Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Mahāvaggapāḷi

1. Mahākhandhako

1. Bodhikathā

1.[udā. 1 ādayo] Tena samayena buddho bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Atha kho bhagavā bodhirukkhamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī [vimuttisukhaṃ paṭisaṃvedī (ka.)]. Atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘‘Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho , upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti – evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

‘‘Yadā have pātubhavanti dhammā;

Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā;

Yato pajānāti sahetudhamma’’nti.

2.[udā. 2] Atha kho bhagavā rattiyā majjhimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hotī…pe… nirodho hotī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

‘‘Yadā have pātubhavanti dhammā;

Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā;

Yato khayaṃ paccayānaṃ avedī’’ti.

3.[udā. 3] Atha kho bhagavā rattiyā pacchimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti…pe… nirodho hotī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

‘‘Yadā have pātubhavanti dhammā;

Ātāpino jhāyato brāhmaṇassa;

Vidhūpayaṃ tiṭṭhati mārasenaṃ;

Sūriyova [suriyova (sī. syā. kaṃ.)] obhāsayamantalikkha’’nti.

Bodhikathā niṭṭhitā.

2. Ajapālakathā

4.[udā. 4] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, upasaṅkamitvā ajapālanigrodhamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. Atha kho aññataro huṃhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā [brāhmaṇakārakā (ka.) brāhmaṇakarāṇā (?)] dhammā’’ti? Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

[netti. 103] Yo brāhmaṇo bāhitapāpadhammo;

Nihuṃhuṅko nikkasāvo yatatto;

Vedantagū vusitabrahmacariyo;

Dhammena so brahmavādaṃ vadeyya;

Yassussadā natthi kuhiñci loke’’ti.

Ajapālakathā niṭṭhitā.

3. Mucalindakathā



礼敬世尊、阿罗汉、正等正觉者
律藏
大品
大篇
菩提树故事
那时,佛世尊住在乌鲁维拉(现在的菩提伽耶)尼连禅河岸边的菩提树下,刚刚证得无上正等正觉。当时,世尊在菩提树下以一坐姿坐了七天,体验解脱之乐。然后,世尊在夜晚的第一个时分,以顺逆两种方式思维缘起法:"无明缘行,行缘识,识缘名色,名色缘六入,六入缘触,触缘受,受缘爱,爱缘取,取缘有,有缘生,生缘老死、忧悲苦恼。如是这整个苦蕴的集起。无明的无余离灭则行灭,行灭则识灭,识灭则名色灭,名色灭则六入灭,六入灭则触灭,触灭则受灭,受灭则爱灭,爱灭则取灭,取灭则有灭,有灭则生灭,生灭则老死、忧悲苦恼灭。如是这整个苦蕴的灭尽。"
于是,世尊了知此义,当时自说此偈:
"当诸法显现,
于精进禅修的婆罗门,
他的一切疑惑消除,
因为他了知诸法及其因。"
然后,世尊在夜晚的中分,以顺逆两种方式思维缘起法:"无明缘行,行缘识,识缘名色...如是这整个苦蕴的集起...灭尽。"
于是,世尊了知此义,当时自说此偈:
"当诸法显现,
于精进禅修的婆罗门,
他的一切疑惑消除,
因为他了知诸缘的灭尽。"
然后,世尊在夜晚的后分,以顺逆两种方式思维缘起法:"无明缘行,行缘识,识缘名色...如是这整个苦蕴的集起...灭尽。"
于是,世尊了知此义,当时自说此偈:
"当诸法显现,
于精进禅修的婆罗门,
他击败魔军而立,
如太阳照耀虚空。"
菩提树故事结束。
阿阇波罗尼拘律树故事
然后,世尊七天过后,从那三昧出定,从菩提树下往阿阇波罗尼拘律树走去。到达后,在阿阇波罗尼拘律树下以一坐姿坐了七天,体验解脱之乐。当时,有一位傲慢的婆罗门走向世尊。走近后,与世尊互相问候。寒暄问候后,站在一旁。站在一旁的那位婆罗门对世尊说:"乔达摩先生,怎样才算是婆罗门?什么是成为婆罗门的法?"于是,世尊了知此义,当时自说此偈:
"婆罗门是已除恶法者,
无傲慢、无垢秽、自制,
通达吠陀、梵行已立,
他可如法称为婆罗门,
于世间任何处无骄慢。"
阿阇波罗尼拘律树故事结束。
目真邻陀龙王故事

5.[udā. 11] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā ajapālanigrodhamūlā yena mucalindo tenupasaṅkami, upasaṅkamitvā mucalindamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. Tena kho pana samayena mahā akālamegho udapādi, sattāhavaddalikā sītavātaduddinī. Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsi – ‘‘mā bhagavantaṃ sītaṃ, mā bhagavantaṃ uṇhaṃ, mā bhagavantaṃ ḍaṃsamakasavātātapasarīsapasamphasso’’ti […siriṃ sapa… (sī. syā. kaṃ.)]. Atha kho mucalindo nāgarājā sattāhassa accayena viddhaṃ vigatavalāhakaṃ devaṃ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṃ paṭisaṃharitvā māṇavakavaṇṇaṃ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṃ namassamāno. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

[kathā. 338 kathāvatthupāḷiyampi]‘‘Sukho viveko tuṭṭhassa, sutadhammassa passato;

Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamo.

[kathā. 338 kathāvatthupāḷiyampi]‘‘Sukhā virāgatā loke, kāmānaṃ samatikkamo;

Asmimānassa yo vinayo, etaṃ ve paramaṃ sukha’’nti.

Mucalindakathā niṭṭhitā.

4. Rājāyatanakathā

6. Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā mucalindamūlā yena rājāyatanaṃ tenupasaṅkami, upasaṅkamitvā rājāyatanamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. Tena kho pana samayena tapussa [tapassu (sī.)] bhallikā vāṇijā ukkalā taṃ desaṃ addhānamaggappaṭipannā honti. Atha kho tapussabhallikānaṃ vāṇijānaṃ ñātisālohitā devatā tapussabhallike vāṇije etadavoca – ‘‘ayaṃ, mārisā, bhagavā rājāyatanamūle viharati paṭhamābhisambuddho; gacchatha taṃ bhagavantaṃ manthena ca madhupiṇḍikāya ca patimānetha; taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā’’ti. Atha kho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tapussabhallikā vāṇijā bhagavantaṃ etadavocuṃ – ‘‘paṭiggaṇhātu no, bhante, bhagavā manthañca madhupiṇḍikañca, yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā’’ti. Atha kho bhagavato etadahosi – ‘‘na kho tathāgatā hatthesu paṭiggaṇhanti. Kimhi nu kho ahaṃ paṭiggaṇheyyaṃ manthañca madhupiṇḍikañcā’’ti? Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṃ – ‘‘idha, bhante, bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcā’’ti. Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji. Atha kho tapussabhallikā vāṇijā bhagavantaṃ onītapattapāṇiṃ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ (onītapattapāṇiṃ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ) [( ) sī. syā. potthakesu natthi] etadavocuṃ – ‘‘ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca, upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. Te ca loke paṭhamaṃ upāsakā ahesuṃ dvevācikā.

Rājāyatanakathā niṭṭhitā.

5. Brahmayācanakathā

7.[ayaṃ brahmayācanakathā dī. ni. 2.64 ādayo; ma. ni. 1.281 ādayo; ma. ni. 2.336 ādayo; saṃ. ni. 

然后,世尊七天过后,从那三昧出定,从阿阇波罗尼拘律树下往目真邻陀走去。到达后,在目真邻陀树下以一坐姿坐了七天,体验解脱之乐。当时,一场大非时雨降下,连续七天阴雨寒风。于是,目真邻陀龙王从自己的住处出来,以身体七圈盘绕世尊,在头顶上张开大蛇头,站立着:"愿世尊不受寒,愿世尊不受热,愿世尊不受虻、蚊、风、日、爬虫的接触。"然后,七天过后,目真邻陀龙王看到天空晴朗无云,就从世尊身上松开盘绕,收回自己的形态,化现成年轻人的形象,站在世尊面前,合掌礼敬世尊。于是,世尊了知此义,当时自说此偈:
"独处乐,知足者,
见法者;
无害乐,世间中,
对众生自制。
离贪乐,世间中,
超越诸欲;
调伏我慢者,
此实最上乐。"
目真邻陀龙王故事结束。
王树故事
然后,世尊七天过后,从那三昧出定,从目真邻陀树下往王树走去。到达后,在王树下以一坐姿坐了七天,体验解脱之乐。当时,有两位商人塔普萨和跋利迦从郁伽罗地方经过那里。这时,塔普萨和跋利迦商人的亲戚神灵对塔普萨和跋利迦商人说:"尊者们,这位世尊正住在王树下,刚刚证得无上正等正觉;你们去以麦饼和蜜团供养那位世尊;这将为你们带来长久的利益和快乐。"于是,塔普萨和跋利迦商人带着麦饼和蜜团走向世尊。走近后,向世尊礼拜,然后站在一旁。站在一旁的塔普萨和跋利迦商人对世尊说:"尊者,请世尊接受我们的麦饼和蜜团,这将为我们带来长久的利益和快乐。"这时,世尊心想:"如来不用手接受。我应该用什么来接受麦饼和蜜团呢?"于是,四大天王知道世尊心中的想法,从四方各献上一个石钵给世尊:"尊者,请世尊在这里接受麦饼和蜜团。"世尊接受了新的石钵中的麦饼和蜜团,接受后就食用了。然后,塔普萨和跋利迦商人看到世尊手中的钵已空,就以头面礼世尊足,对世尊说:"尊者,我们归依世尊和法,请世尊接受我们为优婆塞,从今天起终生归依。"他们成为世界上最早的二语归依者优婆塞。
王树故事结束。
梵天请法故事
[这个梵天请法故事在长部、中部、相应部等处也有]

1.172 ādayo] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rājāyatanamūlā yena ajapālanigrodho tenupasaṅkami. Tatra sudaṃ bhagavā ajapālanigrodhamūle viharati. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaaccasamuppādo; idampi kho ṭhānaṃ sududdasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’’ti. Apissu bhagavantaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

‘‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

‘‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā [āvaṭā (sī.)]’’ti.

Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya.



然后,世尊七天过后,从那三昧出定,从王树下往阿阇波罗尼拘律树走去。那时,世尊住在阿阇波罗尼拘律树下。这时,世尊独处静坐时,心中生起这样的想法:"我所证得的这法,甚深、难见、难悟,寂静、微妙、超越寻思、深奥、智者所能体验。然而这些众生乐着执著,喜欢执著,欢喜执著。对于乐着执著、喜欢执著、欢喜执著的众生来说,这个道理是难见的,即是此缘性、缘起;这个道理更是极难见的,即是一切行的止息、一切依的舍离、爱尽、离欲、灭、涅槃。如果我说法,而他人不能了解,那只会使我疲劳,那只会使我烦恼。"这时,世尊心中浮现了这些从未听闻过的不可思议偈颂:
"我所证得甚艰难,现在不宜为人说,
为贪嗔所缠之人,此法难以善了知。
逆流而上微妙法,甚深难见极微细,
贪欲所染不能见,为黑暗团所笼罩。"
如是世尊思惟时,心倾向于无为,不欲说法。

8. Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi – ‘‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati [namissati (?)], no dhammadesanāyā’’ti. Atha kho brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti , bhavissanti dhammassa aññātāro’’ti. Idamavoca brahmā sahampati, idaṃ vatvāna athāparaṃ etadavoca –

‘‘Pāturahosi magadhesu pubbe;

Dhammo asuddho samalehi cintito;

Apāpuretaṃ [avāpuretaṃ (sī.)] amatassa dvāraṃ;

Suṇantu dhammaṃ vimalenānubuddhaṃ.

‘‘Sele yathā pabbatamuddhaniṭṭhito;

Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha;

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko;

Avekkhassu jātijarābhibhūtaṃ.

‘‘Uṭṭhehi vīra vijitasaṅgāma;

Satthavāha aṇaṇa [anaṇa (ka.)] vicara loke;

Desassu [desetu (ka.)] bhagavā dhammaṃ;

Aññātāro bhavissantī’’ti.

[[ ] sī. syā. potthakesu natthi, mūlapaṇṇāsakesu pāsarāsisutthe brahmayācanā sakiṃ yeva āgatā] [ Evaṃ vutte bhagavā brahmānaṃ sahampatiṃ etadavoca – ‘‘mayhampi kho, brahme, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo; idampi kho ṭhānaṃ sududdasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, brahme, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti.

Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāyā’’ti.

Dutiyampi kho brahmā sahampati bhagavantaṃ etadavoca – ‘‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ; santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’’ti. Idamavoca brahmā sahampati, idaṃ vatvāna athāparaṃ etadavoca –

‘‘Pāturahosi magadhesu pubbe;

Dhammo asuddho samalehi cintito;

Apāpuretaṃ amatassa dvāraṃ;

Suṇantu dhammaṃ vimalenānubuddhaṃ.

‘‘Sele yathā pabbatamuddhaniṭṭhito;

Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha;

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko;

Avekkhassu jātijarābhibhūtaṃ.

‘‘Uṭṭhehi vīra vijitasaṅgāma;

Satthavāha aṇaṇa vicara loke;

Desassu bhagavā dhammaṃ;

Aññātāro bhavissantī’’ti.


这时,大梵天王知道世尊心中的想法,心想:"世界真是要灭亡了,世界真是要毁灭了,如来、阿罗汉、正等正觉者的心倾向于无为,不欲说法。"于是大梵天王 - 就像一个强壮的人伸展弯曲的手臂或弯曲伸展的手臂一样 - 在梵天界消失,出现在世尊面前。然后,大梵天王整理上衣于一肩,右膝着地,向世尊合掌,对世尊说:"请世尊说法,请善逝说法。有些众生尘垢较少,由于不闻法而退失,他们将能了知法。"大梵天王说了这些,又说了以下内容:
"从前在摩揭陀出现,
不净法为染者所思,
请开启不死之门,
让他们听无垢觉悟法。
如立于山顶石上,
四面观望众生;
智者亦复如是,
登上法所成高楼,
普眼者请观察,
离愁众生陷愁苦,
为生老所压迫。
请起身英雄战胜者,
无债商主游行世间,
请世尊说法,
将有能了知者。"
[这段在锡兰版和暹罗版的经文中没有,在中部的《牧牛者大经》中梵天请法只出现一次] [世尊对大梵天王如是说:"梵天,我也曾这样想:'我所证得的这法,甚深、难见、难悟,寂静、微妙、超越寻思、深奥、智者所能体验。然而这些众生乐着执著,喜欢执著,欢喜执著。对于乐着执著、喜欢执著、欢喜执著的众生来说,这个道理是难见的,即是此缘性、缘起;这个道理更是极难见的,即是一切行的止息、一切依的舍离、爱尽、离欲、灭、涅槃。如果我说法,而他人不能了解,那只会使我疲劳,那只会使我烦恼。'梵天,我心中还浮现了这些从未听闻过的不可思议偈颂:
'我所证得甚艰难,现在不宜为人说,
为贪嗔所缠之人,此法难以善了知。
逆流而上微妙法,甚深难见极微细,
贪欲所染不能见,为黑暗团所笼罩。'
梵天,如是我思惟时,心倾向于无为,不欲说法。"]
大梵天王第二次对世尊说:"请世尊说法,请善逝说法;有些众生尘垢较少,由于不闻法而退失,他们将能了知法。"大梵天王说了这些,又说了以下内容:
"从前在摩揭陀出现,
不净法为染者所思,
请开启不死之门,
让他们听无垢觉悟法。
如立于山顶石上,
四面观望众生;
智者亦复如是,
登上法所成高楼,
普眼者请观察,
离愁众生陷愁苦,
为生老所压迫。
请起身英雄战胜者,
无债商主游行世间,
请世尊说法,
将有能了知者。"


Dutiyampi kho bhagavā brahmānaṃ sahampatiṃ etadavoca – ‘‘mayhampi kho, brahme, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo; idampi kho ṭhānaṃ sududdasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, brahme, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti.

Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāyā’’ti.

Tatiyampi kho brahmā sahampati bhagavantaṃ etadavoca – ‘‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’’ti. Idamavoca brahmā sahampati, idaṃ vatvāna athāparaṃ etadavoca –

‘‘Pāturahosi magadhesu pubbe;

Dhammo asuddho samalehi cintito;

Apāpuretaṃ amatassa dvāraṃ;

Suṇantu dhammaṃ vimalenānubuddhaṃ.

‘‘Sele yathā pabbatamuddhaniṭṭhito;

Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha;

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko;

Avekkhassu jātijarābhibhūtaṃ.

‘‘Uṭṭhehi vīra vijitasaṅgāma;

Satthavāha aṇaṇa vicara loke;

Desassu bhagavā dhammaṃ;

Aññātāro bhavissantī’’ti.

9. Atha kho bhagavā brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi. Addasā kho bhagavā buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine [dassāvino (sī. syā. kaṃ.)] viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni , appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni [tiṭṭhanti (sī. syā.)] anupalittāni udakena, evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante; disvāna brahmānaṃ sahampatiṃ gāthāya paccabhāsi –

‘‘Apārutā tesaṃ amatassa dvārā;

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ;

Dhammaṃ paṇītaṃ manujesu brahme’’ti.

Atha kho brahmā sahampati ‘‘katāvakāso khomhi bhagavatā dhammadesanāyā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Brahmayācanakathā niṭṭhitā.

6. Pañcavaggiyakathā

10.[ma. ni. 1.284 ādayo; ma. ni. 

世尊第二次对大梵天王如是说:"梵天,我也曾这样想:'我所证得的这法,甚深、难见、难悟,寂静、微妙、超越寻思、深奥、智者所能体验。然而这些众生乐着执著,喜欢执著,欢喜执著。对于乐着执著、喜欢执著、欢喜执著的众生来说,这个道理是难见的,即是此缘性、缘起;这个道理更是极难见的,即是一切行的止息、一切依的舍离、爱尽、离欲、灭、涅槃。如果我说法,而他人不能了解,那只会使我疲劳,那只会使我烦恼。'梵天,我心中还浮现了这些从未听闻过的不可思议偈颂:
'我所证得甚艰难,现在不宜为人说,
为贪嗔所缠之人,此法难以善了知。
逆流而上微妙法,甚深难见极微细,
贪欲所染不能见,为黑暗团所笼罩。'
梵天,如是我思惟时,心倾向于无为,不欲说法。"
大梵天王第三次对世尊说:"请世尊说法,请善逝说法。有些众生尘垢较少,由于不闻法而退失,他们将能了知法。"大梵天王说了这些,又说了以下内容:
"从前在摩揭陀出现,
不净法为染者所思,
请开启不死之门,
让他们听无垢觉悟法。
如立于山顶石上,
四面观望众生;
智者亦复如是,
登上法所成高楼,
普眼者请观察,
离愁众生陷愁苦,
为生老所压迫。
请起身英雄战胜者,
无债商主游世间,
请世尊说法,
将有能了知者。"
于是,世尊知道了梵天的请求,又怜悯众生,以佛眼观察世间。世尊以佛眼观察世间时,看到有些众生尘垢少,有些众生尘垢多,有些根器利,有些根器钝,有些性情善,有些性情恶,有些易于教导,有些难于教导,有些见到来世过失和危险而生活,有些不见到来世过失和危险而生活。就像在青莲池、红莲池或白莲池中,有些青莲、红莲或白莲生于水中、长于水中、不出水面、沉在水下生长,有些青莲、红莲或白莲生于水中、长于水中、与水面齐平,有些青莲、红莲或白莲生于水中、长于水中、超出水面而住,不为水所染。同样地,世尊以佛眼观察世间,看到有些众生尘垢少,有些众生尘垢多,有些根器利,有些根器钝,有些性情善,有些性情恶,有些易于教导,有些难于教导,有些见到来世过失和危险而生活,有些不见到来世过失和危险而生活。看到后,以偈颂回答大梵天王:
"为他们打开不死之门,
让有耳者生起信心,
我本不欲说此妙法,
因恐扰众梵天王。"
于是,大梵天王心想:"世尊已允许说法。"他向世尊礼拜,右绕后,就在那里消失了。
梵天请法故事结束。
五比丘的故事
[这段在中部也有]

2.339 ādayo] Atha kho bhagavato etadahosi – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’’ti? Atha kho bhagavato etadahosi – ‘‘ayaṃ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṃ apparajakkhajātiko; yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ, so imaṃ dhammaṃ khippameva ājānissatī’’ti. Atha kho antarahitā devatā bhagavato ārocesi – ‘‘sattāhakālaṅkato, bhante, āḷāro kālāmo’’ti. Bhagavatopi kho ñāṇaṃ udapādi – ‘‘sattāhakālaṅkato āḷāro kālāmo’’ti. Atha kho bhagavato etadahosi – ‘‘mahājāniyo kho āḷāro kālāmo; sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’’ti. Atha kho bhagavato etadahosi – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’’ti? Atha kho bhagavato etadahosi – ‘‘ayaṃ kho udako [uddako (sī. syā.)] rāmaputto paṇḍito byatto medhāvī dīgharattaṃ apparajakkhajātiko; yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ, so imaṃ dhammaṃ khippameva ājānissatī’’ti. Atha kho antarahitā devatā bhagavato ārocesi – ‘‘abhidosakālaṅkato, bhante, udako rāmaputto’’ti. Bhagavatopi kho ñāṇaṃ udapādi – ‘‘abhidosakālaṅkato udako rāmaputto’’ti. Atha kho bhagavato etadahosi – ‘‘mahājāniyo kho udako rāmaputto; sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’’ti

Atha kho bhagavato etadahosi – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’’ti? Atha kho bhagavato etadahosi – ‘‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu; yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya’’nti. Atha kho bhagavato etadahosi – ‘‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’’ti? Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha kho bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi.

11. Addasā kho upako ājīvako bhagavantaṃ antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ, disvāna bhagavantaṃ etadavoca – ‘‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’’ti? Evaṃ vutte bhagavā upakaṃ ājīvakaṃ gāthāhi ajjhabhāsi –

[dha. pa. 353; kathā. 405] ‘‘Sabbābhibhū sabbavidūhamasmi,

Sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto,

Sayaṃ abhiññāya kamuddiseyyaṃ.

[mi. pa. 4.5.11 milindapañhepi; kathā. 405] ‘‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

[kathā. 405 kathāvatthupāḷiyampi] ‘‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

[kathā. 405 kathāvatthupāḷiyampi]‘‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ [āhaññiṃ (ka.)] amatadundubhi’’nti.

Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajinoti.

[kathā. 405 kathāvatthupāḷiyampi] ‘‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

Jitā me pāpakā dhammā, tasmāhamupaka [tasmāhamupakā (sī.)] jino’’ti.

Evaṃ vutte upako ājīvako hupeyyapāvusoti [huveyyapāvuso (sī.) huveyyāvuso (syā.)] vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.



这时,世尊心想:"我应该先向谁说法呢?谁能很快理解这法呢?"世尊又想:"阿罗罗·迦罗摩是智者、聪明、有智慧,长期以来尘垢较少;我不如先向阿罗罗·迦罗摩说法,他能很快理解这法。"这时,一位隐形的天神告诉世尊:"尊者,阿罗罗·迦罗摩七天前已经去世了。"世尊也生起了智:"阿罗罗·迦罗摩七天前已经去世了。"世尊想:"阿罗罗·迦罗摩损失很大;如果他听到这法,就能很快理解。"世尊又想:"我应该先向谁说法呢?谁能很快理解这法呢?"世尊想:"郁陀迦·罗摩子是智者、聪明、有智慧,长期以来尘垢较少;我不如先向郁陀迦·罗摩子说法,他能很快理解这法。"这时,一位隐形的天神告诉世尊:"尊者,郁陀迦·罗摩子昨晚已经去世了。"世尊也生起了智:"郁陀迦·罗摩子昨晚已经去世了。"世尊想:"郁陀迦·罗摩子损失很大;如果他听到这法,就能很快理解。"
世尊又想:"我应该先向谁说法呢?谁能很快理解这法呢?"世尊想:"五比丘对我很有帮助,他们在我精进修行时侍奉我;我不如先向五比丘说法。"世尊又想:"五比丘现在住在哪里呢?"世尊以清净超人的天眼看到五比丘住在波罗奈(现在的瓦拉纳西)仙人落处的鹿野苑。于是,世尊在乌鲁维拉随意住了一段时间后,向波罗奈出发游行。
优波迦外道在伽耶和菩提树之间的路上看到世尊在行走,看到后对世尊说:"朋友,你的诸根很清净,肤色纯净明亮。朋友,你是为了谁而出家的?谁是你的老师?你喜欢谁的法?"世尊以偈颂回答优波迦外道:
"我是一切的征服者,一切的知者,
于一切法中无染著,
舍弃一切,灭尽爱欲而解脱,
自己证知,还要指谁为师?
我没有老师,没有与我相等者,
在天人世界中,没有与我相似者。
我是世间的阿罗汉,我是无上的导师,
我是唯一的正等正觉者,我已清凉、寂灭。
我去迦尸城转法轮,
在盲目的世间中,击不死之鼓。"
"朋友,依你所说,你应该是无量胜者。"
"像我这样的胜者,都是已达漏尽者,
我已战胜恶法,因此优波迦,我是胜者。"
优波迦外道听了这些话后说:"朋友,也许是吧",摇了摇头,走上岔路离开了。

12. Atha kho bhagavā anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo, yena pañcavaggiyā bhikkhū tenupasaṅkami. Addasaṃsu kho pañcavaggiyā bhikkhū bhagavantaṃ dūratova āgacchantaṃ; disvāna aññamaññaṃ katikaṃ [idaṃ padaṃ kesuci natthi] saṇṭhapesuṃ – ‘‘ayaṃ, āvuso, samaṇo gotamo āgacchati, bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ, sace so ākaṅkhissati nisīdissatī’’ti. Yathā yathā kho bhagavā pañcavaggiye bhikkhū upasaṅkamati, tathā tathā [tathā tathā te (sī. syā.)] pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ . Asaṇṭhahantā bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ, eko pādapīṭhaṃ, eko pādakaṭhalikaṃ upanikkhipi. Nisīdi bhagavā paññatte āsane; nisajja kho bhagavā pāde pakkhālesi. Apissu [api ca kho (pāsarāsisuttha)] bhagavantaṃ nāmena ca āvusovādena ca samudācaranti. Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – ‘‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha [samudācarittha (sī. syā.)]. Arahaṃ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā [yathānusiṭṭhaṃ paṭipajjamānā (syā.)] nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’’ti. Evaṃ vutte pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ – ‘‘tāyapi kho tvaṃ, āvuso gotama, iriyāya [cariyāya (syā.)], tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā [uttarimanussadhammaṃ (syā. ka.)] alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesa’’nti? Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – ‘‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya; arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi , ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’’ti. Dutiyampi kho pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ…pe…. Dutiyampi kho bhagavā pañcavaggiye bhikkhū etadavoca…pe…. Tatiyampi kho pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ – ‘‘tāyapi kho tvaṃ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesa’’nti? Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – ‘‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta’’nti [bhāsitametanti (sī. syā. ka.) ṭīkāyo oloketabbā]? ‘‘Nohetaṃ, bhante’’. Arahaṃ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃbrahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṃ. Atha kho pañcavaggiyā bhikkhū bhagavantaṃ sussūsiṃsu, sotaṃ odahiṃsu, aññā cittaṃ upaṭṭhāpesuṃ.

13. Atha kho bhagavā pañcavaggiye bhikkhū āmantesi –

‘‘[saṃ. ni. 

然后,世尊渐次游行,来到波罗奈(现在的瓦拉纳西)仙人落处的鹿野苑,走向五比丘。五比丘远远地看到世尊走来,看到后彼此约定说:"朋友们,这个沙门乔达摩来了,他已放纵,放弃了精进,回到奢侈生活。我们不应该向他礼拜,不应该起身迎接,不应该接受他的钵和衣;但是可以为他准备座位,如果他想坐就坐吧。"然而,当世尊走近五比丘时,五比丘无法遵守他们的约定。他们不能坚持,迎向世尊,一个接过世尊的钵和衣,一个准备座位,一个准备洗脚水,一个准备脚凳,一个准备擦脚布。世尊坐在准备好的座位上;坐下后,世尊洗脚。他们仍然以名字和"朋友"称呼世尊。
世尊对五比丘说:"比丘们,不要以名字和'朋友'称呼如来。比丘们,如来是阿罗汉、正等正觉者。比丘们,倾听,不死已证得,我教导你们,我说法。如果你们按照教导实践,不久就能 - 为了善男子正确地从在家出家而追求的无上目标 - 在现法中自己以智证得、实现、成就梵行的究竟而住。"
五比丘对世尊说:"朋友乔达摩,你以前那样的行为、那样的修行、那样的苦行,都没有证得超越凡人的殊胜知见,现在你已放纵,放弃了精进,回到奢侈生活,怎么能证得超越凡人的殊胜知见呢?"
世尊对五比丘说:"比丘们,如来不是放纵的,没有放弃精进,没有回到奢侈生活;比丘们,如来是阿罗汉、正等正觉者。比丘们,倾听,不死已证得,我教导你们,我说法。如果你们按照教导实践,不久就能 - 为了善男子正确地从在家出家而追求的无上目标 - 在现法中自己以智证得、实现、成就梵行的究竟而住。"
五比丘第二次对世尊说...世尊第二次对五比丘说...五比丘第三次对世尊说:"朋友乔达摩,你以前那样的行为、那样的修行、那样的苦行,都没有证得超越凡人的殊胜知见,现在你已放纵,放弃了精进,回到奢侈生活,怎么能证得超越凡人的殊胜知见呢?"
世尊对五比丘说:"比丘们,你们记得我以前曾这样说过吗?"
"没有,尊者。"
"比丘们,如来是阿罗汉、正等正觉者。比丘们,倾听,不死已证得,我教导你们,我说法。如果你们按照教导实践,不久就能 - 为了善男子正确地从在家出家而追求的无上目标 - 在现法中自己以智证得、实现、成就梵行的究竟而住。"
世尊成功地说服了五比丘。然后,五比丘愿意听从世尊,倾耳而听,专心致志。
然后,世尊对五比丘说:
[相应部也有]

5.1081 ādayo] Dveme, bhikkhave , antā pabbajitena na sevitabbā. Katame dve [idaṃ padadvayaṃ sī. syā. potthakesu natthi]? Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete kho, bhikkhave, ubho ante anupagamma, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

14. ‘‘Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ. Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ. Saṃkhittena, pañcupādānakkhandhā [pañcupādānakhandhāpi (ka)] dukkhā. ‘‘Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ [ettha ‘‘idaṃ dukkhaṃ ariyasaccanti ādīsu dukkhasamudayo dukkhanirodhoti vattabbe dukkhasamudayaṃ dukkhanirodhanti liṅgavipallāso tato’’ti paṭisambhidāmaggaṭṭhakathāyaṃ vuttaṃ. visuddhimaggaṭīkāyaṃ pana uppādo bhayantipāṭhavaṇṇanāyaṃ ‘‘satipi dvinnaṃ padānaṃ samānādhikaraṇabhāve liṅgabhedo gahito, yathā dukkhasamudayo ariyasacca’’nti vuttaṃ. tesu dukkhasamudayo ariyasacca’’nti sakaliṅgikapāṭho ‘‘dukkhanirodhagāminī paṭipadā ariyasacca’’nti pāḷiyā sameti.] ariyasaccaṃ – yāyaṃ taṇhā ponobbhavikā [ponobhavikā (ka.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā.)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā.

‘‘Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassā yeva taṇhāya asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo. ‘‘Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.



"比丘们,有两个极端,出家人不应该实行。哪两个?一是在欲乐中追求欲乐的满足,这是低劣的、粗俗的、凡夫的、非圣的、无益的;二是自我折磨,这是痛苦的、非圣的、无益的。比丘们,如来不采取这两个极端,已证悟中道,它能生眼、生智,导向寂静、证智、正觉、涅槃。比丘们,什么是如来所证悟的中道,能生眼、生智,导向寂静、证智、正觉、涅槃?就是这八支圣道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。比丘们,这就是如来所证悟的中道,能生眼、生智,导向寂静、证智、正觉、涅槃。
比丘们,这是苦圣谛。生是苦,老是苦,病是苦,死是苦,怨憎会是苦,爱别离是苦,所求不得也是苦。简而言之,五取蕴是苦。比丘们,这是苦集圣谛 - 即是这爱,能引发再生,与喜贪俱行,处处欢喜,也就是:欲爱、有爱、无有爱。
比丘们,这是苦灭圣谛 - 即是对于这爱的无余离贪、灭尽、舍离、解脱、无执著。比丘们,这是趣向苦灭的道圣谛 - 即是这八支圣道,也就是:正见、正思惟、正语、正业、正命、正精进、正念、正定。"

15. ‘‘Idaṃ dukkhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi , āloko udapādi. Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘‘Idaṃ dukkhasamudayaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘‘Idaṃ dukkhanirodhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

16. ‘‘Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti [abhisambuddho (sī. syā.)] paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’ti. Idamavoca bhagavā attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti [idamavoca…pe… abhinanduntivākyaṃ sī. syā. potthakesu natthi].

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti.



"比丘们,对于'这是苦圣谛',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们,对于'这苦圣谛应当遍知',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们,对于'这苦圣谛已遍知',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。
比丘们,对于'这是苦集圣谛',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们,对于'这苦集圣谛应当断除',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们,对于'这苦集圣谛已断除',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。
比丘们,对于'这是苦灭圣谛',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们,对于'这苦灭圣谛应当证悟',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们,对于'这苦灭圣谛已证悟',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。
比丘们,对于'这是趣向苦灭的道圣谛',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们,对于'这趣向苦灭的道圣谛应当修习',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们,对于'这趣向苦灭的道圣谛已修习',我在前所未闻的法中生起了眼、生起了智、生起了慧、生起了明、生起了光。
比丘们,只要我对这四圣谛的如是三转十二行相的如实智见还不清净,我就不在天、魔、梵的世界,在沙门、婆罗门、天、人的众生中,宣称已证得无上正等正觉。比丘们,当我对这四圣谛的如是三转十二行相的如实智见清净时,我就在天、魔、梵的世界,在沙门、婆罗门、天、人的众生中,宣称已证得无上正等正觉。我生起了智见:'我的解脱不动摇,这是最后一生,不再有未来的轮回。'"世尊说了这些,五比丘满意欢喜世尊所说。
当这个解说被说出时,尊者憍陈如生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"

17. Pavattite ca pana bhagavatā dhammacakke, bhummā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ…pe… cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Itiha, tena khaṇena, tena layena [tena layenāti padadvayaṃ sī. syā. potthakesu natthi] tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassilokadhātu saṃkampi sampakampi sampavedhi ; appamāṇo ca uḷāro obhāso loke pāturahosi, atikkamma devānaṃ devānubhāvaṃ. Atha kho bhagavā imaṃ udānaṃ udānesi – ‘‘aññāsi vata, bho koṇḍañño, aññāsi vata bho koṇḍañño’’ti. Iti hidaṃ āyasmato koṇḍaññassa ‘aññāsikoṇḍañño’ tveva nāmaṃ ahosi.

18. Atha kho āyasmā aññāsikoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Ehi bhikkhū’’ti bhagavā avoca – ‘‘svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tassa āyasmato upasampadā ahosi.

19. Atha kho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi. Atha kho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti.

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.

Atha kho bhagavā tadavasese bhikkhū nīhārabhatto dhammiyā kathāya ovadi anusāsi. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggo yāpeti. Atha kho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti . Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.

20. Atha kho bhagavā pañcavaggiye bhikkhū āmantesi –

[saṃ. ni. 

当世尊转法轮时,地居天神高声宣告:"世尊在波罗奈(现在的瓦拉纳西)仙人落处的鹿野苑转无上法轮,沙门、婆罗门、天、魔、梵或世间任何人都不能逆转。"听到地居天神的声音后,四大天王天的天神高声宣告...听到四大天王天的天神的声音后,三十三天的天神...夜摩天的天神...兜率天的天神...化乐天的天神...他化自在天的天神...梵众天的天神高声宣告:"世尊在波罗奈仙人落处的鹿野苑转无上法轮,沙门、婆罗门、天、魔、梵或世间任何人都不能逆转。"就这样,在那一刻,那一瞬间,那一刹那,声音传到了梵天界。这个一万个世界系统震动、摇动、颤动;无量殊胜的光明出现在世间,超越了天神们的神力。这时,世尊说出这句感兴语:"憍陈如确实已经了知,憍陈如确实已经了知。"因此,尊者憍陈如就有了"阿若憍陈如"这个名字。
这时,尊者阿若憍陈如已见法、得法、知法、深入法,度疑、离惑,得无所畏,不依他缘而于大师教法中,对世尊说:"尊者,我可以在世尊座下出家吗?我可以受具足戒吗?""来吧,比丘。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那位尊者的具足戒。
然后,世尊以法语教导、教诫其余的比丘。当世尊以法语教导、教诫尊者跋波和尊者跋提耶时,他们生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"
他们已见法、得法、知法、深入法,度疑、离惑,得无所畏,不依他缘而于大师教法中,对世尊说:"尊者,我们可以在世尊座下出家吗?我们可以受具足戒吗?""来吧,比丘们。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那些尊者的具足戒。
然后,世尊不再亲自取食,以法语教导、教诫其余的比丘。三位比丘乞食带回来的,六人团体靠它维生。这时,当世尊以法语教导、教诫尊者摩诃男和尊者阿说示时,他们生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"他们已见法、得法、知法、深入法,度疑、离惑,得无所畏,不依他缘而于大师教法中,对世尊说:"尊者,我们可以在世尊座下出家吗?我们可以受具足戒吗?""来吧,比丘们。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那些尊者的具足戒。
然后,世尊对五比丘说:
[相应部也有]

3.59 ādayo] ‘‘Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Vedanā, anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Saññā, anattā. Saññā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ saññā ābādhāya saṃvatteyya, labbhetha ca saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti. Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṃvattati, na ca labbhati saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti. Saṅkhārā, anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ [nayime (ka.)] saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti. Viññāṇaṃ, anattā. Viññāṇañca hidaṃ , bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya , labbhetha ca viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.

21. ‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vāti? Aniccaṃ, bhante . Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? Dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? No hetaṃ, bhante. Vedanā niccā vā aniccā vāti? Aniccā, bhante. Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? Dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? No hetaṃ, bhante. Saññā niccā vā aniccā vāti? Aniccā, bhante. Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? Dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? No hetaṃ, bhante. Saṅkhārā niccā vā aniccā vāti? Aniccā, bhante. Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? Dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? No hetaṃ, bhante. Viññāṇaṃ niccaṃ vā aniccaṃ vāti? Aniccaṃ, bhante. Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? Dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? No hetaṃ, bhante.



"比丘们,色是无我的。比丘们,如果这色是我,这色就不会导致affliction,而且在色上可以得到:'愿我的色是这样,愿我的色不是这样'。比丘们,正因为色是无我的,所以色会导致affliction,而且在色上不能得到:'愿我的色是这样,愿我的色不是这样'。受是无我的。比丘们,如果这受是我,这受就不会导致affliction,而且在受上可以得到:'愿我的受是这样,愿我的受不是这样'。比丘们,正因为受是无我的,所以受会导致affliction,而且在受上不能得到:'愿我的受是这样,愿我的受不是这样'。想是无我的。比丘们,如果这想是我,这想就不会导致affliction,而且在想上可以得到:'愿我的想是这样,愿我的想不是这样'。比丘们,正因为想是无我的,所以想会导致affliction,而且在想上不能得到:'愿我的想是这样,愿我的想不是这样'。行是无我的。比丘们,如果这些行是我,这些行就不会导致affliction,而且在行上可以得到:'愿我的行是这样,愿我的行不是这样'。比丘们,正因为行是无我的,所以行会导致affliction,而且在行上不能得到:'愿我的行是这样,愿我的行不是这样'。识是无我的。比丘们,如果这识是我,这识就不会导致affliction,而且在识上可以得到:'愿我的识是这样,愿我的识不是这样'。比丘们,正因为识是无我的,所以识会导致affliction,而且在识上不能得到:'愿我的识是这样,愿我的识不是这样'。
比丘们,你们怎么认为,色是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"对于无常、苦、变易之法,认为'这是我的,这是我,这是我的我',这样观察合适吗?"
"不合适,尊者。"
"受是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"对于无常、苦、变易之法,认为'这是我的,这是我,这是我的我',这样观察合适吗?"
"不合适,尊者。"
"想是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"对于无常、苦、变易之法,认为'这是我的,这是我,这是我的我',这样观察合适吗?"
"不合适,尊者。"
"行是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"对于无常、苦、变易之法,认为'这是我的,这是我,这是我的我',这样观察合适吗?"
"不合适,尊者。"
"识是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"对于无常、苦、变易之法,认为'这是我的,这是我,这是我的我',这样观察合适吗?"
"不合适,尊者。"

22. ‘‘Tasmātiha , bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre [yaṃ dūre vā (syā.)] santike vā, sabbaṃ rūpaṃ – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci saññā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

23. ‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

24. Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti [abhinanduṃ (syā.)]. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu. Tena kho pana samayena cha loke arahanto honti.

Pañcavaggiyakathā niṭṭhitā.

Paṭhamabhāṇavāro.

7. Pabbajjākathā

25. Tena kho pana samayena bārāṇasiyaṃ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti. Tassa tayo pāsādā honti – eko hemantiko, eko gimhiko, eko vassiko. So vassike pāsāde cattāro māse [vassike pāsāde vassike cattāro māse (sī.)] nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohati. Atha kho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva [paṭigacceva (sī.)] niddā okkami, parijanassapi niddā okkami, sabbarattiyo ca telapadīpo jhāyati. Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṃ parijanaṃ supantaṃ – aññissā kacche vīṇaṃ, aññissā kaṇṭhe mudiṅgaṃ, aññissā kacche āḷambaraṃ, aññaṃ vikesikaṃ, aññaṃ vikkheḷikaṃ, aññā vippalapantiyo, hatthappattaṃ susānaṃ maññe. Disvānassa ādīnavo pāturahosi, nibbidāya cittaṃ saṇṭhāsi. Atha kho yaso kulaputto udānaṃ udānesi – ‘‘upaddutaṃ vata bho, upassaṭṭhaṃ vata bho’’ti.

Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṃ tenupasaṅkami. Amanussā dvāraṃ vivariṃsu – mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyāti . Atha kho yaso kulaputto yena nagaradvāraṃ tenupasaṅkami. Amanussā dvāraṃ vivariṃsu – mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyāti. Atha kho yaso kulaputto yena isipatanaṃ migadāyo tenupasaṅkami.



"因此,比丘们,任何色,无论是过去、未来、现在的,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切色都应该以正慧如实地这样观察:'这不是我的,这不是我,这不是我的我'。任何受,无论是过去、未来、现在的,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切受都应该以正慧如实地这样观察:'这不是我的,这不是我,这不是我的我'。任何想,无论是过去、未来、现在的,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切想都应该以正慧如实地这样观察:'这不是我的,这不是我,这不是我的我'。任何行,无论是过去、未来、现在的,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切行都应该以正慧如实地这样观察:'这不是我的,这不是我,这不是我的我'。任何识,无论是过去、未来、现在的,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切识都应该以正慧如实地这样观察:'这不是我的,这不是我,这不是我的我'。
比丘们,多闻圣弟子这样观察,就会厌离色,厌离受,厌离想,厌离行,厌离识;由厌离而离贪;由离贪而解脱;在解脱时,有'已解脱'的智,了知:'生已尽,梵行已立,所作已办,不受后有'。"
世尊说了这些。五比丘满意欢喜世尊所说。当这个解说被说出时,五比丘的心无取著而从诸漏解脱。那时,世间有六位阿罗汉。
五比丘的故事结束。
第一诵分结束。
出家的故事
那时,在波罗奈(现在的瓦拉纳西)有一个名叫耶舍的富家子,是长者之子,生活非常精致。他有三座宫殿,一座用于冬季,一座用于夏季,一座用于雨季。在雨季的宫殿里,他四个月都由女性伴奏者侍奉,不下楼。有一次,这位耶舍富家子享受着五种欲乐,被侍奉着,提前入睡了,侍从们也睡着了,整夜油灯都在燃烧。耶舍富家子提前醒来,看到自己的侍从们睡着了 - 一个人腋下夹着琵琶,一个人脖子上挂着鼓,一个人腋下夹着铙钹,一个人头发散乱,一个人口水流出,有些人在说梦话,就像到了墓地一样。看到这种情况后,他意识到了过患,心生厌离。这时,耶舍富家子说出感兴语:"真是苦恼啊,真是压迫啊!"
然后,耶舍富家子穿上金履,走向住所的大门。非人打开了门,想着:"不要让任何人阻碍耶舍富家子从在家出家。"然后耶舍富家子走向城门。非人打开了门,想着:"不要让任何人阻碍耶舍富家子从在家出家。"然后耶舍富家子走向仙人落处的鹿野苑。

26. Tena kho pana samayena bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya ajjhokāse caṅkamati. Addasā kho bhagavā yasaṃ kulaputtaṃ dūratova āgacchantaṃ, disvāna caṅkamā orohitvā paññatte āsane nisīdi. Atha kho yaso kulaputto bhagavato avidūre udānaṃ udānesi – ‘‘upaddutaṃ vata bho, upassaṭṭhaṃ vata bho’’ti. Atha kho bhagavā yasaṃ kulaputtaṃ etadavoca – ‘‘idaṃ kho, yasa, anupaddutaṃ, idaṃ anupassaṭṭhaṃ. Ehi yasa, nisīda, dhammaṃ te desessāmī’’ti. Atha kho yaso kulaputto – idaṃ kira anupaddutaṃ , idaṃ anupassaṭṭhanti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi yasaṃ kulaputtaṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva yasassa kulaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti.

27. Atha kho yasassa kulaputtassa mātā pāsādaṃ abhiruhitvā yasaṃ kulaputtaṃ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṃ gahapatiṃ etadavoca – ‘‘putto te, gahapati, yaso na dissatī’’ti. Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṃyeva yena isipatanaṃ migadāyo tenupasaṅkami. Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṃ nikkhepaṃ, disvāna taṃyeva anugamāsi [anugamā (sī. syā.)]. Addasā kho bhagavā seṭṭhiṃ gahapatiṃ dūratova āgacchantaṃ, disvāna bhagavato etadahosi – ‘‘yaṃnūnāhaṃ tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhareyyaṃ yathā seṭṭhi gahapati idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ na passeyyā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharesi. Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘api, bhante, bhagavā yasaṃ kulaputtaṃ passeyyā’’ti? Tena hi, gahapati, nisīda, appeva nāma idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passeyyāsīti. Atha kho seṭṭhi gahapati – idheva kirāhaṃ nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passissāmīti haṭṭho udaggo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi seṭṭhiṃ gahapatiṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya evameva seṭṭhissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ [nikujjitaṃ (ka.)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti . Sova loke paṭhamaṃ upāsako ahosi tevāciko .



那时,世尊在后夜时分起身,在露地经行。世尊远远地看到耶舍富家子走来,看到后就从经行处下来,坐在准备好的座位上。这时,耶舍富家子在离世尊不远处说出感兴语:"真是苦恼啊,真是压迫啊!"世尊对耶舍富家子说:"耶舍,这里没有苦恼,这里没有压迫。来吧,耶舍,坐下,我为你说法。"耶舍富家子想:"据说这里没有苦恼,这里没有压迫。"他高兴欢喜,脱下金履,走向世尊,走近后向世尊礼拜,然后坐在一旁。世尊为坐在一旁的耶舍富家子渐次说法,即:说布施,说持戒,说生天,说欲望的过患、卑劣、污秽,显示出离的功德。当世尊知道耶舍富家子的心已准备好、柔软、无障碍、高昂、明净时,就开示诸佛特有的法义:苦、集、灭、道。就像干净无污的布能很好地染上颜色一样,耶舍富家子就在那座位上生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"
这时,耶舍富家子的母亲上楼没看到耶舍富家子,就走向长者居士,走近后对长者居士说:"居士,你的儿子耶舍不见了。"长者居士派遣骑马的信使向四方寻找,自己则走向仙人落处的鹿野苑。长者居士看到金履的脚印,就跟随着走去。世尊远远地看到长者居士走来,看到后想:"我应该施展神通,使长者居士坐在这里看不到坐在这里的耶舍富家子。"世尊就施展了这样的神通。长者居士走向世尊,走近后对世尊说:"尊者,世尊看到耶舍富家子了吗?""那么,居士,请坐下,或许你坐在这里能看到坐在这里的耶舍富家子。"长者居士想:"我坐在这里就能看到坐在这里的耶舍富家子。"他高兴欢喜,向世尊礼拜后坐在一旁。世尊为坐在一旁的长者居士渐次说法,即:说布施,说持戒,说生天,说欲望的过患、卑劣、污秽,显示出离的功德。当世尊知道长者居士的心已准备好、柔软、无障碍、高昂、明净时,就开示诸佛特有的法义:苦、集、灭、道。就像干净无污的布能很好地染上颜色一样,长者居士就在那座位上生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"长者居士已见法、得法、知法、深入法,度疑、离惑,得无所畏,不依他缘而于大师教法中,对世尊说:"太殊胜了,尊者!太殊胜了,尊者!就像扶起倒下的,揭开遮蔽的,为迷路者指路,在黑暗中举起油灯,让有眼者能看见色一样,世尊以种种方便开示了法。尊者,我归依世尊,归依法,归依比丘僧。愿世尊接受我为优婆塞,从今日起终生归依。"他成为世间第一个三归依的优婆塞。

28. Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimucci. Atha kho bhagavato etadahosi – ‘‘yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ. Abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ, seyyathāpi pubbe agārikabhūto; yaṃnūnāhaṃ taṃ iddhābhisaṅkhāraṃ paṭippassambheyya’’nti. Atha kho bhagavā taṃ iddhābhisaṅkhāraṃ paṭippassambhesi. Addasā kho seṭṭhi gahapati yasaṃ kulaputtaṃ nisinnaṃ, disvāna yasaṃ kulaputtaṃ etadavoca – ‘‘mātā te tāta, yasa, parideva [paridevī (ka.)] sokasamāpannā, dehi mātuyā jīvita’’nti. Atha kho yaso kulaputto bhagavantaṃ ullokesi. Atha kho bhagavā seṭṭhiṃ gahapatiṃ etadavoca – ‘‘taṃ kiṃ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā? Tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ. Bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā. Tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ. Abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto’’ti. ‘‘Lābhā, bhante, yasassa kulaputtassa, suladdhaṃ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṃ vimuttaṃ. Adhivāsetu me, bhante, bhagavā ajjatanāya bhattaṃ yasena kulaputtena pacchāsamaṇenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho seṭṭhi gahapati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṃ etadavoca – ‘‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Ehi bhikkhū’’ti bhagavā avoca – ‘‘svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tassa āyasmato upasampadā ahosi. Tena kho pana samayena satta loke arahanto honti.

Yasassa pabbajjā niṭṭhitā.



当为耶舍富家子的父亲说法时,耶舍富家子观察自己所见所知的境界,心无取著而从诸漏解脱。这时,世尊想:"当为耶舍富家子的父亲说法时,耶舍富家子观察自己所见所知的境界,心无取著而从诸漏解脱。耶舍富家子不可能再退回低劣的生活,像以前在家时那样享受欲乐;我应该解除那个神通。"世尊就解除了那个神通。长者居士看到耶舍富家子坐在那里,看到后对耶舍富家子说:"孩子耶舍,你的母亲悲伤忧愁,请给你母亲生命。"耶舍富家子看向世尊。世尊对长者居士说:"居士,你怎么认为,如果有人以有学的智、有学的见看到、了知法,就像你一样,他观察自己所见所知的境界,心无取著而从诸漏解脱。居士,他还可能退回低劣的生活,像以前在家时那样享受欲乐吗?""不可能,尊者。""居士,耶舍富家子以有学的智、有学的见看到、了知法,就像你一样。他观察自己所见所知的境界,心无取著而从诸漏解脱。居士,耶舍富家子不可能再退回低劣的生活,像以前在家时那样享受欲乐。""尊者,耶舍富家子真是有福报,尊者,耶舍富家子真是善得,因为耶舍富家子的心无取著而从诸漏解脱。尊者,请世尊接受我今天的供养,让耶舍富家子作随从沙门。"世尊以沉默表示接受。长者居士知道世尊接受后,从座位起身,向世尊礼拜,右绕后离开。耶舍富家子在长者居士离开后不久对世尊说:"尊者,我可以在世尊座下出家吗?我可以受具足戒吗?""来吧,比丘。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那位尊者的具足戒。那时,世间有七位阿罗汉。
耶舍的出家故事结束。

29. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Tāsaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ . Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tāsaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… etā mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma, dhammañca, bhikkhusaṅghañca. Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṃ gatā’’ti. Tā ca loke paṭhamaṃ upāsikā ahesuṃ tevācikā.

Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ, ekamantaṃ nisīdiṃsu. Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.

30. Assosuṃ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ puttā – vimalo, subāhu , puṇṇaji, gavampati – yaso kira kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitoti. Sutvāna nesaṃ etadahosi – ‘‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito’’ti. Te [te cattāro janā (ka.)] yenāyasmā yaso tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ yasaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā yaso bhagavantaṃ etadavoca – ‘‘ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ puttā – vimalo, subāhu, puṇṇaji, gavampati. Ime [ime cattāro (ka.)] bhagavā ovadatu anusāsatū’’ti . Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi, yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. Tesaṃ bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. Tena kho pana samayena ekādasa loke arahanto honti.

Catugihisahāyakapabbajjā niṭṭhitā.



然后,世尊在上午穿好衣服,拿着钵和衣,与尊者耶舍作为随从沙门,走向长者居士的住所,到达后坐在准备好的座位上。这时,尊者耶舍的母亲和前妻走向世尊,走近后向世尊礼拜,然后坐在一旁。世尊为她们渐次说法,即:说布施,说持戒,说生天,说欲望的过患、卑劣、污秽,显示出离的功德。当世尊知道她们的心已准备好、柔软、无障碍、高昂、明净时,就开示诸佛特有的法义:苦、集、灭、道。就像干净无污的布能很好地染上颜色一样,她们就在那座位上生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"她们已见法、得法、知法、深入法,度疑、离惑,得无所畏,不依他缘而于大师教法中,对世尊说:"太殊胜了,尊者!太殊胜了,尊者!...我们归依世尊,归依法,归依比丘僧。愿世尊接受我们为优婆夷,从今日起终生归依。"她们成为世间第一批三归依的优婆夷。
然后,尊者耶舍的母亲、父亲和前妻亲手以美味的硬食软食供养世尊和尊者耶舍,使他们满足。世尊用完餐,放下钵,手离开钵后,他们坐在一旁。世尊以法语开示、劝导、鼓励、令欢喜尊者耶舍的母亲、父亲和前妻后,从座位起身离开。
尊者耶舍的四个在家朋友,是波罗奈(现在的瓦拉纳西)长者和次长者家族的儿子 - 毗摩罗、须婆睺、富楼那耆、伽婆婆提,听说耶舍富家子剃除须发,披上袈裟,从在家出家。听到后,他们想:"那一定不是低劣的法与律,那一定不是低劣的出家,因为耶舍富家子剃除须发,披上袈裟,从在家出家。"他们走向尊者耶舍,走近后向尊者耶舍礼拜,然后站在一旁。尊者耶舍带着这四个在家朋友走向世尊,走近后向世尊礼拜,然后坐在一旁。坐在一旁的尊者耶舍对世尊说:"尊者,这是我的四个在家朋友,是波罗奈长者和次长者家族的儿子 - 毗摩罗、须婆睺、富楼那耆、伽婆婆提。请世尊教导、教诫他们。"世尊为他们渐次说法,即:说布施,说持戒,说生天,说欲望的过患、卑劣、污秽,显示出离的功德。当世尊知道他们的心已准备好、柔软、无障碍、高昂、明净时,就开示诸佛特有的法义:苦、集、灭、道。就像干净无污的布能很好地染上颜色一样,他们就在那座位上生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"他们已见法、得法、知法、深入法,度疑、离惑,得无所畏,不依他缘而于大师教法中,对世尊说:"尊者,我们可以在世尊座下出家吗?我们可以受具足戒吗?""来吧,比丘们。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那些尊者的具足戒。然后,世尊以法语教导、教诫那些比丘。当世尊以法语教导、教诫他们时,他们的心无取著而从诸漏解脱。那时,世间有十一位阿罗汉。
四个在家朋友的出家故事结束。

31. Assosuṃ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṃ kulānaṃ puttā – yaso kira kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitoti. Sutvāna nesaṃ etadahosi – ‘‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito’’ti. Te yenāyasmā yaso tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ yasaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Atha kho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā yaso bhagavantaṃ etadavoca – ‘‘ime me, bhante, paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṃ kulānaṃ puttā. Ime bhagavā ovadatu anusāsatū’’ti. Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. Tesaṃ bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. Tena kho pana samayena ekasaṭṭhi loke arahanto honti.

Paññāsagihisahāyakapabbajjā niṭṭhitā.

Niṭṭhitā ca pabbajjākathā.

8. Mārakathā

32. Atha kho bhagavā te bhikkhū āmantesi [saṃ. ni. 1.141 mārasaṃyuttepi] – ‘‘muttāhaṃ, bhikkhave, sabbapāsehi, ye dibbā ye ca mānusā. Tumhepi, bhikkhave , muttā sabbapāsehi, ye dibbā ye ca mānusā. Caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Mā ekena dve agamittha. Desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā , assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā’’ti.

33. Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

‘‘Baddhosi sabbapāsehi, ye dibbā ye ca mānusā;

Mahābandhanabaddhosi, na me samaṇa mokkhasī’’ti.

‘‘Muttāhaṃ [muttohaṃ (sī. syā.)] sabbapāsehi, ye dibbā ye ca mānusā;

Mahābandhanamuttomhi, nihato tvamasi antakāti.

[saṃ. ni. 1.151 mārasaṃyuttepi] ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso;

Tena taṃ bādhayissāmi, na me samaṇa mokkhasīti.

[saṃ. ni. 1.1151 mārasaṃyuttepi] ‘‘Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā;

Ettha me vigato chando, nihato tvamasi antakā’’ti.

Atha kho māro pāpimā – jānāti maṃ bhagavā, jānāti maṃ sugatoti dukkhī dummano

Tatthevantaradhāyīti.

Mārakathā niṭṭhitā.

9. Pabbajjūpasampadākathā



尊者耶舍约五十个在家朋友,是乡下世家子弟,听说耶舍富家子剃除须发,披上袈裟,从在家出家。听到后,他们想:"那一定不是低劣的法与律,那一定不是低劣的出家,因为耶舍富家子剃除须发,披上袈裟,从在家出家。"他们走向尊者耶舍,走近后向尊者耶舍礼拜,然后站在一旁。尊者耶舍带着这约五十个在家朋友走向世尊,走近后向世尊礼拜,然后坐在一旁。坐在一旁的尊者耶舍对世尊说:"尊者,这是我约五十个在家朋友,是乡下世家子弟。请世尊教导、教诫他们。"世尊为他们渐次说法,即:说布施,说持戒,说生天,说欲望的过患、卑劣、污秽,显示出离的功德。当世尊知道他们的心已准备好、柔软、无障碍、高昂、明净时,就开示诸佛特有的法义:苦、集、灭、道。就像干净无污的布能很好地染上颜色一样,他们就在那座位上生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"他们已见法、得法、知法、深入法,度疑、离惑,得无所畏,不依他缘而于**教法中,对世尊说:"尊者,我们可以在世尊座下出家吗?我们可以受具足戒吗?""来吧,比丘们。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那些尊者的具足戒。然后,世尊以法语教导、教诫那些比丘。当世尊以法语教导、教诫他们时,他们的心无取著而从诸漏解脱。那时,世间有六十一位阿罗汉。
五十个在家朋友的出家故事结束。
出家的故事结束。
魔罗的故事
然后,世尊对那些比丘说:"比丘们,我已解脱一切束缚,无论是天上的还是人间的。比丘们,你们也已解脱一切束缚,无论是天上的还是人间的。比丘们,你们游行吧,为了众多人的利益,为了众多人的安乐,出于对世间的悲悯,为了天神和人类的利益、福祉和快乐。不要两个人一起走。比丘们,请宣说初善、中善、后善,有义有文的法,宣示完全圆满清净的梵行。有些众生尘垢稀少,如果不听法就会退失,他们将会了知法。比丘们,我也要去优楼频螺(Uruvela)的军村(Senānigama)说法。"
这时,恶魔波旬走向世尊,走近后用偈颂对世尊说:
"你被一切束缚所缚,无论是天上的还是人间的;
你被大束缚所缚,沙门啊,你逃不出我的手掌。"
[世尊说:]
"我已解脱一切束缚,无论是天上的还是人间的;
我已解脱大束缚,终结者啊,你已被击败。"
[魔罗说:]
"这心意所行的束缚遍布虚空;
我将用它来束缚你,沙门啊,你逃不出我的手掌。"
[世尊说:]
"色、声、味、香和悦意的触,
我对这些已无欲望,终结者啊,你已被击败。"
这时,恶魔波旬想:"世尊知道我,善逝知道我",痛苦、忧愁,就在那里消失了。
魔罗的故事结束。
出家和受具足戒的故事

34. Tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti – bhagavā ne pabbājessati upasampādessatīti. Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti – bhagavā ne pabbājessati upasampādessatīti. Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. Yaṃnūnāhaṃ bhikkhūnaṃ anujāneyyaṃ – tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā’’ti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti bhagavā ne pabbājessati upasampādessatīti, tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca, yaṃnūnāhaṃ bhikkhūnaṃ anujāneyyaṃ tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā’’’ti, anujānāmi, bhikkhave, tumheva dāni tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādetha. Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo –

Paṭhamaṃ kesamassuṃ ohārāpetvā [ohāretvā (ka.)], kāsāyāni vatthāni acchādāpetvā, ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā, bhikkhūnaṃ pāde vandāpetvā, ukkuṭikaṃ nisīdāpetvā, añjaliṃ paggaṇhāpetvā, evaṃ vadehīti vattabbo – buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmī’’ti. ‘‘Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampada’’nti.

Tīhi saraṇagamanehi upasampadākathā niṭṭhitā.

10. Dutiyamārakathā

35. Atha kho bhagavā vassaṃvuṭṭho [vassaṃvuttho (sī.)] bhikkhū āmantesi [saṃ. ni. 1.155] – ‘‘mayhaṃ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā . Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṃ vimuttiṃ anupāpuṇātha, anuttaraṃ vimuttiṃ sacchikarothā’’ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

‘‘Baddhosi mārapāsehi, ye dibbā ye ca mānusā;

Mahābandhanabaddhosi [mārabandhanabaddhosi (sī. syā.)], na me samaṇa mokkhasī’’ti.

‘‘Muttāhaṃ mārapāsehi, ye dibbā ye ca mānusā;

Mahābandhanamuttomhi [mārabandhanamuttomhi (sī. syā.)], nihato tvamasi antakā’’ti.

Atha kho māro pāpimā – jānāti maṃ bhagavā, jānāti maṃ sugatoti dukkhī dummano

Tatthevantaradhāyi.

Dutiyamārakathā niṭṭhitā.

11. Bhaddavaggiyavatthu



那时,比丘们从各个方向、各个地区带来想要出家和想要受具足戒的人,说:"世尊会让他们出家,会让他们受具足戒。"这使比丘们以及想要出家和想要受具足戒的人都感到疲惫。这时,世尊独处静坐时,心中生起这样的想法:"现在比丘们从各个方向、各个地区带来想要出家和想要受具足戒的人,说'世尊会让他们出家,会让他们受具足戒'。这使比丘们以及想要出家和想要受具足戒的人都感到疲惫。我是否应该允许比丘们:'比丘们,现在你们自己在各个方向、各个地区让人出家,让人受具足戒'。"傍晚时分,世尊从静坐中起来,以此因缘、以此事由作了法语开示后,对比丘们说:"比丘们,我独处静坐时,心中生起这样的想法:'现在比丘们从各个方向、各个地区带来想要出家和想要受具足戒的人,说"世尊会让他们出家,会让他们受具足戒"。这使比丘们以及想要出家和想要受具足戒的人都感到疲惫。我是否应该允许比丘们:"比丘们,现在你们自己在各个方向、各个地区让人出家,让人受具足戒"'。比丘们,我允许你们现在自己在各个方向、各个地区让人出家,让人受具足戒。比丘们,应该这样让人出家,让人受具足戒:
首先让他剃除须发,让他穿上袈裟,让他偏袒右肩,让他礼拜比丘们的脚,让他蹲下,让他合掌,然后告诉他这样说:'我归依佛,我归依法,我归依僧;第二次我归依佛,第二次我归依法,第二次我归依僧;第三次我归依佛,第三次我归依法,第三次我归依僧。'比丘们,我允许以这三归依作为出家和受具足戒。"
以三归依受具足戒的故事结束。
第二个魔罗的故事
然后,世尊在雨安居结束后对比丘们说:"比丘们,由于我如理作意,如理精进,我已证得无上解脱,已实现无上解脱。比丘们,你们也要通过如理作意,如理精进来证得无上解脱,实现无上解脱。"这时,恶魔波旬走向世尊,走近后用偈颂对世尊说:
"你被魔罗的束缚所缚,无论是天上的还是人间的;
你被大束缚所缚,沙门啊,你逃不出我的手掌。"
[世尊说:]
"我已解脱魔罗的束缚,无论是天上的还是人间的;
我已解脱大束缚,终结者啊,你已被击败。"
这时,恶魔波旬想:"世尊知道我,善逝知道我",痛苦、忧愁,就在那里消失了。
第二个魔罗的故事结束。
跋陀罗众的故事

36. Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena uruvelā tena cārikaṃ pakkāmi. Atha kho bhagavā maggā okkamma yena aññataro vanasaṇḍo tenupasaṅkami, upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle nisīdi. Tena kho pana samayena tiṃsamattā bhaddavaggiyā sahāyakā sapajāpatikā tasmiṃ vanasaṇḍe paricārenti. Ekassa pajāpati nāhosi; tassa atthāya vesī ānītā ahosi. Atha kho sā vesī tesu pamattesu paricārentesu bhaṇḍaṃ ādāya palāyittha. Atha kho te sahāyakā sahāyakassa veyyāvaccaṃ karontā, taṃ itthiṃ gavesantā, taṃ vanasaṇḍaṃ āhiṇḍantā addasaṃsu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. Disvāna yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ etadavocuṃ – ‘‘api, bhante, bhagavā ekaṃ itthiṃ passeyyā’’ti? ‘‘Kiṃ pana vo, kumārā, itthiyā’’ti? ‘‘Idha mayaṃ, bhante, tiṃsamattā bhaddavaggiyā sahāyakā sapajāpatikā imasmiṃ vanasaṇḍe paricārimhā. Ekassa pajāpati nāhosi; tassa atthāya vesī ānītā ahosi. Atha kho sā, bhante , vesī amhesu pamattesu paricārentesu bhaṇḍaṃ ādāya palāyittha. Te mayaṃ, bhante, sahāyakā sahāyakassa veyyāvaccaṃ karontā, taṃ itthiṃ gavesantā, imaṃ vanasaṇḍaṃ āhiṇḍāmā’’ti. ‘‘Taṃ kiṃ maññatha vo, kumārā, katamaṃ nu kho tumhākaṃ varaṃ – yaṃ vā tumhe itthiṃ gaveseyyātha, yaṃ vā attānaṃ gaveseyyāthā’’ti? ‘‘Etadeva, bhante, amhākaṃ varaṃ yaṃ mayaṃ attānaṃ gaveseyyāmā’’ti. ‘‘Tena hi vo, kumārā, nisīdatha, dhammaṃ vo desessāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhaddavaggiyā sahāyakā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi, yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.

Bhaddavaggiyasahāyakānaṃ vatthu niṭṭhitaṃ.

Dutiyabhāṇavāro.

12. Uruvelapāṭihāriyakathā



然后,世尊在波罗奈(现在的瓦拉纳西)住了一段时间后,向优楼频螺(Uruvela)游行而去。世尊离开大路,走向一片林地,走进那片林地后,坐在一棵树下。那时,约三十位跋陀罗众朋友带着妻子在那片林地里游玩。其中一位没有妻子,为他带来了一位妓女。那位妓女趁他们疏忽游玩时,拿走财物逃跑了。那些朋友为了帮助朋友,寻找那个女人,在林中游走时看到世尊坐在一棵树下。看到后,他们走向世尊,走近后对世尊说:"尊者,世尊看到一个女人吗?""年轻人,你们找女人做什么?""尊者,我们约三十位跋陀罗众朋友带着妻子在这片林地里游玩。其中一位没有妻子,为他带来了一位妓女。尊者,那位妓女趁我们疏忽游玩时,拿走财物逃跑了。尊者,我们这些朋友为了帮助朋友,寻找那个女人,在这片林中游走。""年轻人,你们认为哪个更好:是寻找女人,还是寻找自己?""尊者,对我们来说,寻找自己更好。""那么,年轻人,请坐下,我为你们说法。""是的,尊者。"那些跋陀罗众朋友向世尊礼拜后,坐在一旁。世尊为他们渐次说法,即:说布施,说持戒,说生天,说欲望的过患、卑劣、污秽,显示出离的功德。当世尊知道他们的心已准备好、柔软、无障碍、高昂、明净时,就开示诸佛特有的法义:苦、集、灭、道。就像干净无污的布能很好地染上颜色一样,他们就在那座位上生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"他们已见法、得法、知法、深入法,度疑、离惑,得无所畏,不依他缘而于大师教法中,对世尊说:"尊者,我们可以在世尊座下出家吗?我们可以受具足戒吗?""来吧,比丘们。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那些尊者的具足戒。
跋陀罗众朋友的故事结束。
第二诵分结束。
优楼频螺神变的故事

37. Atha kho bhagavā anupubbena cārikaṃ caramāno yena uruvelā tadavasari. Tena kho pana samayena uruvelāyaṃ tayo jaṭilā paṭivasanti – uruvelakassapo, nadīkassapo, gayākassapoti. Tesu uruvelakassapo jaṭilo pañcannaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. Nadīkassapo jaṭilo tiṇṇaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. Gayākassapo jaṭilo dvinnaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami, upasaṅkamitvā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘sace te, kassapa , agaru, vaseyyāma ekarattaṃ agyāgāre’’ti? ‘‘Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī’’ti. Dutiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre’’ti? ‘‘Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī’’ti. Tatiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre’’ti? ‘‘Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī’’ti. ‘‘Appeva maṃ na viheṭheyya, iṅgha tvaṃ, kassapa, anujānāhi agyāgāra’’nti. ‘‘Vihara, mahāsamaṇa, yathāsukha’’nti. Atha kho bhagavā agyāgāraṃ pavisitvā tiṇasanthārakaṃ paññapetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

38. Addasā kho so nāgo bhagavantaṃ paviṭṭhaṃ, disvāna dummano [dukkhī dummano (sī. syā.)] padhūpāyi [pakhūpāsi (ka.)]. Atha kho bhagavato etadahosi – ‘‘yaṃnūnāhaṃ imassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyeyya’’nti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharitvā padhūpāyi. Atha kho so nāgo makkhaṃ asahamāno pajjali. Bhagavāpi tejodhātuṃ samāpajjitvā pajjali. Ubhinnaṃ sajotibhūtānaṃ agyāgāraṃ ādittaṃ viya hoti sampajjalitaṃ sajotibhūtaṃ. Atha kho te jaṭilā agyāgāraṃ parivāretvā evamāhaṃsu – ‘‘abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatī’’ti. Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi – ‘‘ayaṃ te, kassapa, nāgo pariyādinno [pariyādiṇṇo (ka.)] assa tejasā tejo’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṃ pariyādiyissati, natveva ca kho arahā yathā aha’’nti.



然后,世尊渐次游行,来到了优楼频螺(Uruvela)。那时,在优楼频螺住着三位结发苦行者 - 优楼频螺迦叶、那提迦叶和伽耶迦叶。其中,优楼频螺迦叶是五百位结发苦行者的领袖、导师、首领、首要、最高者。那提迦叶是三百位结发苦行者的领袖、导师、首领、首要、最高者。伽耶迦叶是二百位结发苦行者的领袖、导师、首领、首要、最高者。世尊走向优楼频螺迦叶结发苦行者的住处,走近后对优楼频螺迦叶结发苦行者说:"迦叶,如果你不介意,我想在火室里住一夜。""大沙门,我不介意,但这里有一条凶猛的龙王,有神通,毒性很强,我怕它会伤害你。"世尊第二次对优楼频螺迦叶结发苦行者说:"迦叶,如果你不介意,我想在火室里住一夜。""大沙门,我不介意,但这里有一条凶猛的龙王,有神通,毒性很强,我怕它会伤害你。"世尊第三次对优楼频螺迦叶结发苦行者说:"迦叶,如果你不介意,我想在火室里住一夜。""大沙门,我不介意,但这里有一条凶猛的龙王,有神通,毒性很强,我怕它会伤害你。""也许它不会伤害我,迦叶,请允许我住在火室里。""大沙门,请随意住吧。"然后,世尊进入火室,铺设草席,结跏趺坐,身体正直,在面前建立正念。
那条龙看到世尊进来,看到后不高兴,喷出烟雾。世尊想:"我应该不伤害这条龙的皮、肉、筋、骨、骨髓,用我的威力制服它的威力。"世尊施展这样的神通,也喷出烟雾。那条龙无法忍受,就喷出火焰。世尊也进入火界定,喷出火焰。两者都发出火焰,火室看起来像是着火了,燃烧着,发出光芒。那些结发苦行者围绕着火室说:"啊,大沙门真是英俊,被龙伤害了。"世尊在那夜过后,不伤害那条龙的皮、肉、筋、骨、骨髓,用自己的威力制服了它的威力,把它放在钵里,给优楼频螺迦叶结发苦行者看:"迦叶,这是你的龙,它的威力已被我的威力制服了。"优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,能够制服这条凶猛的、有神通的、毒性很强的龙王的威力,但他还不是阿罗汉,像我这样。"

39.

Nerañjarāyaṃ bhagavā, uruvelakassapaṃ jaṭilaṃ avoca;

‘‘Sace te kassapa agaru, viharemu ajjaṇho aggisālamhī’’ti [aggisaraṇamhīti (sī. syā.)].

‘‘Na kho me mahāsamaṇa garu;

Phāsukāmova taṃ nivāremi;

Caṇḍettha nāgarājā;

Iddhimā āsiviso ghoraviso;

So taṃ mā viheṭhesī’’ti.

‘‘Appeva maṃ na viheṭheyya;

Iṅgha tvaṃ kassapa anujānāhi agyāgāra’’nti;

Dinnanti naṃ viditvā;

Abhīto [asambhīto (sī.)] pāvisi bhayamatīto.

Disvā isiṃ paviṭṭhaṃ, ahināgo dummano padhūpāyi;

Sumanamanaso adhimano [avimano (katthaci), navimano (syā.)], manussanāgopi tattha padhūpāyi.

Makkhañca asahamāno, ahināgo pāvakova pajjali;

Tejodhātusu kusalo, manussanāgopi tattha pajjali.

Ubhinnaṃ sajotibhūtānaṃ;

Agyāgāraṃ ādittaṃ hoti sampajjalitaṃ sajotibhūtaṃ;

Udicchare jaṭilā;

‘‘Abhirūpo vata bho mahāsamaṇo;

Nāgena viheṭhiyatī’’ti bhaṇanti.

Atha tassā rattiyā [atha rattiyā (sī. syā.)] accayena;

Hatā nāgassa acciyo honti [ahināgassa acciyo na honti (sī. syā.)];

Iddhimato pana ṭhitā [iddhimato panuṭṭhitā (sī.)];

Anekavaṇṇā acciyo honti.

Nīlā atha lohitikā;

Mañjiṭṭhā pītakā phalikavaṇṇāyo;

Aṅgīrasassa kāye;

Anekavaṇṇā acciyo honti.

Pattamhi odahitvā;

Ahināgaṃ brāhmaṇassa dassesi;

‘‘Ayaṃ te kassapa nāgo;

Pariyādinno assa tejasā tejo’’ti.

Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṃ etadavoca – ‘‘idheva, mahāsamaṇa, vihara, ahaṃ te [te upaṭṭhāmi (itipi)] dhuvabhattenā’’ti.

Paṭhamaṃ pāṭihāriyaṃ.

40. Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṃ vanasaṇḍe vihāsi. Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā catuddisā aṭṭhaṃsu seyyathāpi mahantā aggikkhandhā. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkamiṃsu , upasaṅkamitvā taṃ abhivādetvā catuddisā aṭṭhaṃsu ‘‘seyyathāpi mahantā aggikkhandhā’’ti. ‘‘Ete kho, kassapa, cattāro mahārājāno yenāhaṃ tenupasaṅkamiṃsu dhammassavanāyā’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

Dutiyaṃ pāṭihāriyaṃ.

41. Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami , upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami, upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā’’ti? ‘‘Eso kho, kassapa, sakko devānamindo yenāhaṃ tenupasaṅkami dhammassavanāyā’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

Tatiyaṃ pāṭihāriyaṃ.



在尼连禅河边,世尊对优楼频螺迦叶结发苦行者说:
"迦叶,如果你不介意,我们今天可以住在火室里吗?"
"大沙门,我不介意;
只是为了你的安乐才阻止你;
这里有一条凶猛的龙王;
它有神通,毒性很强;
我怕它会伤害你。"
"也许它不会伤害我;
迦叶,请允许我住在火室里。"
知道已经允许后;
无畏的他进入,超越了恐惧。
看到仙人进来,龙不高兴,喷出烟雾;
心情愉悦的人龙,也在那里喷出烟雾。
龙无法忍受,像火一样燃烧;
精通火界的人龙,也在那里燃烧。
两者都发出火焰;
火室看起来着火了,燃烧着,发出光芒;
结发苦行者们站起来;
说:"啊,大沙门真是英俊;
被龙伤害了。"
那夜过后;
龙的火焰被熄灭了;
而有神通者的火焰仍在;
多彩的火焰出现。
蓝色和红色;
深红色、黄色、水晶色;
在安吉拉萨(世尊)的身上;
出现了多彩的火焰。
把龙放在钵里;
给婆罗门看;
"迦叶,这是你的龙;
它的威力已被我的威力制服了。"
然后,优楼频螺迦叶结发苦行者因这个神变而对世尊生起信心,对世尊说:"大沙门,就住在这里吧,我会供养你恒常的食物。"
第一个神变。
然后,世尊住在离优楼频螺迦叶结发苦行者住处不远的一片林地里。这时,四大天王在深夜时分,以殊胜的容色照亮整个林地,走向世尊,走近后向世尊礼拜,然后站在四方,如同巨大的火堆。优楼频螺迦叶结发苦行者在那夜过后走向世尊,走近后对世尊说:"大沙门,时间到了,食物已准备好。大沙门,昨夜深夜时分,那些以殊胜的容色照亮整个林地,走向你,走近后向你礼拜,然后站在四方,如同巨大的火堆的是谁?""迦叶,那是四大天王,他们来听法。"优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,连四大天王都来听法,但他还不是阿罗汉,像我这样。"然后,世尊吃了优楼频螺迦叶结发苦行者的食物后,仍住在那片林地里。
第二个神变。
然后,天帝释在深夜时分,以殊胜的容色照亮整个林地,走向世尊,走近后向世尊礼拜,然后站在一旁,如同巨大的火堆,比之前的容色更加殊胜和高贵。优楼频螺迦叶结发苦行者在那夜过后走向世尊,走近后对世尊说:"大沙门,时间到了,食物已准备好。大沙门,昨夜深夜时分,那个以殊胜的容色照亮整个林地,走向你,走近后向你礼拜,然后站在一旁,如同巨大的火堆,比之前的容色更加殊胜和高贵的是谁?""迦叶,那是天帝释,他来听法。"优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,连天帝释都来听法,但他还不是阿罗汉,像我这样。"然后,世尊吃了优楼频螺迦叶结发苦行者的食物后,仍住在那片林地里。
第三个神变。

42. Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami, upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā’’ti? ‘‘Eso kho, kassapa, brahmā sahampati yenāhaṃ tenupasaṅkami dhammassavanāyā’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

Catutthaṃ pāṭihāriyaṃ.

43. Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamitukāmā honti . Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti. Sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati , mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati. Aho nūna mahāsamaṇo svātanāya nāgaccheyyā’’ti. Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsi. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Kiṃ nu kho, mahāsamaṇa, hiyyo nāgamāsi? Api ca mayaṃ taṃ sarāma – kiṃ nu kho mahāsamaṇo nāgacchatīti? Khādanīyassa ca bhojanīyassa ca te paṭivīso [paṭiviṃso (sī.), paṭiviso (syā.)] ṭhapito’’ti. Nanu te, kassapa, etadahosi – ‘‘‘etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā’ti. So kho ahaṃ, kassapa, tava cetasā cetoparivitakkaṃ aññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsi’’nti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṃ pajānissati , na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

Pañcamaṃ pāṭihāriyaṃ.



然后,娑婆世界主梵天在深夜时分,以殊胜的容色照亮整个林地,走向世尊,走近后向世尊礼拜,然后站在一旁,如同巨大的火堆,比之前的容色更加殊胜和高贵。优楼频螺迦叶结发苦行者在那夜过后走向世尊,走近后对世尊说:"大沙门,时间到了,食物已准备好。大沙门,昨夜深夜时分,那个以殊胜的容色照亮整个林地,走向你,走近后向你礼拜,然后站在一旁,如同巨大的火堆,比之前的容色更加殊胜和高贵的是谁?""迦叶,那是娑婆世界主梵天,他来听法。"优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,连娑婆世界主梵天都来听法,但他还不是阿罗汉,像我这样。"然后,世尊吃了优楼频螺迦叶结发苦行者的食物后,仍住在那片林地里。
第四个神变。
那时,优楼频螺迦叶结发苦行者正准备举行一个大祭祀,整个安哥(Aṅga)和摩揭陀(Magadha)地区的人都带着大量的硬食软食想要前来。优楼频螺迦叶结发苦行者想:"现在我正准备举行大祭祀,整个安哥和摩揭陀地区的人都会带着大量的硬食软食前来。如果大沙门在大众面前施展神通,大沙门的利养和尊敬会增加,而我的利养和尊敬会减少。但愿大沙门明天不要来。"世尊知道了优楼频螺迦叶结发苦行者心中的想法,就去北俱卢洲(Uttarakuru)托钵,然后在无热恼池(Anotatta)边用餐,并在那里度过白天。优楼频螺迦叶结发苦行者在那夜过后走向世尊,走近后对世尊说:"大沙门,时间到了,食物已准备好。大沙门,你昨天为什么没来?我们还记得你 - 大沙门为什么不来呢?我们为你准备了一份硬食软食。""迦叶,你不是这样想的吗:'现在我正准备举行大祭祀,整个安哥和摩揭陀地区的人都会带着大量的硬食软食前来。如果大沙门在大众面前施展神通,大沙门的利养和尊敬会增加,而我的利养和尊敬会减少。但愿大沙门明天不要来。'迦叶,我知道了你心中的想法,就去北俱卢洲托钵,然后在无热恼池边用餐,并在那里度过白天。"优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,竟然能知道别人的心思,但他还不是阿罗汉,像我这样。"然后,世尊吃了优楼频螺迦叶结发苦行者的食物后,仍住在那片林地里。
第五个神变。

44. Tena kho pana samayena bhagavato paṃsukūlaṃ uppannaṃ hoti. Atha kho bhagavato etadahosi – ‘‘kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya’’nti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṃ khaṇitvā bhagavantaṃ etadavoca – ‘‘idha, bhante, bhagavā paṃsukūlaṃ dhovatū’’ti. Atha kho bhagavato etadahosi – ‘‘kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya’’nti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – idha, bhante, bhagavā paṃsukūlaṃ parimaddatūti. Atha kho bhagavato etadahosi – ‘‘kimhi nu kho ahaṃ [ahaṃ paṃsukūlaṃ (ka.)] ālambitvā uttareyya’’nti? Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – idha, bhante, bhagavā ālambitvā uttaratūti. Atha kho bhagavato etadahosi – ‘‘kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya’’nti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – idha, bhante, bhagavā paṃsukūlaṃ vissajjetūti. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo , mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Kiṃ nu kho, mahāsamaṇa, nāyaṃ pubbe idha pokkharaṇī, sāyaṃ idha pokkharaṇī. Nayimā silā pubbe upanikkhittā. Kenimā silā upanikkhittā? Nayimassa kakudhassa pubbe sākhā onatā, sāyaṃ sākhā onatā’’ti. Idha me, kassapa, paṃsukūlaṃ uppannaṃ ahosi. Tassa mayhaṃ, kassapa, etadahosi – ‘‘kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya’’nti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṃ khaṇitvā maṃ etadavoca – ‘‘idha, bhante, bhagavā paṃsukūlaṃ dhovatū’’ti. Sāyaṃ kassapa amanussena pāṇinā khaṇitā pokkharaṇī. Tassa mayhaṃ, kassapa, etadahosi – ‘‘kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya’’nti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – ‘‘idha, bhante, bhagavā paṃsukūlaṃ parimaddatū’’ti. Sāyaṃ kassapa amanussena upanikkhittā silā. Tassa mayhaṃ, kassapa, etadahosi – ‘‘kimhi nu kho ahaṃ ālambitvā uttareyya’’nti? Atha kho, kassapa, kakudhe adhivatthā devatā ja mama cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – ‘‘idha, bhante, bhagavā ālambitvā uttaratū’’ti. Svāyaṃ āharahattho kakudho. Tassa mayhaṃ, kassapa, etadahosi – ‘‘kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya’’nti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – ‘‘idha, bhante, bhagavā paṃsukūlaṃ vissajjetū’’ti . Sāyaṃ kassapa amanussena upanikkhittā silāti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṃ karissati, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.


那时,世尊有一件粪扫衣需要洗。世尊想:"我应该在哪里洗这件粪扫衣呢?"这时,天帝释知道了世尊心中的想法,用手挖了一个池塘,对世尊说:"世尊,请在这里洗粪扫衣。"然后世尊想:"我应该在什么上揉搓这件粪扫衣呢?"这时,天帝释知道了世尊心中的想法,放下一块大石头,说:"世尊,请在这里揉搓粪扫衣。"然后世尊想:"我应该扶着什么上岸呢?"这时,住在卡库达树上的神明知道了世尊心中的想法,弯下一根树枝,说:"世尊,请扶着这里上岸。"然后世尊想:"我应该在哪里晾晒这件粪扫衣呢?"这时,天帝释知道了世尊心中的想法,放下一块大石头,说:"世尊,请在这里晾晒粪扫衣。"
优楼频螺迦叶结发苦行者在那夜过后走向世尊,走近后对世尊说:"大沙门,时间到了,食物已准备好。大沙门,这里以前没有池塘,现在怎么有了池塘?这些石头以前没有放在这里,是谁放的?这棵卡库达树的树枝以前没有弯下,现在怎么弯下了?"
"迦叶,我有一件粪扫衣需要洗。我想:'我应该在哪里洗这件粪扫衣呢?'迦叶,这时天帝释知道了我心中的想法,用手挖了一个池塘,对我说:'世尊,请在这里洗粪扫衣。'迦叶,这个池塘是非人用手挖的。迦叶,我想:'我应该在什么上揉搓这件粪扫衣呢?'迦叶,这时天帝释知道了我心中的想法,放下一块大石头,说:'世尊,请在这里揉搓粪扫衣。'迦叶,这块石头是非人放下的。迦叶,我想:'我应该扶着什么上岸呢?'迦叶,这时住在卡库达树上的神明知道了我心中的想法,弯下一根树枝,说:'世尊,请扶着这里上岸。'迦叶,这棵卡库达树伸出了手。迦叶,我想:'我应该在哪里晾晒这件粪扫衣呢?'迦叶,这时天帝释知道了我心中的想法,放下一块大石头,说:'世尊,请在这里晾晒粪扫衣。'迦叶,这块石头是非人放下的。"
优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,连天帝释都来服侍他,但他还不是阿罗汉,像我这样。"然后,世尊吃了优楼频螺迦叶结发苦行者的食物后,仍住在那片林地里。


Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṃ ārocesi – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhatta’’nti. ‘‘Gaccha tvaṃ, kassapa, āyāmaha’’nti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – ‘‘katamena tvaṃ, mahāsamaṇa, maggena āgato? Ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno’’ti. ‘‘Idhāhaṃ, kassapa, taṃ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. Idaṃ kho, kassapa, jambuphalaṃ vaṇṇasampannaṃ gandhasampannaṃ rasasampannaṃ. Sace ākaṅkhasi paribhuñjā’’ti. ‘‘Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi , tvaṃyeva taṃ [tvaṃyevetaṃ āharasi, tvaṃyevetaṃ (sī. syā.)] paribhuñjāhī’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

45. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṃ ārocesi – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhatta’’nti. Gaccha tvaṃ, kassapa, āyāmahanti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tassā avidūre ambo…pe… tassā avidūre āmalakī…pe… tassā avidūre harītakī…pe… tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – ‘‘katamena tvaṃ, mahāsamaṇa, maggena āgato? Ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno’’ti. ‘‘Idhāhaṃ , kassapa, taṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. Idaṃ kho, kassapa, pāricchattakapupphaṃ vaṇṇasampannaṃ gandhasampannaṃ [sugandhikaṃ (ka.)]. (Sace ākaṅkhasi gaṇhā’’ti. ‘‘Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi, tvaṃyeva taṃ gaṇhā’’ti) [( ) sī. syā. potthakesu natthi]. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha’’nti.

46. Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti kaṭṭhāni phāletuṃ . Atha kho tesaṃ jaṭilānaṃ etadahosi – ‘‘nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma kaṭṭhāni phāletu’’nti. Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘phāliyantu, kassapa, kaṭṭhānī’’ti. ‘‘Phāliyantu, mahāsamaṇā’’ti. Sakideva pañca kaṭṭhasatāni phāliyiṃsu. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā aha’’nti.

47. Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti aggiṃ ujjaletuṃ [jāletuṃ (sī.), ujjalituṃ (ka.)]. Atha kho tesaṃ jaṭilānaṃ etadahosi – ‘‘nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma aggiṃ ujjaletu’’nti. Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘ujjaliyantu, kassapa, aggī’’ti. ‘‘Ujjaliyantu, mahāsamaṇā’’ti. Sakideva pañca aggisatāni ujjaliyiṃsu. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā aha’’nti.



然后,优楼频螺迦叶结发苦行者在那夜过后走向世尊,走近后通知世尊时间到了:"大沙门,时间到了,食物已准备好。""迦叶,你先去吧,我随后就来。"世尊打发走优楼频螺迦叶结发苦行者后,从那棵使瞻部洲(Jambudīpa)得名的阎浮树上摘了果实,先一步来到火室坐下。优楼频螺迦叶结发苦行者看到世尊坐在火室里,看到后对世尊说:"大沙门,你是从哪条路来的?我比你先走,你却先一步来到火室坐下了。""迦叶,我打发你走后,从那棵使瞻部洲得名的阎浮树上摘了果实,先一步来到火室坐下。迦叶,这是阎浮果,色香味俱全。如果你想要,就吃吧。""够了,大沙门,这是你应得的,你自己吃吧。"优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,竟然能在打发我先走后,从那棵使瞻部洲得名的阎浮树上摘了果实,先一步来到火室坐下,但他还不是阿罗汉,像我这样。"然后,世尊吃了优楼频螺迦叶结发苦行者的食物后,仍住在那片林地里。
然后,优楼频螺迦叶结发苦行者在那夜过后走向世尊,走近后通知世尊时间到了:"大沙门,时间到了,食物已准备好。""迦叶,你先去吧,我随后就来。"世尊打发走优楼频螺迦叶结发苦行者后,从那棵使瞻部洲得名的阎浮树不远处的芒果树...不远处的阿摩勒树...不远处的诃黎勒树...去了三十三天,摘了一朵巴利车多迦花,先一步来到火室坐下。优楼频螺迦叶结发苦行者看到世尊坐在火室里,看到后对世尊说:"大沙门,你是从哪条路来的?我比你先走,你却先一步来到火室坐下了。""迦叶,我打发你走后,去了三十三天,摘了一朵巴利车多迦花,先一步来到火室坐下。迦叶,这是巴利车多迦花,色香俱全。(如果你想要,就拿去吧。""够了,大沙门,这是你应得的,你自己拿去吧。)"优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,竟然能在打发我先走后,去了三十三天,摘了一朵巴利车多迦花,先一步来到火室坐下,但他还不是阿罗汉,像我这样。"
那时,那些结发苦行者想要侍奉火,却无法劈开木柴。那些结发苦行者想:"无疑是大沙门的神通力,使我们无法劈开木柴。"世尊对优楼频螺迦叶结发苦行者说:"迦叶,让木柴劈开吧。""大沙门,让它们劈开吧。"一下子五百根木柴就劈开了。优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,连木柴都能劈开,但他还不是阿罗汉,像我这样。"
那时,那些结发苦行者想要侍奉火,却无法点燃火。那些结发苦行者想:"无疑是大沙门的神通力,使我们无法点燃火。"世尊对优楼频螺迦叶结发苦行者说:"迦叶,让火点燃吧。""大沙门,让它们点燃吧。"一下子五百堆火就点燃了。优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,连火都能点燃,但他还不是阿罗汉,像我这样。"

48. Tena kho pana samayena te jaṭilā aggiṃ paricaritvā na sakkonti aggiṃ vijjhāpetuṃ. Atha kho tesaṃ jaṭilānaṃ etadahosi – ‘‘nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma aggiṃ vijjhāpetu’’nti. Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘vijjhāyantu, kassapa, aggī’’ti. ‘‘Vijjhāyantu, mahāsamaṇā’’ti. Sakideva pañca aggisatāni vijjhāyiṃsu. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā aha’’nti.

49. Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti. Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṃ . Atha kho tesaṃ jaṭilānaṃ etadahosi – ‘‘nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā aha’’nti.

50. Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi. Yasmiṃ padese bhagavā viharati, so padeso udakena na otthaṭo [udakena otthaṭo (sī. syā.)] hoti. Atha kho bhagavato etadahosi – ‘‘yaṃnūnāhaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyya’’nti. Atha kho bhagavā samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkami. Atha kho uruvelakassapo jaṭilo – māheva kho mahāsamaṇo udakena vūḷho ahosīti nāvāya sambahulehi jaṭilehi saddhiṃ yasmiṃ padese bhagavā viharati taṃ padesaṃ agamāsi. Addasā kho uruvelakassapo jaṭilo bhagavantaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṃ, disvāna bhagavantaṃ etadavoca – ‘‘idaṃ nu tvaṃ, mahāsamaṇā’’ti? ‘‘Ayamahamasmi [āma ahamasmi (syā.)], kassapā’’ti bhagavā vehāsaṃ abbhuggantvā nāvāya paccuṭṭhāsi. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma udakampi na pavāhissati [nappasahissati (sī.)], na tveva ca kho arahā yathā aha’’nti.

51. Atha kho bhagavato etadahosi – ‘‘cirampi kho imassa moghapurisassa evaṃ bhavissati – ‘mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā aha’nti; yaṃnūnāhaṃ imaṃ jaṭilaṃ saṃvejeyya’’nti. Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘neva ca kho tvaṃ, kassapa, arahā, nāpi arahattamaggasamāpanno. Sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assasi, arahattamaggaṃ vā samāpanno’’ti. Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Tvaṃ khosi, kassapa, pañcannaṃ jaṭilasatānaṃ nāyako vināyako aggo pamukho pāmokkho. Tepi tāva apalokehi, yathā te maññissanti tathā te karissantīti. Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami, upasaṅkamitvā te jaṭile etadavoca – ‘‘icchāmahaṃ , bho, mahāsamaṇe brahmacariyaṃ carituṃ, yathā bhavanto maññanti tathā karontū’’ti. ‘‘Cirapaṭikā mayaṃ, bho, mahāsamaṇe abhippasannā, sace bhavaṃ, mahāsamaṇe brahmacariyaṃ carissati, sabbeva mayaṃ mahāsamaṇe brahmacariyaṃ carissāmā’’ti. Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.



那时,那些结发苦行者侍奉完火后,却无法熄灭火。那些结发苦行者想:"无疑是大沙门的神通力,使我们无法熄灭火。"世尊对优楼频螺迦叶结发苦行者说:"迦叶,让火熄灭吧。""大沙门,让它们熄灭吧。"一下子五百堆火就熄灭了。优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,连火都能熄灭,但他还不是阿罗汉,像我这样。"
那时,在冬季的寒冷夜晚,八日之间下雪的时候,那些结发苦行者在尼连禅河(Nerañjarā)中浮出水面,沉入水中,反复浮沉。世尊变化出约五百个火盆,让那些结发苦行者上岸后可以烤干。那些结发苦行者想:"无疑是大沙门的神通力,变化出这些火盆。"优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,竟然能变化出这么多火盆,但他还不是阿罗汉,像我这样。"
那时,一场大雨不合时宜地下了下来,形成了大洪水。世尊所住的地方没有被水淹没。世尊想:"我应该把周围的水推开,在中间尘土飞扬的地上行走。"世尊就把周围的水推开,在中间尘土飞扬的地上行走。优楼频螺迦叶结发苦行者担心大沙门被水冲走,就和许多结发苦行者一起乘船来到世尊所住的地方。优楼频螺迦叶结发苦行者看到世尊把周围的水推开,在中间尘土飞扬的地上行走,看到后对世尊说:"大沙门,这是你吗?""迦叶,是我。"世尊升到空中,落在船上。优楼频螺迦叶结发苦行者想:"大沙门确实有大神通力、大威力,连水都不能冲走他,但他还不是阿罗汉,像我这样。"
世尊想:"这个愚人长久以来一直这样想:'大沙门确实有大神通力、大威力,但他还不是阿罗汉,像我这样。'我应该使这个结发苦行者感到震惊。"世尊对优楼频螺迦叶结发苦行者说:"迦叶,你既不是阿罗汉,也没有进入阿罗汉道。你没有那种修行,可以成为阿罗汉或进入阿罗汉道。"优楼频螺迦叶结发苦行者俯身顶礼世尊双足,对世尊说:"尊者,我可以在世尊座下出家吗?我可以受具足戒吗?""迦叶,你是五百位结发苦行者的领袖、导师、首领、首要、最高者。你应该先告诉他们,他们会按照自己的想法行事。"优楼频螺迦叶结发苦行者走向那些结发苦行者,走近后对那些结发苦行者说:"诸位,我想在大沙门座下修梵行,请诸位按自己的想法行事。""先生,我们长久以来就对大沙门有信心,如果先生要在大沙门座下修梵行,我们所有人都会在大沙门座下修梵行。"然后,那些结发苦行者把头发、结发、背囊和火祭用具都扔进水里,走向世尊,走近后俯身顶礼世尊双足,对世尊说:"尊者,我们可以在世尊座下出家吗?我们可以受具足戒吗?""来吧,比丘们。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那些尊者的具足戒。

52. Addasā kho nadīkassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – ‘‘māheva me bhātuno upasaggo ahosī’’ti. Jaṭile pāhesi – gacchatha me bhātaraṃ jānāthāti. Sāmañca tīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – ‘‘idaṃ nu kho, kassapa, seyyo’’ti? ‘‘Āmāvuso, idaṃ seyyo’’ti. Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.

53. Addasā kho gayākassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – ‘‘māheva me bhātūnaṃ upasaggo ahosī’’ti. Jaṭile pāhesi – gacchatha me bhātaro jānāthāti. Sāmañca dvīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – ‘‘idaṃ nu kho, kassapa, seyyo’’ti? ‘‘Āmāvuso, idaṃ seyyo’’ti. Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.

Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṃsu, phāliyiṃsu; aggī na ujjaliyiṃsu, ujjaliyiṃsu; na vijjhāyiṃsu, vijjhāyiṃsu; pañcamandāmukhisatāni abhinimmini. Etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti.

54. Atha kho bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena gayāsīsaṃ tena pakkāmi mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. Tatra sudaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. Tatra kho bhagavā bhikkhū āmantesi –

[saṃ. ni. 

那提迦叶结发苦行者看到头发、结发、背囊和火祭用具在水中漂流,看到后想:"别是我哥哥出了什么事。"他派结发苦行者去:"去看看我哥哥怎么样了。"他自己和三百位结发苦行者一起走向尊者优楼频螺迦叶,走近后对尊者优楼频螺迦叶说:"迦叶,这样更好吗?""是的,贤友,这样更好。"然后,那些结发苦行者把头发、结发、背囊和火祭用具都扔进水里,走向世尊,走近后俯身顶礼世尊双足,对世尊说:"尊者,我们可以在世尊座下出家吗?我们可以受具足戒吗?""来吧,比丘们。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那些尊者的具足戒。
伽耶迦叶结发苦行者看到头发、结发、背囊和火祭用具在水中漂流,看到后想:"别是我哥哥们出了什么事。"他派结发苦行者去:"去看看我哥哥们怎么样了。"他自己和二百位结发苦行者一起走向尊者优楼频螺迦叶,走近后对尊者优楼频螺迦叶说:"迦叶,这样更好吗?""是的,贤友,这样更好。"然后,那些结发苦行者把头发、结发、背囊和火祭用具都扔进水里,走向世尊,走近后俯身顶礼世尊双足,对世尊说:"尊者,我们可以在世尊座下出家吗?我们可以受具足戒吗?""来吧,比丘们。"世尊说,"法已善说,为完全止息苦而行梵行。"这就是那些尊者的具足戒。
通过世尊的决意,五百根木柴没有劈开,又劈开了;火没有点燃,又点燃了;没有熄灭,又熄灭了;变化出五百个火盆。按这种方式,共有一千五百个神变。
然后,世尊在优楼频螺(Uruvelā)住了一段时间后,和一大群比丘一起,与一千位比丘 - 全都是从前的结发苦行者 - 向伽耶山顶(Gayāsīsa)出发。世尊在伽耶(Gayā)的伽耶山顶与一千位比丘一起住下。在那里,世尊对比丘们说:

4.29] ‘‘Sabbaṃ , bhikkhave, ādittaṃ. Kiñca, bhikkhave, sabbaṃ ādittaṃ? Cakkhu ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. Sotaṃ ādittaṃ, saddā ādittā, sotaviññāṇaṃ ādittaṃ, sotasamphasso āditto, yamidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. Ghānaṃ ādittaṃ, gandhā ādittā, ghānaviññāṇaṃ ādittaṃ, ghānasamphasso āditto, yamidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. Jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ jivhāsamphasso āditto, yamidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. Kāyo āditto, phoṭṭhabbā ādittā, kāyaviññāṇaṃ ādittaṃ kāyasamphasso āditto, yamidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. Mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ manosamphasso āditto, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tasmimpi nibbindati. Sotasmimpi nibbindati, saddesupi nibbindati…pe… ghānasmimpi nibbindati , gandhesupi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati…pe… kāyasmimpi nibbindati, phoṭṭhabbesupi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī’’ti.

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsu.

Ādittapariyāyasuttaṃ niṭṭhitaṃ.

Uruvelapāṭihāriyaṃ tatiyabhāṇavāro niṭṭhito.

13. Bimbisārasamāgamakathā



"比丘们,一切都在燃烧。比丘们,什么是一切在燃烧?眼在燃烧,色在燃烧,眼识在燃烧,眼触在燃烧,凡由眼触为缘所生的受,或乐或苦或不苦不乐,那也在燃烧。被什么燃烧?我说被贪火、嗔火、痴火燃烧,被生、老、死、忧、悲、苦、恼、绝望燃烧。耳在燃烧,声在燃烧,耳识在燃烧,耳触在燃烧,凡由耳触为缘所生的受,或乐或苦或不苦不乐,那也在燃烧。被什么燃烧?我说被贪火、嗔火、痴火燃烧,被生、老、死、忧、悲、苦、恼、绝望燃烧。鼻在燃烧,香在燃烧,鼻识在燃烧,鼻触在燃烧,凡由鼻触为缘所生的受,或乐或苦或不苦不乐,那也在燃烧。被什么燃烧?我说被贪火、嗔火、痴火燃烧,被生、老、死、忧、悲、苦、恼、绝望燃烧。舌在燃烧,味在燃烧,舌识在燃烧,舌触在燃烧,凡由舌触为缘所生的受,或乐或苦或不苦不乐,那也在燃烧。被什么燃烧?我说被贪火、嗔火、痴火燃烧,被生、老、死、忧、悲、苦、恼、绝望燃烧。身在燃烧,触在燃烧,身识在燃烧,身触在燃烧,凡由身触为缘所生的受,或乐或苦或不苦不乐,那也在燃烧。被什么燃烧?我说被贪火、嗔火、痴火燃烧,被生、老、死、忧、悲、苦、恼、绝望燃烧。意在燃烧,法在燃烧,意识在燃烧,意触在燃烧,凡由意触为缘所生的受,或乐或苦或不苦不乐,那也在燃烧。被什么燃烧?我说被贪火、嗔火、痴火燃烧,被生、老、死、忧、悲、苦、恼、绝望燃烧。
比丘们,多闻圣弟子如是观察,便于眼厌离,于色厌离,于眼识厌离,于眼触厌离,凡由眼触为缘所生的受,或乐或苦或不苦不乐,于彼亦厌离。于耳厌离,于声厌离...于鼻厌离,于香厌离...于舌厌离,于味厌离...于身厌离,于触厌离...于意厌离,于法厌离,于意识厌离,于意触厌离,凡由意触为缘所生的受,或乐或苦或不苦不乐,于彼亦厌离。厌离则离贪,离贪则解脱,解脱则有解脱智,知:'生已尽,梵行已立,所作已办,不受后有。'"
当这个解说被宣说时,那一千位比丘的心无取着而从诸漏解脱。
《燃烧经》终。
优楼频螺神变第三诵分终。
频婆娑罗王集会的故事

55. Atha kho bhagavā gayāsīse yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi, mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. Atha kho bhagavā anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. Tatra sudaṃ bhagavā rājagahe viharati laṭṭhivane [laṭṭhivanuyyāne (syā.)] suppatiṭṭhe cetiye. Assosi kho rājā māgadho seniyo bimbisāro – samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito rājagahaṃ anuppatto rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye. Taṃ kho pana bhagavantaṃ [bhavantaṃ (ka.)] gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā [bhagavāti (ka.)]. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti.

Atha kho rājā māgadho seniyo bimbisāro dvādasanahutehi [dvādasaniyutehi (yojanā)] māgadhikehi brāhmaṇagahapatikehi parivuto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Tepi kho dvādasanahutā māgadhikā brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Atha kho tesaṃ dvādasanahutānaṃ [dvādasaniyutānaṃ (yojanā)] māgadhikānaṃ brāhmaṇagahapatikānaṃ etadahosi – ‘‘kiṃ nu kho mahāsamaṇo uruvelakassape brahmacariyaṃ carati, udāhu uruvelakassapo mahāsamaṇe brahmacariyaṃ caratī’’ti? Atha kho bhagavā tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ cetasā cetoparivitakkamaññāya āyasmantaṃ uruvelakassapaṃ gāthāya ajjhabhāsi –

‘‘Kimeva disvā uruvelavāsi, pahāsi aggiṃ kisakovadāno;

Pucchāmi taṃ kassapa, etamatthaṃ kathaṃ pahīnaṃ tava aggihuttanti.

‘‘Rūpe ca sadde ca atho rase ca;

Kāmitthiyo cābhivadanti yaññā;

Etaṃ malanti upadhīsu ñatvā;

Tasmā na yiṭṭhe na hute arañjinti.

‘‘Ettheva te mano na ramittha (kassapāti bhagavā);

Rūpesu saddesu atho rasesu;

Atha ko carahi devamanussaloke;

Rato mano kassapa, brūhi metanti.

‘‘Disvā padaṃ santamanūpadhīkaṃ;

Akiñcanaṃ kāmabhave asattaṃ;

Anaññathābhāvimanaññaneyyaṃ;

Tasmā na yiṭṭhe na hute arañji’’nti.

56. Atha kho āyasmā uruvelakassapo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī’’ti. Atha kho tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ etadahosi – ‘‘uruvelakassapo mahāsamaṇe brahmacariyaṃ caratī’’ti. Atha kho bhagavā tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ cetasā cetoparivitakkamaññāya anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva ekādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ bimbisārappamukhānaṃ tasmiṃ yeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. Ekanahutaṃ upāsakattaṃ paṭivedesi.



然后,世尊在伽耶山顶住了一段时间后,向王舍城(Rājagaha)出发游行,与一大群比丘一起,与一千位比丘 - 全都是从前的结发苦行者。世尊逐步游行,最后到达了王舍城。在那里,世尊住在王舍城的竹林精舍(Laṭṭhivana)善住塔(Suppatiṭṭha)。摩揭陀国(Magadha)国王频婆娑罗(Bimbisāra)听说:"据说,释迦族(Sakya)的儿子、从释迦族出家的沙门乔达摩已经到达王舍城,住在竹林精舍善住塔。关于这位乔达摩尊者,有这样美好的名声传开:'这位世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'他以自己的智慧证悟并宣说这个有天、魔、梵天的世界,这个有沙门、婆罗门、天、人的众生界。他宣说的法,初善、中善、后善,有义有文,显示完全圆满清净的梵行。见到这样的阿罗汉是好事。"
然后,摩揭陀国国王频婆娑罗与十二万摩揭陀婆罗门居士一起走向世尊,走近后向世尊礼拜,然后坐在一旁。那十二万摩揭陀婆罗门居士中,有些向世尊礼拜后坐在一旁,有些与世尊互相问候,寒暄后坐在一旁,有些向世尊合掌后坐在一旁,有些在世尊面前报上姓名后坐在一旁,有些默默地坐在一旁。那十二万摩揭陀婆罗门居士想:"大沙门是在优楼频螺迦叶座下修梵行,还是优楼频螺迦叶在大沙门座下修梵行?"世尊知道了那十二万摩揭陀婆罗门居士心中的想法,用偈颂对尊者优楼频螺迦叶说:
"优楼频螺住者,见何而舍火?
迦叶,我问你,如何舍火祭?"
"色声及味等,女欲为祭品,
知此为垢秽,故不祭不供。"
"迦叶,(世尊说)你的心不乐于此,
色声及味等,
那么在天人世界中,
你的心乐于何?迦叶,请告诉我。"
"见寂静无依处,无所有不着欲有,
不变异非他所知,
故不祭不供。"
然后,尊者优楼频螺迦叶从座位起身,整理上衣搭在一肩,俯身顶礼世尊双足,对世尊说:"尊者,世尊是我的老师,我是弟子;尊者,世尊是我的老师,我是弟子。"那十二万摩揭陀婆罗门居士想:"优楼频螺迦叶在大沙门座下修梵行。"世尊知道了那十二万摩揭陀婆罗门居士心中的想法,就为他们循序渐进地说法,即:说布施、持戒、生天的话,说欲望的过患、卑贱、污秽,说出离的功德。当世尊知道他们的心已经准备好、柔软、没有障碍、愉悦、明净时,就开示诸佛特有的法义:苦、集、灭、道。就像干净的布料已经去除了污垢,很容易染上颜色,同样地,以频婆娑罗为首的十一万摩揭陀婆罗门居士就在那个座位上远尘离垢,生起了法眼:凡是有生起的性质的,都是有灭尽的性质。一万人证悟优婆塞果位。

57. Atha kho rājā māgadho seniyo bimbisāro diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘pubbe me, bhante, kumārassa sato pañca assāsakā ahesuṃ, te me etarahi samiddhā. Pubbe me, bhante, kumārassa sato etadahosi – ‘aho vata maṃ rajje abhisiñceyyu’nti, ayaṃ kho me, bhante, paṭhamo assāsako ahosi, so me etarahi samiddho. ‘Tassa ca me vijitaṃ arahaṃ sammāsambuddho okkameyyā’ti, ayaṃ kho me, bhante, dutiyo assāsako ahosi, so me etarahi samiddho. ‘Tañcāhaṃ bhagavantaṃ payirupāseyya’nti, ayaṃ kho me, bhante, tatiyo assāsako ahosi, so me etarahi samiddho. ‘So ca me bhagavā dhammaṃ deseyyā’ti, ayaṃ kho me, bhante, catuttho assāsako ahosi, so me etarahi samiddho. ‘Tassa cāhaṃ bhagavato dhammaṃ ājāneyya’nti, ayaṃ kho me, bhante, pañcamo assāsako ahosi, so me etarahi samiddho. Pubbe me, bhante, kumārassa sato ime pañca assāsakā ahesuṃ, te me etarahi samiddhā. Abhikkantaṃ, bhante, abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya cakkhumanto rūpāni dakkhantīti – evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ [maṃ bhante (ka.)], bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ, adhivāsetu ca me, bhante, bhagavā , svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti . Adhivāsesi bhagavā tuṇhībhāvena. Atha kho rājā māgadho seniyo bimbisāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho rājā māgadho seniyo bimbisāro tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti.

58. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ pāvisi mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. Tena kho pana samayena sakko devānamindo māṇavakavaṇṇaṃ abhinimminitvā buddhappamukhassa bhikkhusaṅghassa purato purato gacchati imā gāthāyo gāyamāno –

‘‘Danto dantehi saha purāṇajaṭilehi, vippamutto vippamuttehi;

Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā.

‘‘Mutto muttehi saha purāṇajaṭilehi, vippamutto vippamuttehi;

Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā.

‘‘Tiṇṇo tiṇṇehi saha purāṇajaṭilehi;

Vippamutto vippamuttehi;

Siṅgīnikkhasuvaṇṇo;

Rājagahaṃ pāvisi bhagavā.

‘‘Santo santehi saha purāṇajaṭilehi;

Vippamutto vippamuttehi;

Siṅgīnikkhasavaṇṇo;

Rājagahaṃ pāvisi bhagavā.

‘‘Dasavāso dasabalo, dasadhammavidū dasabhi cupeto;

So dasasataparivāro [parivārako (ka.)] rājagahaṃ, pāvisi bhagavā’’ti.

Manussā sakkaṃ devānamindaṃ passitvā evamāhaṃsu – ‘‘abhirūpo vatāyaṃ māṇavako, dassanīyo vatāyaṃ māṇavako, pāsādiko vatāyaṃ māṇavako. Kassa nu kho ayaṃ māṇavako’’ti? Evaṃ vutte sakko devānamindo te manusse gāthāya ajjhabhāsi –

‘‘Yo dhīro sabbadhi danto, suddho appaṭipuggalo;

Arahaṃ sugato loke, tassāhaṃ paricārako’’ti.



然后,摩揭陀国国王频婆娑罗见法、得法、知法、深入法,度疑、离惑,得无所畏,不依他信,在师教中,对世尊说:"尊者,我年轻时有五个愿望,现在都实现了。尊者,我年轻时想:'啊,愿我能被灌顶为王!'这是我的第一个愿望,现在已经实现了。'愿阿罗汉、正等正觉者来到我的国土!'这是我的第二个愿望,现在已经实现了。'愿我能亲近那位世尊!'这是我的第三个愿望,现在已经实现了。'愿那位世尊为我说法!'这是我的第四个愿望,现在已经实现了。'愿我能理解那位世尊的法!'这是我的第五个愿望,现在已经实现了。尊者,我年轻时有这五个愿望,现在都实现了。太奇妙了,尊者!太奇妙了,尊者!就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路者指路,在黑暗中举起油灯,让有眼睛的人能看见东西。同样地,世尊以种种方便说法。尊者,我皈依世尊、法和比丘僧团。愿世尊接受我为优婆塞,从今天起终生皈依。请世尊接受我明天的供养,与比丘僧团一起。"世尊以沉默表示接受。然后,摩揭陀国国王频婆娑罗知道世尊已经接受,就从座位起身,向世尊礼拜,右绕后离开。然后,摩揭陀国国王频婆娑罗在那夜过后,准备了精美的硬食软食,让人通知世尊时间到了:"尊者,时间到了,食物已准备好。"
然后,世尊在上午穿好衣服,拿着钵和衣,与一大群比丘一起,与一千位比丘 - 全都是从前的结发苦行者,进入王舍城。那时,天帝释化现成年轻人的样子,走在以佛陀为首的比丘僧团前面,唱着这些偈颂:
"调御者与调御者,与昔日结发苦行者,
解脱者与解脱者,
金色光辉的世尊,进入王舍城。
解脱者与解脱者,与昔日结发苦行者,
解脱者与解脱者,
金色光辉的世尊,进入王舍城。
度脱者与度脱者,与昔日结发苦行者,
解脱者与解脱者,
金色光辉的世尊,进入王舍城。
寂静者与寂静者,与昔日结发苦行者,
解脱者与解脱者,
金色光辉的世尊,进入王舍城。
十住、十力、十法智、具足十法,
世尊与千位随从,进入王舍城。"
人们看到天帝释,就说:"这个年轻人真英俊,这个年轻人真好看,这个年轻人真庄严。这个年轻人是谁的呢?"听到这话,天帝释用偈颂回答那些人:
"智者一切调御,清净无与伦比,
世间阿罗汉善逝,我是他的侍者。"

59. Atha kho bhagavā yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho rājā māgadho seniyo bimbisāro buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnassa kho rañño māgadhassa seniyassa bimbisārassa etadahosi [cūḷava. 307] – ‘‘kattha nu kho bhagavā vihareyya? Yaṃ assa gāmato neva avidūre na accāsanne, gamanāgamanasampannaṃ, atthikānaṃ atthikānaṃ manussānaṃ abhikkamanīyaṃ, divā appākiṇṇaṃ [appakiṇṇaṃ (sī. syā.), abbhokiṇṇaṃ (ka.)], rattiṃ appasaddaṃ appanigghosaṃ vijanavātaṃ, manussarāhasseyyakaṃ, paṭisallānasāruppa’’nti. Atha kho rañño māgadhassa seniyassa bimbisārassa etadahosi – ‘‘idaṃ kho amhākaṃ veḷuvanaṃ uyyānaṃ gāmato neva avidūre na accāsanne gamanāgamanasampannaṃ atthikānaṃ atthikānaṃ manussānaṃ abhikkamanīyaṃ divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ. Yaṃnūnāhaṃ veḷuvanaṃ uyyānaṃ buddhappamukhassa bhikkhusaṅghassa dadeyya’’nti. Atha kho rājā māgadho seniyo bimbisāro sovaṇṇamayaṃ bhiṅkāraṃ gahetvā bhagavato oṇojesi – ‘‘etāhaṃ, bhante, veḷuvanaṃ uyyānaṃ buddhappamukhassa bhikkhusaṅghassa dammī’’ti. Paṭiggahesi bhagavā ārāmaṃ. Atha kho bhagavā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, ārāma’’nti.

Bimbisārasamāgamakathā niṭṭhitā.

14. Sāriputtamoggallānapabbajjākathā



然后,世尊走向摩揭陀国国王频婆娑罗的住处,走近后坐在准备好的座位上,与比丘僧团一起。然后,摩揭陀国国王频婆娑罗亲手以精美的硬食软食供养以佛陀为首的比丘僧团,使他们满足。当世尊用完餐,放下钵,洗完手后,国王坐在一旁。坐在一旁的摩揭陀国国王频婆娑罗想:"世尊应该住在哪里呢?应该是离村庄既不太远也不太近,来往方便,想见佛的人容易到达,白天人不多,晚上安静无噪音,空气清新,适合隐居,适合禅修的地方。"然后,摩揭陀国国王频婆娑罗想:"我们的竹林园离村庄既不太远也不太近,来往方便,想见佛的人容易到达,白天人不多,晚上安静无噪音,空气清新,适合隐居,适合禅修。我应该把竹林园供养给以佛陀为首的比丘僧团。"然后,摩揭陀国国王频婆娑罗拿起金水瓶,向世尊浇水说:"尊者,我把这竹林园供养给以佛陀为首的比丘僧团。"世尊接受了这个园林。然后,世尊以法语开示、教导、鼓励、鼓舞摩揭陀国国王频婆娑罗,然后从座位起身离开。然后,世尊因这缘由、这场合,作了法语开示后,对比丘们说:"比丘们,我允许接受园林。"
频婆娑罗王集会的故事结束。
舍利弗和目犍连出家的故事

60. Tena kho pana samayena sañcayo [sañjayo (sī. syā.)] paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ aḍḍhateyyehi paribbājakasatehi. Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṃ caranti. Tehi katikā katā hoti – yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetūti. Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. Addasā kho sāriputto paribbājako āyasmantaṃ assajiṃ rājagahe piṇḍāya carantaṃ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṃ iriyāpathasampannaṃ. Disvānassa etadahosi – ‘‘ye vata loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhu aññataro. Yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ – ‘kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’’ti? Atha kho sāriputtassa paribbājakassa etadahosi – ‘‘akālo kho imaṃ bhikkhuṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati. Yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ, atthikehi upaññātaṃ magga’’nti. Atha kho āyasmā assaji rājagahe piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami. Atha kho sāriputtopi paribbājako yenāyasmā assaji tenupasaṅkami, upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sāriputto paribbājako āyasmantaṃ assajiṃ etadavoca – ‘‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti? ‘‘Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṃ bhagavantaṃ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṃ bhagavato dhammaṃ rocemī’’ti. ‘‘Kiṃvādī panāyasmato satthā, kimakkhāyī’’ti? ‘‘Ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāhaṃ sakkomi vitthārena dhammaṃ desetuṃ, api ca te saṃkhittena atthaṃ vakkhāmī’’ti. Atha kho sāriputto paribbājako āyasmantaṃ assajiṃ etadavoca – ‘‘hotu, āvuso –

‘‘Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi;

Attheneva me attho, kiṃ kāhasi byañjanaṃ bahu’’nti.

Atha kho āyasmā assaji sāriputtassa paribbājakassa imaṃ dhammapariyāyaṃ abhāsi –

[apa. 1.1.286 therāpadānepi] ‘‘Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

Tesañca yo nirodho, evaṃvādī mahāsamaṇo’’ti.

Atha kho sāriputtassa paribbājakassa imaṃ dhammapariyāyaṃ sutvā virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

[apa. 1.1.289 therāpadānepi] Eseva dhammo yadi tāvadeva, paccabyattha padamasokaṃ;

Adiṭṭhaṃ abbhatītaṃ, bahukehi kappanahutehīti.



那时,散若游方者与两千五百位游方者一起住在王舍城。那时,舍利弗和目犍连在散若游方者座下修梵行。他们约定:"谁先证得不死,就告诉另一个人。"那时,尊者阿说示在上午穿好衣服,拿着钵和衣,进入王舍城乞食,举止庄严,前进后退、观看、环顾、屈伸都很优雅,眼睛下视,威仪具足。游方者舍利弗看到尊者阿说示在王舍城乞食,举止庄严,前进后退、观看、环顾、屈伸都很优雅,眼睛下视,威仪具足。看到后想:"世上若有阿罗汉或已入阿罗汉道者,这位比丘必定是其中之一。我应该走近这位比丘,问他:'贤友,你为谁出家?谁是你的老师?你喜欢谁的法?'"然后,游方者舍利弗又想:"现在不是问这位比丘的时候,他已进入人家乞食。我应该跟在这位比丘后面,因为有需要的人会知道这条路。"然后,尊者阿说示在王舍城乞食完毕,拿着乞得的食物返回。然后,游方者舍利弗走向尊者阿说示,走近后与尊者阿说示互相问候,寒暄后站在一旁。站在一旁的游方者舍利弗对尊者阿说示说:"贤友,你的诸根清净,肤色纯净明亮。贤友,你为谁出家?谁是你的老师?你喜欢谁的法?""贤友,有位大沙门,释迦族的儿子,从释迦族出家,我为那位世尊出家。那位世尊是我的老师,我喜欢那位世尊的法。""尊者的老师是什么教说,宣说什么?""贤友,我是新出家不久,刚来到这法律中,我不能详细地说法,但我可以简要地告诉你意思。"然后,游方者舍利弗对尊者阿说示说:"贤友,好吧 -
无论多少请说,只要告诉我意思;
我只需要意思,何必多说文字?"
然后,尊者阿说示对游方者舍利弗说了这个法义:
"诸法从因生,如来说其因;
及彼之灭尽,大沙门如是说。"
然后,游方者舍利弗听了这个法义后,远尘离垢,生起了法眼:"凡是有生起的性质的,都是有灭尽的性质。"
"如果这就是法,你已经证得无忧之地;
多少劫以来未见未证之法。"

61. Atha kho sāriputto paribbājako yena moggallāno paribbājako tenupasaṅkami. Addasā kho moggallāno paribbājako sāriputtaṃ paribbājakaṃ dūratova āgacchantaṃ, disvāna sāriputtaṃ paribbājakaṃ etadavoca – ‘‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kacci nu tvaṃ, āvuso, amataṃ adhigato’’ti? ‘‘Āmāvuso, amataṃ adhigato’’ti. ‘‘Yathākathaṃ pana tvaṃ, āvuso, amataṃ adhigato’’ti? ‘‘Idhāhaṃ, āvuso, addasaṃ assajiṃ bhikkhuṃ rājagahe piṇḍāya carantaṃ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṃ iriyāpathasampannaṃ. Disvāna me etadahosi – ‘ye vata loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhu aññataro. Yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ – kaṃsi tvaṃ, āvuso uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’’ti. Tassa mayhaṃ, āvuso, etadahosi – ‘‘akālo kho imaṃ bhikkhuṃ pucchituṃ antaragharaṃ paviṭṭho piṇḍāya carati, yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ atthikehi upaññātaṃ magga’’nti. Atha kho, āvuso, assaji bhikkhu rājagahe piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami. Atha khvāhaṃ, āvuso, yena assaji bhikkhu tenupasaṅkamiṃ, upasaṅkamitvā assajinā bhikkhunā saddhiṃ sammodiṃ, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsiṃ. Ekamantaṃ ṭhito kho ahaṃ, āvuso, assajiṃ bhikkhuṃ etadavocaṃ – ‘‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. ‘Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’’ti? ‘Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṃ bhagavantaṃ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṃ bhagavato dhammaṃ rocemī’ti. ‘Kiṃvādī panāyasmato satthā kimakkhāyī’ti . ‘Ahaṃ kho, āvuso, navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ, na tāhaṃ sakkomi vitthārena dhammaṃ desetuṃ, api ca te saṃkhittena atthaṃ vakkhāmī’’’ti . Atha khvāhaṃ, āvuso, assajiṃ bhikkhuṃ etadavocaṃ – ‘‘hotu, āvuso,

Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi;

Attheneva me attho, kiṃ kāhasi byañjanaṃ bahu’’nti.

Atha kho, āvuso, assaji bhikkhu imaṃ dhammapariyāyaṃ abhāsi –

‘‘Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

Tesañca yo nirodho, evaṃvādī mahāsamaṇo’’ti.

Atha kho moggallānassa paribbājakassa imaṃ dhammapariyāyaṃ sutvā virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti.

Eseva dhammo yadi tāvadeva, paccabyattha padamasokaṃ;

Adiṭṭhaṃ abbhatītaṃ, bahukehi kappanahutehīti.



然后,游方者舍利弗走向游方者目犍连。游方者目犍连远远地看到游方者舍利弗走来,看到后对游方者舍利弗说:"贤友,你的诸根清净,肤色纯净明亮。贤友,你是否已经证得不死?"
"是的,贤友,我已证得不死。"
"贤友,你是如何证得不死的?"
"贤友,我在这里看到比丘阿说示在王舍城乞食,举止庄严,前进后退、观看、环顾、屈伸都很优雅,眼睛下视,威仪具足。看到后我想:'世上若有阿罗汉或已入阿罗汉道者,这位比丘必定是其中之一。我应该走近这位比丘,问他:贤友,你为谁出家?谁是你的老师?你喜欢谁的法?'贤友,我又想:'现在不是问这位比丘的时候,他已进入人家乞食。我应该跟在这位比丘后面,因为有需要的人会知道这条路。'然后,贤友,比丘阿说示在王舍城乞食完毕,拿着乞得的食物返回。然后,贤友,我走向比丘阿说示,走近后与比丘阿说示互相问候,寒暄后站在一旁。站在一旁的我对比丘阿说示说:'贤友,你的诸根清净,肤色纯净明亮。贤友,你为谁出家?谁是你的老师?你喜欢谁的法?''贤友,有位大沙门,释迦族的儿子,从释迦族出家,我为那位世尊出家。那位世尊是我的老师,我喜欢那位世尊的法。''尊者的老师是什么教说,宣说什么?''贤友,我是新出家不久,刚来到这法律中,我不能详细地说法,但我可以简要地告诉你意思。'然后,贤友,我对比丘阿说示说:'贤友,好吧 -
无论多少请说,只要告诉我意思;
我只需要意思,何必多说文字?'
然后,贤友,比丘阿说示说了这个法义:
'诸法从因生,如来说其因;
及彼之灭尽,大沙门如是说。'"
然后,游方者目犍连听了这个法义后,远尘离垢,生起了法眼:"凡是有生起的性质的,都是有灭尽的性质。"
"如果这就是法,你已经证得无忧之地;
多少劫以来未见未证之法。"

62. Atha kho moggallāno paribbājako sāriputtaṃ paribbājakaṃ etadavoca ‘‘gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā’’ti. ‘‘Imāni kho, āvuso, aḍḍhateyyāni paribbājakasatāni amhe nissāya amhe sampassantā idha viharanti, tepi tāva apalokema [apalokāma (ka)]. Yathā te maññissanti, tathā te karissantī’’ti. Atha kho sāriputtamoggallānā yena te paribbājakā tenupasaṅkamiṃsu, upasaṅkamitvā te paribbājake etadavocuṃ – ‘‘gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā’’ti. ‘‘Mayaṃ āyasmante nissāya āyasmante sampassantā idha viharāma, sace āyasmantā mahāsamaṇe brahmacariyaṃ carissanti, sabbeva mayaṃ mahāsamaṇe brahmacariyaṃ carissāmā’’ti. Atha kho sāriputtamoggallānā yena sañcayo paribbājako tenupasaṅkamiṃsu, upasaṅkamitvā sañcayaṃ paribbājakaṃ etadavocuṃ – ‘‘gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā’’ti. ‘‘Alaṃ, āvuso, mā agamittha, sabbeva tayo imaṃ gaṇaṃ pariharissāmā’’ti. Dutiyampi kho…pe… tatiyampi kho sāriputtamoggallānā sañcayaṃ paribbājakaṃ etadavocuṃ – ‘‘gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā’’ti. ‘‘Alaṃ, āvuso, mā agamittha, sabbeva tayo imaṃ gaṇaṃ pariharissāmā’’ti. Atha kho sāriputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṃ tenupasaṅkamiṃsu. Sañcayassa pana paribbājakassa tattheva uṇhaṃ lohitaṃ mukhato uggañchi.

Addasā kho bhagavā [bhagavāte (ka)] sāriputtamoggallāne dūratova āgacchante, disvāna bhikkhū āmantesi – ‘‘ete, bhikkhave, dve sahāyakā āgacchanti, kolito upatisso ca. Etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga’’nti.

Gambhīre ñāṇavisaye, anuttare upadhisaṅkhaye;

Vimutte appatte veḷuvanaṃ, atha ne satthā byākāsi.

Ete dve sahāyakā, āgacchanti kolito upatisso ca;

Etaṃ me sāvakayugaṃ, bhavissati aggaṃ bhaddayuganti.

Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṃsu , upasaṅkamitvā

Bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.

Abhiññātānaṃ pabbajjā



然后,游方者目犍连对游方者舍利弗说:"贤友,我们去世尊那里吧,他是我们的老师。""贤友,这里有两百五十位游方者依靠我们,仰望我们而住。我们应该先告诉他们。他们会按自己的想法行事。"然后,舍利弗和目犍连走向那些游方者,走近后对那些游方者说:"贤友们,我们要去世尊那里,他是我们的老师。"
"我们依靠尊者们,仰望尊者们而住在这里。如果尊者们要在大沙门座下修梵行,我们也都要在大沙门座下修梵行。"
然后,舍利弗和目犍连走向散若游方者,走近后对散若游方者说:"贤友,我们要去世尊那里,他是我们的老师。"
"够了,贤友们,不要去。我们三人一起带领这个团体。"
舍利弗和目犍连第二次...第三次对散若游方者说:"贤友,我们要去世尊那里,他是我们的老师。"
"够了,贤友们,不要去。我们三人一起带领这个团体。"
然后,舍利弗和目犍连带着那两百五十位游方者走向竹林园。散若游方者就在那里吐出热血。
世尊远远地看到舍利弗和目犍连走来,看到后对比丘们说:"比丘们,这两个朋友来了,拘律陀和优波提舍。这将是我的上首弟子对,最殊胜的贤善对。"
"在深奥的智慧境界,无上的依著灭尽,
解脱但未到达竹林园时,老师就预言了他们。
这两个朋友来了,拘律陀和优波提舍,
这将是我的上首弟子对,最殊胜的贤善对。"
然后,舍利弗和目犍连走向世尊,走近后俯身顶礼世尊双足,对世尊说:"尊者,愿我们能在世尊座下出家,愿我们能受具足戒。"
世尊说:"来吧,比丘们。法已善说,为完全终结苦而修梵行吧。"这就是那些尊者的具足戒。
著名人士的出家

63. Tena kho pana samayena abhiññātā abhiññātā māgadhikā kulaputtā bhagavati brahmacariyaṃ caranti. Manussā ujjhāyanti khiyyanti vipācenti – aputtakatāya paṭipanno samaṇo gotamo, vedhabyāya paṭipanno samaṇo gotamo, kulupacchedāya paṭipanno samaṇo gotamo, idāni anena jaṭilasahassaṃ pabbājitaṃ, imāni ca aḍḍhateyyāni paribbājakasatāni sañcayāni [sañjeyyāni (sī.), sañjayāni (syā.)] pabbājitāni. Ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṃ carantīti. Apissu bhikkhū disvā imāya gāthāya codenti –

‘‘Āgato kho mahāsamaṇo, māgadhānaṃ giribbajaṃ;

Sabbe sañcaye netvāna [sañjeyyake netvā (sī.)], kaṃsu dāni nayissatī’’ti.

Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… na, bhikkhave, so saddo ciraṃ bhavissati, sattāhameva bhavissati, sattāhassa accayena antaradhāyissati. Tena hi, bhikkhave, ye tumhe imāya gāthāya codenti –

‘‘Āgato kho mahāsamaṇo, māgadhānaṃ giribbajaṃ;

Sabbe sañcaye netvāna, kaṃsu dāni nayissatī’’ti.

Te tumhe imāya gāthāya paṭicodetha –

‘‘Nayanti ve mahāvīrā, saddhammena tathāgatā;

Dhammena nayamānānaṃ [nīyamānānaṃ (ka.)], kā usūyā [ussuyā (ka.)] vijānata’’nti.

Tena kho pana samayena manussā bhikkhū disvā imāya gāthāya codenti –

‘‘Āgato kho mahāsamaṇo, māgadhānaṃ giribbajaṃ;

Sabbe sañcaye netvāna, kaṃsu dāni nayissatī’’ti.

Bhikkhū te manusse imāya gāthāya paṭicodenti –

‘‘Nayanti ve mahāvīrā, saddhammena tathāgatā;

Dhammena nayamānānaṃ, kā usūyā vijānata’’nti.

Manussā dhammena kira samaṇā sakyaputtiyā nenti no adhammenāti sattāhameva so saddo ahosi, sattāhassa accayena antaradhāyi.

Sāriputtamoggallānapabbajjākathā niṭṭhitā.

Catutthabhāṇavāro niṭṭhito.

15. Upajjhāyavattakathā



那时,许多著名的摩揭陀族贵族子弟在世尊座下修梵行。人们抱怨、批评、散布流言说:"沙门乔达摩让人无子,沙门乔达摩让人成为寡妇,沙门乔达摩让家族断绝。他现在已经让一千个结发苦行者出家,又让散若的两百五十个游方者出家。现在这些著名的摩揭陀族贵族子弟在沙门乔达摩座下修梵行。"他们看到比丘就用这个偈颂讽刺:
"大沙门来到,摩揭陀山城,
带走散若众,现在又带谁?"
比丘们听到了那些人的抱怨、批评和散布的流言。然后,那些比丘把这件事告诉了世尊...世尊说:"比丘们,这种说法不会持续很久,只会持续七天,七天后就会消失。因此,比丘们,如果有人用这个偈颂讽刺你们:
'大沙门来到,摩揭陀山城,
带走散若众,现在又带谁?'
你们就用这个偈颂回应他们:
'大雄以正法,如来引导人,
以法而引导,智者何嫉妒?'"
那时,人们看到比丘就用这个偈颂讽刺:
"大沙门来到,摩揭陀山城,
带走散若众,现在又带谁?"
比丘们用这个偈颂回应那些人:
"大雄以正法,如来引导人,
以法而引导,智者何嫉妒?"
人们说:"原来释迦子沙门是以法引导,不是以非法引导。"这种说法只持续了七天,七天后就消失了。
舍利弗和目犍连出家的故事结束。
第四诵分结束。
关于依止师职责的故事

64. Tena kho pana samayena bhikkhū anupajjhāyakā anācariyakā [idaṃ padaṃ sī. syā. potthakesu natthi] anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti; manussānaṃ [te manussānaṃ (ka.)] bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmenti, uparipānīyepi uttiṭṭhapattaṃ upanāmenti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjanti; bhattaggepi uccāsaddā mahāsaddā viharanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṃ bhuñjamānānaṃ, uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmessanti, uparipānīyepi uttiṭṭhapattaṃ upanāmessanti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojane’’ti.

Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā, te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṃ bhuñjamānānaṃ, uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmessanti, uparipānīyepi uttiṭṭhapattaṃ upanāmessanti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissantī’’ti. Atha kho te bhikkhū…pe… bhagavato etamatthaṃ ārocesuṃ.

Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – ‘‘saccaṃ kira, bhikkhave, bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṃ bhuñjamānānaṃ upari bhojanepi uttiṭṭhapattaṃ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmenti, uparipānīyepi uttiṭṭhapattaṃ upanāmenti, sāmaṃ sūpampi odanampi viññāpetvā bhuñjanti, bhattaggepi uccāsaddā mahāsaddā viharantī’’ti? ‘‘Saccaṃ bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, bhikkhave, tesaṃ moghapurisānaṃ ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma te, bhikkhave, moghapurisā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti, manussānaṃ bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmessanti, uparipānīyepi uttiṭṭhapattaṃ upanāmessanti, sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti, bhattaggepi uccāsaddā mahāsaddā viharissanti. Netaṃ, bhikkhave, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, bhikkhave, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya [asantuṭṭhiyā (sī.), asantuṭṭhatāya (syā)] saṅgaṇikāya kosajjassa avaṇṇaṃ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa [viriyārambhassa (sī. syā.)] vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi –



那时,有些比丘没有依止师,没有阿阇黎,没有人教导,没有人指导,衣着不整齐,威仪不端正,出去乞食;在人们吃饭时,把钵伸到食物上方,把钵伸到硬食上方,把钵伸到软食上方,把钵伸到饮料上方;自己要求汤和饭来吃;在食堂里大声喧哗。人们抱怨、批评、散布流言说:"为什么释迦子沙门衣着不整齐,威仪不端正,出去乞食;在人们吃饭时,把钵伸到食物上方,把钵伸到硬食上方,把钵伸到软食上方,把钵伸到饮料上方;自己要求汤和饭来吃;在食堂里大声喧哗,就像婆罗门在婆罗门宴会上一样?"
比丘们听到了那些人的抱怨、批评和散布的流言。那些少欲知足、谨慎、有羞耻心、好学的比丘抱怨、批评、散布流言说:"为什么比丘们衣着不整齐,威仪不端正,出去乞食;在人们吃饭时,把钵伸到食物上方,把钵伸到硬食上方,把钵伸到软食上方,把钵伸到饮料上方;自己要求汤和饭来吃;在食堂里大声喧哗?"然后,那些比丘...把这件事告诉了世尊。
然后,世尊因这缘由、这场合召集比丘僧团,询问比丘们:"比丘们,据说有比丘衣着不整齐,威仪不端正,出去乞食,在人们吃饭时,把钵伸到食物上方,把钵伸到硬食上方,把钵伸到软食上方,把钵伸到饮料上方,自己要求汤和饭来吃,在食堂里大声喧哗,是真的吗?""是真的,世尊。"佛陀世尊呵责道:"比丘们,这对那些愚人来说是不适当的,不相应的,不恰当的,不像沙门的,不允许的,不应该做的。比丘们,为什么那些愚人衣着不整齐,威仪不端正,出去乞食,在人们吃饭时,把钵伸到食物上方,把钵伸到硬食上方,把钵伸到软食上方,把钵伸到饮料上方,自己要求汤和饭来吃,在食堂里大声喧哗?比丘们,这不会使不信的人生信,也不会使已信的人增加信心。相反,比丘们,这会使不信的人更不信,也会使一些已信的人改变想法。"然后,世尊以多种方式呵责那些比丘,说难养、难满足、贪求、不知足、群居、懒惰的过患,以多种方式说易养、易满足、少欲、知足、俭朴、头陀、端庄、减损、精进的功德,对比丘们作了相应、相顺的法语开示,然后对比丘们说:

65. ‘‘Anujānāmi, bhikkhave, upajjhāyaṃ. Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṃ upaṭṭhapessati , saddhivihāriko upajjhāyamhi pitucittaṃ upaṭṭhapessati. Evaṃ te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmiṃ dhammavinaye vuḍḍhiṃ viruḷhiṃ vepullaṃ āpajjissanti. Evañca pana, bhikkhave, upajjhāyo gahetabbo – ekaṃsaṃ uttarāsaṅgaṃ karitvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘upajjhāyo me, bhante, hohi; upajjhāyo me, bhante, hohi; upajjhāyo me, bhante, hohī’ti. Sāhūti vā lahūti vā opāyikanti vā patirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya [na vācāya (ka.)] viññāpeti, gahito hoti upajjhāyo; na kāyena viññāpeti, na vācāya viññāpeti , na kāyena vācāya viññāpeti, na gahito hoti upajjhāyo.



"比丘们,我允许有依止师。比丘们,依止师应对弟子生起父亲般的心,弟子应对依止师生起儿子般的心。这样,他们彼此尊重、恭敬、和睦相处,在这法律中将会增长、发展、广大。比丘们,应该这样请依止师:把上衣偏覆一肩,顶礼双足,蹲踞,合掌,应该这样说:'尊者,请做我的依止师;尊者,请做我的依止师;尊者,请做我的依止师。'如果他说'好'或'可以'或'适合'或'合适'或'以庄严的方式做吧',用身体表示,用语言表示,用身语表示,就是得到了依止师;如果不用身体表示,不用语言表示,不用身语表示,就是没有得到依止师。"


66.[cūḷava. 376 ādayo]‘‘Saddhivihārikena, bhikkhave, upajjhāyamhi sammā vattitabbaṃ. Tatrāyaṃ sammāvattanā –

‘‘Kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. Upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

‘‘Sace upajjhāyo gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako [saudako (ka.)] dātabbo. Sace upajjhāyo pacchāsamaṇaṃ ākaṅkhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṃ. Nātidūre gantabbaṃ, nāccāsanne gantabbaṃ, pattapariyāpannaṃ paṭiggahetabbaṃ. Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā. Upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo.

‘‘Nivattantena paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ; cīvaraṃ saṅgharitabbaṃ, cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. Obhoge kāyabandhanaṃ kātabbaṃ.

‘‘Sace piṇḍapāto hoti, upajjhāyo ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. Upajjhāyo pānīyena pucchitabbo . Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. Pattacīvaraṃ nikkhipitabbaṃ. Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. Upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

‘‘Sace upajjhāyo nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ.

‘‘Sace upajjhāyo jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya upajjhāyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. Sace ussahati, jantāgharaṃ pavisitabbaṃ. Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. Na there bhikkhū anupakhajja nisīditabbaṃ. Na navā bhikkhū āsanena paṭibāhitabbā. Jantāghare upajjhāyassa parikammaṃ kātabbaṃ. Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ.

‘‘Udakepi upajjhāyassa parikammaṃ kātabbaṃ. Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā upajjhāyassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, upajjhāyo pānīyena pucchitabbo. Sace uddisāpetukāmo hoti, uddisitabbo. Sace paripucchitukāmo hoti, paripucchitabbo.


"比丘们,应当对依止师正确地履行职责。这是正确履行职责的方法:
"应该早起,脱掉鞋子,把上衣偏覆一肩,给牙刷,给洗脸水,准备座位。如果有粥,应该洗好容器,端上粥。喝完粥后,给水,收回容器,放低,小心地不要碰撞,洗干净,收好。依止师起身后,应该收起座位。如果那个地方脏了,应该打扫那个地方。
"如果依止师想进村,应该给下衣,收起换下的衣服,给腰带,叠好给大衣,洗好钵,带水给他。如果依止师想要随从,应该穿好下衣遮住三轮,系好腰带,叠好穿上大衣,系好结,洗好钵,拿着钵作为依止师的随从。不要走得太远,也不要走得太近,应该接过装满的钵。不要在依止师说话时插嘴。依止师说话接近犯戒时应该制止。
"回来时应该先到,准备座位,放好洗脚水、脚凳、擦脚布,迎接接过钵和衣,给换洗的下衣,收起穿过的下衣。如果衣服潮湿,应该晒一会儿,但不要在阳光下放置衣服;应该折叠衣服,折叠时应该把边缘提高四指宽折叠衣服 - 不要在中间折叠。应该把腰带放在折叠处。
"如果有托钵食,依止师想吃,应该给水,端上托钵食。应该问依止师是否需要饮用水。吃完后,给水,收回钵,放低,小心地不要碰撞,洗干净,擦干,晒一会儿,但不要在阳光下放置钵。应该收起钵和衣。收钵时,一只手拿钵,另一只手摸床下或椅子下,然后放下钵。不要把钵放在没有遮盖的地上。收衣服时,一只手拿衣服,另一只手摸衣杆或衣绳,把边缘放在远处,折叠放在近处。依止师起身后,应该收起座位,收好洗脚水、脚凳、擦脚布。如果那个地方脏了,应该打扫那个地方。
"如果依止师想洗澡,应该准备洗澡用具。如果需要冷水,应该准备冷水。如果需要热水,应该准备热水。
"如果依止师想进浴室,应该把粉研细,把泥调湿,拿着浴室凳跟在依止师后面,给他浴室凳,收起衣服放在一边,给粉,给泥。如果能够的话,应该进浴室。进浴室时,应该用泥抹脸,前后遮好身体进浴室。不要挤开上座比丘坐下。不要阻碍新学比丘坐位。在浴室里应该为依止师服务。从浴室出来时,应该拿着浴室凳,前后遮好身体从浴室出来。
"在水中也应该为依止师服务。洗完澡后,应该先上岸,擦干自己的身体,穿好衣服,然后擦干依止师身上的水,给下衣,给大衣,拿着浴室凳先回来,准备座位,放好洗脚水、脚凳、擦脚布,问依止师是否需要饮用水。如果他想请你诵经,就应该诵经。如果他想请教,就应该回答。"


‘‘Yasmiṃ vihāre upajjhāyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. Nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. Bhisibibbohanaṃ [bhisibimbohanaṃ (sī. syā.)] nīharitvā ekamantaṃ nikkhipitabbaṃ. Mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo. Pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena , asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ. Mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā. Kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo. Apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. Bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ.

‘‘Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. Pattacīvaraṃ nikkhipitabbaṃ. Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ.

‘‘Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā.

‘‘Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. Sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ.


"如果依止师住的精舍脏了,如果能够的话,应该打扫。打扫精舍时,应该先把钵和衣服拿出来放在一边。把坐具和卧具拿出来放在一边。把床垫和枕头拿出来放在一边。把床放低,小心地不要碰撞,不要碰到门框,拿出来放在一边。把椅子放低,小心地不要碰撞,不要碰到门框,拿出来放在一边。把床脚拿出来放在一边。把痰盂拿出来放在一边。把靠背板拿出来放在一边。记住地毯的位置,拿出来放在一边。如果精舍里有蜘蛛网,应该先从天花板上清除,擦拭窗户边缘和角落。如果涂了赭石的墙壁有污迹,应该用湿布拧干后擦拭。如果染黑的地面有污迹,应该用湿布拧干后擦拭。如果地面没有处理过,应该洒水后打扫 - 不要让精舍被灰尘弄脏。把垃圾收集起来扔到一边。
"把地毯晒干,清洁,拍打,搬回来按原样铺好。把床脚晒干,擦拭,搬回来放回原处。把床晒干,清洁,拍打,放低,小心地不要碰撞,不要碰到门框,搬回来按原样安置。把椅子晒干,清洁,拍打,放低,小心地不要碰撞,不要碰到门框,搬回来按原样安置。把床垫和枕头晒干,清洁,拍打,搬回来按原样安置。把坐具和卧具晒干,清洁,拍打,搬回来按原样安置。把痰盂晒干,擦拭,搬回来放回原处。把靠背板晒干,擦拭,搬回来放回原处。应该收好钵和衣服。收钵时,一只手拿钵,另一只手摸床下或椅子下,然后放下钵。不要把钵放在没有遮盖的地上。收衣服时,一只手拿衣服,另一只手摸衣杆或衣绳,把边缘放在远处,折叠放在近处。
"如果有带尘土的东风吹来,应该关闭东边的窗户。如果有带尘土的西风吹来,应该关闭西边的窗户。如果有带尘土的北风吹来,应该关闭北边的窗户。如果有带尘土的南风吹来,应该关闭南边的窗户。如果天气寒冷,白天应该打开窗户,晚上应该关闭。如果天气炎热,白天应该关闭窗户,晚上应该打开。
"如果庭院脏了,应该打扫庭院。如果门廊脏了,应该打扫门廊。如果集会堂脏了,应该打扫集会堂。如果火堂脏了,应该打扫火堂。如果厕所脏了,应该打扫厕所。如果没有饮用水,应该准备饮用水。如果没有洗涤用水,应该准备洗涤用水。如果洗手水罐里没有水,应该往洗手水罐里倒水。


‘‘Sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace upajjhāyassa kukkuccaṃ uppannaṃ hoti, saddhivihārikena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. Sace upajjhāyassa diṭṭhigataṃ uppannaṃ hoti, saddhivihārikena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā . Sace upajjhāyo garudhammaṃ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyassa parivāsaṃ dadeyyāti. Sace upajjhāyo mūlāya paṭikassanāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyaṃ mūlāya paṭikasseyyāti. Sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyassa mānattaṃ dadeyyāti. Sace upajjhāyo abbhānāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyaṃ abbheyyāti. Sace saṅgho upajjhāyassa kammaṃ kattukāmo hoti tajjanīyaṃ vā niyassaṃ [niyasaṃ (ka.)] vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyassa kammaṃ na kareyya lahukāya vā pariṇāmeyyāti. Kataṃ vā panassa hoti saṅghena kammaṃ tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho upajjhāyo sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti.

‘‘Sace upajjhāyassa cīvaraṃ dhovitabbaṃ hoti, saddhivihārikena dhovitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa cīvaraṃ dhoviyethāti. Sace upajjhāyassa cīvaraṃ kātabbaṃ hoti, saddhivihārikena kātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa cīvaraṃ kariyethāti. Sace upajjhāyassa rajanaṃ pacitabbaṃ hoti, saddhivihārikena pacitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa rajanaṃ paciyethāti. Sace upajjhāyassa cīvaraṃ rajitabbaṃ [rajetabbaṃ (sī. syā.)] hoti, saddhivihārikena rajitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa cīvaraṃ rajiyethāti. Cīvaraṃ rajantena [rajentena (sī. syā.)] sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ.

‘‘Na upajjhāyaṃ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṃ dātabbaṃ, na ekaccassa cīvaraṃ paṭiggahetabbaṃ; na ekaccassa parikkhāro dātabbo, na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā chedetabbā [chettabbā (sī.), cheditabbā (ka.)], na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṃ kātabbaṃ, na ekaccena parikammaṃ kārāpetabbaṃ; na ekaccassa veyyāvacco [veyyāvaccaṃ (katthaci)] kātabbo , na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṃ, na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo, na ekaccena piṇḍapāto nīharāpetabbo; na upajjhāyaṃ anāpucchā gāmo pavisitabbo; na susānaṃ gantabbaṃ; na disā pakkamitabbā. Sace upajjhāyo gilāno hoti, yāvajīvaṃ upaṭṭhātabbo; vuṭṭhānamassa āgametabba’’nti.

Upajjhāyavattaṃ niṭṭhitaṃ.

16. Saddhivihārikavattakathā



"如果依止师生起厌离,弟子应该安慰他,或请人安慰他,或为他说法。如果依止师生起疑悔,弟子应该消除它,或请人消除它,或为他说法。如果依止师生起邪见,弟子应该劝导他放弃,或请人劝导他放弃,或为他说法。如果依止师犯了重罪应该别住,弟子应该努力 - '僧团怎样才能给依止师别住呢?'如果依止师应该被摈回本分,弟子应该努力 - '僧团怎样才能把依止师摈回本分呢?'如果依止师应该行摩那埵,弟子应该努力 - '僧团怎样才能给依止师摩那埵呢?'如果依止师应该出罪,弟子应该努力 - '僧团怎样才能让依止师出罪呢?'如果僧团想对依止师作呵责羯磨、依止羯磨、驱出羯磨、下意羯磨或举罪羯磨,弟子应该努力 - '僧团怎样才能不对依止师作羯磨,或者减轻处罚呢?'如果僧团已经对他作了呵责羯磨、依止羯磨、驱出羯磨、下意羯磨或举罪羯磨,弟子应该努力 - '依止师怎样才能正确地行事,服从,改正错误,僧团怎样才能取消那个羯磨呢?'
"如果依止师的衣服需要洗,弟子应该洗,或者努力 - '依止师的衣服怎样才能被洗呢?'如果依止师的衣服需要做,弟子应该做,或者努力 - '依止师的衣服怎样才能被做呢?'如果依止师的染料需要煮,弟子应该煮,或者努力 - '依止师的染料怎样才能被煮呢?'如果依止师的衣服需要染,弟子应该染,或者努力 - '依止师的衣服怎样才能被染呢?'染衣服时,应该仔细地反复翻转染,不要在染料还在滴落时就离开。
"未经依止师允许,不应该把钵给某人,不应该从某人那里接受钵;不应该把衣服给某人,不应该从某人那里接受衣服;不应该把用具给某人,不应该从某人那里接受用具;不应该给某人剪头发,不应该让某人给自己剪头发;不应该为某人服务,不应该让某人为自己服务;不应该为某人当随从,不应该让某人当自己的随从;不应该为某人拿托钵食,不应该让某人为自己拿托钵食;未经依止师允许,不应该进村;不应该去墓地;不应该离开该地区。如果依止师生病,应该终身照顾他;应该等待他康复。"
依止师职责结束。
关于弟子职责的故事

67.[cūḷava. 378 ādayo] ‘‘Upajjhāyena, bhikkhave, saddhivihārikamhi sammā vattitabbaṃ. Tatrāyaṃ sammāvattanā –

‘‘Upajjhāyena, bhikkhave, saddhivihāriko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. Sace upajjhāyassa patto hoti, saddhivihārikassa patto na hoti, upajjhāyena saddhivihārikassa patto dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa patto uppajjiyethāti. Sace upajjhāyassa cīvaraṃ hoti, saddhivihārikassa cīvaraṃ na hoti, upajjhāyena saddhivihārikassa cīvaraṃ dātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ uppajjiyethāti. Sace upajjhāyassa parikkhāro hoti, saddhivihārikassa parikkhāro na hoti, upajjhāyena saddhivihārikassa parikkhāro dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa parikkhāro uppajjiyethāti.

‘‘Sace saddhivihāriko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. Saddhivihārikamhi vuṭṭhite āsanaṃ uddharitabbaṃ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

‘‘Sace saddhivihāriko gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. Ettāvatā nivattissatīti āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ . Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ; cīvaraṃ saṅgharitabbaṃ, cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. Obhoge kāyabandhanaṃ kātabbaṃ.

‘‘Sace piṇḍapāto hoti, saddhivihāriko ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. Saddhivihāriko pānīyena pucchitabbo. Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. Pattacīvaraṃ nikkhipitabbaṃ. Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. Saddhivihārikamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

‘‘Sace saddhivihāriko nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ .

‘‘Sace saddhivihāriko jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. Sace ussahati, jantāgharaṃ pavisitabbaṃ. Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. Na there bhikkhū anupakhajja nisīditabbaṃ. Na navā bhikkhū āsanena paṭibāhitabbā. Jantāghare saddhivihārikassa parikammaṃ kātabbaṃ. Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ.

‘‘Udakepi saddhivihārikassa parikammaṃ kātabbaṃ. Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā saddhivihārikassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā. Jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. Saddhivihāriko pānīyena pucchitabbo.


"比丘们,依止师应当正确地对待**。这是正确对待的方法:
"比丘们,依止师应当以教导、询问、劝告、指导来摄受、摄护**。如果依止师有钵而没有钵,依止师应该把钵给,或者努力 - '怎样才能得到钵呢?'如果依止师有衣服而没有衣服,依止师应该把衣服给**,或者努力 - '怎样才能得到衣服呢?'如果依止师有用具而没有用具,依止师应该把用具给**,或者努力 - '**怎样才能得到用具呢?'
"如果**生病,应该早起给牙刷,给洗脸水,准备座位。如果有粥,应该洗好容器,端上粥。喝完粥后,给水,收回容器,放低,小心地不要碰撞,洗干净,收好。**起身后,应该收起座位。如果那个地方脏了,应该打扫那个地方。
"如果**想进村,应该给下衣,收起换下的衣服,给腰带,叠好给大衣,洗好钵,带水给他。以为他会这么快回来,应该准备座位,放好洗脚水、脚凳、擦脚布,迎接接过钵和衣,给换洗的下衣,收起穿过的下衣。如果衣服潮湿,应该晒一会儿,但不要在阳光下放置衣服;应该折叠衣服,折叠时应该把边缘提高四指宽折叠衣服 - 不要在中间折叠。应该把腰带放在折叠处。
"如果有托钵食,想吃,应该给水,端上托钵食。应该问是否需要饮用水。吃完后,给水,收回钵,放低,小心地不要碰撞,洗干净,擦干,晒一会儿,但不要在阳光下放置钵。应该收起钵和衣。收钵时,一只手拿钵,另一只手摸床下或椅子下,然后放下钵。不要把钵放在没有遮盖的地上。收衣服时,一只手拿衣服,另一只手摸衣杆或衣绳,把边缘放在远处,折叠放在近处。**起身后,应该收起座位,收好洗脚水、脚凳、擦脚布。如果那个地方脏了,应该打扫那个地方。
"如果**想洗澡,应该准备洗澡用具。如果需要冷水,应该准备冷水。如果需要热水,应该准备热水。
"如果想进浴室,应该把粉研细,把泥调湿,拿着浴室凳去,给他浴室凳,收起衣服放在一边,给粉,给泥。如果能够的话,应该进浴室。进浴室时,应该用泥抹脸,前后遮好身体进浴室。不要挤开上座比丘坐下。不要阻碍新学比丘坐位。在浴室里应该为服务。从浴室出来时,应该拿着浴室凳,前后遮好身体从浴室出来。
"在水中也应该为服务。洗完澡后,应该先上岸,擦干自己的身体,穿好衣服,然后擦干身上的水,给下衣,给大衣,拿着浴室凳先回来,准备座位,放好洗脚水、脚凳、擦脚布,问**是否需要饮用水。


‘‘Yasmiṃ vihāre saddhivihāriko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena asaṅghaṭṭentena kavāṭapiṭṭhaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ.

‘‘Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. Pattacīvaraṃ nikkhipitabbaṃ. Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ.

‘‘Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā.

‘‘Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. Sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ.


"如果**住的精舍脏了,如果能够的话,应该打扫。打扫精舍时,应该先把钵和衣服拿出来放在一边。把坐具和卧具拿出来放在一边。把床垫和枕头拿出来放在一边。把床放低,小心地不要碰撞,不要碰到门框,拿出来放在一边。把椅子放低,小心地不要碰撞,不要碰到门框,拿出来放在一边。把床脚拿出来放在一边。把痰盂拿出来放在一边。把靠背板拿出来放在一边。记住地毯的位置,拿出来放在一边。如果精舍里有蜘蛛网,应该先从天花板上清除,擦拭窗户边缘和角落。如果涂了赭石的墙壁有污迹,应该用湿布拧干后擦拭。如果染黑的地面有污迹,应该用湿布拧干后擦拭。如果地面没有处理过,应该洒水后打扫 - 不要让精舍被灰尘弄脏。把垃圾收集起来扔到一边。
"把地毯晒干,清洁,拍打,搬回来按原样铺好。把床脚晒干,擦拭,搬回来放回原处。把床晒干,清洁,拍打,放低,小心地不要碰撞,不要碰到门框,搬回来按原样安置。把椅子晒干,清洁,拍打,放低,小心地不要碰撞,不要碰到门框,搬回来按原样安置。把床垫和枕头晒干,清洁,拍打,搬回来按原样安置。把坐具和卧具晒干,清洁,拍打,搬回来按原样安置。把痰盂晒干,擦拭,搬回来放回原处。把靠背板晒干,擦拭,搬回来放回原处。应该收好钵和衣服。收钵时,一只手拿钵,另一只手摸床下或椅子下,然后放下钵。不要把钵放在没有遮盖的地上。收衣服时,一只手拿衣服,另一只手摸衣杆或衣绳,把边缘放在远处,折叠放在近处。
"如果有带尘土的东风吹来,应该关闭东边的窗户。如果有带尘土的西风吹来,应该关闭西边的窗户。如果有带尘土的北风吹来,应该关闭北边的窗户。如果有带尘土的南风吹来,应该关闭南边的窗户。如果天气寒冷,白天应该打开窗户,晚上应该关闭。如果天气炎热,白天应该关闭窗户,晚上应该打开。
"如果庭院脏了,应该打扫庭院。如果门廊脏了,应该打扫门廊。如果集会堂脏了,应该打扫集会堂。如果火堂脏了,应该打扫火堂。如果厕所脏了,应该打扫厕所。如果没有饮用水,应该准备饮用水。如果没有洗涤用水,应该准备洗涤用水。如果洗手水罐里没有水,应该往洗手水罐里倒水。


‘‘Sace saddhivihārikassa anabhirati uppannā hoti, upajjhāyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace saddhivihārikassa kukkuccaṃ uppannaṃ hoti, upajjhāyena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā . Sace saddhivihārikassa diṭṭhigataṃ uppannaṃ hoti, upajjhāyena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. Sace saddhivihāriko garudhammaṃ ajjhāpanno hoti parivāsāraho, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikassa parivāsaṃ dadeyyāti. Sace saddhivihāriko mūlāya paṭikassanāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikaṃ mūlāya paṭikasseyyāti. Sace saddhivihāriko mānattāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikassa mānattaṃ dadeyyāti. Sace saddhivihāriko abbhānāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikaṃ abbheyyāti. Sace saṅgho saddhivihārikassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. Kataṃ vā panassa hoti saṅghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saddhivihāriko sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti.

‘‘Sace saddhivihārikassa cīvaraṃ dhovitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ evaṃ dhoveyyāsīti , ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ dhoviyethāti. Sace saddhivihārikassa cīvaraṃ kātabbaṃ hoti, upajjhāyena ācikkhitabbaṃ evaṃ kareyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ kariyethāti. Sace saddhivihārikassa rajanaṃ pacitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ evaṃ paceyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa rajanaṃ paciyethāti. Sace saddhivihārikassa cīvaraṃ rajitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ, evaṃ rajeyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ rajiyethāti. Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ. Na ca acchinne theve pakkamitabbaṃ. Sace saddhivihāriko gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba’’nti.

Saddhivihārikavattaṃ niṭṭhitaṃ.

17. Paṇāmitakathā



"如果生起厌离,依止师应该安慰他,或请人安慰他,或为他说法。如果生起疑悔,依止师应该消除它,或请人消除它,或为他说法。如果生起邪见,依止师应该劝导他放弃,或请人劝导他放弃,或为他说法。如果犯了重罪应该别住,依止师应该努力 - '僧团怎样才能给别住呢?'如果应该被摈回本分,依止师应该努力 - '僧团怎样才能把摈回本分呢?'如果应该行摩那埵,依止师应该努力 - '僧团怎样才能给摩那埵呢?'如果应该出罪,依止师应该努力 - '僧团怎样才能让出罪呢?'如果僧团想对作呵责羯磨、依止羯磨、驱出羯磨、下意羯磨或举罪羯磨,依止师应该努力 - '僧团怎样才能不对**作羯磨,或者减轻处罚呢?'如果僧团已经对他作了呵责羯磨、依止羯磨、驱出羯磨、下意羯磨或举罪羯磨,依止师应该努力 - '**怎样才能正确地行事,服从,改正错误,僧团怎样才能取消那个羯磨呢?'
"如果**的衣服需要洗,依止师应该指导说'你应该这样洗',或者努力 - '的衣服怎样才能被洗呢?'如果的衣服需要做,依止师应该指导说'你应该这样做',或者努力 - '的衣服怎样才能被做呢?'如果的染料需要煮,依止师应该指导说'你应该这样煮',或者努力 - '的染料怎样才能被煮呢?'如果的衣服需要染,依止师应该指导说'你应该这样染',或者努力 - '的衣服怎样才能被染呢?'染衣服时,应该仔细地反复翻转染,不要在染料还在滴落时就离开。如果生病,应该终身照顾他;应该等待他康复。"
弟子职责结束。
关于驱逐的故事

68. Tena kho pana samayena saddhivihārikā upajjhāyesu na sammā vattanti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma saddhivihārikā upajjhāyesu na sammā vattissantī’’ti. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattantīti? Saccaṃ bhagavāti. Vigarahi buddho bhagavā…pe… kathañhi nāma, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattissantīti…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, saddhivihārikena upajjhāyamhi na sammā vattitabbaṃ. Yo na sammā vatteyya, āpatti dukkaṭassā’’ti . Neva sammā vattanti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, asammāvattantaṃ paṇāmetuṃ. Evañca pana, bhikkhave, paṇāmetabbo – ‘‘paṇāmemi ta’’nti vā, ‘‘māyidha paṭikkamī’’ti vā, ‘‘nīhara te pattacīvara’’nti vā, ‘‘nāhaṃ tayā upaṭṭhātabbo’’ti vā, kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti saddhivihāriko; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti saddhivihārikoti.

Tena kho pana samayena saddhivihārikā paṇāmitā na khamāpenti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, khamāpetunti. Neva khamāpenti. Bhagavato etamatthaṃ ārocesuṃ . Na, bhikkhave, paṇāmitena na khamāpetabbo. Yo na khamāpeyya, āpatti dukkaṭassāti.

Tena kho pana samayena upajjhāyā khamāpiyamānā na khamanti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, khamitunti. Neva khamanti. Saddhivihārikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, khamāpiyamānena na khamitabbaṃ. Yo na khameyya, āpatti dukkaṭassāti.

Tena kho pana samayena upajjhāyā sammāvattantaṃ paṇāmenti, asammāvattantaṃ na paṇāmenti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, sammāvattanto paṇāmetabbo. Yo paṇāmeyya , āpatti dukkaṭassa . Na ca, bhikkhave, asammāvattanto na paṇāmetabbo. Yo na paṇāmeyya, āpatti dukkaṭassāti.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko paṇāmetabbo. Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko paṇāmetabbo.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko na paṇāmetabbo. Upajjhāyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko na paṇāmetabbo.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko alaṃ paṇāmetuṃ. Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimattā gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko alaṃ paṇāmetuṃ.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko nālaṃ paṇāmetuṃ. Upajjhāyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko nālaṃ paṇāmetuṃ.

‘‘Pañcahi , bhikkhave, aṅgehi samannāgataṃ saddhivihārikaṃ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti. Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ saddhivihārikaṃ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti.


当时,**们对依止师不正确地履行职责。那些少欲的比丘...他们抱怨、批评、指责说:"**们怎么会对依止师不正确地履行职责呢?"于是那些比丘把这件事告诉世尊...世尊说:"比丘们,**们真的对依止师不正确地履行职责吗?""是的,世尊。"佛陀呵责说:"比丘们,**们怎么会对依止师不正确地履行职责呢?"...呵责后...作了法的开示,对比丘们说:"比丘们,**不应该对依止师不正确地履行职责。谁不正确地履行职责,犯突吉罗罪。"他们仍然不正确地履行职责。他们把这件事告诉世尊。"比丘们,我允许驱逐不正确履行职责的人。比丘们,应该这样驱逐:说'我驱逐你'或'不要在这里回来'或'拿走你的钵和衣'或'我不需要你侍奉',用身体表示,用语言表示,用身语表示,**就被驱逐了;不用身体表示,不用语言表示,不用身语表示,**就没有被驱逐。"
当时,被驱逐的**们不请求原谅。他们把这件事告诉世尊。"比丘们,我允许请求原谅。"他们仍然不请求原谅。他们把这件事告诉世尊。"比丘们,被驱逐的人不应该不请求原谅。谁不请求原谅,犯突吉罗罪。"
当时,依止师们不接受请求原谅。他们把这件事告诉世尊。"比丘们,我允许接受。"他们仍然不接受。**们离开、还俗、转投外道。他们把这件事告诉世尊。"比丘们,被请求原谅时不应该不接受。谁不接受,犯突吉罗罪。"
当时,依止师们驱逐正确履行职责的人,不驱逐不正确履行职责的人。他们把这件事告诉世尊。"比丘们,不应该驱逐正确履行职责的人。谁驱逐,犯突吉罗罪。比丘们,也不应该不驱逐不正确履行职责的人。谁不驱逐,犯突吉罗罪。"
"比丘们,具备五种条件的应该被驱逐。对依止师没有特别的爱,没有特别的信,没有特别的惭,没有特别的敬,没有特别的修习 - 比丘们,具备这五种条件的应该被驱逐。
"比丘们,具备五种条件的不应该被驱逐。对依止师有特别的爱,有特别的信,有特别的惭,有特别的敬,有特别的修习 - 比丘们,具备这五种条件的不应该被驱逐。
"比丘们,具备五种条件的应该被驱逐。对依止师没有特别的爱,没有特别的信,没有特别的惭,没有特别的敬,没有特别的修习 - 比丘们,具备这五种条件的应该被驱逐。
"比丘们,具备五种条件的不应该被驱逐。对依止师有特别的爱,有特别的信,有特别的惭,有特别的敬,有特别的修习 - 比丘们,具备这五种条件的不应该被驱逐。
"比丘们,对具备五种条件的**,依止师不驱逐就有过失,驱逐就没有过失。对依止师没有特别的爱,没有特别的信,没有特别的惭,没有特别的敬,没有特别的修习 - 比丘们,对具备这五种条件的**,依止师不驱逐就有过失,驱逐就没有过失。


‘‘Pañcahi, bhikkhave, aṅgehi samannāgataṃ saddhivihārikaṃ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hoti. Upajjhāyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ saddhivihārikaṃ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hotī’’ti.

69. Tena kho pana samayena aññataro brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Taṃ bhikkhū na icchiṃsu pabbājetuṃ. So bhikkhūsu pabbajjaṃ alabhamāno kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Addasā kho bhagavā taṃ brāhmaṇaṃ kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ dhamanisanthatagattaṃ, disvāna bhikkhū āmantesi – ‘‘kiṃ nu kho so, bhikkhave, brāhmaṇo kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’’ti? Eso, bhante, brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Taṃ bhikkhū na icchiṃsu pabbājetuṃ. So bhikkhūsu pabbajjaṃ alabhamāno kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagattoti. Atha kho bhagavā bhikkhū āmantesi – ‘‘ko nu kho, bhikkhave, tassa brāhmaṇassa adhikāraṃ sarasī’’ti? Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, tassa brāhmaṇassa adhikāraṃ sarāmī’’ti. ‘‘Kiṃ pana tvaṃ, sāriputta, tassa brāhmaṇassa adhikāraṃ sarasī’’ti? ‘‘Idha me, bhante, so brāhmaṇo rājagahe piṇḍāya carantassa kaṭacchubhikkhaṃ dāpesi. Imaṃ kho ahaṃ, bhante, tassa brāhmaṇassa adhikāraṃ sarāmī’’ti. ‘‘Sādhu sādhu, sāriputta, kataññuno hi, sāriputta, sappurisā katavedino. Tena hi tvaṃ, sāriputta, taṃ brāhmaṇaṃ pabbājehi upasampādehī’’ti . ‘‘Kathāhaṃ, bhante , taṃ brāhmaṇaṃ pabbājemi upasampādemī’’ti? Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṃ ajjatagge paṭikkhipāmi. Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetuṃ [upasampadaṃ (sī. syā.)]. Evañca pana, bhikkhave, upasampādetabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

70. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ upasampādeyya itthannāmena upajjhāyena. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dutiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya .

‘‘Tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.



"比丘们,对具备五种条件的**,依止师驱逐就有过失,不驱逐就没有过失。对依止师有特别的爱,有特别的信,有特别的惭,有特别的敬,有特别的修习 - 比丘们,对具备这五种条件的**,依止师驱逐就有过失,不驱逐就没有过失。"
当时,有一个婆罗门来到比丘们那里请求出家。比丘们不愿意让他出家。他因为得不到比丘们那里的出家机会而变得消瘦、憔悴、面色不好、皮肤发黄、血管突出。世尊看到那个婆罗门消瘦、憔悴、面色不好、皮肤发黄、血管突出,就问比丘们:"比丘们,为什么那个婆罗门消瘦、憔悴、面色不好、皮肤发黄、血管突出呢?""世尊,这个婆罗门来到比丘们那里请求出家。比丘们不愿意让他出家。他因为得不到比丘们那里的出家机会而变得消瘦、憔悴、面色不好、皮肤发黄、血管突出。"于是世尊问比丘们:"比丘们,谁记得这个婆罗门的功德吗?"说到这里,尊者舍利弗对世尊说:"世尊,我记得这个婆罗门的功德。""舍利弗,你记得这个婆罗门什么功德呢?""世尊,这个婆罗门在王舍城(现在的拉杰吉尔)当我托钵时给了我一勺饭。世尊,我记得这个婆罗门的这个功德。""很好,很好,舍利弗,善人是知恩的、感恩的。那么,舍利弗,你去让这个婆罗门出家、受具足戒吧。""世尊,我该如何让这个婆罗门出家、受具足戒呢?"于是世尊以此因缘、以此场合作了法的开示,对比丘们说:"比丘们,我以前允许的三皈依受具足戒,从今天起废止。比丘们,我允许以白四羯磨受具足戒。比丘们,应该这样受具足戒。由一位有能力的比丘向僧团宣告:
"大德僧团请听。这位某某是某某尊者的具足戒求受者。如果僧团已到时机,僧团应当让某某受具足戒,某某为依止师。这是动议。
"大德僧团请听。这位某某是某某尊者的具足戒求受者。僧团正在让某某受具足戒,某某为依止师。哪位尊者同意某某受具足戒,某某为依止师,请保持沉默;哪位不同意,请说出来。
"我再说第二遍 - 大德僧团请听。这位某某是某某尊者的具足戒求受者。僧团正在让某某受具足戒,某某为依止师。哪位尊者同意某某受具足戒,某某为依止师,请保持沉默;哪位不同意,请说出来。
"我再说第三遍 - 大德僧团请听。这位某某是某某尊者的具足戒求受者。僧团正在让某某受具足戒,某某为依止师。哪位尊者同意某某受具足戒,某某为依止师,请保持沉默;哪位不同意,请说出来。
"某某已经由僧团受具足戒,某某为依止师。僧团同意,所以保持沉默。我如此认定这件事。"

71. Tena kho pana samayena aññataro bhikkhu upasampannasamanantarā anācāraṃ ācarati. Bhikkhū evamāhaṃsu – ‘‘māvuso, evarūpaṃ akāsi, netaṃ kappatī’’ti. So evamāha – ‘‘nevāhaṃ āyasmante yāciṃ upasampādetha manti. Kissa maṃ tumhe ayācitā upasampāditthā’’ti? Bhagavato etamatthaṃ ārocesuṃ . Na, bhikkhave, ayācitena upasampādetabbo . Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, yācitena upasampādetuṃ. Evañca pana, bhikkhave, yācitabbo. Tena upasampadāpekkhena saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘saṅghaṃ, bhante, upasampadaṃ yācāmi, ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāyā’’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

72. ‘‘Suṇātu me, bhante , saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ upasampādeyya itthannāmena upajjhāyena. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….

‘‘Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

73. Tena kho pana samayena rājagahe paṇītānaṃ bhattānaṃ bhattapaṭipāṭi aṭṭhitā [adhiṭṭhitā (ka.)] hoti. Atha kho aññatarassa brāhmaṇassa etadahosi – ‘‘ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yaṃnūnāhaṃ samaṇesu sakyaputtiyesu pabbajeyya’’nti. Atha kho so brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Taṃ bhikkhū pabbājesuṃ upasampādesuṃ. Tasmiṃ pabbajite bhattapaṭipāṭi khīyittha. Bhikkhū evamāhaṃsu – ‘‘ehi dāni, āvuso, piṇḍāya carissāmā’’ti. So evamāha – ‘‘nāhaṃ, āvuso, etaṃkāraṇā pabbajito piṇḍāya carissāmīti. Sace me dassatha bhuñjissāmi , no ce me dassatha vibbhamissāmī’’ti. ‘‘Kiṃ pana tvaṃ, āvuso, udarassa kāraṇā pabbajito’’ti ? ‘‘Evamāvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – kathañhi nāma bhikkhu evaṃ svākkhāte dhammavinaye udarassa kāraṇā pabbajissatīti. Te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira tvaṃ, bhikkhu, udarassa kāraṇā pabbajitoti? Saccaṃ bhagavāti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye udarassa kāraṇā pabbajissasi. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya’’…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, upasampādentena cattāro nissaye ācikkhituṃ – piṇḍiyālopabhojanaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ. Paṃsukūlacīvaraṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. Rukkhamūlasenāsanaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – vihāro , aḍḍhayogo, pāsādo, hammiyaṃ, guhā. Pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – sappi, navanītaṃ, telaṃ, madhu, phāṇita’’nti.

Paṇāmitakathā niṭṭhitā.

Upajjhāyavattabhāṇavāro niṭṭhito pañcamo.

Pañcamabhāṇavāro

18. Ācariyavattakathā



当时,有一位比丘刚受具足戒就行为不端。比丘们说:"贤友,不要这样做,这是不允许的。"他说:"我没有请求你们让我受具足戒。你们为什么在我没有请求的情况下让我受具足戒呢?"他们把这件事告诉世尊。"比丘们,不应该让没有请求的人受具足戒。谁让没有请求的人受具足戒,犯突吉罗罪。比丘们,我允许让请求的人受具足戒。比丘们,应该这样请求。那个求受具足戒的人应该来到僧团面前,偏袒右肩,礼拜比丘们的脚,蹲踞,合掌,这样说:'大德们,我请求僧团让我受具足戒,请僧团出于慈悲提携我。'应该请求第二遍。应该请求第三遍。由一位有能力的比丘向僧团宣告:
"大德僧团请听。这位某某是某某尊者的具足戒求受者。某某请求僧团让他受具足戒,某某为依止师。如果僧团已到时机,僧团应当让某某受具足戒,某某为依止师。这是动议。
"大德僧团请听。这位某某是某某尊者的具足戒求受者。某某请求僧团让他受具足戒,某某为依止师。僧团正在让某某受具足戒,某某为依止师。哪位尊者同意某某受具足戒,某某为依止师,请保持沉默;哪位不同意,请说出来。
"我再说第二遍...我再说第三遍...
"某某已经由僧团受具足戒,某某为依止师。僧团同意,所以保持沉默。我如此认定这件事。"
当时,在王舍城(现在的拉杰吉尔)有一个供养上等饭食的轮流供养制度。有一个婆罗门想:"这些释迦子沙门生活舒适,行为安逸,吃美味的食物,睡在避风的床上。我不如在释迦子沙门中出家。"于是那个婆罗门来到比丘们那里请求出家。比丘们让他出家、受具足戒。他出家后,轮流供养制度就结束了。比丘们说:"来吧,贤友,我们去托钵。"他说:"贤友们,我不是为了这个原因出家的,我不会去托钵。如果你们给我食物我就吃,如果不给我我就还俗。""贤友,你是为了肚子的缘故出家的吗?""是的,贤友。"那些少欲的比丘...他们抱怨、批评、指责说:"在这样善说的法律中,比丘怎么会为了肚子的缘故出家呢?"那些比丘把这件事告诉世尊...世尊说:"比丘,你真的是为了肚子的缘故出家的吗?""是的,世尊。"佛陀呵责说:"愚人,你怎么会在这样善说的法律中为了肚子的缘故出家呢?愚人,这不会使不信的人生信,也不会使已信的人信心增长。"...呵责后...作了法的开示,对比丘们说:"比丘们,我允许在让人受具足戒时告知四依:以托钵食为依而出家,你应终生为此努力;额外的所得 - 僧团食、指定食、邀请食、抽签食、半月食、布萨日食、月初食。以粪扫衣为依而出家,你应终生为此努力;额外的所得 - 亚麻衣、棉衣、丝绸衣、羊毛衣、麻布衣、粗麻衣。以树下住处为依而出家,你应终生为此努力;额外的所得 - 精舍、半屋顶房、多层楼房、平顶房、石窟。以陈弃药为依而出家,你应终生为此努力;额外的所得 - 酥油、生酥、油、蜂蜜、糖浆。"
关于驱逐的故事结束。
依止师职责诵分结束,第五。
第五诵分
关于亲教师职责的故事

74. Tena kho pana samayena aññataro māṇavako bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Tassa bhikkhū paṭikacceva nissaye ācikkhiṃsu. So evamāha – ‘‘sace me, bhante, pabbajite nissaye ācikkheyyātha, abhirameyyāmahaṃ [abhirameyyañcāhaṃ (sī.), abhirameyyaṃ svāhaṃ (ka.)]. Na dānāhaṃ, bhante, pabbajissāmi; jegucchā me nissayā paṭikūlā’’ti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, paṭikacceva nissayā ācikkhitabbā. Yo ācikkheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, upasampannasamanantarā nissaye ācikkhitunti.

Tena kho pana samayena bhikkhū duvaggenapi tivaggenapi gaṇena upasampādenti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, ūnadasavaggena gaṇena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dasavaggena vā atirekadasavaggena vā gaṇena upasampādetunti .

75. Tena kho pana samayena bhikkhū ekavassāpi duvassāpi saddhivihārikaṃ upasampādenti. Āyasmāpi upaseno vaṅgantaputto ekavasso saddhivihārikaṃ upasampādesi. So vassaṃvuṭṭho duvasso ekavassaṃ saddhivihārikaṃ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – ‘‘kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci tvaṃ appakilamathena addhānaṃ āgato’’ti? ‘‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Appakilamathena mayaṃ, bhante, addhānaṃ āgatā’’ti. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti, kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti; atthasaṃhitaṃ tathāgatā pucchanti; no anatthasaṃhitaṃ. Anatthasaṃhite setughāto tathāgatānaṃ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti. Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – ‘‘kativassosi tvaṃ, bhikkhū’’ti? ‘‘Duvassohaṃ, bhagavā’’ti. ‘‘Ayaṃ pana bhikkhu kativasso’’ti? ‘‘Ekavasso, bhagavā’’ti. ‘‘Kiṃ tāyaṃ bhikkhu hotī’’ti? ‘‘Saddhivihāriko me, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, aññehi ovadiyo anusāsiyo aññaṃ ovadituṃ anusāsituṃ maññissasi. Atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto, yadidaṃ gaṇabandhikaṃ. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya’’…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, ūnadasavassena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dasavassena vā atirekadasavassena vā upasampādetu’’nti.



当时,有一个年轻人来到比丘们那里请求出家。比丘们提前告诉他四依。他说:"大德们,如果你们在我出家后才告诉我四依,我会很高兴。现在我不想出家了;我厌恶四依,反感四依。"他们把这件事告诉世尊。"比丘们,不应该提前告知四依。谁提前告知,犯突吉罗罪。比丘们,我允许在受具足戒后立即告知四依。"
当时,比丘们以两人或三人的小组让人受具足戒。他们把这件事告诉世尊。"比丘们,不应该以少于十人的小组让人受具足戒。谁这样做,犯突吉罗罪。比丘们,我允许以十人或十人以上的小组让人受具足戒。"
当时,比丘们一年或两年就让弟子受具足戒。尊者优波斯那·婆蹉子一年就让弟子受具足戒。他度过雨安居后两岁,带着一岁的弟子来到世尊那里,礼拜世尊后坐在一旁。诸佛世尊惯常与来访的比丘们寒暄。于是世尊对尊者优波斯那·婆蕉子说:"比丘,还好吗?还能维持吗?你们长途跋涉来此不太辛苦吧?""世尊,还好,还能维持。世尊,我们长途跋涉来此不太辛苦。"如来知道也会问,知道也会不问,知道时机会问,知道时机会不问;如来问有意义的事,不问无意义的事。对无意义的事,如来会切断桥梁。诸佛世尊以两种方式询问比丘:我们要说法,或者我们要为弟子制定学处。于是世尊对尊者优波斯那·婆蕉子说:"比丘,你几岁了?""世尊,我两岁。""这位比丘几岁?""世尊,一岁。""这位比丘是你什么人?""世尊,是我的弟子。"佛陀呵责说:"愚人,这是不适当的、不相应的、不恰当的、不像沙门的、不允许的、不应该做的。愚人,你怎么会在自己还需要别人教导、指导的时候,认为可以教导、指导别人呢?愚人,你太快就转向奢侈,也就是结党营私。愚人,这不会使不信的人生信,也不会使已信的人信心增长。"...呵责后...作了法的开示,对比丘们说:"比丘们,不满十岁的人不应该让人受具足戒。谁这样做,犯突吉罗罪。比丘们,我允许十岁或十岁以上的人让人受具足戒。"

76. Tena kho pana samayena bhikkhū – dasavassamhā dasavassamhāti – bālā abyattā upasampādenti. Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā. Dissanti upajjhāyā abyattā, saddhivihārikā byattā. Dissanti upajjhāyā appassutā, saddhivihārikā bahussutā. Dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto. Aññataropi aññatitthiyapubbo upajjhāyena sahadhammikaṃ vuccamāno upajjhāyassa vādaṃ āropetvā taṃyeva titthāyatanaṃ saṅkami. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – kathañhi nāma bhikkhū – dasavassamhā dasavassamhāti – bālā abyattā upasampādessanti. Dissanti upajjhāyā bālā saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavantoti. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. ‘‘Saccaṃ kira, bhikkhave, bhikkhū – dasavassamhā dasavassamhāti – bālā abyattā upasampādenti. Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā, saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā – dasavassamhā dasavassamhāti – bālā abyattā upasampādessanti. Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā, saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto. Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, bālena abyattena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetu’’nti.



当时,比丘们说"我们十岁了,我们十岁了",愚笨无能的人就让人受具足戒。有些依止师愚笨,**聪明。有些依止师无能,**有能力。有些依止师学识浅薄,**学识渊博。有些依止师愚钝,**有智慧。还有一个前外道,当依止师如法地对他说话时,他反驳依止师的话,又回到了那个外道团体。那些少欲的比丘...他们抱怨、批评、指责说:"比丘们怎么会说'我们十岁了,我们十岁了',愚笨无能的人就让人受具足戒呢?有些依止师愚笨,**聪明,有些依止师无能,**有能力,有些依止师学识浅薄,**学识渊博,有些依止师愚钝,**有智慧。"于是那些比丘把这件事告诉世尊。"比丘们,比丘们真的说'我们十岁了,我们十岁了',愚笨无能的人就让人受具足戒吗?有些依止师愚笨,**聪明,有些依止师无能,**有能力,有些依止师学识浅薄,**学识渊博,有些依止师愚钝,**有智慧吗?""是的,世尊。"佛陀呵责说:"比丘们,那些愚人怎么会说'我们十岁了,我们十岁了',愚笨无能的人就让人受具足戒呢?有些依止师愚笨,**聪明,有些依止师无能,**有能力,有些依止师学识浅薄,**学识渊博,有些依止师愚钝,**有智慧。比丘们,这不会使不信的人生信..."...呵责后...作了法的开示,对比丘们说:"比丘们,愚笨无能的人不应该让人受具足戒。谁这样做,犯突吉罗罪。比丘们,我允许有能力的比丘,十岁或十岁以上的人让人受具足戒。"

77. Tena kho pana samayena bhikkhū upajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṃ bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmenti, uparikhādanīyepi – uparisāyanīyepi – uparipānīyepi uttiṭṭhapattaṃ upanāmenti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjanti; bhattaggepi uccāsaddā mahāsaddā viharanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṃ bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi – uparisāyanīyepi – uparipānīyepi uttiṭṭhapattaṃ upanāmessanti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissanti, seyyathāpi brāhmaṇā brāhmaṇabhojane’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ …pe… atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Saccaṃ kira, bhikkhave…pe… saccaṃ, bhagavāti…pe… vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi –

‘‘Anujānāmi, bhikkhave, ācariyaṃ. Ācariyo, bhikkhave, antevāsikamhi puttacittaṃ upaṭṭhāpessati, antevāsiko ācariyamhi pitucittaṃ upaṭṭhāpessati. Evaṃ te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjissanti. Anujānāmi, bhikkhave, dasavassaṃ nissāya vatthuṃ, dasavassena nissayaṃ dātuṃ. Evañca pana, bhikkhave, ācariyo gahetabbo. Ekaṃsaṃ uttarāsaṅgaṃ karitvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi; ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi; ācariyo me, bhante, hohi, āyasmato nissāya vacchāmī’ti. ‘Sāhūti’ vā ‘lahūti’ vā ‘opāyika’nti vā ‘patirūpa’nti vā ‘pāsādikena sampādehī’ti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti ācariyo; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti ācariyo.



当时,比丘们的依止师离开、还俗、去世或改变派别后,他们没有亲教师,没有人教导、指导,衣着不整齐,托钵时,在人们正在吃饭时把钵伸到食物上方,在人们正在吃主食、副食、甜食、饮料时把钵伸到上方;自己要求汤和饭后吃;在饭堂里大声喧哗。人们抱怨、批评、指责说:"释迦子沙门怎么会衣着不整齐地托钵;在人们正在吃饭时把钵伸到食物上方,在人们正在吃主食、副食、甜食、饮料时把钵伸到上方;自己要求汤和饭后吃;在饭堂里大声喧哗,就像婆罗门在婆罗门宴会上一样?"比丘们听到人们的抱怨、批评、指责...于是那些比丘把这件事告诉世尊。"比丘们,这是真的吗?...""是的,世尊。"...呵责后,作了法的开示,对比丘们说:
"比丘们,我允许有亲教师。比丘们,亲教师应该对弟子生起父亲般的心,弟子应该对亲教师生起儿子般的心。这样他们互相尊重、顺从、和睦相处,就能在这个法律中获得增长、发展、广大。比丘们,我允许十岁依止,十岁的人给予依止。比丘们,应该这样请求亲教师。偏袒右肩,礼拜脚,蹲踞,合掌,这样说:'大德,请做我的亲教师,我要依止尊者而住;大德,请做我的亲教师,我要依止尊者而住;大德,请做我的亲教师,我要依止尊者而住。'如果他说'好'或'可以'或'适当'或'恰当'或'以令人欢喜的方式做吧',用身体表示,用语言表示,用身语表示,就请到了亲教师;不用身体表示,不用语言表示,不用身语表

78.[cūḷava. 380 ādayo] ‘‘Antevāsikena , bhikkhave, ācariyamhi sammā vattitabbaṃ. Tatrāyaṃ sammāvattanā –

‘‘Kālasseva uṭṭhāya upāhanaṃ omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā . Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. Ācariyamhi vuṭṭhite āsanaṃ uddharitabbaṃ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

‘‘Sace ācariyo gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. Sace ācariyo pacchāsamaṇaṃ ākaṅkhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā ācariyassa pacchāsamaṇena hotabbaṃ. Nātidūre gantabbaṃ, nāccāsanne gantabbaṃ, pattapariyāpannaṃ paṭiggahetabbaṃ. Na ācariyassa bhaṇamānassa antarantarā kathā opātetabbā. Ācariyo āpattisāmantā bhaṇamāno nivāretabbo.

‘‘Nivattantena paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. Cīvaraṃ saṅgharitabbaṃ. Cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. Obhoge kāyabandhanaṃ kātabbaṃ.

‘‘Sace piṇḍapāto hoti , ācariyo ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. Ācariyo pānīyena pucchitabbo. Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. Pattacīvaraṃ nikkhipitabbaṃ. Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. Ācariyamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

‘‘Sace ācariyo nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ.

‘‘Sace ācariyo jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya ācariyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. Sace ussahati, jantāgharaṃ pavisitabbaṃ. Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. Na there bhikkhū anupakhajja nisīditabbaṃ. Na navā bhikkhū āsanena paṭibāhitabbā. Jantāghare ācariyassa parikammaṃ kātabbaṃ. Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ.

‘‘Udakepi ācariyassa parikammaṃ kātabbaṃ. Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā ācariyassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. Ācariyo pānīyena pucchitabbo. Sace uddisāpetukāmo hoti, uddisāpetabbo. Sace paripucchitukāmo hoti, paripucchitabbo.


"比丘们,**应该正确地对待亲教师。这是正确的对待方式:
"应该早起,脱掉鞋子,偏袒右肩,给牙签,给洗脸水,准备座位。如果有粥,应该洗好碗,端上粥。喝完粥后给水,接过碗,放低,小心地不要碰撞地洗干净,收起来。亲教师起身后应该收起座位。如果那个地方脏了,应该打扫那个地方。
"如果亲教师想进村,应该给内衣,接过换下的内衣,给腰带,把大衣叠好给他,洗好钵装水给他。如果亲教师想要随从,应该整齐地穿好下衣遮住三轮,系好腰带,把大衣叠好披上,系好结,洗好钵,作为亲教师的随从。不应走得太远,也不应走得太近,应该接过装满的钵。不应在亲教师说话时插嘴。亲教师说话接近犯戒时应该制止。
"回来时应该先到,准备座位,放好洗脚水、脚凳、脚擦。应该迎接,接过钵和衣,给换洗的内衣,接过换下的内衣。如果衣服潮湿,应该晾一会儿,但不要把衣服放在热处。应该叠衣服。叠衣服时应该把边缘翻起四指宽再叠,以免中间有折痕。应该把腰带放在叠好的衣服里。
"如果有托钵食,亲教师想吃,应该给水,端上托钵食。应该问亲教师要不要喝水。吃完后给水,接过钵,放低,小心地不要碰撞地洗干净,晾一会儿,但不要把钵放在热处。应该收起钵和衣。收钵时,一手拿钵,一手摸摸床下或椅子下,然后放下钵。不应把钵放在没有遮盖的地上。收衣服时,一手拿衣服,一手擦擦衣杆或衣绳,把边缘朝外,折痕朝里,放好衣服。亲教师起身后应该收起座位,收好洗脚水、脚凳、脚擦。如果那个地方脏了,应该打扫那个地方。
"如果亲教师想洗澡,应该准备洗澡水。如果需要冷水,应该准备冷水。如果需要热水,应该准备热水。
"如果亲教师想进浴室,应该研磨香粉,调湿泥土,拿着浴室凳跟在亲教师后面,给他浴室凳,接过他的衣服放在一边,给他香粉和泥土。如果能行,应该进浴室。进浴室时应该用泥土涂脸,前后遮好身体再进去。不应挤在上座比丘前面坐下。不应把新比丘挤开座位。应该在浴室里为亲教师服务。从浴室出来时,应该拿着浴室凳,前后遮好身体再出来。
"在水中也应该为亲教师服务。洗完澡后应该先上岸,擦干自己的身体,穿好衣服,帮亲教师擦身上的水,给他内衣,给他大衣,拿着浴室凳先回来,准备座位,放好洗脚水、脚凳、脚擦。应该问亲教师要不要喝水。如果他想请你诵经,就应该诵经。如果他想问问题,就应该回答问题。


‘‘Yasmiṃ vihāre ācariyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo ; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ.

‘‘Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo . Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. Pattacīvaraṃ nikkhipitabbaṃ. Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ.

‘‘Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā . Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā.

‘‘Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ . Sace ācamanakumbhiyaṃ udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ.


"亲教师住的精舍,如果脏了,如果能行,应该打扫。打扫精舍时,应该先把钵和衣拿出来放在一边;把坐具和卧具拿出来放在一边;把床垫和枕头拿出来放在一边;把床放低,小心地不要碰撞、摩擦门和门框,拿出来放在一边;把椅子放低,小心地不要碰撞、摩擦门和门框,拿出来放在一边;把床脚拿出来放在一边;把痰盂拿出来放在一边;把靠背板拿出来放在一边;记住地毯的位置,拿出来放在一边。如果精舍里有蜘蛛网,应该先从天花板上清除,擦拭窗户的角落。如果涂了赭石的墙壁有污垢,应该用湿布拧干后擦拭。如果染黑的地面有污垢,应该用湿布拧干后擦拭。如果地面没有处理过,应该洒水后打扫,以免精舍被灰尘弄脏。把垃圾收集起来扔到一边。
"应该把地毯晒干、清洁、拍打,搬回来按原样铺好。应该把床脚晒干、擦拭,搬回来放回原处。应该把床晒干、清洁、拍打,放低,小心地不要碰撞、摩擦门和门框,搬回来按原样摆好。应该把椅子晒干、清洁、拍打,放低,小心地不要碰撞、摩擦门和门框,搬回来按原样摆好。应该把床垫和枕头晒干、清洁、拍打,搬回来按原样摆好。应该把坐具和卧具晒干、清洁、拍打,搬回来按原样摆好。应该把痰盂晒干、擦拭,搬回来放回原处。应该把靠背板晒干、擦拭,搬回来放回原处。应该收起钵和衣。收钵时,一手拿钵,一手摸摸床下或椅子下,然后放下钵。不应把钵放在没有遮盖的地上。收衣服时,一手拿衣服,一手擦擦衣杆或衣绳,把边缘朝外,折痕朝里,放好衣服。
"如果有带灰尘的东风吹来,应该关东边的窗户。如果有带灰尘的西风吹来,应该关西边的窗户。如果有带灰尘的北风吹来,应该关北边的窗户。如果有带灰尘的南风吹来,应该关南边的窗户。如果天气冷,白天应该打开窗户,晚上应该关上。如果天气热,白天应该关窗户,晚上应该打开。
"如果庭院脏了,应该打扫庭院。如果门廊脏了,应该打扫门廊。如果集会堂脏了,应该打扫集会堂。如果火堂脏了,应该打扫火堂。如果厕所脏了,应该打扫厕所。如果没有饮用水,应该准备饮用水。如果没有洗涤用水,应该准备洗涤用水。如果洗手罐里没水,应该往洗手罐里倒水。


‘‘Sace ācariyassa anabhirati uppannā hoti, antevāsikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace ācariyassa kukkuccaṃ uppannaṃ hoti, antevāsikena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. Sace ācariyassa diṭṭhigataṃ uppannaṃ hoti, antevāsikena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. Sace ācariyo garudhammaṃ ajjhāpanno hoti parivāsāraho, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyassa parivāsaṃ dadeyyāti. Sace ācariyo mūlāya paṭikassanāraho hoti, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyaṃ mūlāya paṭikasseyyāti. Sace ācariyo mānattāraho hoti, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyassa mānattaṃ dadeyyāti. Sace ācariyo abbhānāraho hoti, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyaṃ abbheyyāti . Sace saṅgho ācariyassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. Kataṃ vā panassa hoti saṅghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho ācariyo sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti.

‘‘Sace ācariyassa cīvaraṃ dhovitabbaṃ hoti, antevāsikena dhovitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa cīvaraṃ dhoviyethāti. Sace ācariyassa cīvaraṃ kātabbaṃ hoti, antevāsikena kātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa cīvaraṃ kariyethāti. Sace ācariyassa rajanaṃ pacitabbaṃ hoti, antevāsikena pacitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa rajanaṃ paciyethāti. Sace ācariyassa cīvaraṃ rajitabbaṃ hoti, antevāsikena rajitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa cīvaraṃ rajiyethāti. Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ.

‘‘Na ācariyaṃ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṃ dātabbaṃ; na ekaccassa cīvaraṃ paṭiggahetabbaṃ; na ekaccassa parikkhāro dātabbo; na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā chedetabbā; na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṃ kātabbaṃ; na ekaccena parikammaṃ kārāpetabbaṃ; na ekaccassa veyyāvacco kātabbo; na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṃ; na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo; na ekaccena piṇḍapāto nīharāpetabbo. Na ācariyaṃ anāpucchā gāmo pavisitabbo, na susānaṃ gantabbaṃ, na disā pakkamitabbā. Sace ācariyo gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba’’nti.

Ācariyavattaṃ niṭṭhitaṃ.

19. Antevāsikavattakathā



"如果亲教师生起厌离,**应该安慰他,或请人安慰他,或为他说法。如果亲教师生起疑悔,**应该消除它,或请人消除它,或为他说法。如果亲教师生起邪见,**应该纠正它,或请人纠正它,或为他说法。如果亲教师犯了重罪需要别住,**应该努力让僧团给亲教师别住。如果亲教师应该被摈回本分,**应该努力让僧团把亲教师摈回本分。如果亲教师应该行摩那埵,**应该努力让僧团给亲教师摩那埵。如果亲教师应该出罪,**应该努力让僧团为亲教师出罪。如果僧团想对亲教师作呵责羯磨、依止羯磨、驱出羯磨、下意羯磨或举罪羯磨,**应该努力让僧团不要对亲教师作羯磨,或者改作轻羯磨。如果僧团已经对亲教师作了呵责羯磨、依止羯磨、驱出羯磨、下意羯磨或举罪羯磨,**应该努力让亲教师正确地行事,服从,改正,以便僧团解除那个羯磨。
"如果亲教师的衣服需要洗,**应该洗,或者努力让人洗亲教师的衣服。如果亲教师的衣服需要做,**应该做,或者努力让人做亲教师的衣服。如果亲教师的染料需要煮,**应该煮,或者努力让人煮亲教师的染料。如果亲教师的衣服需要染,**应该染,或者努力让人染亲教师的衣服。染衣服时应该仔细地翻来覆去地染,不应在染料还在滴的时候就离开。
"不应未经亲教师允许就把钵给某人;不应未经亲教师允许就接受某人的钵;不应未经亲教师允许就把衣服给某人;不应未经亲教师允许就接受某人的衣服;不应未经亲教师允许就把用品给某人;不应未经亲教师允许就接受某人的用品;不应未经亲教师允许就为某人剃头;不应未经亲教师允许就让某人为自己剃头;不应未经亲教师允许就为某人服务;不应未经亲教师允许就让某人为自己服务;不应未经亲教师允许就作某人的随从;不应未经亲教师允许就让某人作自己的随从;不应未经亲教师允许就为某人拿托钵食;不应未经亲教师允许就让某人为自己拿托钵食。不应未经亲教师允许就进村;不应未经亲教师允许就去墓地;不应未经亲教师允许就离开。如果亲教师生病,应该终生照顾他,等他康复。"
亲教师职责结束。
关于**职责的故事

79.[cūḷava. 381-382] ‘‘Ācariyena , bhikkhave, antevāsikamhi sammā vattitabbaṃ. Tatrāyaṃ sammāvattanā –

‘‘Ācariyena , bhikkhave, antevāsiko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. Sace ācariyassa patto hoti, antevāsikassa patto na hoti, ācariyena antevāsikassa patto dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa patto uppajjiyethāti. Sace ācariyassa cīvaraṃ hoti, antevāsikassa cīvaraṃ na hoti, ācariyena antevāsikassa cīvaraṃ dātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ uppajjiyethāti. Sace ācariyassa parikkhāro hoti, antevāsikassa parikkhāro na hoti, ācariyena antevāsikassa parikkhāro dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa parikkhāro uppajjiyethāti.

‘‘Sace antevāsiko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. Antevāsikamhi vuṭṭhite āsanaṃ uddharitabbaṃ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

‘‘Sace antevāsiko gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.

‘‘Ettāvatā nivattissatīti āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. Cīvaraṃ saṅgharitabbaṃ. Cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. Obhoge kāyabandhanaṃ kātabbaṃ.

‘‘Sace piṇḍapāto hoti, antevāsiko ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. Antevāsiko pānīyena pucchitabbo. Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. Pattacīvaraṃ nikkhipitabbaṃ. Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. Antevāsikamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

‘‘Sace antevāsiko nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ.

‘‘Sace antevāsiko jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. Sace ussahati, jantāgharaṃ pavisitabbaṃ. Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. Na ca there bhikkhū anupakhajja nisīditabbaṃ, na navā bhikkhū āsanena paṭibāhitabbā. Jantāghare antevāsikassa parikammaṃ kātabbaṃ. Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ.

‘‘Udakepi antevāsikassa parikammaṃ kātabbaṃ. Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā antevāsikassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. Antevāsiko pānīyena pucchitabbo.


"比丘们,亲教师应该正确地对待**。这是正确的对待方式:
"比丘们,亲教师应该通过教导、询问、劝告、指导来帮助和支持**。如果亲教师有钵而没有,亲教师应该把钵给,或者努力让得到钵。如果亲教师有衣服而没有,亲教师应该把衣服给**,或者努力让得到衣服。如果亲教师有用品而没有,亲教师应该把用品给**,或者努力让**得到用品。
"如果**生病,应该早起给他牙签,给他洗脸水,准备座位。如果有粥,应该洗好碗,端上粥。喝完粥后给水,接过碗,放低,小心地不要碰撞地洗干净,收起来。**起身后应该收起座位。如果那个地方脏了,应该打扫那个地方。
"如果**想进村,应该给内衣,接过换下的内衣,给腰带,把大衣叠好给他,洗好钵装水给他。
"想着他会在这个时候回来,应该准备座位,放好洗脚水、脚凳、脚擦。应该迎接,接过钵和衣,给换洗的内衣,接过换下的内衣。如果衣服潮湿,应该晾一会儿,但不要把衣服放在热处。应该叠衣服。叠衣服时应该把边缘翻起四指宽再叠,以免中间有折痕。应该把腰带放在叠好的衣服里。
"如果有托钵食,想吃,应该给水,端上托钵食。应该问要不要喝水。吃完后给水,接过钵,放低,小心地不要碰撞地洗干净,晾一会儿,但不要把钵放在热处。应该收起钵和衣。收钵时,一手拿钵,一手摸摸床下或椅子下,然后放下钵。不应把钵放在没有遮盖的地上。收衣服时,一手拿衣服,一手擦擦衣杆或衣绳,把边缘朝外,折痕朝里,放好衣服。**起身后应该收起座位,收好洗脚水、脚凳、脚擦。如果那个地方脏了,应该打扫那个地方。
"如果**想洗澡,应该准备洗澡水。如果需要冷水,应该准备冷水。如果需要热水,应该准备热水。
"如果想进浴室,应该研磨香粉,调湿泥土,拿着浴室凳去,给他浴室凳,接过他的衣服放在一边,给他香粉和泥土。如果能行,应该进浴室。进浴室时应该用泥土涂脸,前后遮好身体再进去。不应挤在上座比丘前面坐下。不应把新比丘挤开座位。应该在浴室里为服务。从浴室出来时,应该拿着浴室凳,前后遮好身体再出来。
"在水中也应该为服务。洗完澡后应该先上岸,擦干自己的身体,穿好衣服,帮擦身上的水,给他内衣,给他大衣,拿着浴室凳先回来,准备座位,放好洗脚水、脚凳、脚擦。应该问**要不要喝水。


‘‘Yasmiṃ vihāre antevāsiko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ otāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ.

‘‘Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. Pattacīvaraṃ nikkhipitabbaṃ. Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ.

‘‘Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā.

‘‘Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. Sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ.


"**住的精舍,如果脏了,如果能行,应该打扫。打扫精舍时,应该先把钵和衣拿出来放在一边;把坐具和卧具拿出来放在一边;把床垫和枕头拿出来放在一边;把床放低,小心地不要碰撞、摩擦门和门框,拿出来放在一边;把椅子放低,小心地不要碰撞、摩擦门和门框,拿出来放在一边;把床脚拿出来放在一边;把痰盂拿出来放在一边;把靠背板拿出来放在一边;记住地毯的位置,拿出来放在一边。如果精舍里有蜘蛛网,应该先从天花板上清除,擦拭窗户的角落。如果涂了赭石的墙壁有污垢,应该用湿布拧干后擦拭。如果染黑的地面有污垢,应该用湿布拧干后擦拭。如果地面没有处理过,应该洒水后打扫,以免精舍被灰尘弄脏。把垃圾收集起来扔到一边。
"应该把地毯晒干、清洁、拍打,搬回来按原样铺好。应该把床脚晒干、擦拭,搬回来放回原处。应该把床晒干、清洁、拍打,放低,小心地不要碰撞、摩擦门和门框,搬回来按原样摆好。应该把椅子晒干、清洁、拍打,放低,小心地不要碰撞、摩擦门和门框,搬回来按原样摆好。应该把床垫和枕头晒干、清洁、拍打,搬回来按原样摆好。应该把坐具和卧具晒干、清洁、拍打,搬回来按原样摆好。应该把痰盂晒干、擦拭,搬回来放回原处。应该把靠背板晒干、擦拭,搬回来放回原处。应该收起钵和衣。收钵时,一手拿钵,一手摸摸床下或椅子下,然后放下钵。不应把钵放在没有遮盖的地上。收衣服时,一手拿衣服,一手擦擦衣杆或衣绳,把边缘朝外,折痕朝里,放好衣服。
"如果有带灰尘的东风吹来,应该关东边的窗户。如果有带灰尘的西风吹来,应该关西边的窗户。如果有带灰尘的北风吹来,应该关北边的窗户。如果有带灰尘的南风吹来,应该关南边的窗户。如果天气冷,白天应该打开窗户,晚上应该关上。如果天气热,白天应该关窗户,晚上应该打开。
"如果庭院脏了,应该打扫庭院。如果门廊脏了,应该打扫门廊。如果集会堂脏了,应该打扫集会堂。如果火堂脏了,应该打扫火堂。如果厕所脏了,应该打扫厕所。如果没有饮用水,应该准备饮用水。如果没有洗涤用水,应该准备洗涤用水。如果洗手罐里没水,应该往洗手罐里倒水。


‘‘Sace antevāsikassa anabhirati uppannā hoti, ācariyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace antevāsikassa kukkuccaṃ uppannaṃ hoti, ācariyena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. Sace antevāsikassa diṭṭhigataṃ uppannaṃ hoti, ācariyena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. Sace antevāsiko garudhammaṃ ajjhāpanno hoti parivāsāraho, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho, antevāsikassa parivāsaṃ dadeyyāti. Sace antevāsiko mūlāya paṭikassanāraho hoti, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikaṃ mūlāya paṭikasseyyāti. Sace antevāsiko mānattāraho hoti, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikassa mānattaṃ dadeyyāti. Sace antevāsiko abbhānāraho hoti, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikaṃ abbheyyāti. Sace saṅgho antevāsikassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. Kataṃ vā panassa hoti saṅghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho antevāsiko sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti.

‘‘Sace antevāsikassa cīvaraṃ dhovitabbaṃ hoti, ācariyena ācikkhitabbaṃ – ‘evaṃ dhoveyyāsī’ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ dhoviyethāti. Sace antevāsikassa cīvaraṃ kātabbaṃ hoti, ācariyena ācikkhitabbaṃ – ‘evaṃ kareyyāsī’ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ kariyethāti. Sace antevāsikassa rajanaṃ pacitabbaṃ hoti, ācariyena ācikkhitabbaṃ – ‘evaṃ paceyyāsī’ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa rajanaṃ paciyethāti. Sace antevāsikassa cīvaraṃ rajitabbaṃ hoti, ācariyena ācikkhitabbaṃ – ‘evaṃ rajeyyāsī’ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ rajiyethāti. Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ. Sace antevāsiko gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba’’nti.

Antevāsikavattaṃ niṭṭhitaṃ.

Chaṭṭhabhāṇavāro.

20. Paṇāmanā khamāpanā

80. Tena kho pana samayena antevāsikā ācariyesu na sammā vattanti…pe… bhagavato etamatthaṃ ārocesuṃ…pe… na, bhikkhave, antevāsikena ācariyamhi na sammā vattitabbaṃ. Yo na sammā vatteyya, āpatti dukkaṭassāti. Neva sammā vattanti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, asammāvattantaṃ paṇāmetuṃ. Evañca pana, bhikkhave, paṇāmetabbo – paṇāmemi tanti vā, māyidha paṭikkamīti vā, nīhara te pattacīvaranti vā, nāhaṃ tayā upaṭṭhātabboti vā. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti antevāsiko; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti antevāsikoti.

Tena kho pana samayena antevāsikā paṇāmitā na khamāpenti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, khamāpetunti. Neva khamāpenti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, paṇāmitena na khamāpetabbo. Yo na khamāpeyya, āpatti dukkaṭassāti.

Tena kho pana samayena ācariyā khamāpiyamānā na khamanti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, khamitunti. Neva khamanti. Antevāsikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, khamāpiyamānena na khamitabbaṃ. Yo na khameyya, āpatti dukkaṭassāti.

Tena kho pana samayena ācariyā sammāvattantaṃ paṇāmenti, asammāvattantaṃ na paṇāmenti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, sammāvattanto paṇāmetabbo. Yo paṇāmeyya, āpatti dukkaṭassa. Na ca, bhikkhave, asammāvattanto na paṇāmetabbo. Yo na paṇāmeyya, āpatti dukkaṭassa.



"如果生起厌离,亲教师应该安慰他,或请人安慰他,或为他说法。如果生起疑悔,亲教师应该消除它,或请人消除它,或为他说法。如果生起邪见,亲教师应该纠正它,或请人纠正它,或为他说法。如果犯了重罪需要别住,亲教师应该努力让僧团给别住。如果应该被摈回本分,亲教师应该努力让僧团把摈回本分。如果应该行摩那埵,亲教师应该努力让僧团给摩那埵。如果应该出罪,亲教师应该努力让僧团为出罪。如果僧团想对作呵责羯磨、依止羯磨、驱出羯磨、下意羯磨或举罪羯磨,亲教师应该努力让僧团不要对作羯磨,或者改作轻羯磨。如果僧团已经对作了呵责羯磨、依止羯磨、驱出羯磨、下意羯磨或举罪羯磨,亲教师应该努力让**正确地行事,服从,改正,以便僧团解除那个羯磨。
"如果的衣服需要洗,亲教师应该教导:'你应该这样洗',或者努力让人洗的衣服。如果的衣服需要做,亲教师应该教导:'你应该这样做',或者努力让人做的衣服。如果的染料需要煮,亲教师应该教导:'你应该这样煮',或者努力让人煮的染料。如果的衣服需要染,亲教师应该教导:'你应该这样染',或者努力让人染的衣服。染衣服时应该仔细地翻来覆去地染,不应在染料还在滴的时候就离开。如果**生病,应该终生照顾他,等他康复。"
**职责结束。
第六诵分结束。
驱逐和请求原谅
当时,**们对亲教师行为不端...他们把这件事告诉世尊...世尊说:"比丘们,**不应该对亲教师行为不端。行为不端者,犯突吉罗罪。"他们仍然行为不端。他们把这件事告诉世尊...世尊说:"比丘们,我允许驱逐行为不端者。比丘们,应该这样驱逐:说'我驱逐你'或'不要在这里停留'或'拿走你的钵和衣'或'我不需要你侍奉'。用身体表示,用语言表示,用身语表示,**就被驱逐了;不用身体表示,不用语言表示,不用身语表示,**就没有被驱逐。"
当时,被驱逐的**们不请求原谅。他们把这件事告诉世尊。世尊说:"比丘们,我允许请求原谅。"他们仍然不请求原谅。他们把这件事告诉世尊。世尊说:"比丘们,被驱逐者不应该不请求原谅。不请求原谅者,犯突吉罗罪。"
当时,亲教师们不接受请求原谅。他们把这件事告诉世尊。世尊说:"比丘们,我允许接受。"他们仍然不接受。**们离开、还俗、改投外道。他们把这件事告诉世尊。世尊说:"比丘们,不应该不接受请求原谅。不接受者,犯突吉罗罪。"
当时,亲教师们驱逐行为端正的人,不驱逐行为不端的人。他们把这件事告诉世尊。世尊说:"比丘们,不应该驱逐行为端正的人。驱逐者,犯突吉罗罪。比丘们,也不应该不驱逐行为不端的人。不驱逐者,犯突吉罗罪。"

81. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko paṇāmetabbo. Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko paṇāmetabbo.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko na paṇāmetabbo. Ācariyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko na paṇāmetabbo.

‘‘Pañcahi , bhikkhave, aṅgehi samannāgato antevāsiko alaṃ paṇāmetuṃ. Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko alaṃ paṇāmetuṃ.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko nālaṃ paṇāmetuṃ. Ācariyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko nālaṃ paṇāmetuṃ.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgataṃ antevāsikaṃ appaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti. Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ antevāsikaṃ appaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti.

‘‘Pañcahi , bhikkhave, aṅgehi samannāgataṃ antevāsikaṃ paṇāmento ācariyo sātisāro hoti, appaṇāmento anatisāro hoti. Ācariyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ antevāsikaṃ paṇāmento ācariyo sātisāro hoti, appaṇāmento anatisāro hotī’’ti.

Paṇāmanā khamāpanā niṭṭhitā.

21. Bālaabyattavatthu

82. Tena kho pana samayena bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṃ denti. Dissanti ācariyā bālā, antevāsikā paṇḍitā . Dissanti ācariyā abyattā, antevāsikā byattā. Dissanti ācariyā appassutā, antevāsikā bahussutā. Dissanti ācariyā duppaññā, antevāsikā paññavanto. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṃ dassanti. Dissanti ācariyā bālā antevāsikā paṇḍitā, dissanti ācariyā abyattā antevāsikā byattā, dissanti ācariyā appassutā antevāsikā bahussutā, dissanti ācariyā duppaññā antevāsikā paññavanto’’ti. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave, bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṃ denti…pe… saccaṃ, bhagavāti. Vigarahi buddho bhagavā…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, bālena abyattena nissayo dātabbo. Yo dadeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā nissayaṃ dātu’’nti.

Bālaabyattavatthu niṭṭhitaṃ.

22. Nissayapaṭippassaddhikathā

83. Tena kho pana samayena bhikkhū ācariyupajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi nissayapaṭippassaddhiyo na jānanti. Bhagavato etamatthaṃ ārocesuṃ.

‘‘Pañcimā, bhikkhave, nissayapaṭippassaddhiyo upajjhāyamhā – upajjhāyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī. Imā kho, bhikkhave, pañca nissayapaṭippassaddhiyo upajjhāyamhā.

‘‘Chayimā, bhikkhave, nissayapaṭippassaddhiyo ācariyamhā – ācariyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī, upajjhāyena vā samodhānagato hoti. Imā kho, bhikkhave, cha nissayapaṭippassaddhiyo ācariyamhā’’.

Nissapaṭippassaddhikathā niṭṭhitā.

23. Upasampādetabbapañcakaṃ



"比丘们,具备五种特质的应该被驱逐。对亲教师没有过多的爱,没有过多的信心,没有过多的惭愧,没有过多的恭敬,没有过多的修习 - 比丘们,具备这五种特质的应该被驱逐。
"比丘们,具备五种特质的不应该被驱逐。对亲教师有过多的爱,有过多的信心,有过多的惭愧,有过多的恭敬,有过多的修习 - 比丘们,具备这五种特质的不应该被驱逐。
"比丘们,具备五种特质的适合被驱逐。对亲教师没有过多的爱,没有过多的信心,没有过多的惭愧,没有过多的恭敬,没有过多的修习 - 比丘们,具备这五种特质的适合被驱逐。
"比丘们,具备五种特质的不适合被驱逐。对亲教师有过多的爱,有过多的信心,有过多的惭愧,有过多的恭敬,有过多的修习 - 比丘们,具备这五种特质的不适合被驱逐。
"比丘们,对具备五种特质的**,亲教师不驱逐就有过失,驱逐就没有过失。对亲教师没有过多的爱,没有过多的信心,没有过多的惭愧,没有过多的恭敬,没有过多的修习 - 比丘们,对具备这五种特质的**,亲教师不驱逐就有过失,驱逐就没有过失。
"比丘们,对具备五种特质的**,亲教师驱逐就有过失,不驱逐就没有过失。对亲教师有过多的爱,有过多的信心,有过多的惭愧,有过多的恭敬,有过多的修习 - 比丘们,对具备这五种特质的**,亲教师驱逐就有过失,不驱逐就没有过失。"
驱逐和请求原谅结束。
愚钝无能的情况
当时,比丘们说"我们已经十岁了,我们已经十岁了",愚钝无能却给人依止。有些亲教师愚钝,**聪明。有些亲教师无能,**能干。有些亲教师学识少,**学识多。有些亲教师愚笨,**有智慧。那些少欲的比丘...抱怨、批评、传播说:"为什么比丘们说'我们已经十岁了,我们已经十岁了',愚钝无能却给人依止。有些亲教师愚钝,**聪明,有些亲教师无能,**能干,有些亲教师学识少,**学识多,有些亲教师愚笨,**有智慧。"然后那些比丘把这件事告诉世尊...世尊说:"比丘们,是真的吗,比丘们说'我们已经十岁了,我们已经十岁了',愚钝无能却给人依止...?""是真的,世尊。"佛陀世尊呵责...呵责后...作了法的开示,对比丘们说:"比丘们,愚钝无能的人不应该给人依止。给的话,犯突吉罗罪。比丘们,我允许有能力的比丘,十岁或超过十岁的,给人依止。"
愚钝无能的情况结束。
关于依止的终止
当时,比丘们不知道在亲教师和戒师离开、还俗、去世、改投他派时依止是否终止。他们把这件事告诉世尊。
"比丘们,有五种情况下依止戒师终止 - 戒师离开,还俗,去世,改投他派,或者命令终止。比丘们,这是五种依止戒师终止的情况。
"比丘们,有六种情况下依止亲教师终止 - 亲教师离开,还俗,去世,改投他派,命令终止,或者与戒师重合。比丘们,这是六种依止亲教师终止的情况。"
关于依止的终止结束。
应该授具足戒的五种情况

84. ‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na asekkhena [na asekhena (ka.)] sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṃ asekkhe sīlakkhandhe samādapetā; attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṃ asekkhe samādhikkhandhe samādapetā; attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṃ asekkhe paññākkhandhe samādapetā; attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṃ asekkhe vimuttikkhandhe samādapetā; attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṃ asekkhe sīlakkhandhe samādapetā; attanā asekkhena samādhikkhandhena samannāgato hoti, paraṃ asekkhe samādhikkhandhe samādapetā; attanā asekkhena paññākkhandhena samannāgato hoti, paraṃ asekkhe paññākkhandhe samādapetā; attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṃ asekkhe vimuttikkhandhe samādapetā; attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo , sāmaṇero upaṭṭhāpetabbo. Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi , bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.



"诸比丘，具备五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他不具备无学戒蕴，不具备无学定蕴，不具备无学慧蕴，不具备无学解脱蕴，不具备无学解脱知见蕴 - 诸比丘，具备这五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他具备无学戒蕴，具备无学定蕴，具备无学慧蕴，具备无学解脱蕴，具备无学解脱知见蕴 - 诸比丘，具备这五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。自己不具备无学戒蕴，不能劝导他人修习无学戒蕴；自己不具备无学定蕴，不能劝导他人修习无学定蕴；自己不具备无学慧蕴，不能劝导他人修习无学慧蕴；自己不具备无学解脱蕴，不能劝导他人修习无学解脱蕴；自己不具备无学解脱知见蕴，不能劝导他人修习无学解脱知见蕴 - 诸比丘，具备这五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。自己具备无学戒蕴，能劝导他人修习无学戒蕴；自己具备无学定蕴，能劝导他人修习无学定蕴；自己具备无学慧蕴，能劝导他人修习无学慧蕴；自己具备无学解脱蕴，能劝导他人修习无学解脱蕴；自己具备无学解脱知见蕴，能劝导他人修习无学解脱知见蕴 - 诸比丘，具备这五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他无信仰，无惭耻心，无畏惧心，懒惰，失念 - 诸比丘，具备这五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他有信仰，有惭耻心，有畏惧心，精进，具念 - 诸比丘，具备这五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他在增上戒上破戒，在增上行为上破行为，在增上见解上破见解，少闻，愚钝 - 诸比丘，具备这五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。


‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ , nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ [anabhiratiṃ (syā.), uppannaṃ anabhiratiṃ (ka.)] vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ [vinodetuṃ vā vinodāpetuṃ vā (sabbattha, vimativinodanī ṭīkā oloketabbā)] āpattiṃ na jānāti, āpattiyā vuṭṭhānaṃ na jānāti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ āpattiṃ jānāti, āpattiyā vuṭṭhānaṃ jānāti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ – imehi kho , bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ūnadasavasso hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.


"诸比丘，具备五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他在增上戒上不破戒，在增上行为上不破行为，在增上见解上不破见解，多闻，有智慧 - 诸比丘，具备这五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他不能照顾生病的弟子或同住者，或安排他人照顾；不能消除或安排他人消除不满；不能如法驱除已生起的悔恨；不知何为犯戒；不知如何出罪 - 诸比丘，具备这五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他能照顾生病的弟子或同住者，或安排他人照顾；能消除或安排他人消除不满；能如法驱除已生起的悔恨；知何为犯戒；知如何出罪 - 诸比丘，具备这五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他不能教导弟子或同住者学习细行，不能教导初梵行的戒律，不能教导阿毗达摩，不能教导律，不能如法分析已生起的邪见 - 诸比丘，具备这五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他能教导弟子或同住者学习细行，能教导初梵行的戒律，能教导阿毗达摩，能教导律，能如法分析已生起的邪见 - 诸比丘，具备这五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他不知何为犯戒，不知何为不犯戒，不知何为轻戒，不知何为重戒，他对两部波罗提木叉不能详细地善加解说、善加分别、善加演说、善加判定，无论是经还是句 - 诸比丘，具备这五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他知何为犯戒，知何为不犯戒，知何为轻戒，知何为重戒，他对两部波罗提木叉能详细地善加解说、善加分别、善加演说、善加判定，无论是经还是句 - 诸比丘，具备这五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他不知何为犯戒，不知何为不犯戒，不知何为轻戒，不知何为重戒，他未满十个雨安居 - 诸比丘，具备这五种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。


‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo’’ti.

Upasampādetabbapañcakaṃ niṭṭhitaṃ.

24. Upasampādetabbachakkaṃ



"诸比丘，具备五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他知何为犯戒，知何为不犯戒，知何为轻戒，知何为重戒，他已满十个雨安居或超过十个雨安居 - 诸比丘，具备这五种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。"
应授予具足戒的五法已结束。
应授予具足戒的六


85. ‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo . Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṃ asekkhe sīlakkhandhe samādapetā; attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṃ asekkhe samādhikkhandhe samādapetā; attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṃ asekkhe paññākkhandhe samādapetā; attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṃ asekkhe vimuttikkhandhe samādapetā; attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṃ asekkhe sīlakkhandhe samādapetā attanā asekkhena samādhikkhandhena samannāgato hoti, paraṃ asekkhe samādhikkhandhe samādapetā. Attanā asekkhena paññākkhandhena samannāgato hoti, paraṃ asekkhe paññākkhandhe samādapetā. Attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṃ asekkhe vimuttikkhandhe samādapetā. Attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ , nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.


"诸比丘，具备六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他不具备无学戒蕴，不具备无学定蕴，不具备无学慧蕴，不具备无学解脱蕴，不具备无学解脱知见蕴，未满十个雨安居 - 诸比丘，具备这六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他具备无学戒蕴，具备无学定蕴，具备无学慧蕴，具备无学解脱蕴，具备无学解脱知见蕴，已满十个雨安居或超过十个雨安居 - 诸比丘，具备这六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。自己不具备无学戒蕴，不能劝导他人修习无学戒蕴；自己不具备无学定蕴，不能劝导他人修习无学定蕴；自己不具备无学慧蕴，不能劝导他人修习无学慧蕴；自己不具备无学解脱蕴，不能劝导他人修习无学解脱蕴；自己不具备无学解脱知见蕴，不能劝导他人修习无学解脱知见蕴；未满十个雨安居 - 诸比丘，具备这六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。自己具备无学戒蕴，能劝导他人修习无学戒蕴；自己具备无学定蕴，能劝导他人修习无学定蕴；自己具备无学慧蕴，能劝导他人修习无学慧蕴；自己具备无学解脱蕴，能劝导他人修习无学解脱蕴；自己具备无学解脱知见蕴，能劝导他人修习无学解脱知见蕴；已满十个雨安居或超过十个雨安居 - 诸比丘，具备这六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他无信仰，无惭耻心，无畏惧心，懒惰，失念，未满十个雨安居 - 诸比丘，具备这六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他有信仰，有惭耻心，有畏惧心，精进，具念，已满十个雨安居或超过十个雨安居 - 诸比丘，具备这六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他在增上戒上破戒，在增上行为上破行为，在增上见解上破见解，少闻，愚钝，未满十个雨安居 - 诸比丘，具备这六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。


‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, āpattiṃ na jānāti, āpattiyā vuṭṭhānaṃ na jānāti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, āpattiṃ jānāti, āpattiyā vuṭṭhānaṃ jānāti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi , bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ , abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Chahi , bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

‘‘Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.

‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo , sāmaṇero upaṭṭhāpetabbo. Āpattiṃ jānāti , anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo’’ti.

Upasampādetabbachakkaṃ niṭṭhitaṃ.

25. Aññatitthiyapubbakathā



"诸比丘，具备六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他在增上戒上不破戒，在增上行为上不破行为，在增上见解上不破见解，多闻，有智慧，已满十个雨安居或超过十个雨安居 - 诸比丘，具备这六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他不能照顾生病的弟子或同住者，或安排他人照顾；不能消除或安排他人消除不满；不能如法驱除已生起的悔恨；不知何为犯戒；不知如何出罪；未满十个雨安居 - 诸比丘，具备这六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他能照顾生病的弟子或同住者，或安排他人照顾；能消除或安排他人消除不满；能如法驱除已生起的悔恨；知何为犯戒；知如何出罪；已满十个雨安居或超过十个雨安居 - 诸比丘，具备这六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他不能教导弟子或同住者学习细行，不能教导初梵行的戒律，不能教导阿毗达摩，不能教导律，不能如法分析已生起的邪见，未满十个雨安居 - 诸比丘，具备这六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他能教导弟子或同住者学习细行，能教导初梵行的戒律，能教导阿毗达摩，能教导律，能如法分析已生起的邪见，已满十个雨安居或超过十个雨安居 - 诸比丘，具备这六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。
"诸比丘，具备另外六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。他不知何为犯戒，不知何为不犯戒，不知何为轻戒，不知何为重戒，他对两部波罗提木叉不能详细地善加解说、善加分别、善加演说、善加判定，无论是经还是句，未满十个雨安居 - 诸比丘，具备这六种特质的比丘不应授予具足戒，不应给予依止，不应让沙弥侍奉。
"诸比丘，具备六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。他知何为犯戒，知何为不犯戒，知何为轻戒，知何为重戒，他对两部波罗提木叉能详细地善加解说、善加分别、善加演说、善加判定，无论是经还是句，已满十个雨安居或超过十个雨安居 - 诸比丘，具备这六种特质的比丘应授予具足戒，应给予依止，应让沙弥侍奉。"
应授予具足戒的六法已结束。
关于曾属其他教派者的讨论

86. Tena kho pana samayena yo so aññatitthiyapubbo [yo so pasuraparibbājako aññatitthiyapubbo (ka.)] pajjhāyena sahadhammikaṃ vuccamāno upajjhāyassa vādaṃ āropetvā taṃyeva titthāyatanaṃ saṅkami. So puna paccāgantvā bhikkhū upasampadaṃ yāci. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Yo so, bhikkhave, aññatitthiyapubbo upajjhāyena sahadhammikaṃ vuccamāno upajjhāyassa vādaṃ āropetvā taṃyeva titthāyatanaṃ saṅkanto, so āgato na upasampādetabbo. Yo so, bhikkhave, aññopi aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, tassa cattāro māse parivāso dātabbo. Evañca pana, bhikkhave, dātabbo – paṭhamaṃ kesamassuṃ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā evaṃ vadehīti vattabbo – ‘‘buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmī’’ti.

Tena, bhikkhave, aññatitthiyapubbena saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhāmi upasampadaṃ. Sohaṃ, bhante, saṅghaṃ cattāro māse parivāsaṃ yācāmī’’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati upasampadaṃ. So saṅghaṃ cattāro māse parivāsaṃ yācati. Yadi saṅghassa pattakallaṃ saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṃ dadeyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati upasampadaṃ. So saṅghaṃ cattāro māse parivāsaṃ yācati. Saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṃ deti. Yassāyasmato khamati itthannāmassa aññatitthiyapubbassa cattāro māse parivāsassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dinno saṅghena itthannāmassa aññatitthiyapubbassa cattāro māse parivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.



当时，有一位曾属其他教派的人，在被戒师如法教诫时，反驳戒师的话，又回到了原来的教派。他后来再次回来，请求比丘们授予他具足戒。比丘们将此事禀告世尊。"诸比丘，那位曾属其他教派的人，在被戒师如法教诫时，反驳戒师的话，又回到了原来的教派，他若再来，不应授予他具足戒。诸比丘，若有其他曾属其他教派的人，想在这法律中出家，想受具足戒，应给他四个月的观察期。诸比丘，应当这样给予：首先让他剃除须发，披上袈裟，偏袒右肩，礼拜比丘们的双足，蹲踞，合掌，告诉他这样说：'我皈依佛，我皈依法，我皈依僧；第二次我皈依佛，第二次我皈依法，第二次我皈依僧；第三次我皈依佛，第三次我皈依法，第三次我皈依僧。'
诸比丘，那位曾属其他教派的人应当来到僧团前，偏袒右肩，礼拜比丘们的双足，蹲踞，合掌，这样说：'尊者们，我曾属其他教派，现在想在这法律中受具足戒。尊者们，我请求僧团给予四个月的观察期。'应当第二次请求。应当第三次请求。由一位有能力的比丘向僧团宣告：
'大德僧团请听。这位某某曾属其他教派，现在想在这法律中受具足戒。他请求僧团给予四个月的观察期。如果僧团已到适当时候，僧团应给予这位某某曾属其他教派的人四个月的观察期。这是动议。
大德僧团请听。这位某某曾属其他教派，现在想在这法律中受具足戒。他请求僧团给予四个月的观察期。僧团现在给予这位某某曾属其他教派的人四个月的观察期。哪位尊者同意给予这位某某曾属其他教派的人四个月的观察期，请保持沉默；哪位不同意，请说出来。
僧团已经给予这位某某曾属其他教派的人四个月的观察期。僧团同意，因此保持沉默。我如此记住这件事。'"

87. ‘‘Evaṃ kho, bhikkhave, aññatitthiyapubbo ārādhako hoti, evaṃ anārādhako. Kathañca, bhikkhave, aññatitthiyapubbo anārādhako hoti? Idha, bhikkhave, aññatitthiyapubbo atikālena gāmaṃ pavisati, atidivā paṭikkamati. Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.

‘‘Puna caparaṃ, bhikkhave, aññatitthiyapubbo vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunigocaro vā hoti. Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.

‘‘Puna caparaṃ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṃ uccāvacāni karaṇīyāni, tattha na dakkho hoti, na analaso, na tatrupāyāya vīmaṃsāya samannāgato, na alaṃ kātuṃ, na alaṃ saṃvidhātuṃ. Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.

‘‘Puna caparaṃ, bhikkhave, aññatitthiyapubbo na tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya. Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.

‘‘Puna caparaṃ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho. Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. Idaṃ, bhikkhave, saṅghātanikaṃ aññatitthiyapubbassa anārādhanīyasmiṃ. Evampi kho, bhikkhave, aññatitthiyapubbo anārādhako hoti. Evaṃ anārādhako kho, bhikkhave, aññatitthiyapubbo āgato na upasampādetabbo.

‘‘Kathañca, bhikkhave, aññatitthiyapubbo ārādhako hoti? Idha, bhikkhave, aññatitthiyapubbo nātikālena gāmaṃ pavisati nātidivā paṭikkamati. Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.

‘‘Puna caparaṃ, bhikkhave, aññatitthiyapubbo na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārikāgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunigocaro hoti. Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.

‘‘Puna caparaṃ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṃ uccāvacāni karaṇīyāni, tattha dakkho hoti, analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ. Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.

‘‘Puna caparaṃ, bhikkhave , aññatitthiyapubbo tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya. Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.

‘‘Puna caparaṃ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho. Idaṃ, bhikkhave, saṅghātanikaṃ aññatitthiyapubbassa ārādhanīyasmiṃ. Evampi kho, bhikkhave, aññatitthiyapubbo ārādhako hoti. Evaṃ ārādhako kho, bhikkhave, aññatitthiyapubbo āgato upasampādetabbo.

‘‘Sace, bhikkhave, aññatitthiyapubbo naggo āgacchati, upajjhāyamūlakaṃ cīvaraṃ pariyesitabbaṃ. Sace acchinnakeso āgacchati, saṅgho apaloketabbo bhaṇḍukammāya. Ye te, bhikkhave, aggikā jaṭilakā, te āgatā upasampādetabbā, na tesaṃ parivāso dātabbo. Taṃ kissa hetu? Kammavādino ete, bhikkhave, kiriyavādino. Sace, bhikkhave, jātiyā sākiyo aññatitthiyapubbo āgacchati , so āgato upasampādetabbo, na tassa parivāso dātabbo. Imāhaṃ, bhikkhave, ñātīnaṃ āveṇikaṃ parihāraṃ dammī’’ti.

Aññatitthiyapubbakathā niṭṭhitā.

Sattamabhāṇavāro.



"诸比丘，这就是曾属其他教派的人如何成功，如何失败。诸比丘，曾属其他教派的人如何失败？在这里，诸比丘，曾属其他教派的人过早进入村庄，过晚返回。诸比丘，这样曾属其他教派的人就失败了。
"再者，诸比丘，曾属其他教派的人常去妓女处，或去寡妇处，或去成年少女处，或去阉人处，或去比丘尼处。诸比丘，这样曾属其他教派的人也失败了。
"再者，诸比丘，曾属其他教派的人对于同梵行者的各种大小事务，不熟练，不勤勉，不具备适当的观察能力，不能做，不能安排。诸比丘，这样曾属其他教派的人也失败了。
"再者，诸比丘，曾属其他教派的人对于诵经、问法、增上戒、增上心、增上慧没有强烈的欲求。诸比丘，这样曾属其他教派的人也失败了。
"再者，诸比丘，曾属其他教派的人听到批评他所来自的教派的导师、见解、主张、喜好、教义时，他生气、不悦、不满；听到批评佛、法、僧时，他高兴、欢喜、满意。或者，听到赞美他所来自的教派的导师、见解、主张、喜好、教义时，他高兴、欢喜、满意；听到赞美佛、法、僧时，他生气、不悦、不满。诸比丘，这是曾属其他教派的人失败的总结。诸比丘，这样曾属其他教派的人也失败了。诸比丘，这样失败的曾属其他教派的人若来，不应授予他具足戒。
"诸比丘，曾属其他教派的人如何成功？在这里，诸比丘，曾属其他教派的人不过早进入村庄，不过晚返回。诸比丘，这样曾属其他教派的人就成功了。
"再者，诸比丘，曾属其他教派的人不去妓女处，不去寡妇处，不去成年少女处，不去阉人处，不去比丘尼处。诸比丘，这样曾属其他教派的人也成功了。
"再者，诸比丘，曾属其他教派的人对于同梵行者的各种大小事务，熟练，勤勉，具备适当的观察能力，能做，能安排。诸比丘，这样曾属其他教派的人也成功了。
"再者，诸比丘，曾属其他教派的人对于诵经、问法、增上戒、增上心、增上慧有强烈的欲求。诸比丘，这样曾属其他教派的人也成功了。
"再者，诸比丘，曾属其他教派的人听到批评他所来自的教派的导师、见解、主张、喜好、教义时，他高兴、欢喜、满意；听到批评佛、法、僧时，他生气、不悦、不满。或者，听到赞美他所来自的教派的导师、见解、主张、喜好、教义时，他生气、不悦、不满；听到赞美佛、法、僧时，他高兴、欢喜、满意。诸比丘，这是曾属其他教派的人成功的总结。诸比丘，这样曾属其他教派的人也成功了。诸比丘，这样成功的曾属其他教派的人若来，应授予他具足戒。
"诸比丘，如果曾属其他教派的人赤身而来，应为他寻找依止师给予的衣服。如果他留着长发而来，应请示僧团为他剃发。诸比丘，那些事火外道和结发外道，他们若来，应授予他们具足戒，不必给他们观察期。为什么呢？诸比丘，因为他们是业论者、作为论者。诸比丘，如果有生为释迦族人的曾属其他教派者来，应授予他具足戒，不必给他观察期。诸比丘，我给予亲族这个特殊待遇。"
关于曾属其他教派者的讨论结束。
第七诵分结束。

26. Pañcābādhavatthu

88. Tena kho pana samayena magadhesu pañca ābādhā ussannā honti – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro. Manussā pañcahi ābādhehi phuṭṭhā jīvakaṃ komārabhaccaṃ upasaṅkamitvā evaṃ vadanti – ‘‘sādhu no, ācariya, tikicchāhī’’ti. ‘‘Ahaṃ khvayyo, bahukicco bahukaraṇīyo; rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṃ sakkomi tikicchitu’’nti. ‘‘Sabbaṃ sāpateyyañca te, ācariya, hotu; mayañca te dāsā; sādhu, no, ācariya, tikicchāhī’’ti. ‘‘Ahaṃ khvayyo, bahukicco bahukaraṇīyo rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṃ sakkomi tikicchitu’’nti. Atha kho tesaṃ manussānaṃ etadahosi – ‘‘ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yaṃnūna mayaṃ samaṇesu sakyaputtiyesu pabbajeyyāma. Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissatī’’ti . Atha kho te manussā bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. Te bhikkhū pabbājesuṃ, upasampādesuṃ. Te bhikkhū ceva upaṭṭhahiṃsu jīvako ca komārabhacco tikicchi. Tena kho pana samayena bhikkhū bahū gilāne bhikkhū upaṭṭhahantā yācanabahulā viññattibahulā viharanti – gilānabhattaṃ detha, gilānupaṭṭhākabhattaṃ detha, gilānabhesajjaṃ dethāti. Jīvakopi komārabhacco bahū gilāne bhikkhū tikicchanto aññataraṃ rājakiccaṃ parihāpesi.

89. Aññataropi puriso pañcahi ābādhehi phuṭṭho jīvakaṃ komārabhaccaṃ upasaṅkamitvā etadavoca – ‘‘sādhu maṃ, ācariya, tikicchāhī’’ti. ‘‘Ahaṃ khvayyo, bahukicco, bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṃ sakkomi tikicchitu’’nti. ‘‘Sabbaṃ sāpateyyañca te, ācariya, hotu, ahañca te dāso; sādhu maṃ, ācariya, tikicchāhī’’ti. ‘‘Ahaṃ khvayyo, bahukicco bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho, nāhaṃ sakkomi tikicchitu’’nti. Atha kho tassa purisassa etadahosi – ‘‘ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yaṃnūnāhaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ. Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissati. Somhi [sohaṃ (bahūsu, vimativinodanīṭīkā oloketabbā)] arogo vibbhamissāmī’’ti . Atha kho so puriso bhikkhu upasaṅkamitvā pabbajjaṃ yāci. Taṃ bhikkhū pabbājesuṃ, upasampādesuṃ. Taṃ bhikkhū ceva upaṭṭhahiṃsu, jīvako ca komārabhacco tikicchi. So arogo vibbhami. Addasā kho jīvako komārabhacco taṃ purisaṃ vibbhantaṃ, disvāna taṃ purisaṃ etadavoca – ‘‘nanu tvaṃ, ayyo, bhikkhūsu pabbajito ahosī’’ti? ‘‘Evaṃ, ācariyā’’ti. ‘‘Kissa pana tvaṃ, ayyo, evarūpamakāsī’’ti? Atha kho so puriso jīvakassa komārabhaccassa etamatthaṃ ārocesi. Jīvako komārabhacco ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā [bhaddantā (ka.)] pañcahi ābādhehi phuṭṭhaṃ pabbājessantī’’ti. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘sādhu, bhante, ayyā pañcahi ābādhehi phuṭṭhaṃ na pabbājeyyu’’nti. Atha kho bhagavā jīvakaṃ komārabhaccaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, pañcahi ābādhehi phuṭṭho pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā’’ti.

Pañcābādhavatthu niṭṭhitaṃ.

27. Rājabhaṭavatthu



五种疾病的故事
那时，在摩揭陀国流行五种疾病：麻风病、疮疖、白癞、肺痨和癫痫。人们患了这五种疾病后，就去找耆婆·童子医生说："老师，请你医治我们吧。"耆婆回答说："先生们，我很忙，有很多事要做；我要侍奉摩揭陀国王频毗娑罗，还要照顾后宫和以佛陀为首的比丘僧团，我没有时间医治你们。""老师，我们所有的财产都归你，我们也做你的奴仆，请你医治我们吧。""先生们，我真的很忙，有很多事要做；我要侍奉摩揭陀国王频毗娑罗，还要照顾后宫和以佛陀为首的比丘僧团，我没有时间医治你们。"那些人就想："这些释迦子沙门生活安逸，行为舒适，吃美食，睡在避风的床上。我们不如去释迦子沙门那里出家。那里比丘们会照顾我们，耆婆·童子医生也会医治我们。"于是那些人去找比丘请求出家。比丘们让他们出家，授予他们具足戒。比丘们照顾他们，耆婆·童子医生也医治他们。那时，比丘们照顾许多生病的比丘，经常请求和乞求："请给病人食物，请给照顾病人的人食物，请给病人药物。"耆婆·童子医生因为要医治许多生病的比丘，耽误了一些王室的事务。
另有一个人患了这五种疾病，去找耆婆·童子医生说："老师，请你医治我吧。""先生，我很忙，有很多事要做；我要侍奉摩揭陀国王频毗娑罗，还要照顾后宫和以佛陀为首的比丘僧团，我没有时间医治你。""老师，我所有的财产都归你，我也做你的奴仆，请你医治我吧。""先生，我真的很忙，有很多事要做；我要侍奉摩揭陀国王频毗娑罗，还要照顾后宫和以佛陀为首的比丘僧团，我没有时间医治你。"那个人就想："这些释迦子沙门生活安逸，行为舒适，吃美食，睡在避风的床上。我不如去释迦子沙门那里出家。那里比丘们会照顾我，耆婆·童子医生也会医治我。等我痊愈了就还俗。"于是那个人去找比丘请求出家。比丘们让他出家，授予他具足戒。比丘们照顾他，耆婆·童子医生也医治他。他痊愈后就还俗了。耆婆·童子医生看到那个人还俗，就问他："先生，你不是在比丘中出家了吗？""是的，老师。""那你为什么这样做呢？"那个人就把事情的经过告诉了耆婆·童子医生。耆婆·童子医生不满、抱怨、责备说："尊者们怎么能让患有五种疾病的人出家呢？"于是耆婆·童子医生去见世尊，向世尊礼拜后坐在一旁。坐下后，耆婆·童子医生对世尊说："世尊，请尊者们不要让患有五种疾病的人出家。"世尊就以法语开示、教导、鼓励、鼓舞耆婆·童子医生。耆婆·童子医生听了世尊的法语，受到开示、教导、鼓励、鼓舞后，从座位上起身，向世尊礼拜，右绕后离去。然后世尊以此因缘、以此场合说了法语后，告诉比丘们："比丘们，不要让患有五种疾病的人出家。谁让他们出家，犯突吉罗罪。"
五种疾病的故事结束。
国王士兵的故事

90. Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa paccanto kupito hoti. Atha kho rājā māgadho seniyo bimbisāro senānāyake mahāmatte āṇāpesi – ‘‘gacchatha, bhaṇe, paccantaṃ uccinathā’’ti. ‘‘Evaṃ, devā’’ti kho senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa paccassosuṃ. Atha kho abhiññātānaṃ abhiññātānaṃ yodhānaṃ etadahosi – ‘‘mayaṃ kho yuddhābhinandino gacchantā pāpañca karoma, bahuñca apuññaṃ pasavāma. Kena nu kho mayaṃ upāyena pāpā ca virameyyāma kalyāṇañca kareyyāmā’’ti? Atha kho tesaṃ yodhānaṃ etadahosi – ‘‘ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Sace kho mayaṃ samaṇesu sakyaputtiyesu pabbajeyyāma, evaṃ mayaṃ pāpā ca virameyyāma kalyāṇañca kareyyāmā’’ti. Atha kho te yodhā bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. Te bhikkhū pabbājesuṃ, upasampādesuṃ. Senānāyakā mahāmattā rājabhaṭe pucchiṃsu – ‘‘kiṃ nu kho, bhaṇe, itthannāmo ca itthannāmo ca yodhā na dissantī’’ti? ‘‘Itthannāmo ca itthannāmo ca, sāmi, yodhā bhikkhūsu pabbajitā’’ti. Senānāyakā mahāmattā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā rājabhaṭaṃ pabbājessantī’’ti. Senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa etamatthaṃ ārocesuṃ. Atha kho rājā māgadho seniyo bimbisāro vohārike mahāmatte pucchi – ‘‘yo, bhaṇe, rājabhaṭaṃ pabbājeti, kiṃ so pasavatī’’ti? ‘‘Upajjhāyassa, deva, sīsaṃ chetabbaṃ, anussāvakassa [anusāvakassa (ka.)] jivhā uddharitabbā, gaṇassa upaḍḍhaphāsukā bhañjitabbā’’ti. Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṃ etadavoca – ‘‘santi, bhante, rājāno assaddhā appasannā. Te appamattakenapi bhikkhū viheṭheyyuṃ. Sādhu, bhante, ayyā rājabhaṭaṃ na pabbājeyyu’’nti. Atha kho bhagavā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, rājabhaṭo pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā’’ti.

Rājabhaṭavatthu niṭṭhitaṃ.

28. Aṅgulimālacoravatthu

91. Tena kho pana samayena coro aṅgulimālo bhikkhūsu pabbajito hoti. Manussā passitvā ubbijjantipi, uttasantipi, palāyantipi , aññenapi gacchanti, aññenapi mukhaṃ karonti, dvārampi thakenti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā dhajabandhaṃ coraṃ pabbājessantī’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… na, bhikkhave, dhajabandho coro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassāti.

Aṅgulimālacoravatthu niṭṭhitaṃ.

29. Kārabhedakacoravatthu



那时，摩揭陀国王频毗娑罗的边境发生叛乱。于是摩揭陀国王频毗娑罗命令将军大臣们说："诸位，去平定边境。"将军大臣们回答说："遵命，陛下。"然后，一些著名的勇士们想："我们喜欢战斗，去了就会造恶业，积累很多罪过。我们用什么方法才能避免恶业，行善呢？"那些勇士们又想："这些释迦子沙门是行法者、行正道者、行梵行者、说实语者、有戒德者、具善法者。如果我们在释迦子沙门中出家，我们就能避免恶业，行善。"于是那些勇士去找比丘请求出家。比丘们让他们出家，授予他们具足戒。将军大臣们问士兵们："诸位，某某某某勇士怎么不见了？""大人，某某某某勇士在比丘中出家了。"将军大臣们不满、抱怨、责备说："释迦子沙门怎么能让国王的士兵出家呢？"将军大臣们把这件事报告给摩揭陀国王频毗娑罗。于是摩揭陀国王频毗娑罗问司法大臣们："诸位，谁让国王的士兵出家，会受到什么惩罚？""陛下，应该砍掉戒师的头，割掉羯磨师的舌头，打断僧团一半人的肋骨。"然后摩揭陀国王频毗娑罗去见世尊，向世尊礼拜后坐在一旁。坐下后，摩揭陀国王频毗娑罗对世尊说："世尊，有些国王不信仰，不虔诚。他们可能会因为小事就骚扰比丘。请尊者们不要让国王的士兵出家。"世尊就以法语开示、教导、鼓励、鼓舞摩揭陀国王频毗娑罗。摩揭陀国王频毗娑罗听了世尊的法语，受到开示、教导、鼓励、鼓舞后，从座位上起身，向世尊礼拜，右绕后离去。然后世尊以此因缘、以此场合说了法语后，告诉比丘们："比丘们，不要让国王的士兵出家。谁让他们出家，犯突吉罗罪。"
国王士兵的故事结束。
指鬘贼的故事
那时，盗贼指鬘在比丘中出家。人们看到他就惊恐、害怕、逃跑，走另一条路，转向别处，关上门。人们不满、抱怨、责备说："释迦子沙门怎么能让臭名昭著的盗贼出家呢？"比丘们听到那些人不满、抱怨、责备。于是那些比丘把这件事报告给世尊...（中略）..."比丘们，不要让臭名昭著的盗贼出家。谁让他出家，犯突吉罗罪。"
指鬘贼的故事结束。
破狱盗贼的故事

92. Tena kho pana samayena raññā māgadhena seniyena bimbisārena anuññātaṃ hoti – ‘‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ; svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Tena kho pana samayena aññataro puriso corikaṃ katvā kārāya baddho hoti. So kāraṃ bhinditvā palāyitvā bhikkhūsu pabbajito hoti. Manussā passitvā evamāhaṃsu – ‘‘ayaṃ so kārabhedako coro. Handa, naṃ nemā’’ti. Ekacce evamāhaṃsu – ‘‘māyyo, evaṃ avacuttha. Anuññātaṃ raññā māgadhena seniyena bimbisārena – ‘‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ; svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṃ. Kathañhi nāma samaṇā sakyaputtiyā kārabhedakaṃ coraṃ pabbājessantī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, kārabhedako coro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassāti.

Kārabhedakacoravatthu niṭṭhitaṃ.

30. Likhitakacoravatthu

93. Tena kho pana samayena aññataro puriso corikaṃ katvā palāyitvā bhikkhūsu pabbajito hoti. So ca rañño antepure likhito hoti – yattha passati, tattha hantabboti. Manussā passitvā evamāhaṃsu – ‘‘ayaṃ so likhitako coro. Handa, naṃ hanāmā’’ti. Ekacce evamāhaṃsu – ‘‘māyyo, evaṃ avacuttha. Anuññātaṃ raññā māgadhena seniyena bimbisārena ‘‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ, svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṃ. Kathañhi nāma samaṇā sakyaputtiyā likhitakaṃ coraṃ pabbājessantī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, likhitako coro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassāti.

Likhitakacoravatthu niṭṭhitaṃ.

31. Kasāhatavatthu

94. Tena kho pana samayena aññataro puriso kasāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā kasāhataṃ katadaṇḍakammaṃ pabbājessantī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Na , bhikkhave, kasāhato katadaṇḍakammo pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassāti.

Kasāhatavatthu niṭṭhitaṃ.

32. Lakkhaṇāhatavatthu

95. Tena kho pana samayena aññataro puriso lakkhaṇāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā lakkhaṇāhataṃ katadaṇḍakammaṃ pabbājessantī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, lakkhaṇāhato katadaṇḍakammo pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassāti.

Lakkhaṇāhatavatthu niṭṭhitaṃ.

33. Iṇāyikavatthu

96. Tena kho pana samayena aññataro puriso iṇāyiko palāyitvā bhikkhūsu pabbajito hoti. Dhaniyā passitvā evamāhaṃsu – ‘‘ayaṃ so amhākaṃ iṇāyiko. Handa, naṃ nemā’’ti. Ekacce evamāhaṃsu – ‘‘māyyo, evaṃ avacuttha. Anuññātaṃ raññā māgadhena seniyena bimbisārena – ‘‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ; svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘abhayūvarā ime samaṇā sakyaputtiyā. Nayime labbhā kiñci kātuṃ. Kathañhi nāma samaṇā sakyaputtiyā iṇāyikaṃ pabbājessantī’’ti. Bhagavato etamatthaṃ ārocesuṃ . Na, bhikkhave, iṇāyiko pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassāti.

Iṇāyikavatthu niṭṭhitaṃ.

34. Dāsavatthu



那时，摩揭陀国王频毗娑罗允许："凡在释迦子沙门中出家的人，不得对他们做任何事；法已善说，让他们修行梵行，正确地终结苦。"那时，有一个人犯了盗窃罪被关在监狱里。他逃出监狱后在比丘中出家。人们看到他就说："这就是那个破狱逃跑的盗贼。来，我们抓他吧。"有些人说："诸位，不要这样说。摩揭陀国王频毗娑罗已经允许：'凡在释迦子沙门中出家的人，不得对他们做任何事；法已善说，让他们修行梵行，正确地终结苦。'"人们不满、抱怨、责备说："这些释迦子沙门是无畏者，不能对他们做任何事。释迦子沙门怎么能让破狱逃跑的盗贼出家呢？"他们把这件事报告给世尊。"比丘们，不要让破狱逃跑的盗贼出家。谁让他出家，犯突吉罗罪。"
破狱盗贼的故事结束。
通缉盗贼的故事
那时，有一个人犯了盗窃罪逃跑后在比丘中出家。他被国王在宫中通缉，下令无论在哪里见到就杀掉。人们看到他就说："这就是那个被通缉的盗贼。来，我们杀了他吧。"有些人说："诸位，不要这样说。摩揭陀国王频毗娑罗已经允许：'凡在释迦子沙门中出家的人，不得对他们做任何事；法已善说，让他们修行梵行，正确地终结苦。'"人们不满、抱怨、责备说："这些释迦子沙门是无畏者，不能对他们做任何事。释迦子沙门怎么能让被通缉的盗贼出家呢？"他们把这件事报告给世尊。"比丘们，不要让被通缉的盗贼出家。谁让他出家，犯突吉罗罪。"
通缉盗贼的故事结束。
被鞭打者的故事
那时，有一个被鞭打过的罪犯在比丘中出家。人们不满、抱怨、责备说："释迦子沙门怎么能让被鞭打过的罪犯出家呢？"他们把这件事报告给世尊。"比丘们，不要让被鞭打过的罪犯出家。谁让他出家，犯突吉罗罪。"
被鞭打者的故事结束。
被烙印者的故事
那时，有一个被烙印过的罪犯在比丘中出家。人们不满、抱怨、责备说："释迦子沙门怎么能让被烙印过的罪犯出家呢？"他们把这件事报告给世尊。"比丘们，不要让被烙印过的罪犯出家。谁让他出家，犯突吉罗罪。"
被烙印者的故事结束。
负债者的故事
那时，有一个负债的人逃跑后在比丘中出家。债主们看到他就说："这就是欠我们钱的人。来，我们抓他吧。"有些人说："诸位，不要这样说。摩揭陀国王频毗娑罗已经允许：'凡在释迦子沙门中出家的人，不得对他们做任何事；法已善说，让他们修行梵行，正确地终结苦。'"人们不满、抱怨、责备说："这些释迦子沙门是无畏者，不能对他们做任何事。释迦子沙门怎么能让负债的人出家呢？"他们把这件事报告给世尊。"比丘们，不要让负债的人出家。谁让他出家，犯突吉罗罪。"
负债者的故事结束。
奴隶的故事

97. Tena kho pana samayena aññataro dāso palāyitvā bhikkhūsu pabbajito hoti. Ayyakā [ayyikā (ka.), ayirakā (sī.)] passitvā evamāhaṃsu – ‘‘ayaṃ so amhākaṃ dāso. Handa, naṃ nemā’’ti. Ekacce evamāhaṃsu – ‘‘māyyo, evaṃ avacuttha, anuññātaṃ raññā māgadhena seniyena bimbisārena ‘‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ, svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṃ. Kathañhi nāma samaṇā sakyaputtiyā dāsaṃ pabbājessantī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, dāso pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassāti.

Dāsavatthu niṭṭhitaṃ.

35. Kammārabhaṇḍuvatthu

98. Tena kho pana samayena aññataro kammārabhaṇḍu mātāpitūhi saddhiṃ bhaṇḍitvā ārāmaṃ gantvā bhikkhūsu pabbajito hoti. Atha kho tassa kammārabhaṇḍussa mātāpitaro taṃ kammārabhaṇḍuṃ vicinantā ārāmaṃ gantvā bhikkhū pucchiṃsu – ‘‘api, bhante, evarūpaṃ dārakaṃ passeyyāthā’’ti? Bhikkhū ajānaṃyeva āhaṃsu – ‘‘na jānāmā’’ti, apassaṃyeva āhaṃsu – ‘‘na passāmā’’ti. Atha kho tassa kammārabhaṇḍussa mātāpitaro taṃ kammārabhaṇḍuṃ vicinantā bhikkhūsu pabbajitaṃ disvā ujjhāyanti khiyyanti vipācenti – ‘‘alajjino ime samaṇā sakyaputtiyā, dussīlā musāvādino. Jānaṃyeva āhaṃsu – ‘na jānāmā’ti, passaṃyeva āhaṃsu – ‘na passāmā’ti. Ayaṃ dārako bhikkhūsu pabbajito’’ti. Assosuṃ kho bhikkhū tassa kammārabhaṇḍussa mātāpitūnaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, saṅghaṃ apaloketuṃ bhaṇḍukammāyāti.

Kammārabhaṇḍuvatthu niṭṭhitaṃ.

36. Upālidārakavatthu



那时，有一个奴隶逃跑后在比丘中出家。主人们看到他就说："这就是我们的奴隶。来，我们抓他吧。"有些人说："诸位，不要这样说。摩揭陀国王频毗娑罗已经允许：'凡在释迦子沙门中出家的人，不得对他们做任何事；法已善说，让他们修行梵行，正确地终结苦。'"人们不满、抱怨、责备说："这些释迦子沙门是无畏者，不能对他们做任何事。释迦子沙门怎么能让奴隶出家呢？"他们把这件事报告给世尊。"比丘们，不要让奴隶出家。谁让他出家，犯突吉罗罪。"
奴隶的故事结束。
铁匠学徒的故事
那时，有一个铁匠学徒与父母吵架后，去到僧园在比丘中出家。那个铁匠学徒的父母寻找他，来到僧园问比丘们："尊者们，你们有没有看到这样的孩子？"比丘们明明知道却说："不知道"，明明看到却说："没看到"。后来，那个铁匠学徒的父母在寻找过程中发现他已在比丘中出家，就不满、抱怨、责备说："这些释迦子沙门无耻，破戒，说谎。明明知道却说'不知道'，明明看到却说'没看到'。这个孩子已经在比丘中出家了。"比丘们听到那个铁匠学徒的父母不满、抱怨、责备。于是那些比丘把这件事报告给世尊。"比丘们，我允许征得僧团同意后为他剃发。"
铁匠学徒的故事结束。
优波离童子的故事

99.[idaṃ vatthu pāci. 402 ādayo] Tena kho pana samayena rājagahe sattarasavaggiyā dārakā sahāyakā honti. Upālidārako tesaṃ pāmokkho hoti. Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘kena nu kho upāyena upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā’’ti? Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘sace kho upāli lekhaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā’’ti. Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘sace kho upāli lekhaṃ sikkhissati, aṅguliyo dukkhā bhavissanti. Sace kho upāli gaṇanaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā’’ti. Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘sace kho upāli gaṇanaṃ sikkhissati, urassa dukkho bhavissati. Sace kho upāli rūpaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā’’ti. Atha kho upālissa mātāpitūnaṃ etadahosi – ‘‘sace kho upāli rūpaṃ sikkhissati, akkhīni dukkhā bhavissanti. Ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti . Sace kho upāli samaṇesu sakyaputtiyesu pabbajeyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā’’ti.

Assosi kho upālidārako mātāpitūnaṃ imaṃ kathāsallāpaṃ. Atha kho upālidārako yena te dārakā tenupasaṅkami, upasaṅkamitvā te dārake etadavoca – ‘‘etha mayaṃ, ayyā, samaṇesu sakyaputtiyesu pabbajissāmā’’ti. ‘‘Sace kho tvaṃ, ayya, pabbajissasi, evaṃ mayampi pabbajissāmā’’ti. Atha kho te dārakā ekamekassa mātāpitaro upasaṅkamitvā etadavocuṃ – ‘‘anujānātha maṃ agārasmā anāgāriyaṃ pabbajjāyā’’ti. Atha kho tesaṃ dārakānaṃ mātāpitaro – ‘‘sabbepime dārakā samānacchandā kalyāṇādhippāyā’’ti – anujāniṃsu. Te bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. Te bhikkhū pabbājesuṃ upasampādesuṃ . Te rattiyā paccūsasamayaṃ paccuṭṭhāya rodanti – ‘‘yāguṃ detha, bhattaṃ detha, khādanīyaṃ dethā’’ti. Bhikkhū evamāhaṃsu – ‘‘āgametha, āvuso, yāva ratti vibhāyati. Sace yāgu bhavissati pivissatha, sace bhattaṃ bhavissati bhuñjissatha, sace khādanīyaṃ bhavissati khādissatha; no ce bhavissati yāgu vā bhattaṃ vā khādanīyaṃ vā, piṇḍāya caritvā bhuñjissathā’’ti. Evampi kho te bhikkhū bhikkhūhi vuccamānā rodantiyeva ‘‘yāguṃ detha, bhattaṃ detha, khādanīyaṃ dethā’’ti; senāsanaṃ uhadantipi ummihantipi.

Assosi kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya dārakasaddaṃ. Sutvāna āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho so, ānanda, dārakasaddo’’ti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū jānaṃ ūnavīsativassaṃ puggalaṃ upasampādentī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma te, bhikkhave, moghapurisā jānaṃ ūnavīsativassaṃ puggalaṃ upasampādessanti. Ūnavīsativasso, bhikkhave, puggalo akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. Vīsativassova kho, bhikkhave, puggalo khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Netaṃ, bhikkhave, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, jānaṃ ūnavīsativasso puggalo upasampādetabbo. Yo upasampādeyya, yathādhammo kāretabbo’’ti.

Upālidārakavatthu niṭṭhitaṃ.

37. Ahivātakarogavatthu



那时，在王舍城（现在的拉杰吉尔）有十七个童子是朋友。优波离童子是他们的领袖。优波离的父母想："用什么方法能让优波离在我们去世后生活安乐，不受苦呢？"优波离的父母又想："如果优波离学习书写，这样优波离在我们去世后就能生活安乐，不受苦。"优波离的父母又想："如果优波离学习书写，手指会痛。如果优波离学习计算，这样优波离在我们去世后就能生活安乐，不受苦。"优波离的父母又想："如果优波离学习计算，胸部会痛。如果优波离学习绘画，这样优波离在我们去世后就能生活安乐，不受苦。"优波离的父母又想："如果优波离学习绘画，眼睛会痛。这些释迦子沙门生活安逸，行为舒适，吃美食，睡在避风的床上。如果优波离在释迦子沙门中出家，这样优波离在我们去世后就能生活安乐，不受苦。"
优波离童子听到了父母的这番谈话。于是优波离童子去找那些童子，对他们说："诸位，来吧，我们去释迦子沙门那里出家。""如果你出家，我们也出家。"然后那些童子各自去找自己的父母说："请允许我从在家生活出家，过无家生活。"那些童子的父母想："这些童子都有相同的愿望，意图良善"，就允许了。他们去找比丘请求出家。比丘们让他们出家，授予他们具足戒。他们在深夜醒来哭泣说："给我们粥，给我们饭，给我们点心。"比丘们说："朋友们，等到天亮。如果有粥你们就喝，如果有饭你们就吃，如果有点心你们就吃；如果没有粥、饭或点心，你们就去托钵吃。"即使比丘们这样说，那些比丘还是哭泣着说："给我们粥，给我们饭，给我们点心"；他们还弄脏了卧具。
世尊在深夜醒来听到了童子的声音。听到后问尊者阿难："阿难，这是什么童子的声音？"于是尊者阿难把这件事告诉了世尊...（中略）..."比丘们，是真的吗，比丘们明知一个人未满二十岁就授予他具足戒？""是真的，世尊。"佛陀世尊呵责说："比丘们，这些愚人怎么能明知一个人未满二十岁就授予他具足戒呢？比丘们，未满二十岁的人无法忍受寒、热、饥、渴、虻、蚊、风、日晒、爬虫的接触，恶语和不善语，以及已生起的强烈、剧烈、尖锐、痛苦、不悦、不适、致命的身体感受。比丘们，满二十岁的人才能忍受寒、热、饥、渴、虻、蚊、风、日晒、爬虫的接触，恶语和不善语，以及已生起的强烈、剧烈、尖锐、痛苦、不悦、不适、致命的身体感受。比丘们，这不能使不信者生信，不能使已信者信心增长...（中略）...呵责后...（中略）...说了法语后告诉比丘们：'比丘们，不要明知一个人未满二十岁就授予他具足戒。谁这样做，应按法处置。'"
优波离童子的故事结束。
蛇毒疫病的故事

100. Tena kho pana samayena aññataraṃ kulaṃ ahivātakarogena kālaṅkataṃ hoti. Tassa pitāputtakā sesā honti. Te bhikkhūsu pabbajitvā ekatova piṇḍāya caranti. Atha kho so dārako pituno bhikkhāya dinnāya upadhāvitvā etadavoca – ‘‘mayhampi, tāta, dehi; mayhampi , tāta, dehī’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘abrahmacārino ime samaṇā sakyaputtiyā. Ayampi dārako bhikkhuniyā jāto’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, ūnapannarasavasso dārako pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassāti.

Tena kho pana samayena āyasmato ānandassa upaṭṭhākakulaṃ saddhaṃ pasannaṃ ahivātakarogena kālaṅkataṃ hoti, dve ca dārakā sesā honti. Te porāṇakena āciṇṇakappena bhikkhū passitvā upadhāvanti. Bhikkhū apasādenti. Te bhikkhūhi apasādiyamānā rodanti. Atha kho āyasmato ānandassa etadahosi – ‘‘bhagavatā paññattaṃ ‘na ūnapannarasavasso dārako pabbājetabbo’ti. Ime ca dārakā ūnapannarasavassā. Kena nu kho upāyena ime dārakā na vinasseyyu’’nti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. Ussahanti pana te, ānanda, dārakā kāke uḍḍāpetunti? Ussahanti, bhagavāti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, ūnapannarasavassaṃ dārakaṃ kākuḍḍepakaṃ pabbājetu’’nti.

Ahivātakarogavatthu niṭṭhitaṃ.

38. Kaṇṭakavatthu

101. Tena kho pana samayena āyasmato upanandassa sakyaputtassa dve sāmaṇerā honti – kaṇṭako ca mahako ca. Te aññamaññaṃ dūsesuṃ. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma sāmaṇerā evarūpaṃ anācāraṃ ācarissantī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, ekena dve sāmaṇerā upaṭṭhāpetabbā. Yo upaṭṭhāpeyya, āpatti dukkaṭassāti.

Kaṇṭakavatthu niṭṭhitaṃ.

39. Āhundarikavatthu

102. Tena kho pana samayena bhagavā tattheva rājagahe vassaṃ vasi, tattha hemantaṃ, tattha gimhaṃ. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘āhundarikā samaṇānaṃ sakyaputtiyānaṃ disā andhakārā, na imesaṃ disā pakkhāyantī’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘gacchānanda, avāpuraṇaṃ [apāpuraṇaṃ (ka.)] ādāya anupariveṇiyaṃ bhikkhūnaṃ ārocehi – ‘‘icchatāvuso bhagavā dakkhiṇāgiriṃ cārikaṃ pakkamituṃ. Yassāyasmato attho, so āgacchatū’’ti. Evaṃ, bhante, ti kho āyasmā ānando bhagavato paṭissuṇitvā avāpuraṇaṃ ādāya anupariveṇiyaṃ bhikkhūnaṃ ārocesi – ‘icchatāvuso bhagavā dakkhiṇāgiriṃ cārikaṃ pakkamituṃ. Yassāyasmato attho, so āgacchatū’’’ti. Bhikkhū evamāhaṃsu – ‘‘bhagavatā, āvuso ānanda, paññattaṃ dasavassāni nissāya vatthuṃ, dasavassena nissayaṃ dātuṃ. Tattha ca no gantabbaṃ bhavissati, nissayo ca gahetabbo bhavissati, ittaro ca vāso bhavissati, puna ca paccāgantabbaṃ bhavissati, puna ca nissayo gahetabbo bhavissati. Sace amhākaṃ ācariyupajjhāyā gamissanti, mayampi gamissāma; no ce amhākaṃ ācariyupajjhāyā gamissanti, mayampi na gamissāma. Lahucittakatā no, āvuso ānanda, paññāyissatī’’ti. Atha kho bhagavā ogaṇena bhikkhusaṅghena dakkhiṇāgiriṃ cārikaṃ pakkāmi.

Āhundarikavatthu niṭṭhitaṃ.

40. Nissayamuccanakakathā




以下是简体中文的直译:
那时,有一个家庭因蛇毒疫病而死亡。只剩下父子俩。他们在比丘僧团中出家,一起去化缘。这时那个男孩跑到他父亲那里,在他父亲得到食物时说:"爸爸,也给我一些;爸爸,也给我一些。"人们抱怨、批评、传播说:"这些释迦族的沙门不守梵行。这个男孩是比丘尼生的。"比丘们听到那些人抱怨、批评、传播。于是那些比丘把这件事告诉世尊。"比丘们,不满十五岁的男孩不应该让他出家。谁让他出家,犯恶作罪。"
那时,尊者阿难的一个信仰虔诚的护持家庭因蛇毒疫病而死亡,只剩下两个男孩。他们按照以前的习惯,看到比丘就跑过去。比丘们斥责他们。他们被比丘斥责就哭了。这时尊者阿难想:"世尊规定'不满十五岁的男孩不应该让他出家'。这两个男孩不满十五岁。用什么办法才能使这两个男孩不会灭亡呢?"于是尊者阿难把这件事告诉世尊。"阿难,这些男孩能驱赶乌鸦吗?""世尊,他们能。"于是世尊以此因缘、以此场合说了法,然后告诉比丘们:"比丘们,我允许让不满十五岁但能驱赶乌鸦的男孩出家。"
蛇毒疫病的故事结束。
刺的故事
那时,尊者优波难陀·释迦子有两个沙弥:刺和摩诃。他们互相玷污。比丘们抱怨、批评、传播说:"为什么沙弥会做这样不当的行为呢?"他们把这件事告诉世尊。"比丘们,一个人不应该侍奉两个沙弥。谁侍奉,犯恶作罪。"
刺的故事结束。
阻塞的故事
那时,世尊就在王舍城(现在的拉杰吉尔)度过雨季、冬季和夏季。人们抱怨、批评、传播说:"释迦族沙门阻塞了方向,使方向变得黑暗,他们的方向不明朗。"比丘们听到那些人抱怨、批评、传播。于是那些比丘把这件事告诉世尊。这时世尊告诉尊者阿难:"阿难,去拿钥匙,挨个精舍告诉比丘们:'朋友们,世尊想去南山游行。谁想去的尊者就来吧。'"尊者阿难回答世尊说:"是的,尊者。"然后拿着钥匙,挨个精舍告诉比丘们:"朋友们,世尊想去南山游行。谁想去的尊者就来吧。"比丘们这样说:"阿难朋友,世尊规定十年依止,十年后给予依止。我们要去那里,要获得依止,住处短暂,还要再回来,还要再获得依止。如果我们的老师和戒师去,我们也去;如果我们的老师和戒师不去,我们也不去。阿难朋友,我们会被认为是轻浮的。"于是世尊带着不完整的比丘僧团向南山游行而去。
阻塞的故事结束。
关于解除依止的讨论

103. Atha kho bhagavā dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā punadeva rājagahaṃ paccāgacchi. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho, ānanda, tathāgato ogaṇena bhikkhusaṅghena dakkhiṇāgiriṃ cārikaṃ pakkanto’’ti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena pañcavassāni nissāya vatthuṃ, abyattena yāvajīvaṃ.

‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Na asekkhena sīlakkhandhena samannāgato hoti na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena na asekkhena vimuttikkhandhena na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.

‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. Asekkhena sīlakkhandhena samannāgato hoti asekkhena samādhikkhandhena. Asekkhena paññākkhandhena… asekkhena vimuttikkhandhena… asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ.

‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. Saddho hoti , hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ.

‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.

‘‘Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ.

‘‘Aparehipi , bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.

‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ.

‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ūnapañcavasso hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.

‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, pañcavasso vā hoti atireka pañcavasso vā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ.

Nissayamuccanakakathā niṭṭhitā.

Pañcakadasavāro niṭṭhito.



于是世尊在南山随意住了一段时间后,又回到王舍城(现在的拉杰吉尔)。这时世尊告诉尊者阿难:"阿难,为什么如来带着不完整的比丘僧团去南山巡游呢?"于是尊者阿难把这件事告诉世尊。这时世尊以此因缘、以此场合说了法,然后告诉比丘们:"比丘们,我允许有能力的、聪明的比丘五年依止,无能力的终生依止。
比丘们,具备五种条件的比丘不应该独立生活。他不具备无学戒蕴、不具备无学定蕴、不具备无学慧蕴、不具备无学解脱蕴、不具备无学解脱知见蕴 - 比丘们,具备这五种条件的比丘不应该独立生活。
比丘们,具备五种条件的比丘应该独立生活。他具备无学戒蕴、具备无学定蕴、具备无学慧蕴、具备无学解脱蕴、具备无学解脱知见蕴 - 比丘们,具备这五种条件的比丘应该独立生活。
比丘们,具备另外五种条件的比丘不应该独立生活。他没有信仰、无惭、无愧、懒惰、忘失正念 - 比丘们,具备这五种条件的比丘不应该独立生活。
比丘们,具备五种条件的比丘应该独立生活。他有信仰、有惭、有愧、精进、正念现前 - 比丘们,具备这五种条件的比丘应该独立生活。
比丘们,具备另外五种条件的比丘不应该独立生活。他在增上戒上破戒、在增上行为上破行为、在增上见解上破见解、少闻、愚钝 - 比丘们,具备这五种条件的比丘不应该独立生活。
比丘们,具备五种条件的比丘应该独立生活。他在增上戒上不破戒、在增上行为上不破行为、在增上见解上不破见解、多闻、有智慧 - 比丘们,具备这五种条件的比丘应该独立生活。
比丘们,具备另外五种条件的比丘不应该独立生活。他不知道什么是犯戒、不知道什么是不犯戒、不知道什么是轻罪、不知道什么是重罪、他对两部波罗提木叉不精通、不善分别、不善诵习、不善决定、不能依经依律 - 比丘们,具备这五种条件的比丘不应该独立生活。
比丘们,具备五种条件的比丘应该独立生活。他知道什么是犯戒、知道什么是不犯戒、知道什么是轻罪、知道什么是重罪、他对两部波罗提木叉精通、善分别、善诵习、善决定、能依经依律 - 比丘们,具备这五种条件的比丘应该独立生活。
比丘们,具备另外五种条件的比丘不应该独立生活。他不知道什么是犯戒、不知道什么是不犯戒、不知道什么是轻罪、不知道什么是重罪、不满五岁 - 比丘们,具备这五种条件的比丘不应该独立生活。
比丘们,具备五种条件的比丘应该独立生活。他知道什么是犯戒、知道什么是不犯戒、知道什么是轻罪、知道什么是重罪、满五岁或超过五岁 - 比丘们,具备这五种条件的比丘应该独立生活。
关于解除依止的讨论结束。
五法品结束。

104. ‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena, na asekkhena vimuttikkhandhena, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.

‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena, asekkhena paññākkhandhena, asekkhena vimuttikkhandhena, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ.

‘‘Aparehipi , bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.

‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ.

‘‘Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.

‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ.

‘‘Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.

‘‘Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabba’’nti.

Abhayūvarabhāṇavāro niṭṭhito aṭṭhamo.

Aṭṭhamabhāṇavāro.

41. Rāhulavatthu



"诸比丘,具备六种特质的比丘不应独立生活。他不具备无学戒蕴,不具备无学定蕴,不具备无学慧蕴,不具备无学解脱蕴,不具备无学解脱知见蕴,出家未满五年 - 诸比丘,具备这六种特质的比丘不应独立生活。
"诸比丘,具备六种特质的比丘可以独立生活。他具备无学戒蕴,具备无学定蕴,具备无学慧蕴,具备无学解脱蕴,具备无学解脱知见蕴,出家已满五年或超过五年 - 诸比丘,具备这六种特质的比丘可以独立生活。
"诸比丘,具备另外六种特质的比丘不应独立生活。他没有信心,无惭,无愧,懒惰,失念,出家未满五年 - 诸比丘,具备这六种特质的比丘不应独立生活。
"诸比丘,具备六种特质的比丘可以独立生活。他有信心,有惭,有愧,精进,具念,出家已满五年或超过五年 - 诸比丘,具备这六种特质的比丘可以独立生活。
"诸比丘,具备另外六种特质的比丘不应独立生活。他在增上戒上破戒,在增上行为上破行为,在增上见解上破见解,少闻,愚钝,出家未满五年 - 诸比丘,具备这六种特质的比丘不应独立生活。
"诸比丘,具备六种特质的比丘可以独立生活。他不在增上戒上破戒,不在增上行为上破行为,不在增上见解上破见解,多闻,有智慧,出家已满五年或超过五年 - 诸比丘,具备这六种特质的比丘可以独立生活。
"诸比丘,具备另外六种特质的比丘不应独立生活。他不知何为犯戒,不知何为不犯戒,不知何为轻罪,不知何为重罪,他对两部波罗提木叉不能详细地善加理解、善加分别、善加运用、善加判断,从字句到细节,出家未满五年 - 诸比丘,具备这六种特质的比丘不应独立生活。
"诸比丘,具备六种特质的比丘可以独立生活。他知何为犯戒,知何为不犯戒,知何为轻罪,知何为重罪,他对两部波罗提木叉能详细地善加理解、善加分别、善加运用、善加判断,从字句到细节,出家已满五年或超过五年 - 诸比丘,具备这六种特质的比丘可以独立生活。"
无畏最胜诵品第八结束。
第八诵品。
罗睺罗事

105. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena kapilavatthu tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena kapilavatthu tadavasari. Tatra sudaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena suddhodanassa sakkassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho rāhulamātā devī rāhulaṃ kumāraṃ etadavoca – ‘‘eso te, rāhula, pitā. Gacchassu [gacchassa (syā.)], dāyajjaṃ yācāhī’’ti. Atha kho rāhulo kumāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato, aṭṭhāsi – ‘‘sukhā te, samaṇa, chāyā’’ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi. Atha kho rāhulo kumāro bhagavantaṃ piṭṭhito piṭṭhito anubandhi – ‘‘dāyajjaṃ me, samaṇa, dehi; dāyajjaṃ me, samaṇa, dehī’’ti. Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘tena hi tvaṃ, sāriputta, rāhulaṃ kumāraṃ pabbājehī’’ti. ‘‘Kathāhaṃ, bhante, rāhulaṃ kumāraṃ pabbājemī’’ti? Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, tīhi saraṇagamanehi sāmaṇerapabbajjaṃ. Evañca pana, bhikkhave, pabbājetabbo – paṭhamaṃ kesamassuṃ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā evaṃ vadehīti vattabbo – buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmīti. Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi sāmaṇerapabbajja’’nti. Atha kho āyasmā sāriputto rāhulaṃ kumāraṃ pabbājesi.

Atha kho suddhodano sakko yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho suddhodano sakko bhagavantaṃ etadavoca – ‘‘ekāhaṃ, bhante, bhagavantaṃ varaṃ yācāmī’’ti. ‘‘Atikkantavarā kho, gotama, tathāgatā’’ti. ‘‘Yañca, bhante, kappati, yañca anavajja’’nti. ‘‘Vadehi, gotamā’’ti. ‘‘Bhagavati me, bhante, pabbajite anappakaṃ dukkhaṃ ahosi, tathā nande, adhimattaṃ rāhule. Puttapemaṃ , bhante, chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati. Sādhu, bhante, ayyā ananuññātaṃ mātāpitūhi puttaṃ na pabbājeyyu’’nti. Atha kho bhagavā suddhodanaṃ sakkaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho suddhodano sakko bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, ananuññāto mātāpitūhi putto pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā’’ti.

Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato sāriputtassa upaṭṭhākakulaṃ āyasmato sāriputtassa santike dārakaṃ pāhesi – ‘‘imaṃ dārakaṃ thero pabbājetū’’ti. Atha kho āyasmato sāriputtassa etadahosi – ‘‘bhagavatā paññattaṃ ‘na ekena dve sāmaṇerā upaṭṭhāpetabbā’ti. Ayañca me rāhulo sāmaṇero. Kathaṃ nu kho mayā paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesi. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena ekena dve sāmaṇere upaṭṭhāpetuṃ, yāvatake vā pana ussahati ovadituṃ anusāsituṃ tāvatake upaṭṭhāpetunti.

Rāhulavatthu niṭṭhitaṃ.

42. Sikkhāpadakathā



这时,世尊在王舍城(现今拉杰吉尔)随意住了一段时间后,向迦毗罗卫(现今尼泊尔蒂洛拉科特附近)出发游行。他渐次游行,最后到达了迦毗罗卫。在那里,世尊住在迦毗罗卫的尼拘律园中。这时,世尊在上午穿好衣服,拿着钵和衣,前往净饭释迦王的住处。到达后,坐在准备好的座位上。这时,罗睺罗的母亲对罗睺罗王子说:"罗睺罗,这是你的父亲。去吧,向他要遗产。"于是罗睺罗王子走向世尊,走到后站在世尊面前,说:"沙门,你的影子真舒服啊。"这时世尊从座位起身离开。罗睺罗王子跟在世尊身后说:"沙门,给我遗产;沙门,给我遗产。"这时世尊对尊者舍利弗说:"那么,舍利弗,你让罗睺罗王子出家吧。""世尊,我该如何让罗睺罗王子出家呢?"这时世尊以此因缘、以此场合作了法语,然后对比丘们说:"比丘们,我允许以三皈依作为沙弥出家。比丘们,应当这样让他出家:首先让他剃除须发,让他穿上袈裟,让他偏袒右肩,让他礼拜比丘们的双足,让他蹲坐,让他合掌,然后应当这样指导他说:'我皈依佛,我皈依法,我皈依僧;第二次我皈依佛,第二次我皈依法,第二次我皈依僧;第三次我皈依佛,第三次我皈依法,第三次我皈依僧。'比丘们,我允许以这三皈依作为沙弥出家。"于是尊者舍利弗让罗睺罗王子出家。
这时,净饭释迦王走向世尊,走到后礼敬世尊,然后坐在一旁。坐在一旁的净饭释迦王对世尊说:"世尊,我向世尊请求一个恩惠。""乔达摩,如来已超越了恩惠。""世尊,是适当的、无过失的。""乔达摩,请说。""世尊,当世尊出家时,我感到极大的痛苦,难陀也是如此,对罗睺罗更是如此。世尊,对儿子的爱割伤皮肤,割伤皮肤后割伤肉,割伤肉后割伤筋,割伤筋后割伤骨,割伤骨后触及骨髓。世尊,善哉,愿圣者们不要在未得到父母允许的情况下让儿子出家。"这时世尊以法语开示、劝导、鼓励、令净饭释迦王欢喜。然后净饭释迦王在被世尊以法语开示、劝导、鼓励、令欢喜后,从座位起身,礼敬世尊,右绕后离开。这时世尊以此因缘、以此场合作了法语,然后对比丘们说:"比丘们,不应让未得到父母允许的儿子出家。谁让他出家,犯恶作。"
这时,世尊在迦毗罗卫随意住了一段时间后,向舍卫城(现今萨赫特-马赫特)出发游行。他渐次游行,最后到达了舍卫城。在那里,世尊住在舍卫城的祇树给孤独园。那时,尊者舍利弗的侍奉家庭派一个男孩到尊者舍利弗那里,说:"请长老让这个男孩出家。"这时尊者舍利弗想:"世尊制定'一个人不应侍奉两个沙弥',而我已有罗睺罗这个沙弥。我该如何处理呢?"他把这件事告诉了世尊。"比丘们,我允许有能力的、有经验的比丘侍奉两个沙弥,或者侍奉他能够教导、指导的任何数量的沙弥。"
罗睺罗事结束。
学处之谈

106. Atha kho sāmaṇerānaṃ etadahosi – ‘‘kati nu kho amhākaṃ sikkhāpadāni, kattha ca amhehi sikkhitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ – pāṇātipātā veramaṇī [veramaṇi, veramaṇiṃ (ka.)], adinnādānā veramaṇī, abrahmacariyā veramaṇī, musāvādā veramaṇī, surāmerayamajjapamādaṭṭhānā veramaṇī, vikālabhojanā veramaṇī, naccagītavāditavisūkadassanā veramaṇī, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī , uccāsayanamahāsayanā veramaṇī, jātarūparajatapaṭiggahaṇā veramaṇī. Anujānāmi, bhikkhave, sāmaṇerānaṃ imāni dasa sikkhāpadāni, imesu ca sāmaṇerehi sikkhitunti.

Sikkhāpadakathā niṭṭhitā.

43. Daṇḍakammavatthu

107. Tena kho pana samayena sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharissantī’’ti. Bhagavato etamatthaṃ ārocesuṃ…pe… anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṃ kātuṃ. Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti – anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṃ kātunti.

Atha kho bhikkhūnaṃ etadahosi – ‘‘kiṃ nu kho daṇḍakammaṃ kātabba’’nti? Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, āvaraṇaṃ kātunti.

Tena kho pana samayena bhikkhū sāmaṇerānaṃ sabbaṃ saṅghārāmaṃ āvaraṇaṃ karonti. Sāmaṇerā ārāmaṃ pavisituṃ alabhamānā pakkamantipi , vibbhamantipi, titthiyesupi saṅkamanti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, sabbo saṅghārāmo āvaraṇaṃ kātabbo. Yo kareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, yattha vā vasati, yattha vā paṭikkamati, tattha āvaraṇaṃ kātunti.

Tena kho pana samayena bhikkhū sāmaṇerānaṃ mukhadvārikaṃ āhāraṃ āvaraṇaṃ karonti. Manussā yāgupānampi saṅghabhattampi karontā sāmaṇere evaṃ vadenti – ‘‘etha, bhante, yāguṃ pivatha; etha, bhante, bhattaṃ bhuñjathā’’ti. Sāmaṇerā evaṃ vadenti – ‘‘nāvuso, labbhā. Bhikkhūhi āvaraṇaṃ kata’’nti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhadantā sāmaṇerānaṃ mukhadvārikaṃ āhāraṃ āvaraṇaṃ karissantī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, mukhadvāriko āhāro āvaraṇaṃ kātabbo. Yo kareyya, āpatti dukkaṭassāti.

Daṇḍakammavatthu niṭṭhitaṃ.

44. Anāpucchāvaraṇavatthu

108. Tena kho pana samayena chabbaggiyā bhikkhū upajjhāye anāpucchā sāmaṇerānaṃ āvaraṇaṃ karonti. Upajjhāyā gavesanti – kathaṃ [kahaṃ (ka.)] nu kho amhākaṃ sāmaṇerā na dissantīti. Bhikkhū evamāhaṃsu – ‘‘chabbaggiyehi, āvuso, bhikkhūhi āvaraṇaṃ kata’’nti. Upajjhāyā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū amhe anāpucchā amhākaṃ sāmaṇerānaṃ āvaraṇaṃ karissantī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, upajjhāye anāpucchā āvaraṇaṃ kātabbaṃ. Yo kareyya, āpatti dukkaṭassāti.

Anāpucchāvaraṇavatthu niṭṭhitaṃ.

45. Apalāḷanavatthu

Tena kho pana samayena chabbaggiyā bhikkhū therānaṃ bhikkhūnaṃ sāmaṇere apalāḷenti. Therā sāmaṃ dantakaṭṭhampi mukhodakampi gaṇhantā kilamanti . Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, aññassa parisā apalāḷetabbā. Yo apalāḷeyya, āpatti dukkaṭassā ti.

Apalāḷanavatthu niṭṭhitaṃ.



这时,沙弥们想:"我们有多少学处?我们应该在哪里学习?"他们把这件事告诉了世尊。(中略)我允许,比丘们,沙弥有十条学处,沙弥们应当在这些学处中学习 - 不杀生,不偷盗,不非梵行,不妄语,不饮酒,不非时食,不观看歌舞音乐,不使用花鬘、香料、涂油、装饰品,不使用高大床座,不接受金银。比丘们,我允许沙弥有这十条学处,沙弥们应当在这些学处中学习。
学处之谈结束。
惩罚事
那时,沙弥们对比丘不恭敬、不顺从、不和谐相处。比丘们抱怨、批评、指责说:"为什么沙弥们对比丘不恭敬、不顺从、不和谐相处呢?"他们把这件事告诉了世尊。(中略)我允许,比丘们,对具有五种特质的沙弥实施惩罚。他谋求比丘们的不利,他谋求比丘们的损害,他谋求比丘们的无住处,他辱骂、责备比丘们,他离间比丘们 - 比丘们,我允许对具有这五种特质的沙弥实施惩罚。
这时,比丘们想:"应该实施什么惩罚呢?"他们把这件事告诉了世尊。我允许,比丘们,实施禁止进入。
那时,比丘们禁止沙弥们进入整个僧园。沙弥们因为不能进入僧园而离开、还俗,甚至加入外道。他们把这件事告诉了世尊。比丘们,不应禁止进入整个僧园。谁这样做,犯恶作。我允许,比丘们,禁止进入他居住或经常出入的地方。
那时,比丘们禁止沙弥们接受口中食物。人们在准备粥饮或僧团食物时对沙弥们说:"来吧,尊者,喝粥;来吧,尊者,吃饭。"沙弥们这样说:"朋友,不行。比丘们已经禁止了。"人们抱怨、批评、指责说:"为什么尊者们要禁止沙弥们接受口中食物呢?"他们把这件事告诉了世尊。比丘们,不应禁止接受口中食物。谁这样做,犯恶作。
惩罚事结束。
未请示禁止事
那时,六群比丘未请示和尚就禁止沙弥们进入。和尚们寻找:"我们的沙弥们为什么看不到呢?"比丘们这样说:"朋友,是六群比丘禁止了。"和尚们抱怨、批评、指责说:"为什么六群比丘未请示我们就禁止我们的沙弥们进入呢?"他们把这件事告诉了世尊。比丘们,不应未请示和尚就实施禁止。谁这样做,犯恶作。
未请示禁止事结束。
诱离事
那时,六群比丘诱离长老比丘们的沙弥。长老们自己拿牙签和漱口水都感到疲劳。他们把这件事告诉了世尊。比丘们,不应诱离他人的随从。谁诱离,犯恶作。
诱离事结束。

46. Kaṇṭakasāmaṇeravatthu

Tena kho pana samayena āyasmato upanandassa sakyaputtassa kaṇṭako nāma sāmaṇero kaṇṭakiṃ nāma bhikkhuniṃ dūsesi. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma sāmaṇero evarūpaṃ anācāraṃ ācarissatī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetuṃ. Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, majjapāyī hoti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, micchādiṭṭhiko hoti, bhikkhunidūsako hoti – anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetunti.

47. Paṇḍakavatthu

109. Tena kho pana samayena aññataro paṇḍako bhikkhūsu pabbajito hoti. So dahare dahare bhikkhū upasaṅkamitvā evaṃ vadeti – ‘‘etha, maṃ āyasmanto dūsethā’’ti. Bhikkhū apasādenti – ‘‘nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho’’ti. So bhikkhūhi apasādito mahante mahante moḷigalle sāmaṇere upasaṅkamitvā evaṃ vadeti – ‘‘etha, maṃ āvuso dūsethā’’ti. Sāmaṇerā apasādenti – ‘‘nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho’’ti. So sāmaṇerehi apasādito hatthibhaṇḍe assabhaṇḍe upasaṅkamitvā evaṃ vadeti – ‘‘etha, maṃ, āvuso , dūsethā’’ti. Hatthibhaṇḍā assabhaṇḍā dūsesuṃ. Te ujjhāyanti khiyyanti vipācenti – ‘‘paṇḍakā ime samaṇā sakyaputtiyā. Yepi imesaṃ na paṇḍakā, tepi ime paṇḍake dūsenti. Evaṃ ime sabbeva abrahmacārino’’ti. Assosuṃ kho bhikkhū tesaṃ hatthibhaṇḍānaṃ assabhaṇḍānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

48. Theyyasaṃvāsakavatthu

110. Tena kho pana samayena aññataro purāṇakulaputto khīṇakolañño sukhumālo hoti. Atha kho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi – ‘‘ahaṃ kho sukhumālo, na paṭibalo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Kena nu kho ahaṃ upāyena sukhañca jīveyyaṃ, na ca kilameyya’’nti? Atha kho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi – ‘‘ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yaṃnūnāhaṃ sāmaṃ pattacīvaraṃ paṭiyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṃ gantvā bhikkhūhi saddhiṃ saṃvaseyya’’nti. Atha kho so purāṇakulaputto khīṇakolañño sāmaṃ pattacīvaraṃ paṭiyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṃ gantvā bhikkhū abhivādeti. Bhikkhū evamāhaṃsu – ‘‘kativassosi tvaṃ, āvuso’’ti? Kiṃ etaṃ, āvuso, kativasso nāmāti? Ko pana te, āvuso, upajjhāyoti? Kiṃ etaṃ , āvuso, upajjhāyo nāmāti? Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – ‘‘iṅghāvuso upāli, imaṃ pabbajitaṃ anuyuñjāhī’’ti. Atha kho so purāṇakulaputto khīṇakolañño āyasmatā upālinā anuyuñjiyamāno etamatthaṃ ārocesi. Āyasmā upāli bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Theyyasaṃvāsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. Titthiyapakkantako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

49. Tiracchānagatavatthu



刺沙弥事
那时,尊者优波难陀释迦子有一个名叫刺的沙弥,他玷污了一个名叫刺的比丘尼。比丘们抱怨、批评、指责说:"为什么沙弥会做出这样不当的行为呢?"他们把这件事告诉了世尊。我允许,比丘们,驱逐具有十种特质的沙弥。他杀生,他偷盗,他非梵行,他妄语,他饮酒,他诽谤佛,他诽谤法,他诽谤僧,他持邪见,他玷污比丘尼 - 比丘们,我允许驱逐具有这十种特质的沙弥。
黄门事
那时,有一个黄门在比丘中出家。他走近年轻的比丘们说:"来吧,尊者们,玷污我。"比丘们斥责他:"滚开,黄门,消失吧,黄门,谁需要你!"被比丘们斥责后,他走近高大强壮的沙弥们说:"来吧,朋友们,玷污我。"沙弥们斥责他:"滚开,黄门,消失吧,黄门,谁需要你!"被沙弥们斥责后,他走近象夫、马夫们说:"来吧,朋友们,玷污我。"象夫、马夫们玷污了他。他们抱怨、批评、指责说:"这些释迦子沙门是黄门。那些不是黄门的,也玷污黄门。这样他们全都不是梵行者。"比丘们听到了那些象夫、马夫们的抱怨、批评、指责。然后那些比丘把这件事告诉了世尊。比丘们,黄门未受具足戒不应让他受具足戒,已受具足戒的应驱逐。
偷法住事
那时,有一个衰落家族的儿子生性娇贵。这个衰落家族的儿子想:"我生性娇贵,无法获得未获得的财富,或增长已获得的财富。我用什么方法才能舒适地生活,又不劳累呢?"然后这个衰落家族的儿子想:"这些释迦子沙门生活舒适,行为安逸,吃美味的食物,睡在避风的床上。我何不自己准备钵和衣,剃除须发,穿上袈裟,去僧园与比丘们一起生活呢?"于是这个衰落家族的儿子自己准备了钵和衣,剃除须发,穿上袈裟,去僧园向比丘们问候。比丘们这样说:"朋友,你出家几年了?"(他说:)"朋友,什么叫出家几年?"(比丘们说:)"朋友,谁是你的和尚?"(他说:)"朋友,什么叫和尚?"比丘们对尊者优波离说:"朋友优波离,请你审问这个出家人。"然后这个衰落家族的儿子在被尊者优波离审问时说出了实情。尊者优波离把这件事告诉了比丘们。比丘们把这件事告诉了世尊。比丘们,偷法住者未受具足戒不应让他受具足戒,已受具足戒的应驱逐。比丘们,转投外道者未受具足戒不应让他受具足戒,已受具足戒的应驱逐。
畜生事

111. Tena kho pana samayena aññataro nāgo nāgayoniyā aṭṭīyati harāyati jigucchati. Atha kho tassa nāgassa etadahosi – ‘‘kena nu kho ahaṃ upāyena nāgayoniyā ca parimucceyyaṃ khippañca manussattaṃ paṭilabheyya’’nti. Atha kho tassa nāgassa etadahosi – ‘‘ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ nāgayoniyā ca parimucceyyaṃ, khippañca manussattaṃ paṭilabheyya’’nti. Atha kho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Taṃ bhikkhū pabbājesuṃ, upasampādesuṃ. Tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṃ paccantime vihāre paṭivasati. Atha kho so bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya ajjhokāse caṅkamati. Atha kho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṃ okkami. Sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā honti. Atha kho so bhikkhu vihāraṃ pavisissāmīti kavāṭaṃ paṇāmento addasa sabbaṃ vihāraṃ ahinā puṇṇaṃ, vātapānehi bhoge nikkhante, disvāna bhīto vissaramakāsi. Bhikkhū upadhāvitvā taṃ bhikkhuṃ etadavocuṃ – ‘‘kissa tvaṃ, āvuso, vissaramakāsī’’ti? ‘‘Ayaṃ, āvuso, sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā’’ti. Atha kho so nāgo tena saddena paṭibujjhitvā sake āsane nisīdi. Bhikkhū evamāhaṃsu – ‘‘kosi tvaṃ, āvuso’’ti? ‘‘Ahaṃ, bhante, nāgo’’ti. ‘‘Kissa pana tvaṃ, āvuso, evarūpaṃ akāsī’’ti? Atha kho so nāgo bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ nāgaṃ etadavoca – ‘‘tumhe khottha nāgā aviruḷhidhammā imasmiṃ dhammavinaye. Gaccha tvaṃ, nāga, tattheva cātuddase pannarase aṭṭhamiyā ca pakkhassa uposathaṃ upavasa, evaṃ tvaṃ nāgayoniyā ca parimuccissasi, khippañca manussattaṃ paṭilabhissasī’’ti. Atha kho so nāgo aviruḷhidhammo kirāhaṃ imasmiṃ dhammavinayeti dukkhī dummano assūni pavattayamāno vissaraṃ katvā pakkāmi. Atha kho bhagavā bhikkhū āmantesi – ‘‘dveme, bhikkhave, paccayā nāgassa sabhāvapātukammāya. Yadā ca sajātiyā methunaṃ dhammaṃ paṭisevati, yadā ca vissaṭṭho niddaṃ okkamati – ime kho, bhikkhave, dve paccayā nāgassa sabhāvapātukammāya . Tiracchānagato, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’ti.

50. Mātughātakavatthu

112. Tena kho pana samayena aññataro māṇavako mātaraṃ jīvitā voropesi. So tena pāpakena kammena aṭṭīyati harāyati jigucchati . Atha kho tassa māṇavakassa etadahosi – ‘‘kena nu kho ahaṃ upāyena imassa pāpakassa kammassa nikkhantiṃ kareyya’’nti? Atha kho tassa māṇavakassa etadahosi – ‘‘ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ imassa pāpakassa kammassa nikkhantiṃ kareyya’’nti. Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – ‘‘pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito. Iṅghāvuso upāli, imaṃ māṇavakaṃ anuyuñjāhī’’ti. Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṃ ārocesi. Āyasmā upāli bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… mātughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

51. Pitughātakavatthu



那时,有一条龙对龙的生存状态感到厌倦、羞耻、厌恶。这条龙想:"我用什么方法才能脱离龙的生存状态,并迅速获得人身呢?"然后这条龙想:"这些释迦子沙门是如法行者、正直行者、梵行者、诚实者、有戒行者、具善法者。如果我在释迦子沙门中出家,我就能脱离龙的生存状态,并迅速获得人身。"于是这条龙化作年轻男子的样子,走近比丘们请求出家。比丘们让他出家,并为他授具足戒。那时,这条龙与一位比丘一起住在边远的精舍里。这位比丘在后夜起身,在露天经行。这时,这条龙在那位比丘离开后,放松地睡着了。整个精舍都充满了蛇,蛇身从窗户伸出来。然后那位比丘想要进入精舍,推开门时看到整个精舍都充满了蛇,蛇身从窗户伸出来,看到后害怕地大叫起来。比丘们跑来对那位比丘说:"朋友,你为什么大叫?"(他说:)"朋友们,这整个精舍都充满了蛇,蛇身从窗户伸出来。"这时,那条龙被这声音惊醒,坐在自己的座位上。比丘们这样说:"朋友,你是谁?"(他说:)"尊者们,我是龙。""朋友,你为什么做这样的事?"然后那条龙把事情的经过告诉了比丘们。比丘们把这件事告诉了世尊。这时,世尊以此因缘、以此场合召集比丘僧团,对那条龙说:"你们龙在这法律中是不能成长的。龙啊,你回去吧,在那里每月十四日、十五日、初八日守布萨,这样你就能脱离龙的生存状态,并迅速获得人身。"这时,那条龙(想):"我在这法律中是不能成长的。"悲伤、沮丧、流泪,大叫一声就离开了。这时,世尊对比丘们说:"比丘们,有两种原因会使龙显露本相。当与同类交媾时,以及当放松睡着时 - 比丘们,这是两种使龙显露本相的原因。比丘们,畜生未受具足戒不应让他受具足戒,已受具足戒的应驱逐。"
杀母事
那时,有一个年轻男子杀死了自己的母亲。他因这恶业而感到厌倦、羞耻、厌恶。这个年轻男子想:"我用什么方法才能摆脱这恶业呢?"然后这个年轻男子想:"这些释迦子沙门是如法行者、正直行者、梵行者、诚实者、有戒行者、具善法者。如果我在释迦子沙门中出家,我就能摆脱这恶业。"于是这个年轻男子走近比丘们请求出家。比丘们对尊者优波离说:"朋友优波离,以前有一条龙化作年轻男子的样子在比丘中出家。朋友优波离,请你审问这个年轻男子。"然后这个年轻男子在被尊者优波离审问时说出了实情。尊者优波离把这件事告诉了比丘们。比丘们把这件事告诉了世尊。(中略)杀母者未受具足戒不应让他受具足戒,已受具足戒的应驱逐。
杀父事

113. Tena kho pana samayena aññataro māṇavako pitaraṃ jīvitā voropesi. So tena pāpakena kammena aṭṭīyati harāyati jigucchati. Atha kho tassa māṇavakassa etadahosi ‘‘kena nu kho ahaṃ upāyena imassa pāpakassa kammassa nikkhantiṃ kareyya’’nti. Atha kho tassa māṇavakassa etadahosi ‘‘ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā, sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ imassa pāpakassa kammassa nikkhantiṃ kareyya’’nti. Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – ‘‘pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito, iṅghāvuso, upāli, imaṃ māṇavakaṃ anuyuñjāhī’’ti. Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṃ ārocesi. Āyasmā upāli bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Pitughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

52. Arahantaghātakavatthu

114. Tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṃ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā ekacce bhikkhū acchindiṃsu, ekacce bhikkhū haniṃsu. Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṃ, ekacce corā palāyiṃsu. Ye te palāyiṃsu te bhikkhūsu pabbajiṃsu, ye te gahitā te vadhāya oniyyanti . Addasaṃsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṃsu – ‘‘sādhu kho mayaṃ palāyimhā, sacā ca [sace ca, sacajja (aṭṭhakathāyaṃ pāṭhantarā)] mayaṃ gayheyyāma [gaṇheyyāma (ka.)], mayampi evameva haññeyyāmā’’ti . Bhikkhū evamāhaṃsu – ‘‘kiṃ pana tumhe, āvuso, akatthā’’ti? Atha kho te pabbajitā bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Arahanto ete, bhikkhave, bhikkhū. Arahantaghātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

53. Bhikkhunīdūsakavatthu

115. Tena kho pana samayena sambahulā bhikkhuniyo sāketā sāvatthiṃ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā ekaccā bhikkhuniyo acchindiṃsu, ekaccā bhikkhuniyo dūsesuṃ. Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṃ, ekacce corā palāyiṃsu. Ye te palāyiṃsu, te bhikkhūsu pabbajiṃsu. Ye te gahitā, te vadhāya oniyyanti. Addasaṃsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṃsu ‘‘sādhu kho mayaṃ palāyimhā, sacā ca mayaṃ gayheyyāma, mayampi evameva haññeyyāmā’’ti. Bhikkhū evamāhaṃsu ‘‘kiṃ pana tumhe, āvuso, akatthā’’ti. Atha kho te pabbajitā bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Bhikkhunidūsako, bhikkhave , anupasampanno na upasampādetabbo, upasampanno nāsetabboti. Saṅghabhedako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. Lohituppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

54. Ubhatobyañjanakavatthu

116. Tena kho pana samayena aññataro ubhatobyañjanako bhikkhūsu pabbajito hoti. So karotipi kārāpetipi. Bhagavato etamatthaṃ ārocesuṃ. Ubhatobyañjanako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

55. Anupajjhāyakādivatthūni



那时,有一个年轻男子杀死了自己的父亲。他因这恶业而感到厌倦、羞耻、厌恶。这个年轻男子想:"我用什么方法才能摆脱这恶业呢?"然后这个年轻男子想:"这些释迦子沙门是如法行者、正直行者、梵行者、诚实者、有戒行者、具善法者。如果我在释迦子沙门中出家,我就能摆脱这恶业。"于是这个年轻男子走近比丘们请求出家。比丘们对尊者优波离说:"朋友优波离,以前有一条龙化作年轻男子的样子在比丘中出家。朋友优波离,请你审问这个年轻男子。"然后这个年轻男子在被尊者优波离审问时说出了实情。尊者优波离把这件事告诉了比丘们。比丘们把这件事告诉了世尊。杀父者未受具足戒不应让他受具足戒,已受具足戒的应驱逐。
杀阿罗汉事
那时,许多比丘从娑鸡多(现今阿约提亚)前往舍卫城(现今萨赫特-马赫特)的途中。中途有盗贼出现,抢劫了一些比丘,杀害了一些比丘。舍卫城的王兵出动,抓住了一些盗贼,一些盗贼逃跑了。那些逃跑的人在比丘中出家,那些被抓的人被押送去处决。那些逃跑后出家的人看到那些盗贼被押送去处决,看到后这样说:"我们逃跑真是太好了,如果我们被抓住,我们也会像这样被杀。"比丘们这样说:"朋友们,你们做了什么?"然后那些出家的人把事情的经过告诉了比丘们。比丘们把这件事告诉了世尊。比丘们,这些比丘是阿罗汉。杀阿罗汉者未受具足戒不应让他受具足戒,已受具足戒的应驱逐。
玷污比丘尼事
那时,许多比丘尼从娑鸡多前往舍卫城的途中。中途有盗贼出现,抢劫了一些比丘尼,玷污了一些比丘尼。舍卫城的王兵出动,抓住了一些盗贼,一些盗贼逃跑了。那些逃跑的人在比丘中出家。那些被抓的人被押送去处决。那些逃跑后出家的人看到那些盗贼被押送去处决,看到后这样说:"我们逃跑真是太好了,如果我们被抓住,我们也会像这样被杀。"比丘们这样说:"朋友们,你们做了什么?"然后那些出家的人把事情的经过告诉了比丘们。比丘们把这件事告诉了世尊。玷污比丘尼者未受具足戒不应让他受具足戒,已受具足戒的应驱逐。破僧者未受具足戒不应让他受具足戒,已受具足戒的应驱逐。出佛身血者未受具足戒不应让他受具足戒,已受具足戒的应驱逐。
两性人事
那时,有一个两性人在比丘中出家。他既做又令人做。他们把这件事告诉了世尊。两性人未受具足戒不应让他受具足戒,已受具足戒的应驱逐。
无和尚等事

117. Tena kho pana samayena bhikkhū anupajjhāyakaṃ upasampādenti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, anupajjhāyako upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

Tena kho pana samayena bhikkhū saṅghena upajjhāyena upasampādenti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, saṅghena upajjhāyena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

Tena kho pana samayena bhikkhū gaṇena upajjhāyena upasampādenti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, gaṇena upajjhāyena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

Tena kho pana samayena bhikkhū paṇḍakupajjhāyena upasampādenti…pe… theyyasaṃvāsakupajjhāyena upasampādenti…pe… titthiyapakkantakupajjhāyena upasampādenti …pe… tiracchānagatupajjhāyena upasampādenti…pe… mātughātakupajjhāyena upasampādenti…pe… pitughātakupajjhāyena upasampādenti…pe… arahantaghātakupajjhāyena upasampādenti…pe… bhikkhunidūsakupajjhāyena upasampādenti…pe… saṅghabhedakupajjhāyena upasampādenti…pe… lohituppādakupajjhāyena upasampādenti…pe… ubhatobyañjanakupajjhāyena upasampādenti bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, paṇḍakupajjhāyena upasampādetabbo…pe… na, bhikkhave, theyyasaṃvāsakupajjhāyena upasampādetabbo…pe… na, bhikkhave, titthiyapakkantakupajjhāyena upasampādetabbo…pe… na, bhikkhave, tiracchānagatupajjhāyena upasampādetabbo…pe… na, bhikkhave, mātughātakupajjhāyena upasampādetabbo …pe… na, bhikkhave, pitughātakupajjhāyena upasampādetabbo…pe… na, bhikkhave, arahantaghātakupajjhāyena upasampādetabbo…pe… na, bhikkhave, bhikkhunidūsakupajjhāyena upasampādetabbo …pe… na, bhikkhave, saṅghabhedakupajjhāyena upasampādetabbo…pe… na, bhikkhave, lohituppādakupajjhāyena upasampādetabbo…pe… na, bhikkhave, ubhatobyañjanakupajjhāyena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

56. Apattakādivatthu

118. Tena kho pana samayena bhikkhū apattakaṃ upasampādenti. Hatthesu piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, apattako upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

Tena kho pana samayena bhikkhū acīvarakaṃ upasampādenti . Naggā piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, acīvarako upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

Tena kho pana samayena bhikkhū apattacīvarakaṃ upasampādenti. Naggā hatthesu piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, apattacīvarako upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

Tena kho pana samayena bhikkhū yācitakena pattena upasampādenti. Upasampanne pattaṃ paṭiharanti. Hatthesu piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, yācitakena pattena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

Tena kho pana samayena bhikkhū yācitakena cīvarena upasampādenti. Upasampanne cīvaraṃ paṭiharanti. Naggā piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, yācitakena cīvarena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

Tena kho pana samayena bhikkhū yācitakena pattacīvarena upasampādenti. Upasampanne pattacīvaraṃ paṭiharanti. Naggā hatthesu piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, yācitakena pattacīvarena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassāti.

Naupasampādetabbekavīsativāro niṭṭhito.

57. Napabbājetabbadvattiṃsavāro



那时,比丘们让无和尚者受具足戒。他们把这件事告诉了世尊。比丘们,不应让无和尚者受具足戒。谁让他受具足戒,犯恶作。
那时,比丘们让以僧团为和尚者受具足戒。他们把这件事告诉了世尊。比丘们,不应让以僧团为和尚者受具足戒。谁让他受具足戒,犯恶作。
那时,比丘们让以僧众为和尚者受具足戒。他们把这件事告诉了世尊。比丘们,不应让以僧众为和尚者受具足戒。谁让他受具足戒,犯恶作。
那时,比丘们让以黄门为和尚者受具足戒...(中略)...让以偷法住者为和尚者受具足戒...(中略)...让以转投外道者为和尚者受具足戒...(中略)...让以畜生为和尚者受具足戒...(中略)...让以杀母者为和尚者受具足戒...(中略)...让以杀父者为和尚者受具足戒...(中略)...让以杀阿罗汉者为和尚者受具足戒...(中略)...让以玷污比丘尼者为和尚者受具足戒...(中略)...让以破僧者为和尚者受具足戒...(中略)...让以出佛身血者为和尚者受具足戒...(中略)...让以两性人为和尚者受具足戒。他们把这件事告诉了世尊。比丘们,不应让以黄门为和尚者受具足戒...(中略)...不应让以偷法住者为和尚者受具足戒...(中略)...不应让以转投外道者为和尚者受具足戒...(中略)...不应让以畜生为和尚者受具足戒...(中略)...不应让以杀母者为和尚者受具足戒...(中略)...不应让以杀父者为和尚者受具足戒...(中略)...不应让以杀阿罗汉者为和尚者受具足戒...(中略)...不应让以玷污比丘尼者为和尚者受具足戒...(中略)...不应让以破僧者为和尚者受具足戒...(中略)...不应让以出佛身血者为和尚者受具足戒...(中略)...不应让以两性人为和尚者受具足戒。谁让他受具足戒,犯恶作。
无钵等事
那时,比丘们让无钵者受具足戒。他们用手托着乞食。人们抱怨、批评、指责说:"就像外道一样。"他们把这件事告诉了世尊。比丘们,不应让无钵者受具足戒。谁让他受具足戒,犯恶作。
那时,比丘们让无衣者受具足戒。他们裸体乞食。人们抱怨、批评、指责说:"就像外道一样。"他们把这件事告诉了世尊。比丘们,不应让无衣者受具足戒。谁让他受具足戒,犯恶作。
那时,比丘们让无钵无衣者受具足戒。他们裸体用手托着乞食。人们抱怨、批评、指责说:"就像外道一样。"他们把这件事告诉了世尊。比丘们,不应让无钵无衣者受具足戒。谁让他受具足戒,犯恶作。
那时,比丘们让借用钵者受具足戒。受具足戒后,他们把钵拿回去。他们用手托着乞食。人们抱怨、批评、指责说:"就像外道一样。"他们把这件事告诉了世尊。比丘们,不应让借用钵者受具足戒。谁让他受具足戒,犯恶作。
那时,比丘们让借用衣者受具足戒。受具足戒后,他们把衣拿回去。他们裸体乞食。人们抱怨、批评、指责说:"就像外道一样。"他们把这件事告诉了世尊。比丘们,不应让借用衣者受具足戒。谁让他受具足戒,犯恶作。
那时,比丘们让借用钵衣者受具足戒。受具足戒后,他们把钵衣拿回去。他们裸体用手托着乞食。人们抱怨、批评、指责说:"就像外道一样。"他们把这件事告诉了世尊。比丘们,不应让借用钵衣者受具足戒。谁让他受具足戒,犯恶作。
不应让受具足戒的二十一种人结束。
不应让出家的三十二种人

119. Tena kho pana samayena bhikkhū hatthacchinnaṃ pabbājenti…pe… pādacchinnaṃ pabbājenti…pe… hatthapādacchinnaṃ pabbājenti…pe… kaṇṇacchinnaṃ pabbājenti…pe… nāsacchinnaṃ pabbājenti…pe… kaṇṇanāsacchinnaṃ pabbājenti…pe… aṅgulicchinnaṃ pabbājenti…pe… aḷacchinnaṃ pabbājenti…pe… kaṇḍaracchinnaṃ pabbājenti…pe… phaṇahatthakaṃ pabbājenti…pe… khujjaṃ pabbājenti…pe… vāmanaṃ pabbājenti…pe… galagaṇḍiṃ pabbājenti…pe… lakkhaṇāhataṃ pabbājenti…pe… kasāhataṃ pabbājenti…pe… likhitakaṃ pabbājenti…pe… sīpadiṃ pabbājenti…pe… pāparogiṃ pabbājenti…pe… parisadūsakaṃ pabbājenti…pe… kāṇaṃ pabbājenti…pe… kuṇiṃ pabbājenti…pe… khañjaṃ pabbājenti…pe… pakkhahataṃ pabbājenti…pe… chinniriyāpathaṃ pabbājenti…pe… jarādubbalaṃ pabbājenti…pe… andhaṃ pabbājenti…pe… mūgaṃ pabbājenti…pe… badhiraṃ pabbājenti…pe… andhamūgaṃ pabbājenti…pe… andhabadhiraṃ pabbājenti…pe… mūgabadhiraṃ pabbājenti…pe… andhamūgabadhiraṃ pabbājenti. Bhagavato etamatthaṃ ārocesuṃ…pe… na, bhikkhave, hatthacchinno pabbājetabbo…pe… na, bhikkhave, pādacchinno pabbājetabbo…pe… na, bhikkhave, hatthapādacchinno pabbājetabbo…pe… na, bhikkhave, kaṇṇacchinno pabbājetabbo…pe… na, bhikkhave, nāsacchinno pabbājetabbo…pe… na, bhikkhave, kaṇṇanāsacchinno pabbājetabbo…pe… na, bhikkhave, aṅgulicchinno pabbājetabbo…pe… na, bhikkhave, aḷacchinno pabbājetabbo…pe… na, bhikkhave, kaṇḍaracchinno pabbājetabbo…pe… na, bhikkhave, phaṇahatthako pabbājetabbo…pe… na, bhikkhave, khujjo pabbājetabbo…pe… na, bhikkhave, vāmano pabbājetabbo…pe… na, bhikkhave, galagaṇḍī pabbājetabbo…pe… na, bhikkhave, lakkhaṇāhato pabbājetabbo…pe… na, bhikkhave, kasāhato pabbājetabbo…pe… na, bhikkhave, likhitako pabbājetabbo…pe… na, bhikkhave, sīpadī pabbājetabbo…pe… na, bhikkhave, pāparogī pabbājetabbo…pe… na, bhikkhave, parisadūsako pabbājetabbo…pe… na, bhikkhave, kāṇo pabbājetabbo…pe… na , bhikkhave, kuṇī pabbājetabbo…pe… na, bhikkhave, khañjo pabbājetabbo…pe… na, bhikkhave, pakkhahato pabbājetabbo…pe… na, bhikkhave, chinniriyāpatho pabbājetabbo…pe… na, bhikkhave, jarādubbalo pabbājetabbo…pe… na, bhikkhave, andho pabbājetabbo…pe… na, bhikkhave, mūgo pabbājetabbo…pe… na, bhikkhave, badhiro pabbājetabbo…pe… na, bhikkhave, andhamūgo pabbājetabbo…pe… na, bhikkhave, andhabadhiro pabbājetabbo…pe… na, bhikkhave, mūgabadhiro pabbājetabbo…pe… na, bhikkhave, andhamūgabadhiro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassāti.

Napabbājetabbadvattiṃsavāro niṭṭhito.

Dāyajjabhāṇavāro niṭṭhito navamo.

58. Alajjīnissayavatthūni

120. Tena kho pana samayena chabbaggiyā bhikkhū alajjīnaṃ nissayaṃ denti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, alajjīnaṃ nissayo dātabbo. Yo dadeyya, āpatti dukkaṭassāti.

Tena kho pana samayena bhikkhū alajjīnaṃ nissāya vasanti. Tepi nacirasseva alajjino honti pāpakābhikkhū. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, alajjīnaṃ nissāya vatthabbaṃ. Yo vaseyya, āpatti dukkaṭassāti.

Atha kho bhikkhūnaṃ etadahosi – ‘‘bhagavatā paññattaṃ ‘na alajjīnaṃ nissayo dātabbo, na alajjīnaṃ nissāya vatthabba’nti. Kathaṃ nu kho mayaṃ jāneyyāma lajjiṃ vā alajjiṃ vā’’ti? Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, catūhapañcāhaṃ āgametuṃ yāva bhikkhusabhāgataṃ jānāmīti.

59. Gamikādinissayavatthūni



那时,比丘们让断手者出家...(中略)...让断脚者出家...(中略)...让断手脚者出家...(中略)...让断耳者出家...(中略)...让断鼻者出家...(中略)...让断耳鼻者出家...(中略)...让断指者出家...(中略)...让断拇指者出家...(中略)...让断筋者出家...(中略)...让手如蛇头者出家...(中略)...让驼背者出家...(中略)...让侏儒者出家...(中略)...让瘿瘤者出家...(中略)...让烙印者出家...(中略)...让鞭打者出家...(中略)...让刺字者出家...(中略)...让象皮病者出家...(中略)...让重病者出家...(中略)...让污众者出家...(中略)...让独眼者出家...(中略)...让手臂畸形者出家...(中略)...让跛足者出家...(中略)...让半身不遂者出家...(中略)...让行动不便者出家...(中略)...让老弱者出家...(中略)...让盲人出家...(中略)...让哑巴出家...(中略)...让聋子出家...(中略)...让盲哑者出家...(中略)...让盲聋者出家...(中略)...让哑聋者出家...(中略)...让盲哑聋者出家。他们把这件事告诉了世尊...(中略)...比丘们,不应让断手者出家...(中略)...不应让断脚者出家...(中略)...不应让断手脚者出家...(中略)...不应让断耳者出家...(中略)...不应让断鼻者出家...(中略)...不应让断耳鼻者出家...(中略)...不应让断指者出家...(中略)...不应让断拇指者出家...(中略)...不应让断筋者出家...(中略)...不应让手如蛇头者出家...(中略)...不应让驼背者出家...(中略)...不应让侏儒者出家...(中略)...不应让瘿瘤者出家...(中略)...不应让烙印者出家...(中略)...不应让鞭打者出家...(中略)...不应让刺字者出家...(中略)...不应让象皮病者出家...(中略)...不应让重病者出家...(中略)...不应让污众者出家...(中略)...不应让独眼者出家...(中略)...不应让手臂畸形者出家...(中略)...不应让跛足者出家...(中略)...不应让半身不遂者出家...(中略)...不应让行动不便者出家...(中略)...不应让老弱者出家...(中略)...不应让盲人出家...(中略)...不应让哑巴出家...(中略)...不应让聋子出家...(中略)...不应让盲哑者出家...(中略)...不应让盲聋者出家...(中略)...不应让哑聋者出家...(中略)...不应让盲哑聋者出家。谁让他出家,犯恶作。
不应让出家的三十二种人结束。
遗产品第九结束。
无惭愧依止事
那时,六群比丘给无惭愧者依止。他们把这件事告诉了世尊。比丘们,不应给无惭愧者依止。谁给依止,犯恶作。
那时,比丘们依止无惭愧者而住。他们不久也变成无惭愧的恶比丘。他们把这件事告诉了世尊。比丘们,不应依止无惭愧者而住。谁依止而住,犯恶作。
这时,比丘们想:"世尊制定'不应给无惭愧者依止,不应依止无惭愧者而住'。我们如何知道是有惭愧者还是无惭愧者呢?"他们把这件事告诉了世尊。我允许,比丘们,等待四五天,直到了解他是否与比丘相似。
行者等依止事

121. Tena kho pana samayena aññataro bhikkhu kosalesu janapade addhānamaggappaṭipanno hoti. Atha kho tassa bhikkhuno etadahosi – ‘‘bhagavatā paññattaṃ ‘na anissitena vatthabba’nti. Ahañcamhi nissayakaraṇīyo addhānamaggappaṭipanno, kathaṃ nu kho mayā paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, addhānamaggappaṭipannena bhikkhunā nissayaṃ alabhamānena anissitena vatthunti.

Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Te aññataraṃ āvāsaṃ upagacchiṃsu. Tattha eko bhikkhu gilāno hoti. Atha kho tassa gilānassa bhikkhuno etadahosi – ‘‘bhagavatā paññattaṃ ‘na anissitena vatthabba’nti. Ahañcamhi nissayakaraṇīyo gilāno, kathaṃ nu kho mayā paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, gilānena bhikkhunā nissayaṃ alabhamānena anissitena vatthunti.

Atha kho tassa gilānupaṭṭhākassa bhikkhuno etadahosi – ‘‘bhagavatā paññattaṃ ‘na anissitena vatthabba’nti. Ahañcamhi nissayakaraṇīyo, ayañca bhikkhu gilāno, kathaṃ nu kho mayā paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, gilānupaṭṭhākena bhikkhunā nissayaṃ alabhamānena yāciyamānena anissitena vatthunti.

Tena kho pana samayena aññataro bhikkhu araññe viharati. Tassa ca tasmiṃ senāsane phāsu hoti. Atha kho tassa bhikkhuno etadahosi – ‘‘bhagavatā paññattaṃ ‘na anissitena vatthabba’nti. Ahañcamhi nissayakaraṇīyo araññe viharāmi, mayhañca imasmiṃ senāsane phāsu hoti, kathaṃ nu kho mayā paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, āraññikena bhikkhunā phāsuvihāraṃ sallakkhentena nissayaṃ alabhamānena anissitena vatthuṃ – yadā patirūpo nissayadāyako āgacchissati, tadā tassa nissāya vasissāmīti.

60. Gottena anussāvanānujānanā

122. Tena kho pana samayena āyasmato mahākassapassa upasampadāpekkho hoti. Atha kho āyasmā mahākassapo āyasmato ānandassa santike dūtaṃ pāhesi – āgacchatu ānando imaṃ anussāvessatūti [anussāvessatīti (syā.)]. Āyasmā ānando evamāha – ‘‘nāhaṃ ussahāmi therassa nāmaṃ gahetuṃ, garu me thero’’ti . Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, gottenapi anussāvetunti.

61. Dveupasampadāpekkhādivatthu

123. Tena kho pana samayena āyasmato mahākassapassa dve upasampadāpekkhā honti. Te vivadanti – ahaṃ paṭhamaṃ upasampajjissāmi, ahaṃ paṭhamaṃ upasampajjissāmīti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, dve ekānussāvane kātunti.

Tena kho pana samayena sambahulānaṃ therānaṃ upasampadāpekkhā honti. Te vivadanti – ahaṃ paṭhamaṃ upasampajjissāmi, ahaṃ paṭhamaṃ upasampajjissāmīti. Therā evamāhaṃsu – ‘‘handa, mayaṃ, āvuso, sabbeva ekānussāvane karomā’’ti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, dve tayo ekānussāvane kātuṃ, tañca kho ekena upajjhāyena, na tveva nānupajjhāyenāti.

62. Gabbhavīsūpasampadānujānanā

124. Tena kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno ahosi. Atha kho āyasmato kumārakassapassa etadahosi – ‘‘bhagavatā paññattaṃ ‘na ūnavīsativasso puggalo upasampādetabbo’ti. Ahañcamhi gabbhavīso upasampanno. Upasampanno nu khomhi, nanu kho upasampanno’’ti? Bhagavato etamatthaṃ ārocesuṃ. Yaṃ, bhikkhave, mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ , tadupādāya sāvassa jāti. Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetunti.

63. Upasampadāvidhi



那时,有一位比丘在憍萨罗国行走在路上。这位比丘想:"世尊制定'不应无依止而住'。我需要依止,正在路上行走,我应该如何做呢?"他们把这件事告诉了世尊。我允许,比丘们,在路上行走的比丘如果得不到依止,可以无依止而住。
那时,有两位比丘在憍萨罗国行走在路上。他们来到一个住处。其中一位比丘生病了。那位生病的比丘想:"世尊制定'不应无依止而住'。我需要依止,又生病了,我应该如何做呢?"他们把这件事告诉了世尊。我允许,比丘们,生病的比丘如果得不到依止,可以无依止而住。
这时,那位照顾病人的比丘想:"世尊制定'不应无依止而住'。我需要依止,这位比丘又生病了,我应该如何做呢?"他们把这件事告诉了世尊。我允许,比丘们,照顾病人的比丘如果得不到依止,在被要求的情况下可以无依止而住。
那时,有一位比丘住在林野。他在那个住处感到舒适。这位比丘想:"世尊制定'不应无依止而住'。我需要依止,又住在林野,我在这个住处感到舒适,我应该如何做呢?"他们把这件事告诉了世尊。我允许,比丘们,住在林野的比丘考虑到舒适,如果得不到依止,可以无依止而住 - 想着:"当合适的依止师来时,我就依止他而住。"
允许以姓氏宣说
那时,尊者大迦叶有一位想要受具足戒的人。尊者大迦叶派使者到尊者阿难那里说:"请阿难来为这人宣说。"尊者阿难这样说:"我不敢称呼长老的名字,长老对我来说很尊贵。"他们把这件事告诉了世尊。我允许,比丘们,以姓氏宣说。
两位想要受具足戒者等事
那时,尊者大迦叶有两位想要受具足戒的人。他们争论说:"我要先受具足戒,我要先受具足戒。"他们把这件事告诉了世尊。我允许,比丘们,在一次宣说中为两人授戒。
那时,许多长老有想要受具足戒的人。他们争论说:"我要先受具足戒,我要先受具足戒。"长老们这样说:"来吧,朋友们,我们在一次宣说中为所有人授戒。"他们把这件事告诉了世尊。我允许,比丘们,在一次宣说中为两三人授戒,但必须是同一位和尚,不能是不同的和尚。
允许胎龄二十岁受具足戒
那时,尊者童子迦叶胎龄二十岁时受了具足戒。尊者童子迦叶想:"世尊制定'不满二十岁的人不应受具足戒'。我是胎龄二十岁时受的具足戒。我是否已经受了具足戒,还是没有受具足戒呢?"他们把这件事告诉了世尊。比丘们,从母胎中第一个心生起、第一个识出现时算起,那就是他的出生。我允许,比丘们,让胎龄二十岁的人受具足戒。
受具足戒的方法

125. Tena kho pana samayena upasampannā dissanti kuṭṭhikāpi gaṇḍikāpi kilāsikāpi sosikāpi apamārikāpi. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, upasampādentena terasa [tassa (ka.)] antarāyike dhamme pucchituṃ. Evañca pana, bhikkhave, pucchitabbo – ‘‘santi te evarūpā ābādhā – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro? Manussosi ? Purisosi? Bhujissosi? Aṇaṇosi? Nasi rājabhaṭo? Anuññātosi mātāpitūhi? Paripuṇṇavīsativassosi? Paripuṇṇaṃ te pattacīvaraṃ? Kiṃnāmosi? Konāmo te upajjhāyo’’ti?

Tena kho pana samayena bhikkhū ananusiṭṭhe upasampadāpekkhe antarāyike dhamme pucchanti. Upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṃ. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, paṭhamaṃ anusāsitvā pacchā antarāyike dhamme pucchitunti.

Tattheva saṅghamajjhe anusāsanti. Upasampadāpekkhā tatheva vitthāyanti, maṅkū honti, na sakkonti vissajjetuṃ. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, ekamantaṃ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṃ. Evañca pana, bhikkhave, anusāsitabbo –



那时,有些已受具足戒的人被发现患有麻风病、痈病、白癞病、肺病、癫痫病。他们把这件事告诉了世尊。我允许,比丘们,为他授具足戒时询问十三种障碍法。比丘们,应这样询问:"你有这样的疾病吗 - 麻风病、痈病、白癞病、肺病、癫痫病?你是人吗?你是男人吗?你是自由人吗?你没有债务吗?你不是国王的士兵吗?你得到父母的允许了吗?你满二十岁了吗?你的钵和衣具足了吗?你叫什么名字?你的和尚叫什么名字?"
那时,比丘们在没有事先教导想要受具足戒的人的情况下询问障碍法。想要受具足戒的人感到困惑、羞愧,无法回答。他们把这件事告诉了世尊。我允许,比丘们,先教导,然后再询问障碍法。
他们就在僧团中间教导。想要受具足戒的人仍然感到困惑、羞愧,无法回答。他们把这件事告诉了世尊。我允许,比丘们,先在一旁教导,然后在僧团中间询问障碍法。比丘们,应这样教导:

126. Paṭhamaṃ upajjhaṃ gāhāpetabbo. Upajjhaṃ gāhāpetvā pattacīvaraṃ ācikkhitabbaṃ – ayaṃ te patto, ayaṃ saṅghāṭi, ayaṃ uttarāsaṅgo, ayaṃ antaravāsako. Gaccha, amumhi okāse tiṭṭhāhīti.

Bālā abyattā anusāsanti. Duranusiṭṭhā upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṃ. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, bālena abyattena anusāsitabbo. Yo anusāseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena anusāsitunti.

Asammatā anusāsanti. Bhagavato etamatthaṃ ārocesuṃ. Na, bhikkhave, asammatena anusāsitabbo. Yo anusāseyya, āpatti dukkaṭassa. Anujānāmi , bhikkhave, sammatena anusāsituṃ. Evañca pana, bhikkhave, sammannitabbo [sammanitabbo (ka.)] – attanā vā [attanāva (syā.)] attānaṃ sammannitabbaṃ, parena vā paro sammannitabbo.

Kathañca attanāva attānaṃ sammannitabbaṃ? Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – ‘‘suṇātu me, bhante, saṅgho. Itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya’’nti. Evaṃ attanāva attānaṃ sammannitabbaṃ.

Kathañca pana parena paro sammannitabbo? Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – ‘‘suṇātu me, bhante, saṅgho. Itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā’’ti . Evaṃ parena paro sammannitabbo.

Tena sammatena bhikkhunā upasampadāpekkho upasaṅkamitvā evamassa vacanīyo – ‘‘suṇasi, itthannāma, ayaṃ te saccakālo bhūtakālo. Yaṃ jātaṃ taṃ saṅghamajjhe pucchante santaṃ atthīti vattabbaṃ, asantaṃ natthī’’ti vattabbaṃ. Mā kho vitthāyi, mā kho maṅku ahosi. Evaṃ taṃ pucchissanti – ‘‘santi te evarūpā ābādhā – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro? Manussosi? Purisosi? Bhujissosi? Aṇaṇosi? Nasi rājabhaṭo? Anuññātosi mātāpitūhi? Paripuṇṇavīsativassosi? Paripuṇṇaṃ te pattacīvaraṃ? Kiṃnāmosi? Konāmo te upajjhāyo’’ti?

Ekato āgacchanti. Na, bhikkhave, ekato āgantabbaṃ. Anusāsakena paṭhamataraṃ āgantvā saṅgho ñāpetabbo – ‘‘suṇātu me, bhante, saṅgho. Itthannāmo itthannāmassa āyasmato upasampadāpekkho . Anusiṭṭho so mayā. Yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyyā’’ti. Āgacchāhīti vattabbo.

Ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā upasampadaṃ yācāpetabbo – ‘‘saṅghaṃ, bhante, upasampadaṃ yācāmi. Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāya. Dutiyampi, bhante, saṅghaṃ upasampadaṃ yācāmi. Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāya. Tatiyampi, bhante, saṅghaṃ upasampadaṃ yācāmi. Ullumpatu maṃ , bhante, saṅgho anukampaṃ upādāyā’’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya’’nti? Suṇasi, itthannāma, ayaṃ te saccakālo bhūtakālo. Yaṃ jātaṃ taṃ pucchāmi. Santaṃ atthīti vattabbaṃ, asantaṃ natthīti vattabbaṃ. Santi te evarūpā ābādhā – kuṭṭhaṃ gaṇḍo kileso soso apamāro, manussosi, purisosi, bhujissosi, aṇaṇosi, nasi rājabhaṭo, anuññātosi mātāpitūhi, paripuṇṇavīsativassosi, paripuṇṇaṃ te pattacīvaraṃ, kiṃnāmosi, konāmo te upajjhāyoti? Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –



首先应让他请和尚。请了和尚后,应指示钵和衣:"这是你的钵,这是你的大衣,这是你的上衣,这是你的内衣。去,站在那个地方。"
愚笨无能的人教导。教导不当的想要受具足戒的人感到困惑、羞愧,无法回答。他们把这件事告诉了世尊。比丘们,愚笨无能的人不应教导。谁教导,犯恶作。我允许,比丘们,由有能力的比丘教导。
未经认可的人教导。他们把这件事告诉了世尊。比丘们,未经认可的人不应教导。谁教导,犯恶作。我允许,比丘们,由经认可的人教导。比丘们,应这样认可:自己认可自己,或由他人认可他人。
如何自己认可自己?有能力的比丘应告知僧团:"大德们,请僧团听我说。某某是某某尊者的想要受具足戒的人。如果僧团认为适当,我将教导某某。"这样自己认可自己。
如何由他人认可他人?有能力的比丘应告知僧团:"大德们,请僧团听我说。某某是某某尊者的想要受具足戒的人。如果僧团认为适当,某某将教导某某。"这样由他人认可他人。
那位经认可的比丘应走近想要受具足戒的人,这样对他说:"听着,某某,这是你说实话的时候,说真相的时候。在僧团中间被问到时,如果有就说有,如果没有就说没有。不要困惑,不要羞愧。他们会这样问你:'你有这样的疾病吗 - 麻风病、痈病、白癞病、肺病、癫痫病?你是人吗?你是男人吗?你是自由人吗?你没有债务吗?你不是国王的士兵吗?你得到父母的允许了吗?你满二十岁了吗?你的钵和衣具足了吗?你叫什么名字?你的和尚叫什么名字?'"
他们一起来。比丘们,不应一起来。教导者应先来告知僧团:"大德们,请僧团听我说。某某是某某尊者的想要受具足戒的人。我已教导他。如果僧团认为适当,某某可以来。"应该说"来吧"。
让他偏袒右肩,礼拜比丘们的脚,蹲踞,合掌,请求受具足戒:"大德们,我请求僧团授我具足戒。大德们,请僧团出于怜悯提携我。大德们,我第二次请求僧团授我具足戒。大德们,请僧团出于怜悯提携我。大德们,我第三次请求僧团授我具足戒。大德们,请僧团出于怜悯提携我。"有能力的比丘应告知僧团:
"大德们,请僧团听我说。这位某某是某某尊者的想要受具足戒的人。如果僧团认为适当,我将询问某某障碍法。"听着,某某,这是你说实话的时候,说真相的时候。我问你已发生的事。如果有就说有,如果没有就说没有。你有这样的疾病吗 - 麻风病、痈病、白癞病、肺病、癫痫病?你是人吗?你是男人吗?你是自由人吗?你没有债务吗?你不是国王的士兵吗?你得到父母的允许了吗?你满二十岁了吗?你的钵和衣具足了吗?你叫什么名字?你的和尚叫什么名字?有能力的比丘应告知僧团:

127. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ upasampādeyya itthannāmena upajjhāyena. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena . Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dutiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

Upasampadākammaṃ niṭṭhitaṃ.

64. Cattāro nissayā

128. Tāvadeva chāyā metabbā, utuppamāṇaṃ ācikkhitabbaṃ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā , cattāro nissayā ācikkhitabbā [ācikkhitabbā, cattāri akaraṇīyāni ācikkhitabbāni. (ka.)] –

‘‘Piṇḍiyālopabhojanaṃ nissāya pabbajjā. Tattha te yāvajīvaṃ ussāho karaṇīyo. Atirekalābho – saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ.

‘‘Paṃsukūlacīvaraṃ nissāya pabbajjā. Tattha te yāvajīvaṃ ussāho karaṇīyo. Atirekalābho – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ.

‘‘Rukkhamūlasenāsanaṃ nissāya pabbajjā. Tattha te yāvajīvaṃ ussāho karaṇīyo. Atirekalābho – vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhā.

‘‘Pūtimuttabhesajjaṃ nissāya pabbajjā. Tattha te yāvajīvaṃ ussāho karaṇīyo. Atirekalābho – sappi, navanītaṃ, telaṃ, madhu, phāṇita’’nti.

Cattāro nissayā niṭṭhitā.

65. Cattāri akaraṇīyāni



"大德们,请僧团听我说。这位某某是某某尊者的想要受具足戒的人,他已清净无障碍法,他的钵和衣具足。某某请求僧团授他具足戒,某某为他的和尚。如果僧团认为适当,僧团应授某某具足戒,某某为他的和尚。这是动议。
大德们,请僧团听我说。这位某某是某某尊者的想要受具足戒的人,他已清净无障碍法,他的钵和衣具足。某某请求僧团授他具足戒,某某为他的和尚。僧团正在授某某具足戒,某某为他的和尚。哪位尊者同意授某某具足戒,某某为他的和尚,请保持沉默;哪位不同意,请说出来。
我再说一遍 - 大德们,请僧团听我说。这位某某是某某尊者的想要受具足戒的人,他已清净无障碍法,他的钵和衣具足。某某请求僧团授他具足戒,某某为他的和尚。僧团正在授某某具足戒,某某为他的和尚。哪位尊者同意授某某具足戒,某某为他的和尚,请保持沉默;哪位不同意,请说出来。
我第三次说 - 大德们,请僧团听我说。这位某某是某某尊者的想要受具足戒的人,他已清净无障碍法,他的钵和衣具足。某某请求僧团授他具足戒,某某为他的和尚。僧团正在授某某具足戒,某某为他的和尚。哪位尊者同意授某某具足戒,某某为他的和尚,请保持沉默;哪位不同意,请说出来。
僧团已授某某具足戒,某某为他的和尚。僧团同意,因此保持沉默。我如此记住这件事。"
授具足戒羯磨结束。
四依
立即应测量影子,应告知季节,应告知一天的部分,应告知诵集,应告知四依:
"出家依托团食。你应终生努力于此。额外所得 - 僧团食、指定食、邀请食、抽签食、半月食、布萨日食、月初食。
出家依托粪扫衣。你应终生努力于此。额外所得 - 亚麻衣、棉衣、丝衣、羊毛衣、麻布衣、粗布衣。
出家依托树下住处。你应终生努力于此。额外所得 - 精舍、半屋顶房、多层建筑、平顶房、洞穴。
出家依托陈弃药。你应终生努力于此。额外所得 - 酥油、生酥、油、蜂蜜、糖蜜。"
四依结束。
四不可作

129. Tena kho pana samayena bhikkhū aññataraṃ bhikkhuṃ upasampādetvā ekakaṃ ohāya pakkamiṃsu. So pacchā ekakova āgacchanto antarāmagge purāṇadutiyikāya samāgañchi. Sā evamāha – ‘‘kiṃdāni pabbajitosī’’ti? ‘‘Āma, pabbajitomhī’’ti. ‘‘Dullabho kho pabbajitānaṃ methuno dhammo; ehi, methunaṃ dhammaṃ paṭisevā’’ti. So tassā methunaṃ dhammaṃ paṭisevitvā cirena agamāsi. Bhikkhū evamāhaṃsu – ‘‘kissa tvaṃ, āvuso, evaṃ ciraṃ akāsī’’ti? Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ . Anujānāmi, bhikkhave, upasampādetvā dutiyaṃ dātuṃ, cattāri ca akaraṇīyāni ācikkhituṃ –

‘‘Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi. Yo bhikkhu methunaṃ dhammaṃ paṭisevati, assamaṇo hoti asakyaputtiyo. Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ, evameva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo. Taṃ te yāvajīvaṃ akaraṇīyaṃ.

‘‘Upasampannena bhikkhunā adinnaṃ theyyasaṅkhātaṃ na ādātabbaṃ, antamaso tiṇasalākaṃ upādāya. Yo bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyati, assamaṇo hoti asakyaputtiyo. Seyyathāpi nāma paṇḍupalāso bandhanā pamutto abhabbo haritatthāya, evameva bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyitvā assamaṇo hoti asakyaputtiyo. Taṃ te yāvajīvaṃ akaraṇīyaṃ.

‘‘Upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo, antamaso kunthakipillikaṃ upādāya. Yo bhikkhu sañcicca manussaviggahaṃ jīvitā voropeti, antamaso gabbhapātanaṃ upādāya, assamaṇo hoti asakyaputtiyo. Seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti, evameva bhikkhu sañcicca manussaviggahaṃ jīvitā voropetvā assamaṇo hoti asakyaputtiyo . Taṃ te yāvajīvaṃ akaraṇīyaṃ.

‘‘Upasampannena bhikkhunā uttarimanussadhammo na ullapitabbo, antamaso ‘suññāgāre abhiramāmī’ti. Yo bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati jhānaṃ vā vimokkhaṃ vā samādhiṃ vā samāpattiṃ vā maggaṃ vā phalaṃ vā, assamaṇo hoti asakyaputtiyo. Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā, evameva bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā assamaṇo hoti asakyaputtiyo. Taṃ te yāvajīvaṃ akaraṇīya’’nti.

Cattāri akaraṇīyāni niṭṭhitāni.

66. Āpattiyā adassane ukkhittakavatthūni



那时,比丘们让某位比丘受了具足戒后,单独留下他就离开了。他后来独自前来,在路上遇到了前妻。她说:"你现在出家了吗?"他说:"是的,我出家了。"她说:"出家人很难得到性交;来吧,和我行淫。"他与她行淫后很晚才到达。比丘们说:"朋友,你为什么这么晚?"那位比丘就把这件事告诉了比丘们。比丘们把这件事告诉了世尊。我允许,比丘们,授具足戒后给他一位同伴,并告知四不可作:
"已受具足戒的比丘不应行淫,即使与雌性动物也不可以。若比丘行淫,他就不是沙门,不是释迦子。就像一个被斩首的人不可能靠那身体继续活命,同样,比丘行淫后就不是沙门,不是释迦子。这是你终生不可做的。
已受具足戒的比丘不应偷窃,即使一根草也不可以。若比丘偷取价值一钱或一钱以上的东西,他就不是沙门,不是释迦子。就像枯叶脱离枝条后不可能再变绿,同样,比丘偷取价值一钱或一钱以上的东西后就不是沙门,不是释迦子。这是你终生不可做的。
已受具足戒的比丘不应故意夺取生命,即使是蚂蚁也不可以。若比丘故意夺取人命,即使是堕胎,他就不是沙门,不是释迦子。就像大石头破成两半后不可能再合在一起,同样,比丘故意夺取人命后就不是沙门,不是释迦子。这是你终生不可做的。
已受具足戒的比丘不应妄称上人法,即使说'我喜欢空闲处'也不可以。若比丘怀着恶欲、被欲望驱使,妄称不实的上人法,如禅那、解脱、定、等至、道或果,他就不是沙门,不是释迦子。就像棕榈树被砍掉顶端后不可能再生长,同样,比丘怀着恶欲、被欲望驱使,妄称不实的上人法后就不是沙门,不是释迦子。这是你终生不可做的。"
四不可作结束。
不见罪而被摈除事

130. Tena kho pana samayena aññataro bhikkhu āpattiyā adassane ukkhittako vibbhami. So puna paccāgantvā bhikkhū upasampadaṃ yāci. Bhagavato etamatthaṃ ārocesuṃ.

Idha pana, bhikkhave, bhikkhu āpattiyā adassane ukkhittako vibbhamati. So puna paccāgantvā bhikkhū upasampadaṃ yācati. So evamassa vacanīyo – ‘‘passissasi taṃ āpatti’’nti? Sacāhaṃ passissāmīti, pabbājetabbo. Sacāhaṃ na passissāmīti, na pabbājetabbo. Pabbājetvā vattabbo – ‘‘passissasi taṃ āpatti’’nti? Sacāhaṃ passissāmīti, upasampādetabbo. Sacāhaṃ na passissāmīti, na upasampādetabbo. Upasampādetvā vattabbo – ‘‘passissasi taṃ āpatti’’nti? Sacāhaṃ passissāmīti , osāretabbo. Sacāhaṃ na passissāmīti, na osāretabbo. Osāretvā vattabbo – ‘‘passasi [passāhi (sī.)] taṃ āpatti’’nti? Sace passati, iccetaṃ kusalaṃ. No ce passati, labbhamānāya sāmaggiyā puna ukkhipitabbo. Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāse.

Idha pana, bhikkhave, bhikkhu āpattiyā appaṭikamme ukkhittako vibbhamati. So puna paccāgantvā bhikkhū upasampadaṃ yācati. So evamassa vacanīyo – ‘‘paṭikarissasi taṃ āpatti’’nti? Sacāhaṃ paṭikarissāmīti, pabbājetabbo . Sacāhaṃ na paṭikarissāmīti, na pabbājetabbo. Pabbājetvā vattabbo – ‘‘paṭikarissasi taṃ āpatti’’nti? Sacāhaṃ paṭikarissāmīti, upasampādetabbo. Sacāhaṃ na paṭikarissāmīti, na upasampādetabbo. Upasampādetvā vattabbo – ‘‘paṭikarissasi taṃ āpatti’’nti? Sacāhaṃ paṭikarissāmīti, osāretabbo. Sacāhaṃ na paṭikarissāmīti, na osāretabbo. Osāretvā vattabbo – ‘‘paṭikarohi taṃ āpatti’’nti. Sace paṭikaroti, iccetaṃ kusalaṃ. No ce paṭikaroti labbhamānāya sāmaggiyā puna ukkhipitabbo. Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāse.

Idha pana, bhikkhave, bhikkhu pāpikāya diṭṭhiyā appaṭinissagge ukkhittako vibbhamati. So puna paccāgantvā bhikkhū upasampadaṃ yācati. So evamassa vacanīyo – ‘‘paṭinissajjissasi taṃ pāpikaṃ diṭṭhi’’nti? Sacāhaṃ paṭinissajjissāmīti, pabbājetabbo. Sacāhaṃ na paṭinissajjissāmīti, na pabbājetabbo. Pabbājetvā vattabbo – ‘‘paṭinissajjissasi taṃ pāpikaṃ diṭṭhi’’nti? Sacāhaṃ paṭinissajjissāmīti, upasampādetabbo. Sacāhaṃ na paṭinissajjissāmīti, na upasampādetabbo. Upasampādetvā vattabbo – ‘‘paṭinissajjissasi taṃ pāpikaṃ diṭṭhi’’nti? Sacāhaṃ paṭinissajjissāmīti, osāretabbo. Sacāhaṃ na paṭinissajjissāmīti, na osāretabbo. Osāretvā vattabbo – ‘‘paṭinissajjehi taṃ pāpikaṃ diṭṭhi’’nti. Sace paṭinissajjati, iccetaṃ kusalaṃ. No ce paṭinissajjati, labbhamānāya sāmaggiyā puna ukkhipitabbo. Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāseti.

Mahākhandhako paṭhamo.

67. Tassuddānaṃ



那时,有一位比丘因不见罪而被摈除,还俗了。他后来又回来请求比丘们授他具足戒。他们把这件事告诉了世尊。
比丘们,这里如果一位比丘因不见罪而被摈除,还俗了。他后来又回来请求比丘们授他具足戒。应该这样对他说:"你会看到那个罪吗?"如果他说"我会看到",就应让他出家。如果他说"我不会看到",就不应让他出家。让他出家后应该说:"你会看到那个罪吗?"如果他说"我会看到",就应授他具足戒。如果他说"我不会看到",就不应授他具足戒。授他具足戒后应该说:"你会看到那个罪吗?"如果他说"我会看到",就应让他重新加入。如果他说"我不会看到",就不应让他重新加入。让他重新加入后应该说:"你看到那个罪吗?"如果他看到,这很好。如果他不看到,在能得到和合的情况下应再次摈除他。在不能得到和合的情况下,与他共食共住无罪。
比丘们,这里如果一位比丘因不忏悔罪而被摈除,还俗了。他后来又回来请求比丘们授他具足戒。应该这样对他说:"你会忏悔那个罪吗?"如果他说"我会忏悔",就应让他出家。如果他说"我不会忏悔",就不应让他出家。让他出家后应该说:"你会忏悔那个罪吗?"如果他说"我会忏悔",就应授他具足戒。如果他说"我不会忏悔",就不应授他具足戒。授他具足戒后应该说:"你会忏悔那个罪吗?"如果他说"我会忏悔",就应让他重新加入。如果他说"我不会忏悔",就不应让他重新加入。让他重新加入后应该说:"忏悔那个罪吧。"如果他忏悔,这很好。如果他不忏悔,在能得到和合的情况下应再次摈除他。在不能得到和合的情况下,与他共食共住无罪。
比丘们,这里如果一位比丘因不舍恶见而被摈除,还俗了。他后来又回来请求比丘们授他具足戒。应该这样对他说:"你会舍弃那个恶见吗?"如果他说"我会舍弃",就应让他出家。如果他说"我不会舍弃",就不应让他出家。让他出家后应该说:"你会舍弃那个恶见吗?"如果他说"我会舍弃",就应授他具足戒。如果他说"我不会舍弃",就不应授他具足戒。授他具足戒后应该说:"你会舍弃那个恶见吗?"如果他说"我会舍弃",就应让他重新加入。如果他说"我不会舍弃",就不应让他重新加入。让他重新加入后应该说:"舍弃那个恶见吧。"如果他舍弃,这很好。如果他不舍弃,在能得到和合的情况下应再次摈除他。在不能得到和合的情况下,与他共食共住无罪。
大品第一结束。
其摘要

131.

Vinayamhi mahatthesu, pesalānaṃ sukhāvahe;

Niggahānañca pāpicche, lajjīnaṃ paggahesu ca.

Sāsanādhāraṇe ceva, sabbaññujinagocare;

Anaññavisaye kheme, supaññatte asaṃsaye.

Khandhake vinaye ceva, parivāre ca mātike;

Yathātthakārī kusalo, paṭipajjati yoniso.

Yo gavaṃ na vijānāti, na so rakkhati gogaṇaṃ;

Evaṃ sīlaṃ ajānanto, kiṃ so rakkheyya saṃvaraṃ.

Pamuṭṭhamhi ca suttante, abhidhamme ca tāvade;

Vinaye avinaṭṭhamhi, puna tiṭṭhati sāsanaṃ.

Tasmā saṅgāhaṇāhetuṃ [saṅgāhanāhetuṃ (ka.)], uddānaṃ anupubbaso;

Pavakkhāmi yathāñāyaṃ, suṇātha mama bhāsato.

Vatthu nidānaṃ āpatti, nayā peyyālameva ca;

Dukkaraṃ taṃ asesetuṃ, nayato taṃ vijānathāti.

Bodhi rājāyatanañca, ajapālo sahampati;

Brahmā āḷāro udako, bhikkhu ca upako isi.

Koṇḍañño vappo bhaddiyo, mahānāmo ca assaji;

Yaso cattāro paññāsa, sabbe pesesi so disā.

Vatthu mārehi tiṃsā ca, uruvelaṃ tayo jaṭī;

Agyāgāraṃ mahārājā, sakko brahmā ca kevalā.

Paṃsukūlaṃ pokkharaṇī, silā ca kakudho silā;

Jambu ambo ca āmalo, pāripupphañca āhari.

Phāliyantu ujjalantu, vijjhāyantu ca kassapa;

Nimujjanti mukhī megho, gayā laṭṭhi ca māgadho.

Upatisso kolito ca, abhiññātā ca pabbajuṃ;

Dunnivatthā paṇāmanā, kiso lūkho ca brāhmaṇo.

Anācāraṃ ācarati, udaraṃ māṇavo gaṇo;

Vassaṃ bālehi pakkanto, dasa vassāni nissayo.

Na vattanti paṇāmetuṃ, bālā passaddhi pañca cha;

Yo so añño ca naggo ca, acchinnajaṭilasākiyo.

Magadhesu pañcābādhā, eko rājā [bhaṭo coro (syā.)] ca aṅguli;

Māgadho ca anuññāsi, kārā likhi kasāhato.

Lakkhaṇā iṇā dāso ca, bhaṇḍuko upāli ahi;

Saddhaṃ kulaṃ kaṇṭako ca, āhundarikameva ca.

Vatthumhi dārako sikkhā, viharanti ca kiṃ nu kho;

Sabbaṃ mukhaṃ upajjhāye, apalāḷana kaṇṭako.

Paṇḍako theyyapakkanto, ahi ca mātarī pitā;

Arahantabhikkhunībhedā, ruhirena ca byañjanaṃ.

Anupajjhāyasaṅghena, gaṇapaṇḍakapattako;

Acīvaraṃ tadubhayaṃ, yācitenapi ye tayo.

Hatthā pādā hatthapādā, kaṇṇā nāsā tadūbhayaṃ;

Aṅguliaḷakaṇḍaraṃ, phaṇaṃ khujjañca vāmanaṃ.

Galagaṇḍī lakkhaṇā ceva, kasā likhitasīpadī;

Pāpaparisadūsī ca, kāṇaṃ kuṇi tatheva ca.

Khañjaṃ pakkhahatañceva, sacchinnairiyāpathaṃ;

Jarāndhamūgabadhiraṃ, andhamūgañca yaṃ tahiṃ.

Andhabadhiraṃ yaṃ vuttaṃ, mūgabadhirameva ca;

Andhamūgabadhirañca, alajjīnañca nissayaṃ.

Vatthabbañca tathāddhānaṃ, yācamānena lakkhaṇā [pekkhanā (sabbattha)];

Āgacchatu vivadanti, ekupajjhāyena kassapo.

Dissanti upasampannā, ābādhehi ca pīḷitā;

Ananusiṭṭhā vitthenti, tattheva anusāsanā.

Saṅghepi ca atho bālā, asammatā ca ekato;

Ullumpatupasampadā, nissayo ekako tayoti.

Imamhi khandhake vatthūni ekasatañca dvāsattati.


在毗奈耶的重大事项中,为善良者带来安乐;
制止恶欲者,扶持有惭愧者。
维护教法,遵循一切知者的教导;
在他人无法涉及的安稳领域,善巧制定无疑。
在犍度、毗奈耶、附随和摄颂中;
善巧者如法而行,正确实践。
不了解牛的人,无法照看牛群;
同样不知戒律的人,如何能守护律仪?
即使经典和阿毗达摩失传,
只要毗奈耶不失,教法就能重新确立。
因此为了摄受,我将按顺序
如理宣说摘要,请听我所说。
事缘、因缘、罪过、方法和省略;
难以完全说尽,应从方法中理解。
菩提树、王苑、阿阇波罗、娑婆主;
梵天、阿罗罗、郁陀迦、比丘和优波迦仙人。
憍陈如、跋波、跋提、摩诃男和阿说示;
耶舍和五十四人,他派遣他们到各方。
魔罗事缘和三十人,优楼频螺三结发者;
火室、大王、帝释和梵天等。
粪扫衣、莲池、石头和树神石头;
阎浮树、芒果树、余甘子树,带来了花。
劈开、燃烧、熄灭,迦叶;
沉入、倒立、云、伽耶、杖和摩揭陀。
优波提舍和拘律陀,著名的出家;
衣着不整、驱逐、瘦弱、邋遢的婆罗门。
行为不端、肚子、学童、群众;
与愚人一起度过雨安居,十年依止。
不履行义务、驱逐、愚人、平静、五六;
那个其他人、裸体者、剃发的外道和释迦族人。
摩揭陀国的五种疾病、一个国王和手指;
摩揭陀王允许、监狱、刺青、鞭打。
相好、债务、奴隶、般荼迦、优波离、蛇;
信心、家庭、刺、污秽。
事缘中的男孩、学处、住、为什么;
一切口头、和尚、不抚摸、刺。
黄门、偷窃后离去、蛇、母亲、父亲;
破阿罗汉和比丘尼和合、出血和性器。
无和尚、僧团、群体、黄门、钵;
无衣、两者都无、乞求的三种。
手、脚、手脚、耳、鼻、两者;
手指、筋、平鼻、驼背和侏儒。
甲状腺肿、相好、鞭打、刺青、白癞;
恶众、污染、独眼、驼背等。
跛脚、半身不遂、行为举止受损;
老年、盲、哑、聋、盲哑在那里。
所说的盲聋、哑聋;
盲哑聋、无惭愧者的依止。
应住和路途、请求、观察;
来吧、争论、一个和尚、迦叶。
看到已受具足戒者、受疾病折磨;
未经教导而困惑、在那里教导。
在僧团中、愚人、未经认可和一起;
提携受具足戒、依止和独自三种。
在这一犍度中有一百七十二个事缘。


Mahākhandhako niṭṭhito.

大品结束。


