...

ādīnavānupassanāya ālayābhinivesassa,

以过患观对爱着的，

Ñ: (41) Through the contemplation of danger in the case of misinterpreting (insistence) due to reliance [on formations] ...

paṭisaṅkhānupassanāya appaṭisaṅkhāya, vivaṭṭanānupassanāya saññogābhinivesassa,

以决择观对无决择的，以还灭观对结合执的，

Ñ: (42) Through reflexion in the case of nonreflexion ... (43) Through the contemplation of turning away in the case of misinterpreting (insistence) due to bondage ...

sotāpattimaggena diṭṭhekaṭṭhānaṃ kilesānaṃ,

以须陀洹[huán]道对见与（见）一处的烦恼的，

Ñ: '(44) Through the path of Stream-entry in the case of defilements coefficient with [false] view, (a) abandoning is virtue ...

sakadāgāmimaggena oḷārikānaṃ kilesānaṃ,

以斯陀含道对粗烦恼的，

Ñ: (45) Through the path of Once-return in the case of gross defilements ...

anāgāmimaggena aṇusahagatānaṃ kilesānaṃ,

以阿那含道对微细俱烦恼的，

Ñ: (46) Through the path of Non-return in the case of residual defilements ...

arahattamaggena sabbakilesānaṃ pahānaṃ sīlaṃ, veramaṇī, cetanā, saṃvaro, avītikkamo sīlaṃ.

以阿罗汉道对一切烦恼的（1）舍断戒，（2）离，（3）思，（4）律仪及（5）不犯戒。

Ñ: (47) Through the path of Arahantship in the case of all defilements, (a) abandoning is virtue, (b) abstention is virtue, (c) volition is virtue, (d) restraint is virtue, (e) non-transgression is virtue.

Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti,

如是等戒，是令心至无懊悔，至喜悦，至喜，至轻安，至乐，

Ñ: 'Such virtues lead to non-remorse in the mind, to gladdening, to happiness, to tranquillity, to joy,

āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti (paṭi. ma. 1.41).

习行，修习，多作，庄严，具略（定的资粮），眷属（根本因），圆满，一向厌离，离贪，灭，寂静，神通，正觉，乃至涅盘。」

Ñ: to repetition, to development, to cultivation, to embellishment, to the requisite [for concentration], to the equipment [of concentration], to fulfilment, to complete dispassion, to fading away, to cessation, to peace, to direct-knowledge, to enlightenment, to nibbāna' (Ps.i,46-47).