Visuddhimagga I-158


Avijahato kāmasukhaṃ, sukhaṃ kuto bhinnasīlassa.

沉溺于欲乐, 破戒有何乐?

结果无穷苦, 过于抱火聚。

Ñ(I,158): What pleasure has a man of broken virtue

Forsaking not sense pleasures, which bear fruit

Of pain more violent even than the pain

In the embracing of a mass of fire?

Abhivādanasādiyane, kiṃ nāma sukhaṃ vipannasīlassa;


虽受礼敬乐, 破戒有何乐?

彼因此受苦, 过于引绳锯。

Ñ: What pleasure has he in accepting homage

Who, having failed in virtue, must partake

Of pain that will excel in agony

The crushing of his legs with horse-hair ropes? [57]

Saddhānamañjalikammasādiyane kiṃ sukhaṃ asīlassa;

Sattippahāradukkhādhimattadukkhassa yaṃhetu.

[PTS 057] 受信众合掌, 无戒有何乐?

彼因此受苦, 过于利刀刺。

Ñ: What pleasure has a man devoid of virtue

Accepting salutations of the faithful,

Which is the cause of pain acuter still

Than pain produced by stabbing with a spear?

Cīvaraparibhogasukhaṃ, kiṃ nāma asaṃyatassa;

Yena ciraṃ anubhavitabbo, niraye jalitaayopaṭṭasamphasso.

不自调御者, 受用衣何乐?

久受地狱苦, 火焰铁板触。

Ñ: What is the pleasure in the use of garments

For one without restraint, whereby in hell

He will for long be forced to undergo

The contact of the blazing iron sheet?

Madhuropi piṇḍapāto, halāhalavisūpamo asīlassa;

Ādittā gilitabbā, ayoguḷā yena cirarattaṃ.

无戒受美食, 毒如哈罗哈,

因此于长夜, 吞咽热铁丸。

Ñ: Although to him his alms food may seem tasty,

Who has no virtue, it is direst poison,

Because of which he surely will be made

For long to swallow burning iron balls.

Sukhasammatopi dukkho, asīlino mañcapīṭhaparibhogo;

Yaṃ bādhissanti ciraṃ, jalitaayomañcapīṭhāni.

无戒用床座, 虽苦思为乐,

热铁椅与床, 恼苦无穷极。

Ñ: And when the virtueless make use of couches

And chairs, though reckoned pleasing, it is pain

Because they will be tortured long indeed

On red-hot blazing iron beds and chairs.

Dussīlassa vihāre, saddhādeyyamhi kā nivāsa rati;

Jalitesu nivasitabbaṃ, yena ayokumbhimajjhesu.

信施寺中住, 破戒有何乐?

因此彼当住, 热红大铁釜。

Ñ: Then what delight is there for one unvirtuous

Inhabiting a dwelling given in faith,

Since for that reason he will have to dwell

Shut up inside a blazing iron pan?

Saṅkasarasamācāro, kasambujāto avassuto pāpo;

Antopūtīti ca yaṃ, nindanto āha lokagaru.

世间导师呵: 「破戒如粪土,

具恶有疑行, 有漏而内腐」。

Ñ: The Teacher of the world, in him condemning,

Described him in these terms: 'Of suspect habits,

Full of corruption, lecherous as well,

By nature evil, rotten too within'.

Han: The following definitions of the terms used by the Buddha may be worth noting.

saṅkasarasamācāro = of suspect habits,

kasambujāto = full of corruption,

avassuto = lecherous as well [filled with desire; lustful]

pāpo = by nature evil,

antopūti = anto + pūti = within + rotten.

Dhī jīvitaṃ asaññatassa, tassa samaṇajanavesadhārissa;

Assamaṇassa upahataṃ, khatamattānaṃ vahantassa.

不御非沙门, 但穿沙门服,

善根自掘害, 此生实卑恶。

Ñ: So out upon the life of him abiding

Without restraint, of him that wears the guise[gaɪz]

Of the ascetic that he will not be,

And damages and undermines himself!

Gūthaṃ viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha;

Yaṃ nāma sīlavanto, santo kiṃ jīvitaṃ tassa.

如欲庄严者, 厌离粪与尸,

寂静具戒者, 弃彼命何如?

Ñ: What is the life he leads, since any person,

No matter who, with virtue to his credit

Avoids it here, as those that would look well

Keep far away from dung or from a corpse?

Sabbabhayehi amutto, mutto sabbehi adhigamasukhehi;

Supihitasaggadvāro, apāyamaggaṃ samārūḷho.

不离诸怖畏, 却离诸证乐,

紧闭入天门, 登临地狱道。

Ñ: He is not free from any sort of terror,

Though free enough from pleasure of attainment;

While heaven's door is bolted fast against him,

He is well set upon the road to hell.

Sayādaw U Sīlānanda: [terror = danger]; [hell = all 4 woeful states].

Han: Burmese translation is same as Sayādaw’s translation.

Karuṇāya vatthubhūto, kāruṇikajanassa nāma ko añño;

Dussīlasamo dussī, latāya iti bahuvidhā dosāti.

破戒者破戒, 具足诸罪恶,

悲愍者所愍, 舍彼复谁属?

Ñ: Who else if not one destitute of virtue

More fit to be the object of compassion?

Many indeed and grave are the defects

That brand a man neglectful of his virtue.

Evamādinā paccavekkhaṇena sīlavipattiyaṃ ādīnavadassanaṃ vuttappakāraviparītato sīlasampattiyā ānisaṃsadassanañca veditabbaṃ.



Ñ: Seeing danger in the failure of virtue should be understood as reviewing in such ways as these. And seeing benefits in perfected virtue should be understood in the opposite sense.

No comments:


Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; and (2) Please ask permission from BPS to use the English translation of the Visuddhimagga.

Acknowledgment: Thanks to Buddhist Publication Society (BPS) and Venerable Nyanatusita for allowing me to use the English translation of the Visuddhimagga (The Path Of Purification) by Bhadantācariya Buddhaghosa, translated from the Pāḷi by Bhikkhu Ñāṇamoli, as part of a combined Chinese English translation.

Sādhu ! Sādhu ! Sādhu !