Visuddhimagga I-161

Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sīlaṃ tāva paridīpitaṃ hoti.

在「住戒有慧人」的偈[jì]颂中，以戒定慧三门显示清净之道，至此先已解说戒门。

Ñ(I,161): And at this point in the Path of Purification, which is shown under the headings of virtue, concentration and understanding by the stanza, 'When a wise man, established well in virtue' (§1), virtue, firstly, has been fully illustrated.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Sīlaniddeso nāma paṭhamo paricchedo.

※为诸善人所喜悦而造的清净道论，完成了第一品，定名为戒的解释。

Ñ: The first chapter called 'The Description of Virtue' in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga I-160

Evañhi vibhāvayato sīlavipattito ubbijjitvā sīlasampattininnaṃ mānasaṃ hoti.

若能如是辨别，则意志倾向于戒的成就而畏于破戒了。

Ñ(I,160): The mind of one who understands thus, shudders at failure in virtue and reaches out towards the perfecting of virtue.

Tasmā yathāvuttaṃ imaṃ sīlavipattiyā ādīnavaṃ imañca sīlasampattiyā ānisaṃsaṃ disvā sabbādarena sīlaṃ vodāpetabbanti.

是故应见前述破戒的过患及具戒的功德，以一切恭敬而严净诸戒。

Ñ: So virtue should be cleansed with all care, seeing this danger of failure in virtue and this benefit of the perfection of virtue in the way stated.

Visuddhimagga I-159

Apica –

如次当知：

Ñ(I,159): Furthermore: [58]

Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ;

Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ.

[PTS 058] 净戒无垢者， 彼为人信乐，

受持衣与钵， 出家而有果。

Ñ: His virtue is immaculate,

His wearing of the bowl and robes

Gives pleasure and inspires trust,

His going forth will bear its fruit.

Attānuvādādibhayaṃ, suddhasīlassa bhikkhuno;

Andhakāraṃ viya raviṃ, hadayaṃ nāvagāhati.

净戒比丘心， 如暗不侵日，

自责等怖畏， 无从而潜入。

Ñ: A bhikkhu in his virtue pure

Has never fear that self-reproach

Will enter in his heart: indeed

There is no darkness in the sun.

Sīlasampattiyā bhikkhu, sobhamāno tapovane;

Pabhāsampattiyā cando, gagane viya sobhati.

比丘戒成就， 苦行林光耀，

犹如盛满月， 高悬虚空照。

Ñ: A bhikkhu in his virtue bright

Shines forth in the Ascetics' Wood

As by the brightness of his beams

The moon lights up the firmament.

Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno;

Karoti api devānaṃ, sīlagandhe kathāva kā.

具戒之比丘， 身香亦可喜，

甚至诸天悦； 戒香何须说？

Ñ: Now if the bodily perfume

Of virtuous bhikkhus can succeed

In pleasing even deities,

What of the perfume of his virtue?

Sabbesaṃ gandhajātānaṃ, sampattiṃ abhibhuyyati;

Avighātī disā sabbā, sīlagandho pavāyati.

一切诸香中， 戒香最为胜，

此香熏[xūn]十方， 而无有障碍。

Ñ: It is more perfect far than all

The other perfumes in the world,

Because the perfume virtue gives

Is borne unchecked in all directions.

Appakāpi katā kārā, sīlavante mahapphalā;

Hontīti sīlavā hoti, pūjāsakkārabhājanaṃ.

奉侍具戒者， 作少而果大，

故以彼为器， 供养与恭敬。

Ñ: The deeds done for a virtuous man,

Though they be few, will bear much fruit,

And so the virtuous man becomes

A vessel of honour and renown.

Sīlavantaṃ na bādhanti, āsavā diṭṭhadhammikā;

Samparāyikadukkhānaṃ, mūlaṃ khanati sīlavā.

具戒于今世， 不为诸漏害，

他世诸苦根， 因缘亦断绝。

Ñ: There are no cankers here and now

To plague the virtuous man at all;

The virtuous man digs out the root

Of suffering in lives to come.

Sayādaw U Sīlānanda: [cankers => danger]. Han: Burmese translation: danger called cankers. Cannot ignore “cankers” because there is “āsava” in the Pāḷi text.

Yā manussesu sampatti, yā ca devesu sampadā;

Na sā sampannasīlassa, icchato hoti dullabhā.

不论人间福， 以及诸天福，

具戒者有愿， 实非难得事。

Ñ: Perfection among human kind

And even among deities,

If wished for, is not hard to gain

For him whose virtue is perfected;

Accantasantā pana yā, ayaṃ nibbānasampadā;

Mano sampannasīlassa, tameva anudhāvati.

诸戒成就者， 彼心常追逐[zhú]：

无上涅盘德， 究竟寂静乐。

Ñ: But once his virtue is perfected,

His mind then seeks no other kind

Than the perfection of nibbāna,

The state where utter peace prevails.

Sabbasampattimūlamhi, sīlamhi iti paṇḍito;

Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti.

诸乐根本戒， 此中多行相，

种种诸功德， 智者应辨别。

Ñ: Such is the blessed fruit of virtue,

Showing full many a varied form,

So let a wise man know it well

This root of all perfection's branches.

Visuddhimagga I-158

Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ;

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;

Daḷhavāḷarajjughaṃsanadukkhādhikadukkhabhāgissa.

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.

如是观察，便是见破戒的过患。

（二、具戒的功德）与上述相反的，为见具戒的功德。

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.

Visuddhimagga I-157

Evaṃ aggikkhandhupamāya itthipaṭibaddhapañcakāmaguṇaparibhogapaccayaṃ dukkhaṃ dassetvā eteneva upāyena –

在《火聚喻》中业已显示受用有关女人的五欲的受苦，尚有相似的说法：

Ñ(I,157): Having thus shown by means of the analogy of the mass of fire the suffering that is bound up with women and has as its condition the indulgence of the five cords of sense desires [by the unvirtuous], to the same intent he showed, by the following similes of the horse-hair rope, the sharp spear, the iron sheet, the iron ball, the iron bed, the iron chair, and the iron cauldron, the pain that has as its condition [acceptance of] homage and reverential salutation, and the use of robes, alms food, bed and chair, and dwelling [by unvirtuous bhikkhus]:

Chew: Note: “by the following similes of the horse-hair rope, the sharp spear, the iron sheet, the iron ball, the iron bed, the iron chair, and the iron cauldron, the pain that has as its condition [acceptance of] homage and reverential salutation, and the use of robes, alms food, bed and chair, and dwelling [by unvirtuous bhikkhus]:” The above sentence is at the end of this paragraph, i.e. Ñ(I,157). Imāhi vāḷarajjutiṇhasattiayopaṭṭaayoguḷaayomañcaayopīṭhaayokumbhīupamāhi abhivādanaañjalikammacīvarapiṇḍapātamañcapīṭhavihāraparibhogapaccayaṃ dukkhaṃ dassesi. 这些发绳、利刀、铁板、铁丸、铁床、铁椅、大铁釜的譬喻，是显示恶戒者受用礼敬、合掌、衣服、饮食、床、椅、精舍等之苦。

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso daḷhāya vāḷarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya, sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā’’ti ca.

『诸比丘！若有强力男子，用坚固的发绳绞缠[jiǎo chán]比丘的两胫[jìng]而引擦，先破其皮，初次深皮，再切其肉，肉切而后切腱，腱切而后切骨，直至伤害其髓而止；或者受剎帝利大家、或婆罗门大家及长者大家的礼敬之乐，你们觉得那一种较好？……

Ñ: 'What do you think, bhikkhus, which is better, that one should have a strong horse-hair rope twisted round both legs by a strong man and tightened so that it cut through the outer skin, and having cut through the outer skin it cut through the inner skin, and having cut through the inner skin it cut through the flesh, and having cut through the flesh it cut through the sinews, and having cut through the sinews it cut through the bones, and having cut through the bones it remained crushing the bonemarrow — or that he should consent to the homage of great warrior-nobles, great brahmans, great householders?' (A.iv,129). [56]

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā’’ti ca.

诸比丘！若有强力男子，用锐利而油光的刀，刺入比丘的胸，或者受剎帝利大家婆罗门大家及长者大家的合掌之乐，你们觉得那一种较好？……

Ñ: And: 'What do you think, bhikkhus, which is better, that one should have a strong man wound one's breast with a sharp spear tempered in oil — or that he should consent to the reverential salutation of great warrior-nobles, great brahmans, great householders?' (A.iv,130).

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā’’ti ca.

诸比丘！若有强力男子，用热烈燃烧而光辉的铁板，包卷比丘之身，或者受用剎帝利婆罗门长者大家信施的衣服，你们觉得那一种较好？……

Ñ: And: 'What do you think, bhikkhus, which is better, that one's body should be wrapped by a strong man in a red-hot iron sheet burning, blazing and glowing—or that he should use robes given out of faith by great warrior-nobles, great brahmans, great householders?' (A.iv,130-1).

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayosaṅkunā ādittena sampajjalitena sajotibhūtena mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya, taṃ tassa oṭṭhampi ḍaheyya, mukhampi, jivhampi, kaṇṭhampi, udarampi ḍaheyya, antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā’’ti ca.

诸比丘！[PTS 056] 若有强力男子，用热烈燃烧而光辉的铁叉，叉开他的口，继以热烈燃烧而光辉的铁丸投其口中，烧掉他的唇口舌喉胃肠及肠膜而后从下部出去，或者受用剎帝利婆罗门长者大家信施的饮食，你们觉得那一样较好？……

Ñ: And: 'What do you think, bhikkhus, which is better, that one's mouth should be prized open by a strong man with red-hot iron tongs burning, blazing and glowing, and that into his mouth should be put a red-hot iron ball burning, blazing and glowing, which burns his lips and burns his mouth and tongue and throat and belly and passes out below carrying with it his bowels and entrails—or that he should use alms food given out of faith by great warrior-nobles ...?' (A.iv,131-2).

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā’’ti ca.

诸比丘！若有强力男子，执他的头和躯干，使坐或卧于热铁燃烧而光辉的铁椅或铁床，或者受用剎帝利婆罗门长者大家信施的床椅，你们觉得那一种较好？……

Ñ: And: 'What do you think, bhikkhus, which is better, that one should have a strong man seize him by the head or seize him by the shoulders and seat him or lay him on a red-hot iron bed or iron chair, burning, blazing and glowing—or that he should use a bed or chair given out of faith by great warrior-nobles ...?' (A.iv,132-3).

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya ayokumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya , so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya, sakimpi adho gaccheyya, sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā’’ti cāti (a. ni. 7.72).

诸比丘！若有强力男子，执之而颠倒其首足，投入热烈燃烧炽[chì]盛的大铁釜[fǔ]中，使他在釜里时沉时浮或左或右的煎沸，或者受用剎帝利婆罗门长者大家信施的精舍，你们觉得那一种较好？」

Ñ: And: 'What do you think, bhikkhus, which is better, that one should have a strong man take him feet up and head down and plunge him into a red-hot metal cauldron[ˈkɔ:ldrən] burning, blazing and glowing, to be boiled there in a swirl of froth, and as he boils in the swirl of froth to be swept now up, now down, and now across—or that he should use a dwelling given out of faith by great warrior-nobles ...?' (A.iv, 133-4).

Imāhi vāḷarajjutiṇhasattiayopaṭṭaayoguḷaayomañcaayopīṭhaayokumbhīupamāhi abhivādanaañjalikammacīvarapiṇḍapātamañcapīṭhavihāraparibhogapaccayaṃ dukkhaṃ dassesi.

这些发绳、利刀、铁板、铁丸、铁床、铁椅、大铁釜的譬[pì]喻，是显示恶戒者受用礼敬、合掌、衣服、饮食、床、椅、精舍等之苦。

Ñ:

Chew: Note: “by the following similes of the horse-hair rope, the sharp spear, the iron sheet, the iron ball, the iron bed, the iron chair, and the iron cauldron, the pain that has as its condition [acceptance of] homage and reverential salutation, and the use of robes, alms food, bed and chair, and dwelling [by unvirtuous bhikkhus]:”, this sentence is at the beginning of this paragraph Ñ(I,157). Han: Yes, this translation should be at the end of paragraph 157.

Tasmā –

是故：

Ñ:

Sayādaw U Sīlānanda: [Therefore,]

Visuddhimagga I-156

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ…pe… upanipajjeyya vā.

『诸比丘！我今告知你们，如果一位恶戒的，恶法的，不净而有疑惑行为的，有隐蔽之业的，非沙门而装沙门的，非梵行者而装梵行的，内心腐败流落诸漏生诸垢秽[gòu huì]的，他实抱着……大火聚而坐或卧比较好。

Ñ(I,156): 'I say to you, bhikkhus, I declare to you, bhikkhus, that it would be better for one [gone forth] who is unvirtuous, who is evil-natured, of unclean and suspect habits, secretive of his acts, who is not an ascetic and claims to be one, who does not lead the life of purity and claims to do so, who is rotten within, lecherous[ˈletʃərəs], and full of corruption, to sit down or lie down embracing that great mass of fire burning, blazing and glowing.

Taṃ kissa hetu? Tatonidānaṃ hi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti (a. ni. 7.72).

何以故？诸比丘！他虽然因抱大火聚之缘而死去，或受等于死的苦痛，然而他身坏后，不会堕落苦处恶趣恶界与地狱。诸比丘！同样的，如果恶戒者……生诸垢秽者抱着剎帝利少女……而卧，因此他便长时无利而受苦，身坏后，堕苦处恶趣恶界与地狱』」。

Ñ: Why is that? By his doing so, bhikkhus, he might come to death or deadly suffering, yet he would not on that account, on the breakup of the body, after death, reappear in states of loss, in an unhappy destiny, in perdition, in hell. But if one who is unvirtuous, evil-natured ... and full of corruption, should sit down or lie down embracing a warrior-noble maiden ... that would be long for his harm and suffering: on the breakup of the body, after death, he would reappear in states of loss, in an unhappy destiny, in perdition, in hell' (A.iv, 128-9).

Visuddhimagga I-155

Dussīlānañhi pañcakāmaguṇaparibhogavandanamānanādisukhassādagadhitacittānaṃ tappaccayaṃ anussaraṇamattenāpi hadayasantāpaṃ janayitvā uṇhalohituggārappavattanasamatthaṃ atikaṭukaṃ dukkhaṃ dassento sabbākārena paccakkhakammavipāko bhagavā āha –

即是说因为恶戒者的心染着于五欲的受用及受礼拜恭敬等的乐味，甚至仅仅追忆其过去亦能使心生热恼而受口吐热血的剧苦的程度，所以能见一切行相业报的。世尊说《火聚喻》：

Ñ(I,155): Now the Blessed One has shown that when the unvirtuous have their minds captured by pleasure and satisfaction in the indulgence of the five cords of sense desires, in [receiving] salutation, in being honoured, etc., the result of that kamma, directly visible in all ways, is very violent pain, with that [kamma] as its condition, capable of producing a gush of hot blood by causing agony of heart with the mere recollection of it. Here is the text:

Sayādaw U Sīlānanda: Now the Blessed One who has directly seen the result of kamma in all ways. And wanting to show the very bitter pain to be experienced by unvirtuous person whose minds are captured by pleasure and satisfaction mention above said has said: Han: Han: Burmese translation: Now the Blessed One who has directly seen the result of kamma in all ways, wanting to show (i) the very bitter pain experienced by the unvirtuous person whose mind is captured by pleasure and satisfaction in the indulgence of the five cords of sense desires and in [receiving] salutation, in being honoured, etc., and (ii) the very bitter pain of producing a gush of hot blood and the agony of heart caused by the mere recollection of the above pleasure and satisfaction, has said: Note: the very bitter pain or the very severe pain (atikaṭukaṃ dukkhaṃ) appears only once in the Pāḷi text, but Mahāsī Sayādaw asked the reader to put it for the second time, as shown above, to get the complete idea.

‘‘Passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta’nti?

「『诸比丘！你们看见那堆燃烧光辉的大火聚吗？』

Ñ: 'Bhikkhus, do you see that great mass of fire burning, blazing and glowing?

Evaṃ, bhanteti.

『看见了，世尊』

Ñ: —Yes, venerable sir.

Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vāti.

『诸比丘！如果抱着那堆燃烧光辉的大火聚而坐或卧，或者抱着手足柔软的剎帝利少女或婆罗门少女及长者的少女而坐或卧，你们觉得那一种较好？』

Ñ: —What do you think,'bhikkhus, which is better, that one [gone forth] should sit down or lie down embracing that mass of fire burning, blazing and glowing, or that he should sit down or lie down embracing a warrior-noble maiden or a brahman maiden or a maiden of householder family, with soft, delicate hands and feet?

Etadeva, bhante, varaṃ yaṃ khattiyakaññaṃ vā…pe… upanipajjeyya vā.

『世尊！当然是抱着剎帝利的少女……[PTS 055] 而坐或卧较好，

Ñ: —It would be better, venerable sir, that he should sit down or lie down embracing a warrior-noble maiden ...

Dukkhaṃ hetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ…pe… upanipajjeyya vāti.

抱着……大火聚而卧是多么苦痛啊！』

Ñ: [55] It would be painful, venerable sir, if he sat down or lay down embracing that great mass of fire burning, blazing and glowing.

Visuddhimagga I-154

Apica dussīlo puggalo dussīlyahetu amanāpo hoti devamanussānaṃ, ananusāsanīyo sabrahmacārīnaṃ, dukkhito dussīlyagarahāsu, vippaṭisārī sīlavataṃ pasaṃsāsu, tāya ca pana dussīlyatāya sāṇasāṭako viya dubbaṇṇo hoti.

恶戒者，因恶戒不为天人所喜悦，不受同梵行者所教导，闻恶戒者被呵责时而苦感，闻具戒者被赞叹时而失悔，同时破戒者亦如穿粗麻衣一样的丑恶。

Ñ(I,154): Furthermore, on account of his unvirtuousness an unvirtuous person is displeasing to deities and human beings, is uninstructable by his fellows in the life of purity, suffers when unvirtuousness is censured, and is remorseful when the virtuous are praised. Owing to that unvirtuousness he is as ugly as hemp cloth.

Ye kho panassa diṭṭhānugatiṃ āpajjanti, tesaṃ dīgharattaṃ apāyadukkhāvahanato dukkhasamphasso.

若人随于恶戒者的意见而行，他必长时受诸恶趣之苦。

Ñ: Contact with him is painful because those who fall in with his views are brought to long-lasting suffering in the states of loss.

Sayādaw U Sīlānanda: [his views => what he sees / imitating him]. Chew: The translation seems not very smooth "Contact with him is painful because those ... in the states of loss." Han: [Contact with him is painful because those who imitate his views are brought to long-lasting suffering in the states of loss.] It must be understood that the unvirtuous person is compared with the hemp cloth. The hemp cloth (1) is ugly, (2) has rough surface causing unpleasant feeling when comes into contact with it, (3) is worthless. So also, (1) the unvirtuous person is ugly because on account of his unvirtuousness he is displeasing to deities etc., (2) it is painful to come into contact with him because those who come in contact with him may imitate him, (3) he is useless because he will not bring about beneficial fruit [to accrue] to those who give him gifts.

Yesaṃ deyyadhammaṃ paṭiggaṇhāti, tesaṃ namahapphalakaraṇato appaggho.

恶戒者虽受所施之物，然对于施者实少有价值而得大善果。

Ñ: He is worthless because he causes no great fruit [to accrue] to those who give him gifts.

Anekavassagaṇikagūthakūpo viya dubbisodhano. Chavālātamiva ubhato paribāhiro.

他如多年的粪坑[kēng]难使清净，亦如火葬的火把同为僧俗所弃。

Ñ: He is as hard to purify as a cesspit many years old. He is like a log from a pyre (see Iti. 99); for he is outside both [recluseship and the lay state].

Sayādaw U Sīlānanda: [Iti. 99 => Iti. 90]. Han: Han: The numberings can be different. This Iti is 91 in my books. It is also 91 in the translation by Thanissaro Bhikkhu. § 91. {Iti 3.42; Iti 89} This was said by the Blessed One, said by the Arahant, so I have heard: "This is a lowly means of livelihood, alms gathering. It's a form of abuse in the world [to say], 'You go around as an alms gatherer with a bowl in your hand!' Yet sensible young men of good families have taken it up for a compelling reason. They have not been forced into it by kings or robbers, nor through debt, through fear, nor through the loss of their livelihood, but through the thought: 'We are beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress. O, that the end of this entire mass of suffering & stress might be known!' But this young man of good family, having gone forth in this way, may be greedy for sensual pleasures, strong in his passions, malevolent in mind, corrupt in his resolves, his mindfulness muddled, unalert, uncentered, his mind scattered, & his faculties uncontrolled. Just as a firebrand from a funeral pyre — burning at both ends, covered with excrement in the middle — is used as fuel neither in a village nor in the wilderness: I tell you that this is a simile for this person. He has missed out on the householder's enjoyments and does not fulfill the purpose of the contemplative life."

Bhikkhubhāvaṃ paṭijānantopi abhikkhuyeva gogaṇaṃ anubandhagadrabho viya. Satatubbiggo sabbaverikapuriso viya. Asaṃvāsāraho matakaḷevaraṃ viya.

虽名为比丘实非比丘，如驴随于牛群而行。如大众之敌常受恐怖，如死尸实无共住的价值。

Ñ: Though claiming the bhikkhu state he is no bhikkhu, so he is like a donkey following a herd of cattle. He is always nervous, like a man who is everyone's enemy. He is as unfit to live with as a dead carcase.

Sutādiguṇayuttopi sabrahmacārīnaṃ apūjāraho susānaggi viya brāhmaṇānaṃ.

虽有多闻之德，但亦不受同梵行者所敬，如婆罗门不敬墓火一样。

Ñ: Though he may have the qualities of learning, etc., he is as unfit for the homage of his fellows in the life of purity as a charnel-ground fire is for that of brahmans.

Abhabbo visesādhigame andho viya rūpadassane.

不能证得胜位，如盲者不能见色。

Ñ: He is as incapable of reaching the distinction of attainment as a blind man is of seeing a visible object.

Nirāso saddhamme caṇḍālakumārako viya rajje.

亦无望于正法，如旃[zhān]陀罗的童子无望于王位。

Ñ: He is as careless of the Good Law as a guttersnipe[ˈɡʌtəsnaip] is of a kingdom.

Dic: nirāsa: [adj.] desireless. saddhamma: [m.] the true doctrine. caṇḍāla: [m.] an outcaste or untouchable. viya: [a particle of comparison] like; as. rajja: [nt.] kingdom; kingship. Han: Ñ translation is not good enough. It should be: Like an outcaste will not desire for kingdom or kingship, the unvirtuous person will not desire saddhamma. Chew: The Chinese translation as: "Also hopeless in the Dhamma. As Caṇḍāla's boy hopeless on the kingdom."

Sukhitosmīti maññamānopi dukkhitova aggikkhandhapariyāye vuttadukkhabhāgitāya.

他虽思惟是乐，其实是苦，如《火聚喻》中所说的受苦者一样。

Ñ: Though he fancies he is happy, yet he suffers because he reaps suffering as told in the Discourse on the Mass of Fire (A.iv,128-34).

Visuddhimagga I-153

Taṃ panetaṃ vodānaṃ dvīhākārehi sampajjati sīlavipattiyā ca ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena.

其次当以二种行相成就净化：（1）见破戒的过患，（2）见具戒的功德。

Ñ(I,153): This cleansing comes about in two ways: through seeing the danger of failure in virtue, and through seeing the benefit of perfected virtue.

Tattha ‘‘pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā’’ti (dī. ni. 2.149; a. ni. 5.213) evamādisuttanayena sīlavipattiyā ādīnavo daṭṭhabbo.

[PTS 054] （一、破戒的过患）此中：「诸比丘，恶戒者的破戒，有此等五种过患」，当知这是依于经而显示破戒的过患的。

[54] Herein, the danger of failure in virtue can be seen in accordance with such suttas as that beginning 'Bhikkhus, there are these five dangers for the unvirtuous in the failure of virtue' (A.iii,252).

Visuddhimagga I-152

Yāni hi sīlāni lābhādīnampi atthāya abhinnāni, pamādadosena vā bhinnānipi paṭikammakatāni , methunasaṃyogehi vā kodhupanāhādīhi vā pāpadhammehi anupahatāni, tāni sabbaso akhaṇḍāni acchiddāni asabalāni akammāsānīti vuccanti.

而且不为利养等因而破戒，或因放逸而破者已得忏悔，或者不为七种淫相应及忿[fèn]恨等恶法所害者，都名不毁坏、不切断、不斑点、不杂色。

Ñ(I,152): Virtues not broken for the purpose of gain, etc., and rectified by making amends after being broken by the faults of negligence, etc., and not damaged by the bonds of sexuality and by such evil things as anger and enmity, are called entirely untorn, unrent, unblotched, and unmottled.

Tāniyeva bhujissabhāvakaraṇato ca bhujissāni, viññūhi pasatthattā viññupasatthāni, taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni, upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikāni ca honti.

因彼等（戒）能得无束缚[shù fù]的状态故称自由，为识者所赞叹故称识者所赞，以不执取于爱见故称不执取，能助成近行定或安止定故称定的助成者。

Ñ: And those same virtues are liberating since they bring about the state of a freeman, and praised by the wise since it is by the wise that they are praised, and un-adhered-to since they are not adhered to by means of craving and views, and conducive to concentration since they conduce to access concentration or to absorption concentration.

Han: It will be useful to note the name of virtues that are not broken etc., (1) Tāniyeva bhujissabhāvakaraṇato ca "bhujissāni", (2) viññūhi pasatthattā "viññupasatthāni", (3) taṇhādiṭṭhīhi aparāmaṭṭhattā "aparāmaṭṭhāni", (4) upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti "samādhisaṃvattanikāni" ca honti. (1) And those same virtues are "liberating" since they bring about the state of a freeman, (2) and "praised by the wise" since it is by the wise that they are praised, (3) and "unadhered-to" since they are not adhered to by means of craving and views, (4) and "conducive to concentration" since they conduce to access concentration or to absorption concentration. bhujissa : [m.] a freeman. viññuppasattha : [adj.] extolled by the wise. aparāmaṭṭha = unadhered to (Bur Dic) saṃvattanika: [adj.] conducive to; involving.

Tasmā nesaṃ esa ‘akhaṇḍādibhāvo vodāna’nti veditabbo.

是故不毁坏等性为诸戒的净化。

Ñ: That is why their untornness, etc., should be understood as 'cleansing' (see also Ch. VII, §101f.).

Visuddhimagga I-151

Akhaṇḍādibhāvo pana sabbaso sikkhāpadānaṃ abhedena, bhinnānañca sappaṭikammānaṃ paṭikammakaraṇena, sattavidhamethunasaṃyogābhāvena ca, aparāya ca ‘‘kodho upanāho makkho paḷāso issā macchariyaṃ māyā sātheyyaṃ thambho sārambho māno atimāno mado pamādo’’tiādīnaṃ pāpadhammānaṃ anuppattiyā, appicchatāsantuṭṭhitāsallekhatādīnañca guṇānaṃ uppattiyā saṅgahito.

（净化）其次不毁坏等性，包摄于（1）不毁坏一切学处，（2）对于已破而可以忏悔的戒则忏悔之，（3）不与七种淫相应的，（4）忿[fèn]、恨、覆[fù]、恼、嫉[jí]、悭、谄[chǎn]、诳[kuáng]、强情、激情、慢、过慢、骄、放逸[yì]等恶法的不生，（5）少欲知足减损烦恼等德的生起，

Ñ(151): Untornness, however, is accomplished by the complete non-breaking of the training precepts, by making amends for those broken for which amends should be made, by the absence of the seven bonds of sexuality, and, as well, by the non-arising of such evil things as anger, enmity, contempt, domineering, envy, avarice, deceit, fraud, obduracy[ˈɔbdjurəsi,ɔbˈdju:rəs], presumption, pride (conceit), haughtiness, conceit (vanity), and negligence (see M. Sutta 7), and by the arising of such qualities as fewness of wishes, contentment, and effacement (see M. Sutta 24).

Chew: What is the different between “deceit(māyā)” and “fraud(sātheyyaṃ)”? Han: They are similar. In Burmese language, we combine the two and say “māyā-sātheyya” māyā = deceit, dishonest. sātheyya = fraud, a person who claims to be what he is not. Chew: What is the different between “obduracy(thambho)” and “presumption(sārambho)”? Han: thambho = stubborn, very strong-will (in a negative sense). sārambho = improper boldness with too high an opinion of oneself, and dominates others. Chew: These 6 types of dhamma, i.e. 1. contempt(makkho), 2. obduracy(thambho), 3. presumption(sārambho), 4. pride (conceit)(māno), 5. haughtiness(atimāno), and 6. conceit (vanity)(mado), look similar. Can you differentiate them? Han: thambho and sārambho already explained. makkho = destroys a person who has been good and kind to him (ungrateful). māna = conceit. atimāna = strong conceit, arrogance. mado = pride, intoxication (e.g. intoxicated with youthfulness = yobbana-mado). Chew: These 5 are dosa group: anger, enmity, contempt(makkho), domineering(paḷāso), envy(issā), avarice(macchariyaṃ). Han: Yes. Chew: These 8 are lobha group: deceit(māyā), fraud(sātheyyaṃ), obduracy(thambho), presumption(sārambho), pride (conceit)(māno), haughtiness(atimāno), conceit (vanity)(mado), and negligence(pamādo). Am I right? Han: I am not sure of this grouping. Maybe, Nina can tell us.

Visuddhimagga I-150

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā…pe… paricārayamānaṃ. Apica kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti (a. ni. 7.50).

（7）复次婆罗门！若有沙门……实未与妇人交接……亦不喜见长者或长者子……之享受，然而愿成天众而修梵行，谓「我以此戒或头陀苦行及梵行将成天人，于是心生喜乐希求而至满足。婆罗门！此亦为梵行之毁坏、切断、斑点与杂色」。

Ñ(I,150): 'Furthermore, brahman, while he does not agree to [these things], yet he leads the life of purity aspiring to some order of deities, [thinking] "Through this rite (virtue) or this ritual (vow) or this asceticism I shall become a [great] deity or some [lesser] deity". He enjoys it, desires it, and takes satisfaction in it. This, brahman, is what is torn, rent, blotched and mottled in one who leads the life of purity. This man ... will not be released from suffering, I say' (A.iv, 54-56).

Han: This is the seventh lesser methuna. ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. "Through this rite (virtue) or this ritual (vow) or this asceticism I shall become a [great] deity or some [lesser] deity". Han: Burmese translation gives following translations. sīlena vā = observing or establishing the sīla. vatena vā = not breaking the siila. tapena vā = asceticism [doing difficult practice: dukkara cariya] brahmacariyena vā = practice of holy life. devo vā = great deity. devaññataro vā = some lesser deity. ---------- Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti This, brahman, is what is torn, rent, blotched and mottled in one who leads the life of purity. The four kinds of defilement of sīla are mentioned at the end of the seventh lesser methuna, which are in fact applicable to all lesser methunas.

Evaṃ lābhādihetukena bhedena ca sattavidhamethunasaṃyogena ca khaṇḍādibhāvo saṅgahitoti veditabbo.

这便是毁坏等性所摄的为利养等因而破的及与七种淫相应的。

Ñ: This is how tornness, etc., should be understood as included under the breach that has gain, etc., as its cause and under the seven bonds of sexuality.

Visuddhimagga I-149

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena…pe… napi mātugāmassa…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati. Apica kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ, so tadassādeti…pe… dukkhasmāti vadāmi.

（6）复次婆罗门！若有沙门……实未与妇人交接……亦不追忆过去曾与妇人相笑相语游玩，[PTS 053] 然而彼见长者或长者子具备享受于五种欲时，心生爱乐……我说不能解脱苦。

Ñ(I,149): 'Furthermore, brahman, ... while he does not agree to [these things], [53] yet he sees a householder or a householder's son possessed of, endowed with, and indulging in, the five cords of sense desire ...

Han: This is the sixth lesser methuna.

Visuddhimagga I-148

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa…pe… rodantiyā vā. Apica kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati, so tadassādeti…pe… dukkhasmāti vadāmi.

（5）复次婆罗门！若有沙门……实未与妇人交接……不以目相眺，亦不喜闻其……泣声，然而追忆过去曾与妇人相笑相语游玩时，心生爱乐……我说不能解脱苦。

Ñ(I,148): 'Furthermore, brahman,... while he does not agree to [these things], yet he recalls laughs and talks and games that he formerly had with women ...

Han: This is the fifth lesser methuna.

Visuddhimagga I-147

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa…pe… pekkhati. Apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭā vā tiropākārā vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, so tadassādeti…pe… dukkhasmāti vadāmi.

（4）复次婆罗门！若有沙门……实未与妇人交接……亦不以目相眺，然闻隔壁妇人之笑语歌泣之声，心生爱乐……我说不能解脱苦。

Ñ(I,147): 'Furthermore, brahman,... while he does not agree to [these things], yet he listens to the sound of women through a wall or through a fence as they laugh or talk or sing or weep ...

Han: This is the fourth lesser methuna.

Visuddhimagga I-146

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. Napi mātugāmassa ucchādanaṃ…pe… sādiyati. Napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati. Apica kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati, so tadassādeti…pe… na parimuccati dukkhasmāti vadāmi.

（3）复次婆罗门！若有沙门……实未与妇人交接，不许妇人为之涂油……亦不与妇人嬉笑游戏，然而以自己之目眺[tiào]望妇人之目，心生爱乐……我说不能解脱苦。

Ñ(I,146): 'Furthermore, brahman,... while he does not agree to [these things], yet he gazes and stares at women eye to eye ...

Han: This is the third lesser methuna.

Visuddhimagga I-145

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. Napi mātugāmassa ucchādanaṃ…pe… sādiyati. Apica kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati, so tadassādeti…pe… na parimuccati dukkhasmāti vadāmi.

（2）复次婆罗门！若有沙门或婆罗门自誓为正梵行者，实未与妇人交接，亦不许妇人为之涂油……然而与妇人嬉笑游戏，心生爱乐……我说不能解脱苦。

Ñ(I,145): 'Furthermore, brahman, ... while he does not agree to [these things], yet he jokes, plays and amuses himself with women ...

Han: This is the second lesser methuna.

Visuddhimagga I-144

Evaṃ sattavidhamethunasaṃyogavasena.

（二）次说与七种淫相应的。

Ñ(I,144): And likewise with the seven bonds of sexuality;

Vuttañhi bhagavatā –

‘‘Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ sādiyati, so tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati, idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.

即如世尊说：「（1）婆罗门！若有沙门或婆罗门自誓为正梵行者，实未与妇人[PTS 052] 交接，然而允许妇人为之涂油、擦身、沐浴、按摩、心生爱乐希求而至满足。婆罗门！此亦为梵行之毁坏、切断、斑点与杂色。

Ñ: for this is said by the Blessed One: 'Here, brahman, some ascetic or brahman claims to lead the life of purity rightly; for he does not [52] enter into actual sexual intercourse with women. Yet he agrees to massage, manipulation, bathing and rubbing down by women. He enjoys it, desires it and takes satisfaction in it. This is what is torn, rent, blotched and mottled in one who leads the life of purity.

Sayādaw U Sīlānanda: [for => but]. Han: Burmese translation: Here, brahman, some ascetic or Brahman, although he claims to lead the life of purity rightly; and although he does not enter into actual sexual intercourse with women, he agrees to massage, manipulation, bathing and rubbing down by women. Kindly note that this paragraph is the First lesser methuna. AN 7. 50 Methuna sutta. (1) Here, Brahmin, a certain recluse or Brahmin promising to live the holy life rightfully, does not enter into a secret association with a woman but enjoys rubbing, massaging, shampooing and other negligences. He enjoys them, strives for them and prospers with them. (2) Again, Brahmin, a certain recluse or Brahmin promising to live the holy life rightfully, does not enter into a secret association with a woman. Does not enjoy rubbing, massaging, shampooing and other negligences. Yet jokes and jests, sports, amuses himself. (3) Does not joke, jest, sport or amuse himself with a woman. Yet eye to eye meets with a woman. (4) Does not meet with a woman eye to eye. Yet hears the sound of a woman, across a wall, an embankment, either laughing, talking, singing or crying. (5) Does not hear the sound of a woman across a wall or embankment, laughing, talking, singing or crying. Yet recalls laughing, talking and sporting in the past. (6) Does not recall laughing, talking, and sporting in the past. Yet sees a householder or the son of a householder endowed and attended by the five strands of sense pleasures. (7) Does not see a householder or the son of a householder endowed and attended with the five strands of sense pleasures. Yet leads the holy life aspiring birth in a certain clan of devas. With my virtues, observances, austerities, and leading of the holy life I should be a god, or a certain deva.

Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā. Jarāya maraṇena…pe… na parimuccati dukkhasmāti vadāmi.

婆罗门，是名行不净梵行，与淫相应故，我说不能解脱生老死……不能解脱苦。

Ñ: This man is said to lead a life of purity that is unclean. As one who is bound by the bond of sexuality, he will not be released from birth, ageing and death ... he will not be released from suffering, I say.

Visuddhimagga I-143

Sīlasaṃkilesavodānaṃ

六、什么是戒的杂染

七、什么是戒的净化

21. Yaṃ pana vuttaṃ ‘‘ko cassa saṃkileso, kiṃ vodāna’’nti.

其次当说：什么是戒的杂染？什么是戒的净化？

Ñ(I,143): However, it was also asked (vi) WHAT IS THE DEFILING OF IT? and WHAT IS THE CLEANSING OF IT?

Tatra vadāma – khaṇḍādibhāvo sīlassa saṃkileso, akhaṇḍādibhāvo vodānaṃ.

毁坏[huǐ huài]等性为杂染，不毁坏等性为净化。

Ñ: We answer that virtue's tornness, etc., is its defiling, and that its untornness, etc., is its cleansing.

So pana khaṇḍādibhāvo lābhayasādihetukena bhedena ca sattavidhamethunasaṃyogena ca saṅgahito.

（杂染）于毁坏等性，包摄[shè]（一）为利养名誉等因而破戒及（二）与七种淫相应者。

Ñ: Now that tornness, etc., is comprised under the breach that has gain, fame, etc., as its cause, and under the seven bonds of sexuality.

Han: [Sattavidhamethunasaṃyogena] is translated as [under the seven bonds of sexuality] which is not very clear. Sattavidhamethunasaṃyogena = Satta + vidhamethuna + saṃyogena methuna: [nt.] sexual intercourse; coupling. vidhamethuna = a kind of relation with a woman short of actual sexual intercourse. saṃyoga: [m.] a bond; union; association. So, it should be interpreted as [associated with seven *lesser* methuna]

Tathā hi yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma hoti.

（一）若于七罪聚之首或末而破坏学处者，如割断衣襟[jīn]一样，他的戒名为「毁坏(khaṇḍaṃ)」。

Ñ: When a man has broken the training course at the beginning or at the end in any instance of the seven classes of offences, his virtue is called torn(khaṇḍaṃ), like a cloth that is cut at the edge.

Han: khaṇḍa: [m.] a bit; broken piece.

Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti.

若破其中部学处，如衣断中部，名「切断(chiddaṃ)」戒。

Ñ: But when he has broken it in the middle, it is called rent(chiddaṃ), like a cloth that is rent in the middle.

Han: chidda: [nt.] a hole; a fissure; fault; defect.

Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyā vā kucchiyā vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti.

若次第而破二三学处的，如于背部或腹部生起了黑红等各异颜色的某种有体色的牛一样，名「斑点(sabalaṃ)」戒。

Ñ: When he has broken it twice or thrice in succession, it is called blotched(sabalaṃ), like a cow whose body is some such colour as black or red with a discrepant colour appearing on the back or the belly.

Han: sabala: [adj.] spotted; variegated.

Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti.

若于这里那里间杂而破学处的，如于体上这里那里带有各异的点点滴滴的彩色的牛一样，名「杂色(kammāsaṃ)」戒。

Ñ: When he has broken it [all over] at intervals, it is called mottled(kammāsaṃ), like a cow speckled [all over] with discrepant-coloured spots at intervals.

Han: kammāsa: [adj.] spotted; speckled.

Evaṃ tāva lābhādihetukena bhedena khaṇḍādibhāvo hoti.

这是先说因利养等而破的毁坏等性。

Ñ: This in the first place is how there comes to be tornness with the breach that has gain, etc., as its cause.

Visuddhimagga I-142

Ettāvatā ca kiṃ sīlaṃ? Kenaṭṭhena sīlaṃ?

以上对于什么是戒，什么是戒的语义，

Ñ(I,142): At this point the answers to the questions, 'What is virtue? In what sense is it virtue?

Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Kimānisaṃsaṃ sīlaṃ? Katividhaṃ cetaṃ sīlanti? Imesaṃ pañhānaṃ vissajjanaṃ niṭṭhitaṃ.

什么是戒的相味现起及足处，什么是戒的功德及戒有几种等的问题，业已解答完毕。

Ñ: What are its characteristic, function, manifestation, and proximate cause? What are the benefits of virtue? How many kinds of virtue are there?', are complete.