(16) 1. Saddhammavaggo

1. Paṭhamasammattaniyāmasuttaṃ

151. ‘‘Pañcahi , bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Kathaṃ paribhoti, kathikaṃ [kathitaṃ (ka.)] paribhoti, attānaṃ paribhoti, vikkhittacitto dhammaṃ suṇāti, anekaggacitto ayoniso ca [ayoniso (syā. kaṃ.)] manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti, ekaggacitto yoniso ca manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti. Paṭhamaṃ.

2. Dutiyasammattaniyāmasuttaṃ

152. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Kathaṃ paribhoti, kathikaṃ paribhoti, attānaṃ paribhoti, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. Imehi kho , bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

‘‘Pañcahi , bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti. Dutiyaṃ.

3. Tatiyasammattaniyāmasuttaṃ

153. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Makkhī dhammaṃ suṇāti makkhapariyuṭṭhito, upārambhacitto [saupārambhacitto (syā. kaṃ.)] dhammaṃ suṇāti randhagavesī, dhammadesake āhatacitto hoti khīlajāto [khilajāto (syā. pī.)], duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Amakkhī dhammaṃ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṃ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti. Tatiyaṃ.

4. Paṭhamasaddhammasammosasuttaṃ

154. ‘‘Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū na sakkaccaṃ dhammaṃ suṇanti, na sakkaccaṃ dhammaṃ pariyāpuṇanti, na sakkaccaṃ dhammaṃ dhārenti, na sakkaccaṃ dhātānaṃ [dhatānaṃ (sī. syā. kaṃ. pī.)] dhammānaṃ atthaṃ upaparikkhanti, na sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti. Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

‘‘Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū sakkaccaṃ dhammaṃ suṇanti, sakkaccaṃ dhammaṃ pariyāpuṇanti, sakkaccaṃ dhammaṃ dhārenti, sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti, sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti. Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti. Catutthaṃ.

5. Dutiyasaddhammasammosasuttaṃ



我会按照要求将这段巴利文直译成简体中文。
(16) 1. 正法品
1. 第一正性决定经
151. "诸比丘，具足五法者，即使听闻正法，也不可能证入善法中的正性决定。是哪五法？轻视所说之法，轻视说法者，轻视自己，以散乱心听法，不专注地错误作意。诸比丘，具足这五法者，即使听闻正法，也不可能证入善法中的正性决定。
诸比丘，具足五法者，听闻正法时，能够证入善法中的正性决定。是哪五法？不轻视所说之法，不轻视说法者，不轻视自己，以不散乱心听法，专注地正确作意。诸比丘，具足这五法者，听闻正法时，能够证入善法中的正性决定。"第一
2. 第二正性决定经
152. "诸比丘，具足五法者，即使听闻正法，也不可能证入善法中的正性决定。是哪五法？轻视所说之法，轻视说法者，轻视自己，愚钝迟钝如哑羊，对未证悟认为已证悟。诸比丘，具足这五法者，即使听闻正法，也不可能证入善法中的正性决定。
诸比丘，具足五法者，听闻正法时，能够证入善法中的正性决定。是哪五法？不轻视所说之法，不轻视说法者，不轻视自己，有智慧非愚钝非哑羊，不会对未证悟认为已证悟。诸比丘，具足这五法者，听闻正法时，能够证入善法中的正性决定。"第二
3. 第三正性决定经
153. "诸比丘，具足五法者，即使听闻正法，也不可能证入善法中的正性决定。是哪五法？怀着嫉妒心听法并为嫉妒所缠，心存挑剔地听法寻求过失，对说法者心怀敌意生起顽固，愚钝迟钝如哑羊，对未证悟认为已证悟。诸比丘，具足这五法者，即使听闻正法，也不可能证入善法中的正性决定。
诸比丘，具足五法者，听闻正法时，能够证入善法中的正性决定。是哪五法？不怀嫉妒心听法不为嫉妒所缠，不心存挑剔地听法不寻求过失，对说法者不心怀敌意不生顽固，有智慧非愚钝非哑羊，不会对未证悟认为已证悟。诸比丘，具足这五法者，听闻正法时，能够证入善法中的正性决定。"第三
4. 第一正法衰退经
154. "诸比丘，这五法导致正法混乱消失。是哪五法？在此，诸比丘，比丘们不恭敬地听法，不恭敬地学习法，不恭敬地受持法，不恭敬地思考所受持法的义理，不恭敬地了知义理和法义后如法修行。诸比丘，这些五法导致正法混乱消失。
诸比丘，这五法导致正法住世不混乱不消失。是哪五法？在此，诸比丘，比丘们恭敬地听法，恭敬地学习法，恭敬地受持法，恭敬地思考所受持法的义理，恭敬地了知义理和法义后如法修行。诸比丘，这些五法导致正法住世不混乱不消失。"第四
5. 第二正法衰退经

155. ‘‘Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū dhammaṃ na pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desenti. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paraṃ [paresaṃ (sī. syā. kaṃ. pī.), pare (?)] vācenti. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena sajjhāyaṃ karonti. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti. Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

‘‘Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desenti. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paraṃ vācenti. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave , bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karonti. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkenti anuvicārenti manasānupekkhanti. Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti. Pañcamaṃ.

6. Tatiyasaddhammasammosasuttaṃ

156.[a. ni. 

155. "诸比丘，这五法导致正法混乱消失。是哪五法？在此，诸比丘，比丘们不学习法——经、应颂、记说、伽陀、自说、如是语、本生、未曾有法、方广。诸比丘，这是第一个导致正法混乱消失的法。
复次，诸比丘，比丘们不详细向他人宣说所闻所学之法。诸比丘，这是第二个导致正法混乱消失的法。
复次，诸比丘，比丘们不详细教导他人所闻所学之法。诸比丘，这是第三个导致正法混乱消失的法。
复次，诸比丘，比丘们不详细诵习所闻所学之法。诸比丘，这是第四个导致正法混乱消失的法。
复次，诸比丘，比丘们不以心思维、省察、观察所闻所学之法。诸比丘，这是第五个导致正法混乱消失的法。诸比丘，这些五法导致正法混乱消失。
诸比丘，这五法导致正法住世不混乱不消失。是哪五法？在此，诸比丘，比丘们学习法——经、应颂、记说、伽陀、自说、如是语、本生、未曾有法、方广。诸比丘，这是第一个导致正法住世不混乱不消失的法。
复次，诸比丘，比丘们详细向他人宣说所闻所学之法。诸比丘，这是第二个导致正法住世不混乱不消失的法。
复次，诸比丘，比丘们详细教导他人所闻所学之法。诸比丘，这是第三个导致正法住世不混乱不消失的法。
复次，诸比丘，比丘们详细诵习所闻所学之法。诸比丘，这是第四个导致正法住世不混乱不消失的法。
复次，诸比丘，比丘们以心思维、省察、观察所闻所学之法。诸比丘，这是第五个导致正法住世不混乱不消失的法。诸比丘，这些五法导致正法住世不混乱不消失。"第五
6. 第三正法衰退经
156.

4.160] ‘‘Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi . Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṃ. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti; tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā , na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, saṅgho bhinno hoti. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā [pariccajā (syā. kaṃ.)] ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti. Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

‘‘Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṃ. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti; tesaṃ accayena na chinnamūlako [acchinnamūlako (ka.) a. ni. 4.160] suttanto hoti sappaṭisaraṇo. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā; vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

‘‘Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṃ viharati. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti. Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti. Chaṭṭhaṃ.

7. Dukkathāsuttaṃ



156. "诸比丘，这五法导致正法混乱消失。是哪五法？在此，诸比丘，比丘们以错误安置的文句学习经典。诸比丘，文句错误安置时，义理也难以理解。诸比丘，这是第一个导致正法混乱消失的法。
复次，诸比丘，比丘们难以教导，具足使人难以教导之法，不能忍耐，不恭敬地接受教诲。诸比丘，这是第二个导致正法混乱消失的法。
复次，诸比丘，那些多闻通达经典、持法、持律、持母法的比丘们，不恭敬地教导他人经典；在他们去世后，经典便失去根本，无所依止。诸比丘，这是第三个导致正法混乱消失的法。
复次，诸比丘，长老比丘们贪求享乐，懈怠放逸，在退堕上作先导，放弃独处，不为证得未证之法、获得未获之法、实现未实现之法而精进。后来的人效仿他们的所见。他们也贪求享乐，懈怠放逸，在退堕上作先导，放弃独处，不为证得未证之法、获得未获之法、实现未实现之法而精进。诸比丘，这是第四个导致正法混乱消失的法。
复次，诸比丘，僧团分裂。诸比丘，当僧团分裂时，就会有相互辱骂，相互诽谤，相互排斥，相互舍弃。在那里，不信者不生信，有些已信者也会改变。诸比丘，这是第五个导致正法混乱消失的法。诸比丘，这些五法导致正法混乱消失。
诸比丘，这五法导致正法住世不混乱不消失。是哪五法？在此，诸比丘，比丘们以正确安置的文句学习经典。诸比丘，文句正确安置时，义理也易于理解。诸比丘，这是第一个导致正法住世不混乱不消失的法。
复次，诸比丘，比丘们易于教导，具足使人易于教导之法，能够忍耐，恭敬地接受教诲。诸比丘，这是第二个导致正法住世不混乱不消失的法。
复次，诸比丘，那些多闻通达经典、持法、持律、持母法的比丘们，恭敬地教导他人经典；在他们去世后，经典不失去根本，有所依止。诸比丘，这是第三个导致正法住世不混乱不消失的法。
复次，诸比丘，长老比丘们不贪求享乐，不懈怠放逸，放弃退堕，在独处上作先导；为证得未证之法、获得未获之法、实现未实现之法而精进。后来的人效仿他们的所见。他们也不贪求享乐，不懈怠放逸，放弃退堕，在独处上作先导，为证得未证之法、获得未获之法、实现未实现之法而精进。诸比丘，这是第四个导致正法住世不混乱不消失的法。
复次，诸比丘，僧团和合，欢喜，不诤论，一诵，安乐而住。诸比丘，当僧团和合时，就没有相互辱骂，没有相互诽谤，没有相互排斥，没有相互舍弃。在那里，不信者生信，已信者更增长。诸比丘，这是第五个导致正法住世不混乱不消失的法。诸比丘，这些五法导致正法住世不混乱不消失。"第六
7. 恶说经

157. ‘‘Pañcannaṃ , bhikkhave, puggalānaṃ kathā dukkathā puggale puggalaṃ [puggalaṃ puggalaṃ (sī. pī.)] upanidhāya. Katamesaṃ pañcannaṃ? Assaddhassa, bhikkhave, saddhākathā dukkathā; dussīlassa sīlakathā dukkathā; appassutassa bāhusaccakathā dukkathā; maccharissa [macchariyassa (sī. pī. ka.)] cāgakathā dukkathā; duppaññassa paññākathā dukkathā.

‘‘Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā? Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṃ attani na samanupassati [na sampassati (sī.)], na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā assaddhassa saddhākathā dukkathā.

‘‘Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā? Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so , bhikkhave, sīlasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā dussīlassa sīlakathā dukkathā.

‘‘Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā? Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sutasampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā appassutassa bāhusaccakathā dukkathā.

‘‘Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā? Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti . Taṃ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā maccharissa cāgakathā dukkathā.

‘‘Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā duppaññassa paññākathā dukkathā. Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya.

‘‘Pañcannaṃ, bhikkhave, puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāya. Katamesaṃ pañcannaṃ? Saddhassa, bhikkhave, saddhākathā sukathā; sīlavato sīlakathā sukathā; bahussutassa bāhusaccakathā sukathā; cāgavato cāgakathā sukathā; paññavato paññākathā sukathā.

‘‘Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā? Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ . Tasmā saddhassa saddhākathā sukathā.

‘‘Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā? Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sīlasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā sīlavato sīlakathā sukathā.

‘‘Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā? Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sutasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā bahussutassa bāhusaccakathā sukathā.


157. "诸比丘，对五种人而言，当人与人相比时，这些话题是难说的。是哪五种人？诸比丘，对无信者而言信仰之谈难说；对破戒者而言戒律之谈难说；对少闻者而言多闻之谈难说；对悭吝者而言布施之谈难说；对愚钝者而言智慧之谈难说。
诸比丘，为何对无信者而言信仰之谈难说？诸比丘，无信者听闻信仰之谈时，便生瞋恨、发怒、忿恼、抗拒，显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他不见自己具足信仰，也不从中获得喜悦和欢喜。所以对无信者而言信仰之谈难说。
诸比丘，为何对破戒者而言戒律之谈难说？诸比丘，破戒者听闻戒律之谈时，便生瞋恨、发怒、忿恼、抗拒，显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他不见自己具足戒律，也不从中获得喜悦和欢喜。所以对破戒者而言戒律之谈难说。
诸比丘，为何对少闻者而言多闻之谈难说？诸比丘，少闻者听闻多闻之谈时，便生瞋恨、发怒、忿恼、抗拒，显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他不见自己具足多闻，也不从中获得喜悦和欢喜。所以对少闻者而言多闻之谈难说。
诸比丘，为何对悭吝者而言布施之谈难说？诸比丘，悭吝者听闻布施之谈时，便生瞋恨、发怒、忿恼、抗拒，显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他不见自己具足布施，也不从中获得喜悦和欢喜。所以对悭吝者而言布施之谈难说。
诸比丘，为何对愚钝者而言智慧之谈难说？诸比丘，愚钝者听闻智慧之谈时，便生瞋恨、发怒、忿恼、抗拒，显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他不见自己具足智慧，也不从中获得喜悦和欢喜。所以对愚钝者而言智慧之谈难说。诸比丘，对这五种人而言，当人与人相比时，这些话题是难说的。
诸比丘，对五种人而言，当人与人相比时，这些话题是善说的。是哪五种人？诸比丘，对有信者而言信仰之谈善说；对持戒者而言戒律之谈善说；对多闻者而言多闻之谈善说；对施者而言布施之谈善说；对智者而言智慧之谈善说。
诸比丘，为何对有信者而言信仰之谈善说？诸比丘，有信者听闻信仰之谈时，不生瞋恨、不发怒、不忿恼、不抗拒，不显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他见自己具足信仰，从中获得喜悦和欢喜。所以对有信者而言信仰之谈善说。
诸比丘，为何对持戒者而言戒律之谈善说？诸比丘，持戒者听闻戒律之谈时，不生瞋恨、不发怒、不忿恼、不抗拒，不显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他见自己具足戒律，从中获得喜悦和欢喜。所以对持戒者而言戒律之谈善说。
诸比丘，为何对多闻者而言多闻之谈善说？诸比丘，多闻者听闻多闻之谈时，不生瞋恨、不发怒、不忿恼、不抗拒，不显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他见自己具足多闻，从中获得喜悦和欢喜。所以对多闻者而言多闻之谈善说。


‘‘Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā? Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā cāgavato cāgakathā sukathā.

‘‘Kasmā ca, bhikkhave, paññavato paññākathā sukathā? Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā paññavato paññākathā sukathā. Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāyā’’ti. Sattamaṃ.

8. Sārajjasuttaṃ

158. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sārajjaṃ okkanto [okkamanto (ka.)] hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu assaddho hoti, dussīlo hoti, appassuto hoti, kusīto hoti, dupañño hoti. Imehi kho, bhikkhave, pañcahi, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti.

‘‘Pañcahi , bhikkhave, dhammehi samannāgato bhikkhu visārado hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu visārado hotī’’ti. Aṭṭhamaṃ.

9. Udāyīsuttaṃ

159. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā udāyī mahatiyā gihiparisāya parivuto dhammaṃ desento nisinno hoti. Addasā kho āyasmā ānando āyasmantaṃ udāyiṃ mahatiyā gihiparisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, udāyī mahatiyā gihiparisāya parivuto dhammaṃ desetī’’ti [desento nisinno’’ti (syā.)].

‘‘Na kho, ānanda , sukaraṃ paresaṃ dhammaṃ desetuṃ. Paresaṃ, ānanda, dhammaṃ desentena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo. Katame pañca? ‘Anupubbiṃ kathaṃ [ānupubbikathaṃ (sī.), anupubbikathaṃ (syā. pī. ka.)] kathessāmī’ti paresaṃ dhammo desetabbo; ‘pariyāyadassāvī kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘anuddayataṃ paṭicca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘na āmisantaro kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘attānañca parañca anupahacca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo. Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ. Paresaṃ, ānanda, dhammaṃ desentena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo’’ti. Navamaṃ.

10. Duppaṭivinodayasuttaṃ



诸比丘，为何对施者而言布施之谈善说？诸比丘，施者听闻布施之谈时，不生瞋恨、不发怒、不忿恼、不抗拒，不显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他见自己具足布施，从中获得喜悦和欢喜。所以对施者而言布施之谈善说。
诸比丘，为何对智者而言智慧之谈善说？诸比丘，智者听闻智慧之谈时，不生瞋恨、不发怒、不忿恼、不抗拒，不显露愤怒、憎恨和不悦。为什么呢？因为，诸比丘，他见自己具足智慧，从中获得喜悦和欢喜。所以对智者而言智慧之谈善说。诸比丘，对这五种人而言，当人与人相比时，这些话题是善说的。"第七
8. 怯懦经
158. "诸比丘，具足五法的比丘陷入怯懦。是哪五法？在此，诸比丘，比丘无信仰，破戒，少闻，懈怠，愚钝。诸比丘，具足这五法的比丘陷入怯懦。
诸比丘，具足五法的比丘具有自信。是哪五法？在此，诸比丘，比丘有信仰，持戒，多闻，精进，有智慧。诸比丘，具足这五法的比丘具有自信。"第八
9. 优陀夷经
159. 如是我闻。一时，世尊住在拘睒毗（今印度北方邦阿拉哈巴德市）的瞿师多园。那时，尊者优陀夷坐着为众多在家众说法。尊者阿难见到尊者优陀夷坐着为众多在家众说法。见已，往诣世尊处。到已，礼敬世尊，坐在一旁。坐在一旁的尊者阿难对世尊说："尊者，优陀夷坐着为众多在家众说法。"
"阿难，为他人说法实非易事。阿难，为他人说法时，应当在内心确立五法而后说法。是哪五法？'我将次第而说'，为他人说法；'我将说明因由'，为他人说法；'我将以慈悲心说'，为他人说法；'我将不为利养而说'，为他人说法；'我将不伤害自他而说'，为他人说法。阿难，为他人说法实非易事。阿难，为他人说法时，应当在内心确立这五法而后说法。"第九
10. 难以驱除经

160. ‘‘Pañcime, bhikkhave, uppannā duppaṭivinodayā. Katame pañca? Uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho duppaṭivinodayo, uppannaṃ paṭibhānaṃ duppaṭivinodayaṃ, uppannaṃ gamikacittaṃ duppaṭivinodayaṃ. Ime kho, bhikkhave, pañca uppannā duppaṭivinodayā’’ti. Dasamaṃ.

Saddhammavaggo paṭhamo.

Tassuddānaṃ –

Tayo sammattaniyāmā, tayo saddhammasammosā;

Dukkathā ceva sārajjaṃ, udāyidubbinodayāti.

160. "诸比丘，这五种生起时难以驱除。是哪五种？生起的贪欲难以驱除，生起的嗔恚难以驱除，生起的愚痴难以驱除，生起的辩才难以驱除，生起的旅行之心难以驱除。诸比丘，这五种生起时难以驱除。"第十
正法品第一
其摘要：
三则正性决定，
三则正法衰退，
恶说与怯懦，
优陀夷与难除。


