(17) 2. Āghātavaggo

1. Paṭhamaāghātapaṭivinayasuttaṃ

161. ‘‘Pañcime , bhikkhave, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṃ puggale āpajjitabbo; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ , bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā – ‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammappaṭisaraṇo, yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī’ti; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Ime kho, bhikkhave, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo’’ti. Paṭhamaṃ.

2. Dutiyaāghātapaṭivinayasuttaṃ



我来帮您翻译这段巴利文经文。
(17) 2. 嗔恨品
1. 第一调伏嗔恨经
161. "诸比丘，有五种调伏嗔恨的方法，比丘生起的嗔恨都应当用这些方法来完全调伏。是哪五种呢？诸比丘，对于使人生起嗔恨的人，应当对此人修习慈心；如此可调伏对此人的嗔恨。诸比丘，对于使人生起嗔恨的人，应当对此人修习悲心；如此可调伏对此人的嗔恨。诸比丘，对于使人生起嗔恨的人，应当对此人修习舍心；如此可调伏对此人的嗔恨。诸比丘，对于使人生起嗔恨的人，应当对此人修习不念不作意；如此可调伏对此人的嗔恨。诸比丘，对于使人生起嗔恨的人，应当对此人确立业的所有权之想：'这位尊者是业的所有者，业的继承者，以业为起源，以业为眷属，以业为归依。无论他造作何种业，无论善或恶，他都将成为那业的继承者'；如此可调伏对此人的嗔恨。诸比丘，这就是五种调伏嗔恨的方法，比丘生起的嗔恨都应当用这些方法来完全调伏。"第一经。
2. 第二调伏嗔恨经
这是直译版本，我保持了原文的结构和完整性，在数字后加了反斜线。如果您希望继续翻译第二经的内容，请告诉我。

162. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

‘‘Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, bhikkhu paṃsukūliko rathiyāya nantakaṃ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā [vitthāretvā (sī. pī.)], yo tattha sāro taṃ paripātetvā ādāya pakkameyya; evamevaṃ khvāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvāssa parisuddhavacīsamācāratā sāssa tasmiṃ samaye manasi kātabbā. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

‘‘Tatrāvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṃ apaviyūhitvā añjalinā pivitvā pakkameyya. Evamevaṃ kho, āvuso , yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvāssa parisuddhakāyasamācāratā sāssa tasmiṃ samaye manasi kātabbā. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

‘‘Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, parittaṃ gopade [gopadake (sī. syā.)] udakaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tassa evamassa – ‘idaṃ kho parittaṃ gopade udakaṃ. Sacāhaṃ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṃ loḷessāmipi taṃ apeyyampi taṃ karissāmi. Yaṃnūnāhaṃ catukkuṇḍiko [catuguṇḍiko (sī.), catukuṇḍiko (syā. kaṃ. pī.), catukoṇḍiko (dī. ni. 

162. 在那里，尊者舍利弗对比丘们说："诸友比丘。"那些比丘回应尊者舍利弗说："友。"尊者舍利弗说道：
"诸友，有五种调伏嗔恨的方法，比丘生起的嗔恨都应当用这些方法来完全调伏。是哪五种呢？在此，诸友，有些人身行不清净而语行清净；对于这样的人也应当调伏嗔恨。再者，诸友，有些人语行不清净而身行清净；对于这样的人也应当调伏嗔恨。再者，诸友，有些人身行不清净、语行不清净，但时时能得心开意解、心生净信；对于这样的人也应当调伏嗔恨。再者，诸友，有些人身行不清净、语行不清净，且不能时时得心开意解、心生净信；对于这样的人也应当调伏嗔恨。再者，诸友，有些人身行清净、语行清净，且时时能得心开意解、心生净信；对于这样的人也应当调伏嗔恨。
"其中，诸友，对于那身行不清净而语行清净的人，应当如何调伏嗔恨呢？诸友，就像一位着粪扫衣的比丘，在路上看见一块破布，用左脚按住，用右脚展开，取其精良部分后离去。同样地，诸友，对于那身行不清净而语行清净的人，不应在那时思维其身行不清净，而应在那时思维其语行清净。如此可调伏对此人的嗔恨。
"其中，诸友，对于那语行不清净而身行清净的人，应当如何调伏嗔恨呢？诸友，就像有一个池塘，被水藻和浮萍覆盖。有一个人来到那里，被热所逼、被热所恼，疲倦、口渴、想喝水。他进入池塘，用双手拨开水藻和浮萍，用手掬水饮用后离去。同样地，诸友，对于那语行不清净而身行清净的人，不应在那时思维其语行不清净，而应在那时思维其身行清净。如此可调伏对此人的嗔恨。
"其中，诸友，对于那身行不清净、语行不清净，但时时能得心开意解、心生净信的人，应当如何调伏嗔恨呢？诸友，就像牛蹄印中的一点水。有一个人来到那里，被热所逼、被热所恼，疲倦、口渴、想喝水。他心想：'这牛蹄印中只有一点水。如果我用手掬水喝，或用器皿取水，就会搅浑它、弄脏它，使它不能饮用。我不如四肢着地，
[注：这段文字似乎未完成，原文到此处断开。如果您有后续内容，我可以继续翻译。]

3.7)] nipatitvā gopītakaṃ pivitvā pakkameyya’nti. So catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyya. Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā; yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṃ samaye manasi kātabbā. Yañca kho so labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tamevassa [tadevassa (sī. syā.)] tasmiṃ samaye manasi kātabbaṃ. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

‘‘Tatrāvuso , yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṃ upaṭṭhākaṃ, na labheyya gāmantanāyakaṃ. Tamenaṃ aññataro puriso passeyya addhānamaggappaṭipanno. So tasmiṃ purise kāruññaṃyeva upaṭṭhāpeyya, anuddayaṃyeva upaṭṭhāpeyya, anukampaṃyeva upaṭṭhāpeyya – ‘aho vatāyaṃ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṃ upaṭṭhākaṃ, labheyya gāmantanāyakaṃ! Taṃ kissa hetu? Māyaṃ [ayaṃ (ka.)] puriso idheva anayabyasanaṃ āpajjī’ti [āpajjeyya (ka.)]! Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, evarūpepi [evarūpe (pī.)], āvuso, puggale kāruññaṃyeva upaṭṭhāpetabbaṃ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā – ‘aho vata ayamāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveyya, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveyya, manoduccaritaṃ pahāya manosucaritaṃ bhāveyya ! Taṃ kissa hetu? Māyaṃ āyasmā [ayamāyasmā (ka.)] kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjī’ti [upapajjatīti (ka.)]! Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

‘‘Tatrāvuso , yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā [acchodikā sātodikā sītodikā (sī.)] setakā [setodakā (ka.)] supatitthā ramaṇīyā nānārukkhehi sañchannā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito . So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā.

Evamevaṃ kho, āvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yāpissa parisuddhavacīsamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yampi labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tampissa tasmiṃ samaye manasi kātabbaṃ. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati.

‘‘Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo’’ti. Dutiyaṃ.

3. Sākacchasuttaṃ

163. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

[a. ni. 

像牛饮水那样喝水后离去。'于是他四肢着地，像牛饮水那样喝水后离去。同样地，诸友，对于那身行不清净、语行不清净，但时时能得心开意解、心生净信的人，不应在那时思维其身行不清净，也不应在那时思维其语行不清净。而应在那时思维他时时所得的心开意解、心生净信。如此可调伏对此人的嗔恨。
"其中，诸友，对于那身行不清净、语行不清净，且不能时时得心开意解、心生净信的人，应当如何调伏嗔恨呢？诸友，就像有一个病人，痛苦、重病，在行路途中。他前方的村庄很远，后方的村庄也远，他得不到适宜的食物，得不到适宜的药物，得不到合适的照顾者，得不到引导他到村庄的人。另一个在路上行走的人看见了他。他对这个人只生起悲悯、怜愍、同情，想：'啊！愿此人能得到适宜的食物，得到适宜的药物，得到合适的照顾者，得到引导他到村庄的人！为什么呢？为了使这个人不至于在这里遭遇不幸和灾难！'同样地，诸友，对于那身行不清净、语行不清净，且不能时时得心开意解、心生净信的人，也应当只生起悲悯、怜愍、同情，想：'啊！愿这位尊者能舍弃身恶行而修习身善行，舍弃语恶行而修习语善行，舍弃意恶行而修习意善行！为什么呢？为了使这位尊者身坏命终后不至于投生于恶趣、堕处、地狱！'如此可调伏对此人的嗔恨。
"其中，诸友，对于那身行清净、语行清净，且时时能得心开意解、心生净信的人，应当如何调伏嗔恨呢？诸友，就像有一个清澈、甘美、清凉、洁净、易于亲近、令人愉悦、为种种树木环绕的池塘。有一个人来到那里，被热所逼、被热所恼，疲倦、口渴、想喝水。他进入池塘，洗浴、饮水后上岸，就在那里的树荫下或坐或卧。
同样地，诸友，对于那身行清净、语行清净，且时时能得心开意解、心生净信的人，应当在那时思维其身行清净，应当在那时思维其语行清净，也应当在那时思维他时时所得的心开意解、心生净信。如此可调伏对此人的嗔恨。诸友，对于令人完全欢喜的人，心自然生起净信。
"诸友，这就是五种调伏嗔恨的方法，比丘生起的嗔恨都应当用这些方法来完全调伏。"第二经。
3. 交谈经
163. 在那里，尊者舍利弗对比丘们说："诸友比丘。"那些比丘回应尊者舍利弗说："友。"尊者舍利弗说道：
[注：原文似乎未完，如果您有后续内容，我可以继续翻译。]

5.65-66] ‘‘Pañcahāvuso , dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīna’’nti. Tatiyaṃ.

4. Sājīvasuttaṃ

164.[a. ni. 5.65] Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… ‘‘pañcahi, āvuso, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu attanā ca sīlasampanno hoti , sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīna’’nti. Catutthaṃ.

5. Pañhapucchāsuttaṃ

165. Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… ‘‘yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so pañcahi ṭhānehi, etesaṃ vā aññatarena. Katamehi pañcahi? Mandattā momūhattā [momuhattā (sī.)] paraṃ pañhaṃ pucchati, pāpiccho icchāpakato paraṃ pañhaṃ pucchati, paribhavaṃ paraṃ pañhaṃ pucchati, aññātukāmo paraṃ pañhaṃ pucchati, atha vā panevaṃcitto [atha vā pakuppanto (sī. pī.)] paraṃ pañhaṃ pucchati – ‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce [no ca (syā.)] me pañhaṃ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmī’ti. Yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṃ vā aññatarena. Ahaṃ kho panāvuso, evaṃcitto paraṃ pañhaṃ pucchāmi – ‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati, ahamassa sammadeva byākarissāmī’’ti. Pañcamaṃ.

6. Nirodhasuttaṃ



"诸友，具足五法的比丘，堪与同梵行者交谈。是哪五法呢？在此，诸友，比丘自己具足戒，且能解答关于戒具足的问题；自己具足定，且能解答关于定具足的问题；自己具足慧，且能解答关于慧具足的问题；自己具足解脱，且能解答关于解脱具足的问题；自己具足解脱知见，且能解答关于解脱知见具足的问题。诸友，具足这五法的比丘，堪与同梵行者交谈。"第三经。
4. 共住经
164. 在那里，尊者舍利弗对比丘们说...(略)..."诸友，具足五法的比丘，堪与同梵行者共住。是哪五法呢？在此，诸友，比丘自己具足戒，且能解答关于戒具足的问题；自己具足定，且能解答关于定具足的问题；自己具足慧，且能解答关于慧具足的问题；自己具足解脱，且能解答关于解脱具足的问题；自己具足解脱知见，且能解答关于解脱知见具足的问题。诸友，具足这五法的比丘，堪与同梵行者共住。"第四经。
5. 问题经
165. 在那里，尊者舍利弗对比丘们说...(略)..."诸友，任何人向他人提问，都是基于这五种情况或其中之一。是哪五种呢？由于愚痴迷惑而向他人提问，由于恶欲驱使而向他人提问，由于轻蔑而向他人提问，由于想要了解而向他人提问，或者是带着这样的心而向他人提问：'如果他能正确回答我的问题，那很好；如果他不能正确回答我的问题，我就为他正确回答。'诸友，任何人向他人提问，都是基于这五种情况或其中之一。然而，诸友，我是带着这样的心而向他人提问：'如果他能正确回答我的问题，那很好；如果他不能正确回答我的问题，我就为他正确回答。'"第五经。
6. 灭尽经

166. Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… ‘‘idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi [samāpajjeyyapi vuṭṭhaheyyapi (sī. syā. kaṃ. pī.)] – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ [kabaḷiṃkārāhārabhakkhānaṃ (sī. syā. kaṃ. pī.)] devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti.

Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna’’nti.

Dutiyampi kho…pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi – ‘‘idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti.

Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘aṭṭhānaṃ kho etaṃ, āvuso sāriputta , anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna’’nti.

Atha kho āyasmato sāriputtassa etadahosi – ‘‘yāvatatiyakampi [yāvatatiyampi (sī. syā. pī.)] kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. Yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyya’’nti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhikkhū āmantesi – ‘‘idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti.

Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna’’nti.

Dutiyampi kho…pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi – ‘‘idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ . No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti.

Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna’’nti.

Atha kho āyasmato sāriputtassa etadahosi – ‘‘bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṃ paṭikkosati, na ca me koci bhikkhu anumodati. Yaṃnūnāhaṃ tuṇhī assa’’nti. Atha kho āyasmā sāriputto tuṇhī ahosi.


166. 在那里，尊者舍利弗对比丘们说...(略)..."诸友，在此，具足戒、定、慧的比丘，能够入灭受想定并从中出定——此事是可能的。如果他在现法中未证得阿罗汉果，则超越了以段食为食的诸天，投生到某个意生身后，他也能入灭受想定并从中出定——此事是可能的。"
说此语时，尊者优陀夷对尊者舍利弗说："友舍利弗，这是不可能的，没有这种机会，即一个比丘超越了以段食为食的诸天，投生到某个意生身后，还能入灭受想定并从中出定——此事是不可能的。"
第二次...(略)...第三次，尊者舍利弗对比丘们说："诸友，在此，具足戒、定、慧的比丘，能够入灭受想定并从中出定——此事是可能的。如果他在现法中未证得阿罗汉果，则超越了以段食为食的诸天，投生到某个意生身后，他也能入灭受想定并从中出定——此事是可能的。"
第三次，尊者优陀夷对尊者舍利弗说："友舍利弗，这是不可能的，没有这种机会，即一个比丘超越了以段食为食的诸天，投生到某个意生身后，还能入灭受想定并从中出定——此事是不可能的。"
这时，尊者舍利弗想："尊者优陀夷三次反驳我，而没有任何比丘赞同我。我何不去见世尊呢？"于是尊者舍利弗前往世尊所在处，到达后向世尊礼敬，然后坐在一旁。坐在一旁后，尊者舍利弗对比丘们说："诸友，在此，具足戒、定、慧的比丘，能够入灭受想定并从中出定——此事是可能的。如果他在现法中未证得阿罗汉果，则超越了以段食为食的诸天，投生到某个意生身后，他也能入灭受想定并从中出定——此事是可能的。"
说此语时，尊者优陀夷对尊者舍利弗说："友舍利弗，这是不可能的，没有这种机会，即一个比丘超越了以段食为食的诸天，投生到某个意生身后，还能入灭受想定并从中出定——此事是不可能的。"
第二次...(略)...第三次，尊者舍利弗对比丘们说："诸友，在此，具足戒、定、慧的比丘，能够入灭受想定并从中出定——此事是可能的。如果他在现法中未证得阿罗汉果，则超越了以段食为食的诸天，投生到某个意生身后，他也能入灭受想定并从中出定——此事是可能的。"
第三次，尊者优陀夷对尊者舍利弗说："友舍利弗，这是不可能的，没有这种机会，即一个比丘超越了以段食为食的诸天，投生到某个意生身后，还能入灭受想定并从中出定——此事是不可能的。"
这时，尊者舍利弗想："即使在世尊面前，尊者优陀夷也三次反驳我，而没有任何比丘赞同我。我还是保持沉默吧。"于是尊者舍利弗保持沉默。


Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi – ‘‘kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī’’ti? ‘‘Ye te, bhante, devā arūpino saññāmayā’’ti. ‘‘Kiṃ nu kho tuyhaṃ, udāyi, bālassa abyattassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī’’ti! Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha . Na hi nāma, ānanda, kāruññampi bhavissati theramhi [byattamhi (syā. kaṃ. ka.)] bhikkhumhi vihesiyamānamhī’’ti.

Atha kho bhagavā bhikkhū āmantesi – ‘‘idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya , atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca – ‘‘idhāvuso upavāṇa, aññe there bhikkhū vihesenti. Mayaṃ tena na muccāma. Anacchariyaṃ kho, panetaṃ āvuso upavāṇa, yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya. Idāneva amhākaṃ sārajjaṃ okkanta’’nti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ upavāṇaṃ etadavoca –

‘‘Katīhi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti? ‘‘Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Idha, bhante, thero bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya [anelagaḷāya (syā. kaṃ.)] atthassa viññāpaniyā; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti.

‘‘Sādhu sādhu, upavāṇa! Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṃvijjeyyuṃ, taṃ sabrahmacārī na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya. Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṃvijjanti, tasmā taṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjentī’’ti. Chaṭṭhaṃ.

7. Codanāsuttaṃ



这时，世尊对尊者优陀夷说："优陀夷，你所说的意生身是指什么？""尊者，是指那些无色的、以想为体的诸天。""愚蠢无知的优陀夷啊！你怎么认为自己有资格发言呢！"这时，世尊对尊者阿难说："阿难，你们怎能对长老比丘受到扰乱而置之不理呢？阿难，对于长老比丘受到扰乱时，应当生起悲悯之心啊。"
这时，世尊对比丘们说："诸比丘，在此，具足戒、定、慧的比丘，能够入灭受想定并从中出定——此事是可能的。如果他在现法中未证得阿罗汉果，则超越了以段食为食的诸天，投生到某个意生身后，他也能入灭受想定并从中出定——此事是可能的。"世尊说了这些。善逝说完后，从座而起，进入精舍。
这时，在世尊离去不久，尊者阿难往尊者优波婆那处走去。到达后对尊者优波婆那说："友优波婆那，在此，其他长老比丘们受到扰乱。我们对此不能置之不理。友优波婆那，如果世尊在傍晚从独处起来时，谈论这件事，就像针对尊者优波婆那那样说，这并不奇怪。我们现在都感到羞愧。"这时，世尊在傍晚从独处起来，往集会堂走去。到达后，坐在准备好的座位上。坐下后，世尊对尊者优波婆那说：
"优波婆那，具足多少法的长老比丘，能为同梵行者所喜爱、所欢迎、所尊重、所敬仰呢？""尊者，具足五法的长老比丘，能为同梵行者所喜爱、所欢迎、所尊重、所敬仰。是哪五法呢？在此，尊者，长老比丘持戒...(略)...于诸学处中受持学习；多闻...(略)...以正见善通达；善语、言词优美，具足优雅言语，清晰明了，能表达义理；四种增上心的现法乐住的禅那，容易获得，不难获得，轻易获得；以诸漏尽...(略)...亲证后安住。尊者，具足这五法的长老比丘，能为同梵行者所喜爱、所欢迎、所尊重、所敬仰。"
"善哉！善哉！优波婆那！具足这五法的长老比丘，能为同梵行者所喜爱、所欢迎、所尊重、所敬仰。优波婆那，如果长老比丘不具足这五法，同梵行者们不会因其白发、皱纹而尊敬、重视、尊重、供养他。优波婆那，正因为长老比丘具足这五法，所以同梵行者们才尊敬、重视、尊重、供养他。"第六经。
7. 呵责经

167. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo’’.

‘‘Katame pañca? Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṃhitena vakkhāmi, no anatthasaṃhitena; mettacitto [mettacittena (sī. pī. ka.) cūḷava. 400 passitabbaṃ] vakkhāmi, no dosantaro [dosantarena (sī. pī. ka.)]. Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.

‘‘Idhāhaṃ , āvuso, ekaccaṃ puggalaṃ passāmi akālena codiyamānaṃ no kālena kupitaṃ, abhūtena codiyamānaṃ no bhūtena kupitaṃ, pharusena codiyamānaṃ no saṇhena kupitaṃ, anatthasaṃhitena codiyamānaṃ no atthasaṃhitena kupitaṃ, dosantarena codiyamānaṃ no mettacittena kupitaṃ.

‘‘Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo [upadahitabbo (sī. syā. pī.)] – ‘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 avippaṭisārāyā’ti. Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.

‘‘Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo – ‘akālena te, āvuso, codito [cudito (sī. syā. pī.)] no kālena, alaṃ te vippaṭisārāya; abhūtena te, āvuso, codito no bhūtena, alaṃ te vippaṭisārāya; pharusena te, āvuso, codito no saṇhena, alaṃ te vippaṭisārāya; anatthasaṃhitena te, āvuso, codito no atthasaṃhitena, alaṃ te vippaṭisārāya; dosantarena te, āvuso, codito no mettacittena, alaṃ te vippaṭisārāyā’ti. Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā na aññopi bhikkhu abhūtena codetabbaṃ maññeyyāti.

‘‘Idha panāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi kālena codiyamānaṃ no akālena kupitaṃ, bhūtena codiyamānaṃ no abhūtena kupitaṃ, saṇhena codiyamānaṃ no pharusena kupitaṃ, atthasaṃhitena codiyamānaṃ no anatthasaṃhitena kupitaṃ, mettacittena codiyamānaṃ no dosantarena kupitaṃ.

‘‘Dhammacuditassa, āvuso, 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 vippaṭisārāyā’ti. Dhammacuditassa , āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.

‘‘Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo – ‘kālena te, āvuso, codito no akālena, alaṃ te avippaṭisārāya; bhūtena te, āvuso, codito no abhūtena, alaṃ te avippaṭisārāya; saṇhena te, āvuso, codito no pharusena, alaṃ te avippaṭisārāya; atthasaṃhitena te, āvuso, codito no anatthasaṃhitena, alaṃ te avippaṭisārāya; mettacittena te, āvuso, codito no dosantarena, alaṃ te avippaṭisārāyā’ti. Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā aññopi bhikkhu bhūtena coditabbaṃ maññeyyāti.

‘‘Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṃ – sacce ca, akuppe ca. Maṃ cepi [pañcahi (syā. ka.)], āvuso, pare codeyyuṃ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṃhitena vā anatthasaṃhitena vā mettacittā [mettacittena (sī. pī. ka.) ma. ni. 

167. 在那里，尊者舍利弗对比丘们说："诸友，欲呵责他人的比丘，应当在内心确立五法后才呵责他人。
"是哪五法呢？我将适时而说，不非时而说；我将以真实而说，不以虚妄而说；我将以柔和而说，不以粗暴而说；我将以有益而说，不以无益而说；我将以慈心而说，不以嗔心而说。诸友，欲呵责他人的比丘，应当在内心确立这五法后才呵责他人。
"诸友，我在此见一类人，当被非时呵责而不是适时呵责时生气，当被虚妄呵责而不是真实呵责时生气，当被粗暴呵责而不是柔和呵责时生气，当被无益呵责而不是有益呵责时生气，当被嗔心呵责而不是慈心呵责时生气。
"诸友，对于被非法呵责的比丘，应当以五种方式使其不后悔：'尊者，你是被非时呵责，不是适时呵责，你不应后悔；尊者，你是被虚妄呵责，不是真实呵责，你不应后悔；尊者，你是被粗暴呵责，不是柔和呵责，你不应后悔；尊者，你是被无益呵责，不是有益呵责，你不应后悔；尊者，你是被嗔心呵责，不是慈心呵责，你不应后悔。'诸友，对于被非法呵责的比丘，应当以这五种方式使其不后悔。
"诸友，对于非法呵责的比丘，应当以五种方式使其后悔：'友，你是非时呵责，不是适时呵责，你应当后悔；友，你是虚妄呵责，不是真实呵责，你应当后悔；友，你是粗暴呵责，不是柔和呵责，你应当后悔；友，你是无益呵责，不是有益呵责，你应当后悔；友，你是嗔心呵责，不是慈心呵责，你应当后悔。'诸友，对于非法呵责的比丘，应当以这五种方式使其后悔。为什么呢？为了使其他比丘也不会认为应当以虚妄呵责。
"诸友，我在此又见一类人，当被适时呵责而不是非时呵责时生气，当被真实呵责而不是虚妄呵责时生气，当被柔和呵责而不是粗暴呵责时生气，当被有益呵责而不是无益呵责时生气，当被慈心呵责而不是嗔心呵责时生气。
"诸友，对于被如法呵责的比丘，应当以五种方式使其后悔：'尊者，你是被适时呵责，不是非时呵责，你应当后悔；尊者，你是被真实呵责，不是虚妄呵责，你应当后悔；尊者，你是被柔和呵责，不是粗暴呵责，你应当后悔；尊者，你是被有益呵责，不是无益呵责，你应当后悔；尊者，你是被慈心呵责，不是嗔心呵责，你应当后悔。'诸友，对于被如法呵责的比丘，应当以这五种方式使其后悔。
"诸友，对于如法呵责的比丘，应当以五种方式使其不后悔：'友，你是适时呵责，不是非时呵责，你不应后悔；友，你是真实呵责，不是虚妄呵责，你不应后悔；友，你是柔和呵责，不是粗暴呵责，你不应后悔；友，你是有益呵责，不是无益呵责，你不应后悔；友，你是慈心呵责，不是嗔心呵责，你不应后悔。'诸友，对于如法呵责的比丘，应当以这五种方式使其不后悔。为什么呢？为了使其他比丘也会认为应当以真实呵责。
"诸友，被呵责的人应当安住于两法：真实和不嗔。诸友，如果他人以适时或非时、以真实或虚妄、以柔和或粗暴、以有益或无益、以慈心
[注：这段文字似乎未完成，原文到此处断开。如果您有后续内容，我可以继续翻译。]

1.227 passitabbaṃ] vā dosantarā [dosantarena (sī. pī. ka.)] vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṃ – sacce ca, akuppe ca. Sace jāneyyaṃ – ‘attheso mayi dhammo’ti, ‘atthī’ti naṃ vadeyyaṃ – ‘saṃvijjateso mayi dhammo’ti. Sace jāneyyaṃ – ‘nattheso mayi dhammo’ti, ‘natthī’ti naṃ vadeyyaṃ – ‘neso dhammo mayi saṃvijjatī’ti.

‘‘Evampi kho te [evampi kho (ka.)], sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṃ gaṇhantī’’ti.

‘‘Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino [keṭubhino (sī. syā. kaṃ. pī.)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṃ vuccamānā na padakkhiṇaṃ gaṇhanti.

‘‘Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṃ vuccamānā padakkhiṇaṃ gaṇhantīti.

‘‘Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.

‘‘Ye pana, te sāriputta, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṃ, sāriputta, vadeyyāsi . Ovada, sāriputta , sabrahmacārī; anusāsa, sāriputta, sabrahmacārī – ‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti. Evañhi te, sāriputta, sikkhitabba’’nti. Sattamaṃ.

8. Sīlasuttaṃ



或嗔心来呵责我，我也将只安住于这两法：真实和不嗔。如果我知道'这法确实存在于我'，我就说'是的'——'这法确实存在于我'。如果我知道'这法不存在于我'，我就说'不是'——'这法不存在于我'。"
"舍利弗，虽然你这样说，但是有些愚人还是不能正确理解。"
"尊者，那些人是没有信仰、为了活命而不是因信仰从在家出家的人，他们狡诈、虚伪、欺骗、骄傲、自大、轻浮、多言、言语散乱、诸根不守护、饮食不知量、不修习警寤、不重视沙门法、对学处不深敬重、奢侈、懈怠、退失时为首、放弃独处、懒惰、精进薄弱、失念、不正知、不定、心散乱、愚痴、哑羊般的人，我这样说时，他们不能正确理解。
但是，尊者，那些善男子是因信仰而从在家出家的人，他们不狡诈、不虚伪、不欺骗、不骄傲、不自大、不轻浮、不多言、言语不散乱、诸根守护、饮食知量、修习警寤、重视沙门法、对学处深敬重、不奢侈、不懈怠、放弃退失、独处为首、精进勇猛、具念、正知、入定、心专一、有慧、不哑羊般的人，我这样说时，他们能正确理解。"
"舍利弗，让那些没有信仰、为了活命而不是因信仰从在家出家的人，他们狡诈、虚伪、欺骗、骄傲、自大、轻浮、多言、言语散乱、诸根不守护、饮食不知量、不修习警寤、不重视沙门法、对学处不深敬重、奢侈、懈怠、退失时为首、放弃独处、懒惰、精进薄弱、失念、不正知、不定、心散乱、愚痴、哑羊般的人放在一边。
但是，舍利弗，你应当对那些善男子是因信仰而从在家出家的人，他们不狡诈、不虚伪、不欺骗、不骄傲、不自大、不轻浮、不多言、言语不散乱、诸根守护、饮食知量、修习警寤、重视沙门法、对学处深敬重、不奢侈、不懈怠、放弃退失、独处为首、精进勇猛、具念、正知、入定、心专一、有慧、不哑羊般的人说法。舍利弗，你当教导同梵行者；舍利弗，你当教诫同梵行者，想：'我将使同梵行者从不正法中出离，安立于正法中。'舍利弗，你们应当如此学习。"第七经。
8. 戒经

168. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi …pe… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

‘‘Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi…pe… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassana’’nti [a. ni. 5.168; 6.50; 7.65]. Aṭṭhamaṃ.

9. Khippanisantisuttaṃ

169. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ. pī.)] vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

‘‘Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī’’ti? ‘‘Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṃyeva ānanda’’nti. ‘‘Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –

‘‘Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca , niruttikusalo ca, pubbāparakusalo ca. Ettāvatā kho , āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī’’ti. ‘‘Acchariyaṃ, āvuso! Abbhutaṃ, āvuso!! Yāva subhāsitaṃ cidaṃ āyasmatā ānandena. Imehi ca mayaṃ pañcahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema – ‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’’’ti. Navamaṃ.

10. Bhaddajisuttaṃ



168. 在那里，尊者舍利弗对比丘们说："诸友，对于破戒、失戒的人来说，正定的近因已失；当无正定时，对于失正定的人来说，如实知见的近因已失；当无如实知见时，对于失如实知见的人来说，厌离、离贪的近因已失；当无厌离、离贪时，对于失厌离、离贪的人来说，解脱知见的近因已失。诸友，就像一棵失去枝叶的树，它的树皮也不能圆满生长，树皮也...(略)...边材也...心材也不能圆满生长。同样地，诸友，对于破戒、失戒的人来说，正定的近因已失；当无正定时，对于失正定的人来说，如实知见的近因已失；当无如实知见时，对于失如实知见的人来说，厌离、离贪的近因已失；当无厌离、离贪时，对于失厌离、离贪的人来说，解脱知见的近因已失。
"诸友，对于持戒、具足戒的人来说，正定具足近因；当有正定时，对于具足正定的人来说，如实知见具足近因；当有如实知见时，对于具足如实知见的人来说，厌离、离贪具足近因；当有厌离、离贪时，对于具足厌离、离贪的人来说，解脱知见具足近因。诸友，就像一棵具足枝叶的树，它的树皮也能圆满生长，树皮也...(略)...边材也...心材也能圆满生长。同样地，诸友，对于持戒、具足戒的人来说，正定具足近因；当有正定时，对于具足正定的人来说，如实知见具足近因；当有如实知见时，对于具足如实知见的人来说，厌离、离贪具足近因；当有厌离、离贪时，对于具足厌离、离贪的人来说，解脱知见具足近因。"第八经。
9. 速解经
169. 这时，尊者阿难往尊者舍利弗处走去。到达后，与尊者舍利弗互相问候。寒暄、叙述值得忆念的谈话后，坐在一旁。坐在一旁的尊者阿难对尊者舍利弗说：
"友舍利弗，比丘具足多少法才能速解、善巧把握善法、能多所领受、所领受的不忘失呢？""尊者阿难是多闻者。请尊者阿难自己解说吧。""那么，友舍利弗，请听，好好作意，我将说。""是的，友。"尊者舍利弗回答尊者阿难。尊者阿难说：
"在此，友舍利弗，比丘善巧于义、善巧于法、善巧于文句、善巧于语言、善巧于前后。友舍利弗，比丘具足这些法才能速解、善巧把握善法、能多所领受、所领受的不忘失。""希有啊，友！未曾有啊，友！这是尊者阿难所说的善说。我们认为尊者阿难具足这五法：'尊者阿难善巧于义、善巧于法、善巧于文句、善巧于语言、善巧于前后。'"第九经。
10. 跋陀耆经

170. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho āyasmā bhaddaji yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddajiṃ āyasmā ānando etadavoca – ‘‘kiṃ nu kho, āvuso bhaddaji, dassanānaṃ aggaṃ, kiṃ savanānaṃ aggaṃ, kiṃ sukhānaṃ aggaṃ, kiṃ saññānaṃ aggaṃ, kiṃ bhavānaṃ agga’’nti?

‘‘Atthāvuso, brahmā abhibhū anabhibhūto aññadatthudaso vasavattī, yo taṃ brahmānaṃ passati, idaṃ dassanānaṃ aggaṃ. Atthāvuso, ābhassarā nāma devā sukhena abhisannā parisannā. Te kadāci karahaci udānaṃ udānenti – ‘aho sukhaṃ, aho sukha’nti! Yo taṃ saddaṃ suṇāti, idaṃ savanānaṃ aggaṃ. Atthāvuso, subhakiṇhā nāma devā. Te santaṃyeva tusitā sukhaṃ paṭivedenti, idaṃ sukhānaṃ aggaṃ. Atthāvuso, ākiñcaññāyatanūpagā devā, idaṃ saññānaṃ aggaṃ. Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṃ bhavānaṃ agga’’nti. ‘‘Sameti kho idaṃ āyasmato bhaddajissa, yadidaṃ bahunā janenā’’ti?

‘‘Āyasmā kho, ānando, bahussuto. Paṭibhātu āyasmantaṃyeva ānanda’’nti. ‘‘Tenahāvuso bhaddaji, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho āyasmā bhaddaji āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –

‘‘Yathā passato kho, āvuso, anantarā āsavānaṃ khayo hoti, idaṃ dassanānaṃ aggaṃ. Yathā suṇato anantarā āsavānaṃ khayo hoti, idaṃ savanānaṃ aggaṃ. Yathā sukhitassa anantarā āsavānaṃ khayo hoti, idaṃ sukhānaṃ aggaṃ. Yathā saññissa anantarā āsavānaṃ khayo hoti, idaṃ saññānaṃ aggaṃ. Yathā bhūtassa anantarā āsavānaṃ khayo hoti, idaṃ bhavānaṃ agga’’nti. Dasamaṃ.

Āghātavaggo dutiyo.


170. 一时，尊者阿难住在拘睒弥（今印度北方邦阿拉哈巴德市）的瞿师多园。这时，尊者跋陀耆往尊者阿难处走去。到达后，与尊者阿难互相问候。寒暄、叙述值得忆念的谈话后，坐在一旁。尊者阿难对坐在一旁的尊者跋陀耆说："友跋陀耆，什么是见的最上者？什么是闻的最上者？什么是乐的最上者？什么是想的最上者？什么是有的最上者？"
"友，有大梵天，他是胜者、无能胜者、遍见者、自在者，见到那个梵天，这是见的最上者。友，有名为极光天的诸天，他们充满、遍满喜乐。他们时时刻刻发出感叹：'啊，快乐！啊，快乐！'听到那个声音，这是闻的最上者。友，有名为遍净天的诸天，他们静止而满足，感受着快乐，这是乐的最上者。友，有生于无所有处天的诸天，这是想的最上者。友，有生于非想非非想处天的诸天，这是有的最上者。""这是否与大多数人的看法相符呢？"
"尊者阿难是多闻者。请尊者阿难自己解说吧。""那么，友跋陀耆，请听，好好作意，我将说。""是的，友。"尊者跋陀耆回答尊者阿难。尊者阿难说：
"友，如实见时，漏立即灭尽，这是见的最上者。如实闻时，漏立即灭尽，这是闻的最上者。如实乐时，漏立即灭尽，这是乐的最上者。如实想时，漏立即灭尽，这是想的最上者。如实有时，漏立即灭尽，这是有的最上者。"第十经。
嗔恨品第二终。


Tassuddānaṃ –

Dve āghātavinayā, sākacchā sājīvato pañhaṃ;

Pucchā nirodho codanā, sīlaṃ nisanti bhaddajīti.

其摄颂：
二种调伏嗔，对话及共住问题；
发问与灭尽，呵责与戒，解答跋陀耆。


