9. Pātimokkhaṭṭhapanakkhandhakaṃ

1. Pātimokkhuddesayācanā

383.[udā. 45; a. ni. 8.20] Tena samayena buddho bhagavā sāvatthiyaṃ viharati pubbārāme migāramātu pāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho āyasmā ānando abhikkantāya rattiyā nikkhante paṭhame yāme uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. Evaṃ vutte bhagavā tuṇhī ahosi. Dutiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante majjhime yāme uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. Dutiyampi kho bhagavā tuṇhī ahosi. Tatiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā , bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ nandimukhi ratti, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. ‘‘Aparisuddhā, ānanda, parisā’’ti.

Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha – ‘aparisuddhā, ānanda, parisā’’’ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asucisaṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ [kasambukajātaṃ (ka.)] majjhe bhikkhusaṅghassa nisinnaṃ. Disvāna yena so puggalo tenupasaṅkami , upasaṅkamitvā taṃ puggalaṃ etadavoca – ‘‘uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Evaṃ vutte so puggalo tuṇhī ahosi. Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Dutiyampi kho so puggalo tuṇhī ahosi. Tatiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Tatiyampi kho so puggalo tuṇhī ahosi. Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘nikkhāmito so, bhante, puggalo mayā; suddhā parisā; uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti.

‘‘Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna, yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī’’ti! Atha kho bhagavā bhikkhū āmantesi –

2. Mahāsamuddeaṭṭhacchariyaṃ

384.[udā. 45; a. ni. 

以下是9. Pātimokkhaṭṭhapanakkhandhakaṃ的完整中文直译:
请求诵说波罗提木叉
那时,佛陀世尊住在舍卫城东园鹿母讲堂。当时,在布萨日,世尊坐在比丘僧团中。这时,尊者阿难在深夜过去、初夜分结束时,从座位起身,偏袒右肩,向世尊合掌,对世尊如此说:"尊者,夜已深,初夜分已过,比丘僧团已久坐。请世尊为比丘们诵说波罗提木叉。"世尊听后保持沉默。第二次,尊者阿难在深夜过去、中夜分结束时,从座位起身,偏袒右肩,向世尊合掌,对世尊如此说:"尊者,夜已深,中夜分已过,比丘僧团已久坐。请世尊为比丘们诵说波罗提木叉。"世尊第二次保持沉默。第三次,尊者阿难在深夜过去、后夜分结束时,黎明升起、夜色欢喜时,从座位起身,偏袒右肩,向世尊合掌,对世尊如此说:"尊者,夜已深,后夜分已过,黎明升起,夜色欢喜,比丘僧团已久坐。请世尊为比丘们诵说波罗提木叉。""阿难,僧团不清净。"
这时,尊者大目犍连心想:"世尊指的是哪个人说'阿难,僧团不清净'?"于是尊者大目犍连以心观察整个比丘僧团的心。尊者大目犍连看到那个破戒、恶法、不净行为、可疑行为、隐藏罪行、非沙门而自称沙门、非梵行而自称梵行、内心腐败、漏泄、如垃圾的人坐在比丘僧团中间。看到后走近那个人,走近后对那人如此说:"起来,朋友,你已被世尊看到;你不能与比丘们共住。"那人听后保持沉默。第二次,尊者大目犍连对那人如此说:"起来,朋友,你已被世尊看到;你不能与比丘们共住。"那人第二次保持沉默。第三次,尊者大目犍连对那人如此说:"起来,朋友,你已被世尊看到;你不能与比丘们共住。"那人第三次保持沉默。这时,尊者大目犍连抓住那人的手臂,将他带出门外,关上门闩,然后走近世尊,走近后对世尊如此说:"尊者,那人已被我驱逐;僧团现在清净了。请世尊为比丘们诵说波罗提木叉。"
"目犍连,真是奇妙!目犍连,真是稀有!那愚人竟然要等到被抓住手臂才离开!"这时,世尊对比丘们说:
大海的八种奇妙

8.19] ‘‘Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha?

‘‘Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto – ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati – ayaṃ [ayampi (syā.)], bhikkhave, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati . Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippaññeva tīraṃ vāheti, thalaṃ ussāreti. Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippaññeva tīraṃ vāheti, thalaṃ ussāreti – ayaṃ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṃ pattā jahanti purimāni nāmagottāni, mahāsamuddo tveva saṅkhaṃ gacchanti. Yampi, bhikkhave, yākāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṃ pattā jahanti purimāni nāmagottāni, mahāsamuddo tveva saṅkhaṃ gacchanti – ayaṃ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhikkhave, yā ca [yākāci (syā.)] loke savantiyo mahāsamuddaṃ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṃ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati – ayaṃ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso – ayaṃ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhikkhave, mahāsamuddo bahuratano [bahūtaratano (ka.)] anekaratano. Tatrimāni ratanāni, seyyathidaṃ – muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṃ, rajataṃ, jātarūpaṃ, lohitako, masāragallaṃ. Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṃ – muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṃ, rajataṃ, jātarūpaṃ, lohitako , masāragallaṃ – ayaṃ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

‘‘Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi, timiṅgalo, timitimiṅgalo [timirapiṅgalo (sī.), timitimiṅgalo mahātimiṅgalo (syā. kaṃ.)], asurā, nāgā, gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso, tatrime bhūtā – timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā; santi mahāsamudde, yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā – ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhirama’’nti.

3. Imasmiṃdhammavinayeaṭṭhacchariyaṃ



"比丘们,大海中有八种奇妙稀有的现象,阿修罗们看到这些现象就会喜爱大海。是哪八种?
"比丘们,大海逐渐变深,逐渐倾斜,逐渐下降,不会突然就变深。比丘们,大海逐渐变深,逐渐倾斜,逐渐下降,不会突然就变深 - 这是大海的第一种奇妙稀有的现象,阿修罗们看到就会喜爱大海。
"再者,比丘们,大海保持稳定,不会超过海岸线。比丘们,大海保持稳定,不会超过海岸线 - 这是大海的第二种奇妙稀有的现象,阿修罗们看到就会喜爱大海。
"再者,比丘们,大海不会容纳死尸。任何在大海中的死尸,都会很快被冲到岸边,推到陆地上。比丘们,大海不会容纳死尸,任何在大海中的死尸,都会很快被冲到岸边,推到陆地上 - 这是大海的第三种奇妙稀有的现象,阿修罗们看到就会喜爱大海。
"再者,比丘们,所有的大河,如恒河、耶牟那河、阿致罗筏底河、萨罗浮河、摩希河,当它们流入大海时,就失去了原来的名字,而被称为大海。比丘们,所有的大河,如恒河、耶牟那河、阿致罗筏底河、萨罗浮河、摩希河,当它们流入大海时,就失去了原来的名字,而被称为大海 - 这是大海的第四种奇妙稀有的现象,阿修罗们看到就会喜爱大海。
"再者,比丘们,世间的河流流入大海,天空的雨水落入大海,但大海不会因此而增加或减少。比丘们,世间的河流流入大海,天空的雨水落入大海,但大海不会因此而增加或减少 - 这是大海的第五种奇妙稀有的现象,阿修罗们看到就会喜爱大海。
"再者,比丘们,大海只有一种味道,那就是咸味。比丘们,大海只有一种味道,那就是咸味 - 这是大海的第六种奇妙稀有的现象,阿修罗们看到就会喜爱大海。
"再者,比丘们,大海中有许多珍宝,各种各样的珍宝。其中有这些珍宝:珍珠、宝石、琉璃、贝壳、石头、珊瑚、白银、黄金、红宝石、猫眼石。比丘们,大海中有许多珍宝,各种各样的珍宝。其中有这些珍宝:珍珠、宝石、琉璃、贝壳、石头、珊瑚、白银、黄金、红宝石、猫眼石 - 这是大海的第七种奇妙稀有的现象,阿修罗们看到就会喜爱大海。
"再者,比丘们,大海是巨大生物的住所。其中有这些生物:提米鱼、提明伽罗鱼、提米提明伽罗鱼、阿修罗、龙、乾闼婆。在大海中有身长一百由旬的生物,二百由旬的生物,三百由旬的生物,四百由旬的生物,五百由旬的生物。比丘们,大海是巨大生物的住所。其中有这些生物:提米鱼、提明伽罗鱼、提米提明伽罗鱼、阿修罗、龙、乾闼婆。在大海中有身长一百由旬的生物...乃至...五百由旬的生物 - 这是大海的第八种奇妙稀有的现象,阿修罗们看到就会喜爱大海。比丘们,这就是大海中的八种奇妙稀有的现象,阿修罗们看到这些现象就会喜爱大海。"
此法律中的八种奇妙

385. ‘‘Evameva kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha?

‘‘Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; evameva kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho – ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati ; evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamanti. Yampi, bhikkhave, mayā mama sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamanti – ayaṃ, bhikkhave, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti; evameva kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati, khippameva naṃ sannipatitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṅghassa nisinno. Atha kho so ārakāva saṅghamhā, saṅgho ca tena. Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati, khippameva naṃ sannipūtitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena – ayaṃ , bhikkhave, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṃ pattā jahanti purimāni nāmagottāni, mahāsamuddo tveva saṅkhaṃ gacchanti; evameva kho, bhikkhave, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā [pabbajitā (sī.)] jahanti purimāni nāmagottāni, samaṇā sakyaputtiyā tveva saṅkhaṃ gacchanti. Yampi, bhikkhave, cattārome vaṇṇā khattiyā brāhmaṇā vessā suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, samaṇā sakyaputtiyā tveva saṅkhaṃ gacchanti – ayaṃ, bhikkhave, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi , bhikkhave, yā ca loke savantiyo mahāsamuddaṃ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; evameva kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti , na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati – ayaṃ, bhikkhave, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso, evameva kho, bhikkhave, ayaṃ dhammavinayo ekaraso vimuttiraso. Yampi, bhikkhave, ayaṃ dhammavinayo ekaraso vimuttiraso – ayaṃ, bhikkhave, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.


"同样地,比丘们,在这个法律中也有八种奇妙稀有的现象,比丘们看到这些现象就会喜爱这个法律。是哪八种?
"比丘们,就像大海逐渐变深,逐渐倾斜,逐渐下降,不会突然就变深;同样地,比丘们,在这个法律中也是逐步学习,逐步实践,逐步修行,不会突然就证悟。比丘们,在这个法律中是逐步学习,逐步实践,逐步修行,不会突然就证悟 - 这是这个法律中的第一种奇妙稀有的现象,比丘们看到就会喜爱这个法律。
"比丘们,就像大海保持稳定,不会超过海岸线;同样地,比丘们,我为弟子们制定的学处,我的弟子们即使为了生命也不会违犯。比丘们,我为弟子们制定的学处,我的弟子们即使为了生命也不会违犯 - 这是这个法律中的第二种奇妙稀有的现象,比丘们看到就会喜爱这个法律。
"比丘们,就像大海不会容纳死尸,任何在大海中的死尸,都会很快被冲到岸边,推到陆地上;同样地,比丘们,如果有人破戒、恶法、不净行为、可疑行为、隐藏罪行、非沙门而自称沙门、非梵行而自称梵行、内心腐败、漏泄、如垃圾,僧团不会与他共住,很快就会召集会议将他驱逐,即使他坐在比丘僧团中间。然而他实际上远离僧团,僧团也远离他。比丘们,如果有人破戒、恶法、不净行为、可疑行为、隐藏罪行、非沙门而自称沙门、非梵行而自称梵行、内心腐败、漏泄、如垃圾,僧团不会与他共住,很快就会召集会议将他驱逐,即使他坐在比丘僧团中间。然而他实际上远离僧团,僧团也远离他 - 这是这个法律中的第三种奇妙稀有的现象,比丘们看到就会喜爱这个法律。
"比丘们,就像所有的大河,如恒河、耶牟那河、阿致罗筏底河、萨罗浮河、摩希河,当它们流入大海时,就失去了原来的名字,而被称为大海;同样地,比丘们,有四个种姓 - 刹帝利、婆罗门、吠舍、首陀罗。他们在如来宣说的法律中从在家出家后,就舍弃了原来的名字和种姓,而被称为沙门释子。比丘们,四个种姓 - 刹帝利、婆罗门、吠舍、首陀罗,他们在如来宣说的法律中从在家出家后,就舍弃了原来的名字和种姓,而被称为沙门释子 - 这是这个法律中的第四种奇妙稀有的现象,比丘们看到就会喜爱这个法律。
"比丘们,就像世间的河流流入大海,天空的雨水落入大海,但大海不会因此而增加或减少;同样地,比丘们,即使有许多比丘进入无余涅槃界,涅槃界也不会因此而增加或减少。比丘们,即使有许多比丘进入无余涅槃界,涅槃界也不会因此而增加或减少 - 这是这个法律中的第五种奇妙稀有的现象,比丘们看到就会喜爱这个法律。
"比丘们,就像大海只有一种味道,那就是咸味;同样地,比丘们,这个法律只有一种味道,那就是解脱的味道。比丘们,这个法律只有一种味道,那就是解脱的味道 - 这是这个法律中的第六种奇妙稀有的现象,比丘们看到就会喜爱这个法律。


‘‘Seyyathāpi , bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṃ – muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṃ, rajataṃ, jātarūpaṃ, lohitako, masāragallaṃ; evameva kho, bhikkhave, ayaṃ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, bhikkhave, ayaṃ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo – ayaṃ, bhikkhave, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

‘‘Seyyathāpi , bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso, tatrime bhūtā – timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; evameva kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno. Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso, tatrime bhūtā – sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā, arahataphalasacchikiriyāya paṭipanno – ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. ‘‘Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

[udā. 45] ‘‘Channamativassati [suchannamativassati (ka.)], vivaṭaṃ nātivassati;

Tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī’’ti.

4. Pātimokkhasavanāraho



"比丘们,就像大海中有许多珍宝,各种各样的珍宝。其中有这些珍宝:珍珠、宝石、琉璃、贝壳、石头、珊瑚、白银、黄金、红宝石、猫眼石;同样地,比丘们,这个法律中也有许多珍宝,各种各样的珍宝。其中有这些珍宝:四念处、四正勤、四神足、五根、五力、七觉支、八正道。比丘们,这个法律中有许多珍宝,各种各样的珍宝。其中有这些珍宝:四念处...乃至...八正道 - 这是这个法律中的第七种奇妙稀有的现象,比丘们看到就会喜爱这个法律。
"比丘们,就像大海是巨大生物的住所。其中有这些生物:提米鱼、提明伽罗鱼、提米提明伽罗鱼、阿修罗、龙、乾闼婆。在大海中有身长一百由旬的生物,二百由旬的生物,三百由旬的生物,四百由旬的生物,五百由旬的生物;同样地,比丘们,这个法律是伟大众生的住所。其中有这些众生:须陀洹、正在修行证悟须陀洹果的人;斯陀含、正在修行证悟斯陀含果的人;阿那含、正在修行证悟阿那含果的人;阿罗汉、正在修行证悟阿罗汉果的人。比丘们,这个法律是伟大众生的住所。其中有这些众生:须陀洹、正在修行证悟须陀洹果的人...乃至...阿罗汉、正在修行证悟阿罗汉果的人 - 这是这个法律中的第八种奇妙稀有的现象,比丘们看到就会喜爱这个法律。比丘们,这就是这个法律中的八种奇妙稀有的现象,比丘们看到这些现象就会喜爱这个法律。"
这时,世尊了知此义,于此时说此自说:
"有盖漏雨多,无盖漏雨少;
是故应开盖,如是雨不漏。"
应听诵波罗提木叉者

386. Atha kho bhagavā bhikkhū āmantesi – ‘‘nadānāhaṃ, bhikkhave, ito paraṃ uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi. Tumhevadāni, bhikkhave, ito paraṃ uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya uposathaṃ kareyya, pātimokkhaṃ uddiseyya. Na ca, bhikkhave [na ca bhikkhave bhikkhunā (syā. kaṃ.)], sāpattikena pātimokkhaṃ sotabbaṃ. Yo suṇeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, yo sāpattiko pātimokkhaṃ suṇāti, tassa pātimokkhaṃ ṭhapetuṃ. Evañca pana, bhikkhave, ṭhapetabbaṃ. Tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāharitabbaṃ –

‘Suṇātu me bhante, saṅgho. Itthannāmo puggalo sāpattiko, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabba’nti ṭhapitaṃ hoti pātimokkha’’nti.

Tena kho pana samayena chabbaggiyā bhikkhū ‘nāmhe koci jānātī’ti sāpattikāva pātimokkhaṃ suṇanti. Therā bhikkhū paracittaviduno bhikkhūnaṃ ārocenti – ‘‘itthannāmo ca itthannāmo ca, āvuso, chabbaggiyā bhikkhū ‘nāmhe koci jānātī’ti sāpattikāva pātimokkhaṃ suṇantī’’ti. Assosuṃ kho chabbaggiyā bhikkhū – ‘‘therā kira bhikkhū paracittaviduno amhe bhikkhūnaṃ ārocenti – itthannāmo ca itthannāmo ca, āvuso, chabbaggiyā bhikkhū ‘nāmhe koci jānātī’ti sāpattikāva pātimokkhaṃ suṇantī’’ti.

Te – puramhākaṃ pesalā bhikkhū pātimokkhaṃ ṭhapentīti – paṭikacceva suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pātimokkhaṃ ṭhapenti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pātimokkhaṃ ṭhapessantī’’ti! Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pātimokkhaṃ ṭhapentī’’ti? ‘‘Saccaṃ bhagavā’’ti…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pātimokkhaṃ ṭhapetabbaṃ. Yo ṭhapeyya, āpatti dukkaṭassa’’.

5. Dhammikādhammikapātimokkhaṭṭhapanaṃ



这时,世尊对比丘们说:"比丘们,从今以后我不再举行布萨,不再诵说波罗提木叉。比丘们,从今以后你们应当举行布萨,诵说波罗提木叉。比丘们,如来在不清净的僧团中举行布萨,诵说波罗提木叉,这是不可能的,没有这种情况。比丘们,有罪过的人不应听诵波罗提木叉。谁听诵,犯突吉罗罪。比丘们,我允许对有罪过而听诵波罗提木叉的人,中止他的波罗提木叉。比丘们,应当这样中止。在十四日或十五日的布萨日,当那个人在场时,应在僧团中宣布:
'请僧团听我说。某某人有罪过,我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。'这样波罗提木叉就被中止了。"
当时,六群比丘心想:"没人知道我们",就带着罪过听诵波罗提木叉。长老比丘们能知他人心,就告诉比丘们:"朋友们,某某和某某六群比丘心想'没人知道我们',就带着罪过听诵波罗提木叉。"六群比丘听说:"长老比丘们能知他人心,告诉比丘们说我们某某和某某六群比丘心想'没人知道我们',就带着罪过听诵波罗提木叉。"
他们想:"在善良的比丘们中止我们的波罗提木叉之前",就先行在没有根据、没有理由的情况下,中止清净无罪的比丘们的波罗提木叉。那些少欲的比丘...责备说:"六群比丘怎么能在没有根据、没有理由的情况下,中止清净无罪的比丘们的波罗提木叉呢!"于是那些比丘把这件事告诉世尊...世尊说:"比丘们,六群比丘真的在没有根据、没有理由的情况下,中止清净无罪的比丘们的波罗提木叉吗?""是的,世尊。"...世尊呵责后...作了法的开示,对比丘们说:"比丘们,不应在没有根据、没有理由的情况下,中止清净无罪的比丘们的波罗提木叉。谁中止,犯突吉罗罪。"
如法与非法中止波罗提木叉

387. ‘‘Ekaṃ , bhikkhave, adhammikaṃ pātimokkhaṭṭhapanaṃ, ekaṃ dhammikaṃ; pātimokkhaṭṭhapanaṃ [ekaṃ dhammikaṃ (sī. syā.)], dve adhammikāni; pātimokkhaṭṭhapanāni, dve dhammikāni; tīṇi adhammikāni pātimokkhaṭṭhapanāni, tīṇi dhammikāni, cattāri adhammikāni pātimokkhaṭṭhapanāni, cattāri dhammikāni; pañca adhammikāni pātimokkhaṭṭhapanāni, pañca dhammikāni; cha adhammikāni pātimokkhaṭṭhapanāni, cha dhammikāni; satta adhammikāni pātimokkhaṭṭhapanāni, satta dhammikāni; aṭṭha adhammikāni pātimokkhaṭṭhapanāni, aṭṭha dhammikāni; nava adhammikāni pātimokkhaṭṭhapanāni , nava dhammikāni; dasa adhammikāni pātimokkhaṭṭhapanāni, dasa dhammikāni.

‘‘Katamaṃ ekaṃ adhammikaṃ pātimokkhaṭṭhapanaṃ? Amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti – idaṃ ekaṃ adhammikaṃ pātimokkhaṭṭhapanaṃ. Katamaṃ ekaṃ dhammikaṃ pātimokkhaṭṭhapanaṃ? Samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti – idaṃ ekaṃ dhammikaṃ pātimokkhaṭṭhapanaṃ.

‘‘Katamāni dve adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṃ ṭhapeti – imāni dve adhammikāni pātimokkhaṭṭhapanāni. Katamāni dve dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṃ ṭhapeti – imāni dve dhammikāni pātimokkhaṭṭhapanāni.

‘‘Katamāni tīṇi adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṃ ṭhapeti, amūlikāya diṭṭhivipattiyā pātimokkhaṃ ṭhapeti – imāni tīṇi adhammikāni pātimokkhaṭṭhapanāni. Katamāni tīṇi dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṃ ṭhapeti, samūlikāya diṭṭhivipattiyā pātimokkhaṃ ṭhapeti – imāni tīṇi dhammikāni pātimokkhaṭṭhapanāni.

‘‘Katamāni cattāri adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṃ ṭhapeti, amūlikāya diṭṭhivipattiyā pātimokkhaṃ ṭhapeti, amūlikāya ājīvavipattiyā pātimokkhaṃ ṭhapeti – imāni cattāri adhammikāni pātimokkhaṭṭhapanāni. Katamāni cattāri dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṃ ṭhapeti, samūlikāya diṭṭhivipattiyā pātimokkhaṃ ṭhapeti, samūlikāya ājīvavipattiyā pātimokkhaṃ ṭhapeti – imāni cattāri dhammikāni pātimokkhaṭṭhapanāni.

‘‘Katamāni pañca adhammikāni pātimokkhaṭṭhapanāni? Amūlakena pārājikena pātimokkhaṃ ṭhapeti, amūlakena saṅghādisesena…pe… amūlakena pācittiyena… amūlakena pāṭidesanīyena… amūlakena dukkaṭena pātimokkhaṃ ṭhapeti – imāni pañca adhammikāni pātimokkhaṭṭhapanāni. Katamāni pañca dhammikāni pātimokkhaṭṭhapanāni? Samūlakena pārājikena pātimokkhaṃ ṭhapeti, samūlakena saṅghādisesena…pe… pācittiyena… pāṭidesanīyena… dukkaṭena pātimokkhaṃ ṭhapeti – imāni pañca dhammikāni pātimokkhaṭṭhapanāni.

‘‘Katamāni cha adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti katāya; amūlikāya ācāravipattiyā pātimokkhaṃ ṭhapeti akatāya, amūlikāya ācāravipattiyā pātimokkhaṃ ṭhapeti katāya; amūlikāya diṭṭhivipattiyā pātimokkhaṃ ṭhapeti akatāya, amūlikāya diṭṭhivipattiyā pātimokkhaṃ ṭhapeti katāya – imāni cha adhammikāni pātimokkhaṭṭhapanāni. Katamāni cha dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti katāya; samūlikāya ācāravipattiyā…pe… diṭṭhivipattiyā pātimokkhaṃ ṭhapeti akatāya…pe… katāya – imāni cha dhammikāni pātimokkhaṭṭhapanāni.


"比丘们,有一种非法的中止波罗提木叉,有一种如法的;有两种非法的中止波罗提木叉,有两种如法的;有三种非法的中止波罗提木叉,有三种如法的;有四种非法的中止波罗提木叉,有四种如法的;有五种非法的中止波罗提木叉,有五种如法的;有六种非法的中止波罗提木叉,有六种如法的;有七种非法的中止波罗提木叉,有七种如法的;有八种非法的中止波罗提木叉,有八种如法的;有九种非法的中止波罗提木叉,有九种如法的;有十种非法的中止波罗提木叉,有十种如法的。
"什么是一种非法的中止波罗提木叉?因无根据的戒律违犯而中止波罗提木叉 - 这是一种非法的中止波罗提木叉。什么是一种如法的中止波罗提木叉?因有根据的戒律违犯而中止波罗提木叉 - 这是一种如法的中止波罗提木叉。
"什么是两种非法的中止波罗提木叉?因无根据的戒律违犯而中止波罗提木叉,因无根据的行为违犯而中止波罗提木叉 - 这是两种非法的中止波罗提木叉。什么是两种如法的中止波罗提木叉?因有根据的戒律违犯而中止波罗提木叉,因有根据的行为违犯而中止波罗提木叉 - 这是两种如法的中止波罗提木叉。
"什么是三种非法的中止波罗提木叉?因无根据的戒律违犯而中止波罗提木叉,因无根据的行为违犯而中止波罗提木叉,因无根据的见解违犯而中止波罗提木叉 - 这是三种非法的中止波罗提木叉。什么是三种如法的中止波罗提木叉?因有根据的戒律违犯而中止波罗提木叉,因有根据的行为违犯而中止波罗提木叉,因有根据的见解违犯而中止波罗提木叉 - 这是三种如法的中止波罗提木叉。
"什么是四种非法的中止波罗提木叉?因无根据的戒律违犯而中止波罗提木叉,因无根据的行为违犯而中止波罗提木叉,因无根据的见解违犯而中止波罗提木叉,因无根据的生活违犯而中止波罗提木叉 - 这是四种非法的中止波罗提木叉。什么是四种如法的中止波罗提木叉?因有根据的戒律违犯而中止波罗提木叉,因有根据的行为违犯而中止波罗提木叉,因有根据的见解违犯而中止波罗提木叉,因有根据的生活违犯而中止波罗提木叉 - 这是四种如法的中止波罗提木叉。
"什么是五种非法的中止波罗提木叉?因无根据的波罗夷而中止波罗提木叉,因无根据的僧残...因无根据的波逸提...因无根据的波罗提提舍尼...因无根据的突吉罗而中止波罗提木叉 - 这是五种非法的中止波罗提木叉。什么是五种如法的中止波罗提木叉?因有根据的波罗夷而中止波罗提木叉,因有根据的僧残...因有根据的波逸提...因有根据的波罗提提舍尼...因有根据的突吉罗而中止波罗提木叉 - 这是五种如法的中止波罗提木叉。
"什么是六种非法的中止波罗提木叉?因无根据的未犯戒律违犯而中止波罗提木叉,因无根据的已犯戒律违犯而中止波罗提木叉;因无根据的未犯行为违犯而中止波罗提木叉,因无根据的已犯行为违犯而中止波罗提木叉;因无根据的未犯见解违犯而中止波罗提木叉,因无根据的已犯见解违犯而中止波罗提木叉 - 这是六种非法的中止波罗提木叉。什么是六种如法的中止波罗提木叉?因有根据的未犯戒律违犯而中止波罗提木叉,因有根据的已犯戒律违犯而中止波罗提木叉;因有根据的未犯行为违犯...因有根据的已犯行为违犯...因有根据的未犯见解违犯...因有根据的已犯见解违犯而中止波罗提木叉 - 这是六种如法的中止波罗提木叉。


‘‘Katamāni satta adhammikāni pātimokkhaṭṭhapanāni? Amūlakena pārājikena pātimokkhaṃ ṭhapeti, amūlakena saṅghādisesena…pe… thullaccayena pācittiyena pāṭidesanīyena dukkaṭena dubbhāsitena pātimokkhaṃ ṭhapeti – imāni satta adhammikāni pātimokkhaṭṭhapanāni. Katamāni satta dhammikāni pātimokkhaṭṭhapanāni? Samūlakena pārājikena pātimokkhaṃ ṭhapeti, samūlakena saṅghādisesena…pe… thullaccayena pācittiyena pāṭidesanīyena dukkaṭena dubbhāsitena pātimokkhaṃ ṭhapeti – imāni satta dhammikāni pātimokkhaṭṭhapanāni.

‘‘Katamāni aṭṭha adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti katāya; amūlikāya ācāravipattiyā …pe… diṭṭhivipattiyā…pe… ājīvavipattiyā pātimokkhaṃ ṭhapeti akatāya…pe… katāya – imāni aṭṭha adhammikāni pātimokkhaṭṭhapanāni. Katamāni aṭṭha dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti katāya; samūlikāya ācāravipattiyā…pe… diṭṭhivipattiyā…pe… ājīvavipattiyā pātimokkhaṃ ṭhapeti akatāya…pe… katāya. Imāni aṭṭha dhammikāni pātimokkhaṭṭhapanāni.

‘‘Katamāni nava adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti katāya, amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti katākatāya; amūlikāya ācāravipattiyā…pe… diṭṭhivipattiyā pātimokkhaṃ ṭhapeti akatāya…pe… katāya…pe… katākatāya imāni nava adhammikāni pātimokkhaṭṭhapanāni. Katamāni nava dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti katāya, samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti katākatāya; samūlikāya ācāravipattiyā…pe… diṭṭhivipattiyā pātimokkhaṃ ṭhapeti akatāya…pe… katāya – katākatāya…pe… imāni nava dhammikāni pātimokkhaṭṭhapanāni.

‘‘Katamāni dasa adhammikāni pātimokkhaṭṭhapanāni? Na pārājiko tassaṃ parisāyaṃ nisinno hoti, na pārājikakathā vippakatā hoti; na sikkhaṃ paccakkhātako tassaṃ parisāyaṃ nisinno hoti, na sikkhaṃ paccakkhātakathā vippakatā hoti; dhammikaṃ sāmaggiṃ upeti, na dhammikaṃ sāmaggiṃ paccādiyati, na dhammikāya sāmaggiyā paccādānakathā vippakatā hoti; na sīlavipattiyā diṭṭhasutaparisaṅkito hoti, na ācāravipattiyā diṭṭhasutaparisaṅkito hoti, na diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti – imāni dasa adhammikāni pātimokkhaṭṭhapanāni. Katamāni dasa dhammikāni pātimokkhaṭṭhapanāni? Pārājiko tassaṃ parisāyaṃ nisinno hoti, pārājikakathā vippakatā hoti; sikkhaṃ paccakkhātako tassaṃ parisāyaṃ nisinno hoti, sikkhaṃ paccakkhātakathā vippakatā hoti; dhammikaṃ sāmaggiṃ na upeti, dhammikaṃ sāmaggiṃ paccādiyati, dhammikāya sāmaggiyā paccādānakathā vippakatā hoti; sīlavipattiyā diṭṭhasutaparisaṅkito hoti, ācāravipattiyā diṭṭhasutaparisaṅkito hoti, diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti – imāni dasa dhammikāni pātimokkhaṭṭhapanāni.

6. Dhammikapātimokkhaṭṭhapanaṃ



"什么是七种非法的中止波罗提木叉?因无根据的波罗夷而中止波罗提木叉,因无根据的僧残...因无根据的偷兰遮...因无根据的波逸提...因无根据的波罗提提舍尼...因无根据的突吉罗...因无根据的恶语而中止波罗提木叉 - 这是七种非法的中止波罗提木叉。什么是七种如法的中止波罗提木叉?因有根据的波罗夷而中止波罗提木叉,因有根据的僧残...因有根据的偷兰遮...因有根据的波逸提...因有根据的波罗提提舍尼...因有根据的突吉罗...因有根据的恶语而中止波罗提木叉 - 这是七种如法的中止波罗提木叉。
"什么是八种非法的中止波罗提木叉?因无根据的未犯戒律违犯而中止波罗提木叉,因无根据的已犯戒律违犯而中止波罗提木叉;因无根据的未犯行为违犯...因无根据的已犯行为违犯...因无根据的未犯见解违犯...因无根据的已犯见解违犯...因无根据的未犯生活违犯...因无根据的已犯生活违犯而中止波罗提木叉 - 这是八种非法的中止波罗提木叉。什么是八种如法的中止波罗提木叉?因有根据的未犯戒律违犯而中止波罗提木叉,因有根据的已犯戒律违犯而中止波罗提木叉;因有根据的未犯行为违犯...因有根据的已犯行为违犯...因有根据的未犯见解违犯...因有根据的已犯见解违犯...因有根据的未犯生活违犯...因有根据的已犯生活违犯而中止波罗提木叉 - 这是八种如法的中止波罗提木叉。
"什么是九种非法的中止波罗提木叉?因无根据的未犯戒律违犯而中止波罗提木叉,因无根据的已犯戒律违犯而中止波罗提木叉,因无根据的已犯未犯戒律违犯而中止波罗提木叉;因无根据的未犯行为违犯...因无根据的已犯行为违犯...因无根据的已犯未犯行为违犯...因无根据的未犯见解违犯...因无根据的已犯见解违犯...因无根据的已犯未犯见解违犯而中止波罗提木叉 - 这是九种非法的中止波罗提木叉。什么是九种如法的中止波罗提木叉?因有根据的未犯戒律违犯而中止波罗提木叉,因有根据的已犯戒律违犯而中止波罗提木叉,因有根据的已犯未犯戒律违犯而中止波罗提木叉;因有根据的未犯行为违犯...因有根据的已犯行为违犯...因有根据的已犯未犯行为违犯...因有根据的未犯见解违犯...因有根据的已犯见解违犯...因有根据的已犯未犯见解违犯而中止波罗提木叉 - 这是九种如法的中止波罗提木叉。
"什么是十种非法的中止波罗提木叉?犯波罗夷的人没有坐在那个僧团中,关于波罗夷的讨论没有开始;舍戒的人没有坐在那个僧团中,关于舍戒的讨论没有开始;他接受如法的和合,他不拒绝如法的和合,关于拒绝如法和合的讨论没有开始;他没有被看见、听见或怀疑有戒律违犯,他没有被看见、听见或怀疑有行为违犯,他没有被看见、听见或怀疑有见解违犯 - 这是十种非法的中止波罗提木叉。什么是十种如法的中止波罗提木叉?犯波罗夷的人坐在那个僧团中,关于波罗夷的讨论已经开始;舍戒的人坐在那个僧团中,关于舍戒的讨论已经开始;他不接受如法的和合,他拒绝如法的和合,关于拒绝如法和合的讨论已经开始;他被看见、听见或怀疑有戒律违犯,他被看见、听见或怀疑有行为违犯,他被看见、听见或怀疑有见解违犯 - 这是十种如法的中止波罗提木叉。"
如法中止波罗提木叉

388. ‘‘Kathaṃ pārājiko tassaṃ parisāyaṃ nisinno hoti? Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi pārājikassa dhammassa ajjhāpatti hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṃ passati pārājikaṃ dhammaṃ ajjhāpajjantaṃ. Na heva kho bhikkhu bhikkhuṃ passati pārājikaṃ dhammaṃ ajjhāpajjantaṃ, api ca añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu pārājikaṃ dhammaṃ ajjhāpanno’ti. Na heva kho bhikkhu bhikkhuṃ passati pārājikaṃ dhammaṃ ajjhāpajjantaṃ, nāpi [nāpi ca (ka.)] añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu pārājikaṃ dhammaṃ ajjhāpanno’ti, apica sova bhikkhu bhikkhussa āroceti – ‘ahaṃ, āvuso, pārājikaṃ dhammaṃ ajjhāpanno’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo pārājikaṃ dhammaṃ ajjhāpanno, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.

389. ‘‘Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṃ antarāyānaṃ aññatarena [aññatarena antarāyena (syā. kaṃ.)] – rājantarāyena vā, corantarāyena vā, agyantarāyena vā, udakantarāyena vā, manussantarāyena vā, amanussantarāyena vā, vāḷantarāyena vā, sarīsapantarāyena vā, jīvitantarāyena vā, brahmacariyantarāyena vā. Ākaṅkhamāno, bhikkhave, bhikkhu tasmiṃ vā āvāse, aññasmiṃ vā āvāse, tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa pārājikakathā vippakatā, taṃ vatthu avinicchitaṃ. Yadi saṅghassa pattakallaṃ, saṅgho taṃ vatthuṃ vinicchineyyāti.

‘‘Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāharitabbaṃ –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa pārājikakathā vippakatā, taṃ vatthu avinicchitaṃ. Tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.

390. ‘‘Kathaṃ sikkhaṃ paccakkhātako tassaṃ parisāyaṃ nisinno hoti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṃ passati sikkhaṃ paccakkhantaṃ. Na heva kho bhikkhu bhikkhuṃ passati sikkhaṃ paccakkhantaṃ, apica añño bhikkhu bhikkhussa āroceti – ‘itthannāmena, āvuso, bhikkhunā sikkhā paccakkhātā’ti. Na heva kho bhikkhu bhikkhuṃ passati sikkhaṃ paccakkhantaṃ, nāpi añño bhikkhu bhikkhussa āroceti – ‘itthannāmena, āvuso, bhikkhunā sikkhā paccakkhātā’ti, apica sova bhikkhu bhikkhussa āroceti – ‘mayā, āvuso, sikkhā paccakkhātā’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmena puggalena sikkhā paccakkhātā, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.



"如何是犯波罗夷的人坐在那个僧团中?比丘们,在这里,以某些行为、某些特征、某些标志犯了波罗夷罪,比丘以那些行为、那些特征、那些标志看见另一个比丘犯了波罗夷罪。或者比丘没有亲眼看见另一个比丘犯波罗夷罪,但另一个比丘告诉他:'朋友,某某比丘犯了波罗夷罪。'或者比丘没有亲眼看见另一个比丘犯波罗夷罪,也没有其他比丘告诉他:'朋友,某某比丘犯了波罗夷罪',但那个比丘自己告诉他:'朋友,我犯了波罗夷罪。'比丘们,如果比丘愿意,他可以基于所见、所闻、所怀疑,在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。某某人犯了波罗夷罪,我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。
"当比丘的波罗提木叉被中止时,僧团因十种危险中的一种而解散 - 王难、盗贼难、火难、水难、人难、非人难、猛兽难、爬行动物难、生命难或梵行难。比丘们,如果比丘愿意,他可以在那个住处或其他住处,当那个人在场时,在僧团中宣布:
'请僧团听我说。关于某某人的波罗夷讨论还未完成,那件事还未决定。如果僧团认为时机适当,僧团应该决定那件事。'
"如果能这样做,那很好。如果不能,就应在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。关于某某人的波罗夷讨论还未完成,那件事还未决定。我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。
"如何是舍戒的人坐在那个僧团中?比丘们,在这里,以某些行为、某些特征、某些标志舍戒,比丘以那些行为、那些特征、那些标志看见另一个比丘舍戒。或者比丘没有亲眼看见另一个比丘舍戒,但另一个比丘告诉他:'朋友,某某比丘舍戒了。'或者比丘没有亲眼看见另一个比丘舍戒,也没有其他比丘告诉他:'朋友,某某比丘舍戒了',但那个比丘自己告诉他:'朋友,我舍戒了。'比丘们,如果比丘愿意,他可以基于所见、所闻、所怀疑,在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。某某人舍戒了,我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。

391. ‘‘Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṃ antarāyānaṃ aññatarena – rājantarāyena vā …pe… brahmacariyantarāyena vā, ākaṅkhamāno, bhikkhave, bhikkhu tasmiṃ vā āvāse, aññasmiṃ vā āvāse, tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa sikkhaṃ paccakkhātakathā [sikkhāpaccakkhātakathā (sī.)] vippakatā, taṃ vatthu avinicchitaṃ. Yadi saṅghassa pattakallaṃ, saṅgho taṃ vatthuṃ vinicchineyyāti.

‘‘Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāharitabbaṃ –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa sikkhaṃ paccakkhātakathā vippakatā, taṃ vatthu avinicchitaṃ. Tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.

392. ‘‘Kathaṃ dhammikaṃ sāmaggiṃ na upeti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi dhammikāya sāmaggiyānupagamanaṃ hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṃ passati dhammikaṃ sāmaggiṃ na upentaṃ. Na heva kho bhikkhu bhikkhuṃ passati dhammikaṃ sāmaggiṃ na upentaṃ, api ca añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu dhammikaṃ sāmaggiṃ na upetī’ti. Na heva kho bhikkhu bhikkhuṃ passati dhammikaṃ sāmaggiṃ na upentaṃ, nāpi añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu dhammikaṃ sāmaggiṃ na upetī’ti, api ca sova bhikkhu bhikkhussa āroceti – ‘ahaṃ, āvuso, dhammikaṃ sāmaggiṃ na upemī’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo dhammikaṃ sāmaggiṃ na upeti , tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.

393. ‘‘Kathaṃ dhammikaṃ sāmaggiṃ paccādiyati? Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi dhammikāya sāmaggiyā paccādānaṃ hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṃ passati dhammikaṃ sāmaggiṃ paccādiyantaṃ na heva kho bhikkhu bhikkhuṃ passati dhammikaṃ sāmaggiṃ paccādiyantaṃ, api ca añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu dhammikaṃ sāmaggiṃ paccādiyatī’ti. Na heva kho bhikkhu bhikkhuṃ passati dhammikaṃ sāmaggiṃ paccādiyantaṃ, nāpi añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu dhammikaṃ sāmaggiṃ paccādiyatī’ti, api ca sova bhikkhu bhikkhussa āroceti – ‘ahaṃ, āvuso, dhammikaṃ sāmaggiṃ paccādiyāmī’ti . Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo dhammikaṃ sāmaggiṃ paccādiyati, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.

394. ‘‘Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṃ antarāyānaṃ aññatarena – rājantarāyena vā…pe… brahmacariyantarāyena vā. Ākaṅkhamāno, bhikkhave, bhikkhu tasmiṃ vā āvāse, aññasmiṃ vā āvāse, tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa dhammikāya sāmaggiyā paccādānakathā vippakatā, taṃ vatthu avinicchitaṃ. Yadi saṅghassa pattakallaṃ, saṅgho taṃ vatthuṃ vinicchineyyāti.

‘‘Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāharitabbaṃ –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa dhammikāya sāmaggiyā paccādānakathā vippakatā, taṃ vatthu avinicchitaṃ. Tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.



"当比丘的波罗提木叉被中止时,僧团因十种危险中的一种而解散 - 王难或...乃至...梵行难。比丘们,如果比丘愿意,他可以在那个住处或其他住处,当那个人在场时,在僧团中宣布:
'请僧团听我说。关于某某人舍戒的讨论还未完成,那件事还未决定。如果僧团认为时机适当,僧团应该决定那件事。'
"如果能这样做,那很好。如果不能,就应在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。关于某某人舍戒的讨论还未完成,那件事还未决定。我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。
"如何是不接受如法的和合?比丘们,在这里,以某些行为、某些特征、某些标志不接受如法的和合,比丘以那些行为、那些特征、那些标志看见另一个比丘不接受如法的和合。或者比丘没有亲眼看见另一个比丘不接受如法的和合,但另一个比丘告诉他:'朋友,某某比丘不接受如法的和合。'或者比丘没有亲眼看见另一个比丘不接受如法的和合,也没有其他比丘告诉他:'朋友,某某比丘不接受如法的和合',但那个比丘自己告诉他:'朋友,我不接受如法的和合。'比丘们,如果比丘愿意,他可以基于所见、所闻、所怀疑,在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。某某人不接受如法的和合,我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。
"如何是拒绝如法的和合?比丘们,在这里,以某些行为、某些特征、某些标志拒绝如法的和合,比丘以那些行为、那些特征、那些标志看见另一个比丘拒绝如法的和合。或者比丘没有亲眼看见另一个比丘拒绝如法的和合,但另一个比丘告诉他:'朋友,某某比丘拒绝如法的和合。'或者比丘没有亲眼看见另一个比丘拒绝如法的和合,也没有其他比丘告诉他:'朋友,某某比丘拒绝如法的和合',但那个比丘自己告诉他:'朋友,我拒绝如法的和合。'比丘们,如果比丘愿意,他可以基于所见、所闻、所怀疑,在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。某某人拒绝如法的和合,我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。
"当比丘的波罗提木叉被中止时,僧团因十种危险中的一种而解散 - 王难或...乃至...梵行难。比丘们,如果比丘愿意,他可以在那个住处或其他住处,当那个人在场时,在僧团中宣布:
'请僧团听我说。关于某某人拒绝如法和合的讨论还未完成,那件事还未决定。如果僧团认为时机适当,僧团应该决定那件事。'
"如果能这样做,那很好。如果不能,就应在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。关于某某人拒绝如法和合的讨论还未完成,那件事还未决定。我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。

395. ‘‘Kathaṃ sīlavipattiyā diṭṭhasutaparisaṅkito hoti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi sīlavipattiyā diṭṭhasutaparisaṅkito hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṃ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṃ. Na heva kho bhikkhu bhikkhuṃ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṃ, api ca añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu sīlavipattiyā diṭṭhasutaparisaṅkito’ti. Na heva kho bhikkhu bhikkhuṃ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṃ, nāpi añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu sīlavipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti – ‘ahaṃ, āvuso, sīlavipattiyā diṭṭhasutaparisaṅkitomhī’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo sīlavipattiyā diṭṭhasutaparisaṅkito, [diṭṭhasutaparisaṅkito hoti (syā. kaṃ.)] tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.

396. ‘‘Kathaṃ ācāravipattiyā diṭṭhasutaparisaṅkito hoti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi ācāravipattiyā diṭṭhasutaparisaṅkito hoti tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṃ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṃ. Na heva kho bhikkhu bhikkhuṃ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṃ, api ca añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu ācāravipattiyā diṭṭhasutaparisaṅkito’ti. Na heva kho bhikkhu bhikkhuṃ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṃ, nāpi añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu ācāravipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti – ‘ahaṃ, āvuso, ācāravipattiyā diṭṭhasutaparisaṅkitomhī’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo ācāravipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.

397. ‘‘Kathaṃ diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṃ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṃ. Na heva kho bhikkhu bhikkhuṃ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṃ, api ca añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu diṭṭhivipattiyā diṭṭhasutaparisaṅkito’ti. Na heva kho bhikkhu bhikkhuṃ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṃ, nāpi añño bhikkhu bhikkhussa āroceti – ‘itthannāmo, āvuso, bhikkhu diṭṭhivipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti – ‘ahaṃ, āvuso, diṭṭhivipattiyā diṭṭhasutaparisaṅkitomhī’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāhareyya –

‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo diṭṭhivipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.

‘‘Imāni dasa dhammikāni pātimokkhaṭṭhapanānī’’ti.

Paṭhamabhāṇavāro niṭṭhito.

7. Attādānaaṅgaṃ



"如何是被看见、听见或怀疑有戒律违犯?比丘们,在这里,以某些行为、某些特征、某些标志被看见、听见或怀疑有戒律违犯,比丘以那些行为、那些特征、那些标志看见另一个比丘被看见、听见或怀疑有戒律违犯。或者比丘没有亲眼看见另一个比丘被看见、听见或怀疑有戒律违犯,但另一个比丘告诉他:'朋友,某某比丘被看见、听见或怀疑有戒律违犯。'或者比丘没有亲眼看见另一个比丘被看见、听见或怀疑有戒律违犯,也没有其他比丘告诉他:'朋友,某某比丘被看见、听见或怀疑有戒律违犯',但那个比丘自己告诉他:'朋友,我被看见、听见或怀疑有戒律违犯。'比丘们,如果比丘愿意,他可以基于所见、所闻、所怀疑,在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。某某人被看见、听见或怀疑有戒律违犯,我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。
"如何是被看见、听见或怀疑有行为违犯?比丘们,在这里,以某些行为、某些特征、某些标志被看见、听见或怀疑有行为违犯,比丘以那些行为、那些特征、那些标志看见另一个比丘被看见、听见或怀疑有行为违犯。或者比丘没有亲眼看见另一个比丘被看见、听见或怀疑有行为违犯,但另一个比丘告诉他:'朋友,某某比丘被看见、听见或怀疑有行为违犯。'或者比丘没有亲眼看见另一个比丘被看见、听见或怀疑有行为违犯,也没有其他比丘告诉他:'朋友,某某比丘被看见、听见或怀疑有行为违犯',但那个比丘自己告诉他:'朋友,我被看见、听见或怀疑有行为违犯。'比丘们,如果比丘愿意,他可以基于所见、所闻、所怀疑,在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。某某人被看见、听见或怀疑有行为违犯,我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。
"如何是被看见、听见或怀疑有见解违犯?比丘们,在这里,以某些行为、某些特征、某些标志被看见、听见或怀疑有见解违犯,比丘以那些行为、那些特征、那些标志看见另一个比丘被看见、听见或怀疑有见解违犯。或者比丘没有亲眼看见另一个比丘被看见、听见或怀疑有见解违犯,但另一个比丘告诉他:'朋友,某某比丘被看见、听见或怀疑有见解违犯。'或者比丘没有亲眼看见另一个比丘被看见、听见或怀疑有见解违犯,也没有其他比丘告诉他:'朋友,某某比丘被看见、听见或怀疑有见解违犯',但那个比丘自己告诉他:'朋友,我被看见、听见或怀疑有见解违犯。'比丘们,如果比丘愿意,他可以基于所见、所闻、所怀疑,在十四日或十五日的布萨日,当那个人在场时,在僧团中宣布:
'请僧团听我说。某某人被看见、听见或怀疑有见解违犯,我中止他的波罗提木叉,当他在场时不应诵说波罗提木叉。' - 这是如法的中止波罗提木叉。
"这是十种如法的中止波罗提木叉。"
第一诵分结束。
自取之支

398. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – ‘‘attādānaṃ ādātukāmena, bhante, bhikkhunā katamaṅgasamannāgataṃ [kataṅgasamannāgataṃ (ka.)] attādānaṃ ādātabba’’nti?

[pari. 440] ‘‘Attādānaṃ ādātukāmena, upāli, bhikkhunā pañcaṅgasamannāgataṃ attādānaṃ ādātabbaṃ. Attādānaṃ ādātukāmena, upāli, bhikkhunā evaṃ paccavekkhitabbaṃ – ‘yaṃ kho ahaṃ imaṃ attādānaṃ ādātukāmo, kālo nu kho imaṃ attādānaṃ ādātuṃ udāhu no’ti? Sace, upāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘akālo imaṃ attādānaṃ ādātuṃ, no kālo’ti, na taṃ, upāli, attādānaṃ ādātabbaṃ.

‘‘Sace panupāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kālo imaṃ attādānaṃ ādātuṃ, no akālo’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṃ – ‘yaṃ kho ahaṃ imaṃ attādānaṃ ādātukāmo, bhūtaṃ nu kho idaṃ attādānaṃ udāhu no’ti? Sace, upāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhūtaṃ idaṃ attādānaṃ, no bhūta’nti, na taṃ, upāli, attādānaṃ ādātabbaṃ.

‘‘Sace panupāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhūtaṃ idaṃ attādānaṃ, no abhūta’nti, tenupāli, bhikkhunā uttari paccavekkhitabbaṃ – ‘yaṃ kho ahaṃ imaṃ attādānaṃ ādātukāmo, atthasañhitaṃ nu kho idaṃ attādānaṃ udāhu no’ti? Sace, upāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anatthasañhitaṃ idaṃ attādānaṃ, no atthasañhita’nti, na taṃ, upāli, attādānaṃ ādātabbaṃ.

‘‘Sace panupāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthasañhitaṃ idaṃ attādānaṃ, no anatthasañhita’nti, tenupāli, bhikkhunā uttari paccavekkhitabbaṃ – ‘imaṃ kho ahaṃ attādānaṃ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe udāhu no’ti? Sace, upāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘imaṃ kho ahaṃ attādānaṃ ādiyamāno na labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, na taṃ, upāli, attādānaṃ ādātabbaṃ.

‘‘Sace panupāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘imaṃ kho ahaṃ attādānaṃ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṃ – ‘imaṃ kho me attādānaṃ ādiyato bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ udāhu no’ti? Sace upāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘imaṃ kho me attādānaṃ ādiyato bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa’nti, na taṃ, upāli, attādānaṃ ādātabbaṃ. Sace panupāli, bhikkhu paccavekkhamāno evaṃ jānāti – ‘imaṃ kho me attādānaṃ ādiyato na bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa’nti, ādātabbaṃ taṃ, upāli, attādānaṃ. Evaṃ pañcaṅgasamannāgataṃ kho, upāli, attādānaṃ ādinnaṃ, pacchāpi avippaṭisārakaraṃ bhavissatī’ti.

8. Codakenapaccavekkhitabbadhammā

399.[pari. 436 (a. ni. 

这时,尊者优波离来到世尊处,礼敬世尊后坐在一旁。坐在一旁的尊者优波离对世尊说:"尊者,想要自取的比丘,应该具备多少支才能自取?"
"优波离,想要自取的比丘,应该具备五支才能自取。优波离,想要自取的比丘应当这样思考:'我想要自取这件事,现在是否是自取的适当时机?'优波离,如果比丘思考后知道:'现在不是自取的适当时机,不是时候',优波离,那么就不应该自取。
"然而优波离,如果比丘思考后知道:'现在是自取的适当时机,不是不适当时机',那么优波离,比丘应当进一步思考:'我想要自取这件事,这件事是否真实?'优波离,如果比丘思考后知道:'这件事不真实,不是真的',优波离,那么就不应该自取。
"然而优波离,如果比丘思考后知道:'这件事真实,不是不真实',那么优波离,比丘应当进一步思考:'我想要自取这件事,这件事是否有益?'优波离,如果比丘思考后知道:'这件事无益,不是有益的',优波离,那么就不应该自取。
"然而优波离,如果比丘思考后知道:'这件事有益,不是无益的',那么优波离,比丘应当进一步思考:'我自取这件事时,是否能得到在法、律方面亲近、友好的比丘支持?'优波离,如果比丘思考后知道:'我自取这件事时,不能得到在法、律方面亲近、友好的比丘支持',优波离,那么就不应该自取。
"然而优波离,如果比丘思考后知道:'我自取这件事时,能得到在法、律方面亲近、友好的比丘支持',那么优波离,比丘应当进一步思考:'我自取这件事,是否会因此导致僧团的争论、争吵、分裂、争执、破裂、分派、分离、分裂?'优波离,如果比丘思考后知道:'我自取这件事,会因此导致僧团的争论、争吵、分裂、争执、破裂、分派、分离、分裂',优波离,那么就不应该自取。然而优波离,如果比丘思考后知道:'我自取这件事,不会因此导致僧团的争论、争吵、分裂、争执、破裂、分派、分离、分裂',优波离,那么就应该自取。优波离,具备这五支的自取,即使事后也不会后悔。"
谴责者应思考的法

10.44 thokaṃ visadisaṃ)] ‘‘Codakena, bhante, bhikkhunā paraṃ codetukāmena kati dhamme ajjhattaṃ paccavekkhitvā paro codetabbo’’ti? ‘‘Codakena, upāli, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā paro codetabbo.

‘‘Codakena, upāli, bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato – acchiddena appaṭimaṃsena? Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhu parisuddhakāyasamācāro hoti, parisuddhena kāyasamācārena samannāgato – acchiddena appaṭimaṃsena, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā kāyikaṃ sikkhassū’ti. Itissa bhavanti vattāro.

‘‘Puna caparaṃ, upāli, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato – acchiddena appaṭimaṃsena? Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhu parisuddhavacīsamācāro hoti, parisuddhena vacīsamācārena samannāgato – acchiddena appaṭimaṃsena, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā vācasikaṃ sikkhassū’ti. Itissa bhavanti vattāro.

‘‘Puna caparaṃ, upāli, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘mettaṃ nu kho me cittaṃ paccupaṭṭhitaṃ sabrahmacārīsu anāghātaṃ , saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhuno mettacittaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu anāghātaṃ , tassa bhavanti vattāro – ‘iṅgha tāva āyasmā sabrahmacārīsu mettacittaṃ upaṭṭhāpehī’ti. Itissa bhavanti vattāro.

‘‘Puna caparaṃ, upāli, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘bahussuto nu khomhi, sutadharo, sutasanniccayo? Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā? Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhu bahussuto hoti, sutadharo, sutasanniccayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpassa dhammā na bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā āgamaṃ pariyāpuṇassū’ti. Itissa bhavanti vattāro.

‘‘Puna caparaṃ, upāli, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘ubhayāni kho me pātimokkhāni vitthārena svāgatāni honti, suvibhattāni, suppavattīni, suvinicchitāni – suttaso, anubyañjanaso? Saṃviñjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti, suvibhattāni, suppavattīni, suvinicchitāni – suttaso, anubyañjanaso, ‘idaṃ panāvuso, kattha vuttaṃ bhagavatā’ti, iti puṭṭho na sampāyati [na sampādayati (ka.)], tassa bhavanti vattāro – ‘iṅgha tāva āyasmā, vinayaṃ pariyāpuṇassū’ti. Itissa bhavanti vattāro. Codakenupāli, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ paccavekkhitvā paro codetabbo’’ti.

9. Codakenaupaṭṭhāpetabbadhammā

400. ‘‘Codakena, bhante, bhikkhunā paraṃ codetukāmena kati dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo’’ti? ‘‘Codakenupāli, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo – kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṃhitena vakkhāmi, no anatthasaṃhitena; mettacitto vakkhāmi, no dosantaroti. Codakenupāli, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo’’ti.

10. Codakacuditakapaṭisaṃyuttakathā



"尊者,想要谴责他人的比丘,应该内心思考多少法后才能谴责他人?"
"优波离,想要谴责他人的比丘,应该内心思考五法后才能谴责他人。
"优波离,想要谴责他人的比丘应当这样思考:'我的身行是否清净,是否具足无缺无漏的清净身行?我是否具有这种品质?'优波离,如果比丘的身行不清净,不具足无缺无漏的清净身行,就会有人对他说:'请尊者先学习身业吧。'这样人们就会对他说。
"再者,优波离,想要谴责他人的比丘应当这样思考:'我的语行是否清净,是否具足无缺无漏的清净语行?我是否具有这种品质?'优波离,如果比丘的语行不清净,不具足无缺无漏的清净语行,就会有人对他说:'请尊者先学习语业吧。'这样人们就会对他说。
"再者,优波离,想要谴责他人的比丘应当这样思考:'我对同梵行者是否生起慈心,没有嗔恨?我是否具有这种品质?'优波离,如果比丘对同梵行者没有生起慈心,有嗔恨,就会有人对他说:'请尊者先对同梵行者生起慈心吧。'这样人们就会对他说。
"再者,优波离,想要谴责他人的比丘应当这样思考:'我是否多闻、持法、积集闻法?那些初善、中善、后善、有义、有文、圆满清净、宣说梵行的法,我是否多闻、受持、熟习、思惟、以慧善见?我是否具有这种品质?'优波离,如果比丘不是多闻、持法、积集闻法;那些初善、中善、后善、有义、有文、圆满清净、宣说梵行的法,他不是多闻、受持、熟习、思惟、以慧善见,就会有人对他说:'请尊者先学习经教吧。'这样人们就会对他说。
"再者,优波离,想要谴责他人的比丘应当这样思考:'我是否精通两部广说的波罗提木叉,能善分别、善诵持、善决定,以经、以句?我是否具有这种品质?'优波离,如果比丘不精通两部广说的波罗提木叉,不能善分别、善诵持、善决定,以经、以句,当被问到'朋友,这是世尊在何处所说?'时不能回答,就会有人对他说:'请尊者先学习律吧。'这样人们就会对他说。优波离,想要谴责他人的比丘,应该内心思考这五法后才能谴责他人。"
"尊者,想要谴责他人的比丘,应该内心确立多少法后才能谴责他人?"
"优波离,想要谴责他人的比丘,应该内心确立五法后才能谴责他人 - 我将适时而说,不非时;我将如实而说,不虚妄;我将柔和而说,不粗暴;我将有益而说,不无益;我将以慈心而说,不以嗔心。优波离,想要谴责他人的比丘,应该内心确立这五法后才能谴责他人。"
关于谴责者和被谴责者的讨论

401. ‘‘Adhammacodakassa, bhante, bhikkhuno katīhākārehi vippaṭisāro upadahātabbo’’ti? ‘‘Adhammacodakassa, upāli, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo – akālenāyasmā codesi, no kālena, alaṃ te vippaṭisārāya; abhūtenāyasmā codesi, no bhūtena, alaṃ te vippaṭisārāya; pharusenāyasmā codesi, no saṇhena, alaṃ te vippaṭisārāya; anatthasaṃhitenāyasmā codesi, no atthasaṃhitena, alaṃ te vippaṭisārāya; dosantaro āyasmā codesi, no mettacitto, alaṃ te vippaṭisārāyāti. Adhammacodakassa, upāli, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā na aññopi bhikkhu abhūtena codetabbaṃ maññeyyā’’ti.

‘‘Adhammacuditassa pana, bhante, bhikkhuno katihākārehi avippaṭisāro upadahātabbo’’ti? ‘‘Adhammacuditassa, upāli, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo – akālenāyasmā cudito, no kālena, alaṃ te avippaṭisārāya; abhūtenāyasmā cudito, no bhūtena, alaṃ te avippaṭisārāya; pharusenāyasmā cudito , no saṇhena, alaṃ te avippaṭisārāya; anatthasaṃhitenāyasmā cudito, no atthasaṃhitena, alaṃ te avippaṭisārāya; dosantarenāyasmā cudito, no mettacittena, alaṃ te avippaṭisārāyāti. Adhammacuditassa, upāli, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo’’ti.

‘‘Dhammacodakassa, bhante, bhikkhuno katihākārehi avippaṭisāro upadahātabbo’’ti? ‘‘Dhammacodakassa, upāli, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo – kālenāyasmā codesi, no akālena, alaṃ te avippaṭisārāya; bhūtenāyasmā codesi, no abhūtena , alaṃ te avippaṭisārāya; saṇhenāyasmā codesi, no pharusena, alaṃ te avippaṭisārāya; atthasaṃhitenāyasmā codesi, no anatthasaṃhitena, alaṃ te avippaṭisārāya; mettacitto āyasmā codesi, no dosantaro, alaṃ te avippaṭisārāyāti. Dhammacodakassa, upāli, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā aññopi bhikkhu bhūtena codetabbaṃ maññeyyā’’ti.

‘‘Dhammacuditassa pana, bhante, bhikkhuno katihākārehi vippaṭisāro upadahātabbo’’ti? ‘‘Dhammacuditassa, upāli, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo – kālenāyasmā cudito, no akālena, alaṃ te vippaṭisārāya; bhūtenāyasmā cudito, no abhūtena , alaṃ te vippaṭisārāya; saṇhenāyasmā cudito, no pharusena, alaṃ te vippaṭisārāya; atthasaṃhitenāyasmā cudito, no anatthasaṃhitena, alaṃ te vippaṭisārāya; mettacittenāyasmā cudito, no dosantarena, alaṃ te vippaṭisārāyāti. Dhammacuditassa, upāli, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo’’ti.

[pari. 438] ‘‘Codakena, bhante, bhikkhunā paraṃ codetukāmena kati dhamme ajjhattaṃ manasi karitvā paro codetabbo’’ti? ‘‘Codakenupāli, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ manasi karitvā paro codetabbo – kāruññatā, hitesitā, anukampitā, [anukampatā (ka.)] āpattivuṭṭhānatā, vinayapurekkhāratāti. Codakenupāli, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ manasi karitvā paro codetabbo’’ti.

‘‘Cuditena pana, bhante, bhikkhunā katisu dhammesu patiṭṭhātabba’’nti? ‘‘Cuditenupāli, bhikkhunā dvīsu dhammesu patiṭṭhātabbaṃ – sacce ca akuppe cā’’ti.

Dutiyabhāṇavāro niṭṭhito.

Pātimokkhaṭṭhapanakkhandhako navamo.

Imamhi khandhake vatthū tiṃsa.

Tassuddānaṃ –

Uposathe yāvatikaṃ, pāpabhikkhu na nikkhami;

Moggallānena nicchuddho, accherā jinasāsane.

Ninnonupubbasikkhā ca, ṭhitadhammo nātikkamma;

Kuṇapukkhipati saṅgho, savantiyo jahanti ca.

Savanti parinibbanti, ekarasa vimutti ca;

Bahu dhammavinayopi, bhūtaṭṭhāriyapuggalā.

Samuddaṃ upamaṃ katvā, vācesi [ṭhāpesi (ka.)] sāsane guṇaṃ;

Uposathe pātimokkhaṃ, na amhe koci jānāti.

Paṭikacceva ujjhanti, eko dve tīṇi cattāri;

Pañca cha satta aṭṭhāni, navā ca dasamāni ca.

Sīla-ācāra-diṭṭhi ca, ājīvaṃ catubhāgike;

Pārājikañca saṅghādi, pācitti pāṭidesani.

Dukkaṭaṃ pañcabhāgesu, sīlācāravipatti ca;

Akatāya katāya ca, chabhāgesu yathāvidhi.

Pārājikañca saṅghādi, thullaṃ pācittiyena ca;

Pāṭidesaniyañceva , dukkaṭañca dubbhāsitaṃ.


"尊者,对非法谴责的比丘,应该以多少种方式使他后悔?"
"优波离,对非法谴责的比丘,应该以五种方式使他后悔:'尊者,你非时谴责,不是适时,你应该后悔;尊者,你以虚妄谴责,不是真实,你应该后悔;尊者,你以粗暴谴责,不是柔和,你应该后悔;尊者,你以无益谴责,不是有益,你应该后悔;尊者,你以嗔心谴责,不是慈心,你应该后悔。'优波离,对非法谴责的比丘,应该以这五种方式使他后悔。为什么呢?为了使其他比丘不认为应该以虚妄谴责。"
"尊者,对被非法谴责的比丘,应该以多少种方式使他不后悔?"
"优波离,对被非法谴责的比丘,应该以五种方式使他不后悔:'尊者,你被非时谴责,不是适时,你不应后悔;尊者,你被虚妄谴责,不是真实,你不应后悔;尊者,你被粗暴谴责,不是柔和,你不应后悔;尊者,你被无益谴责,不是有益,你不应后悔;尊者,你被嗔心谴责,不是慈心,你不应后悔。'优波离,对被非法谴责的比丘,应该以这五种方式使他不后悔。"
"尊者,对如法谴责的比丘,应该以多少种方式使他不后悔?"
"优波离,对如法谴责的比丘,应该以五种方式使他不后悔:'尊者,你适时谴责,不是非时,你不应后悔;尊者,你以真实谴责,不是虚妄,你不应后悔;尊者,你以柔和谴责,不是粗暴,你不应后悔;尊者,你以有益谴责,不是无益,你不应后悔;尊者,你以慈心谴责,不是嗔心,你不应后悔。'优波离,对如法谴责的比丘,应该以这五种方式使他不后悔。为什么呢?为了使其他比丘认为应该以真实谴责。"
"尊者,对被如法谴责的比丘,应该以多少种方式使他后悔?"
"优波离,对被如法谴责的比丘,应该以五种方式使他后悔:'尊者,你被适时谴责,不是非时,你应该后悔;尊者,你被真实谴责,不是虚妄,你应该后悔;尊者,你被柔和谴责,不是粗暴,你应该后悔;尊者,你被有益谴责,不是无益,你应该后悔;尊者,你被慈心谴责,不是嗔心,你应该后悔。'优波离,对被如法谴责的比丘,应该以这五种方式使他后悔。"
"尊者,想要谴责他人的比丘,应该内心思考多少法后才能谴责他人?"
"优波离,想要谴责他人的比丘,应该内心思考五法后才能谴责他人 - 悲悯、利益、同情、出离罪过、以律为先。优波离,想要谴责他人的比丘,应该内心思考这五法后才能谴责他人。"
"尊者,被谴责的比丘应该安住于多少法中?"
"优波离,被谴责的比丘应该安住于两法中 - 真实和不动。"
第二诵分结束。
中止波罗提木叉篇第九。
这一篇有三十个故事。
其摘要如下:
布萨日直到,恶比丘不出;
目犍连驱逐,佛教真稀有。
次第学习戒,住法不违越;
僧团如尸体,河流与舍离。
河流般涅槃,一味解脱等;
许多法与律,真实圣人等。
以大海为喻,说教中功德;
布萨波罗提,我等无人知。
预先就舍弃,一二三四等;
五六七八九,以及第十等。
戒行见生活,四部分等分;
波罗夷僧残,波逸提悔过。
突吉罗五分,戒行违犯等;
未作已作等,六分如法等。
波罗夷僧残,偷兰遮波逸;
悔过与突吉,恶语如是等。


Sīlācāravipatti ca, diṭṭhiājīvavipatti;

Yā ca aṭṭhā katākate, tenetā sīlācāradiṭṭhiyā.

Akatāya katāyāpi, katākatāyameva ca;

Evaṃ navavidhā vuttā, yathābhūtena ñāyato.

Pārājiko vippakatā, paccakkhāto tatheva ca;

Upeti paccādiyati, paccādānakathā ca yā.

Sīlācāravipatti ca, tathā diṭṭhivipattiyā;

Diṭṭhasutaparisaṅkitaṃ, dasadhā taṃ vijānātha.

Bhikkhu vipassati bhikkhuṃ, añño cārocayāti taṃ;

So yeva tassa akkhāti [vipassañño cārocati; taṃ suddheva tassa akkhāti (ka.)], pātimokkhaṃ ṭhapeti so.

Vuṭṭhāti antarāyena, rājacoraggudakā ca;

Manussaamanussā ca, vāḷasarīsapā jīvibrahmaṃ.

Dasannamaññatarena, tasmiṃ aññataresu vā;

Dhammikādhammikā ceva, yathā maggena jānātha.

Kālabhūtatthasaṃhitaṃ , labhissāmi bhavissati;

Kāyavācasikā mettā, bāhusaccaṃ ubhayāni.

Kālabhūtena saṇhena, atthamettena codaye;

Vippaṭisāradhammena, tathā vācā [tathevāpi (syā.)] vinodaye.

Dhammacodacuditassa, vinodeti vippaṭisāro;

Karuṇā hitānukampi, vuṭṭhānapurekkhārato.

Codakassa paṭipatti, sambuddhena pakāsitā;

Sacce ceva akuppe ca, cuditasseva dhammatāti.


戒行违犯和,见解活命违;
已作未作八,由此戒行见。
未作和已作,以及已未作;
如是说九种,如实知应理。
波罗夷未了,舍戒亦如是;
不接受拒绝,拒绝讨论等。
戒行违犯和,如是见违犯;
见闻怀疑等,当知有十种。
比丘见比丘,他人来告知;
他自己宣说,中止波罗提。
因难而解散,王贼火水等;
人非人猛兽,爬虫命梵行。
十难中任一,或在其他处;
如法非法等,如道理当知。
时真实有益,我将得将有;
身语意慈心,多闻及两部。
适时真实柔,有益慈心责;
以法除后悔,如是语消除。
法责被责者,消除其后悔;
悲悯利同情,出罪律为先。
谴责者行为,佛陀所宣说;
真实不动中,被责者法性。


Pātimokkhaṭṭhapanakkhandhakaṃ niṭṭhitaṃ.

中止波罗提木叉篇结束。


