9. 停止巴帝摩卡篇
19. 停止巴帝摩卡篇
9. Pātimokkhaṭṭhapanakkhandhakaṃ
21. 乞诵巴帝摩卡
1. Pātimokkhuddesayācanā
383那时候，佛陀世尊住在舍卫城的东园鹿母讲堂。那时，正好是布萨日，世尊被比丘僧团围绕着坐着。接着，阿难尊者在深夜已过、初夜分结束时，从座位起身，将上衣搭在一肩，朝着世尊合掌行礼，对世尊这样说：‘尊者，夜已深了，初夜分已过，比丘僧团已经坐了很久。尊者，请世尊为比丘们诵巴蒂摩卡吧。’听了这话，世尊沉默不语。第二次，阿难尊者在深夜已过、中夜分结束时，从座位起身，将上衣搭在一肩，朝着世尊合掌行礼，对世尊这样说：‘尊者，夜已深了，中夜分已过，比丘僧团已经坐了很久。尊者，请世尊为比丘们诵巴蒂摩卡吧。’第二次，世尊仍然沉默不语。第三次，阿难尊者在深夜已过、后夜分结束时，天已破晓，夜色带着喜悦的面容时，从座位起身，将上衣搭在一肩，朝着世尊合掌行礼，对世尊这样说：‘尊者，夜已深了，后夜分已过，天已破晓，夜色带着喜悦的面容，比丘僧团已经坐了很久。尊者，请世尊为比丘们诵巴蒂摩卡吧。’世尊说：‘阿难，这个集会不清净。’
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.
2那时，大目犍连尊者心里这样想：‘世尊是看着哪个人，才这样说“阿难，这个集会不清净”的呢？’接着，大目犍连尊者用自己的心，全面地去检查整个比丘僧团的每一个心意。大目犍连尊者看见那个人——破戒的、本性邪恶的、行为不净并令人怀疑的、隐藏自己行为的、不是沙门却自称沙门的、不是梵行者却自称梵行者的、内心腐败的、充满烦恼的、像垃圾一样的人，正坐在比丘僧团的中央。看到之后，他就朝那个人走去。走近后，对那个人这样说：‘起来吧，贤友，你已经被世尊看见了。你不再有和比丘们一起共住的资格了。’听了这话，那个人沉默不语。第二次，大目犍连尊者对那个人这样说：‘起来吧，贤友，你已经被世尊看见了。你不再有和比丘们一起共住的资格了。’第二次，那个人仍然沉默不语。第三次，大目犍连尊者对那个人这样说：‘起来吧，贤友，你已经被世尊看见了。你不再有和比丘们一起共住的资格了。’第三次，那个人还是沉默不语。于是，大目犍连尊者抓住那个人的手臂，将他赶到门房外面，并扣上门闩。然后，他朝世尊走去。走近后，对世尊这样说：‘尊者，那个人已经被我赶出去了。集会现在清净了。尊者，请世尊为比丘们诵巴蒂摩卡吧。’
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 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.
3世尊说：‘目犍连，这真是稀有啊！目犍连，这真是不可思议啊！那个愚痴的人，竟然要等到被人抓住手臂才肯离开！’接着，世尊对比丘们说：
‘‘Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna, yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī’’ti! Atha kho bhagavā bhikkhū āmantesi –
62. 大海八稀有
2. Mahāsamuddeaṭṭhacchariyaṃ
384‘比丘们，大海有八种稀有、不可思议的法。阿修罗们就是因为一再看见这八种法，才喜欢在大海里安住。是哪八种呢？
‘‘Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha?
5‘比丘们，大海是逐渐向下倾斜、逐渐形成斜坡、逐渐变深的，它不会像断崖一样一下子陡降。比丘们，正因为大海是逐渐向下倾斜、逐渐形成斜坡、逐渐变深的，不会像断崖一样一下子陡降——比丘们，这就是大海的第一种稀有、不可思议的法。阿修罗们看见这个，因而喜欢在大海里安住。
‘‘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.
6‘再者，比丘们，大海的本性是稳定不变的，它不会越过海岸线。比丘们，正因为大海的本性是稳定不变的，不会越过海岸线——比丘们，这就是大海的第二种稀有、不可思议的法。阿修罗们看见这个，因而喜欢在大海里安住。
‘‘Puna caparaṃ, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati – ayaṃ , bhikkhave, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
7‘再者，比丘们，大海不与死尸共住。如果大海里出现了死尸，它会迅速地把死尸冲上岸，推到陆地上去。比丘们，正因为大海不与死尸共住，如果大海里出现了死尸，它会迅速地把死尸冲上岸，推到陆地上去——比丘们，这就是大海的第三种稀有、不可思议的法。阿修罗们看见这个，因而喜欢在大海里安住。
‘‘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.
8‘再者，比丘们，无论哪条大河，也就是像恒河、耶牟那河、阿致罗筏底河、萨罗补河、摩醯河这些，当它们流入大海后，就都舍弃了以前的名字和种姓，全都只用一个称呼，那就是“大海”。比丘们，正因为无论哪条大河，也就是像恒河、耶牟那河、阿致罗筏底河、萨罗补河、摩醯河这些，当它们流入大海后，就都舍弃了以前的名字和种姓，全都只用一个称呼“大海”——比丘们，这就是大海的第四种稀有、不可思议的法。阿修罗们看见这个，因而喜欢在大海里安住。
‘‘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.
9还有，比丘们，世间所有的河流流入大海，天上所有的雨水落入大海，也不会因此看出来大海有减少或增加。比丘们，世间所有的河流流入大海，天上所有的雨水落入大海，也不会因此看出来大海有减少或增加——比丘们，这是大海里第五个稀有、未曾有过的法，阿修罗们见到了又见到，因此喜欢大海。
‘‘Puna caparaṃ, bhikkhave, yā ca 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.
10还有，比丘们，大海只有一个味道，就是咸味。比丘们，大海只有一个味道，就是咸味——比丘们，这是大海里第六个稀有、未曾有过的法，阿修罗们见到了又见到，因此喜欢大海。
‘‘Puna caparaṃ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso – ayaṃ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
11还有，比丘们，大海有很多宝物、种种宝物。那里有这些宝物，也就是：珍珠、摩尼宝、琉璃、螺贝、石英、珊瑚、白银、黄金、赤珠、玛瑙。比丘们，大海有很多宝物、种种宝物，那里有这些宝物，也就是：珍珠、摩尼宝、琉璃、螺贝、石英、珊瑚、白银、黄金、赤珠、玛瑙——比丘们，这是大海里第七个稀有、未曾有过的法，阿修罗们见到了又见到，因此喜欢大海。
‘‘Puna caparaṃ, bhikkhave, mahāsamuddo bahuratano 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.
12还有，比丘们，大海是巨大生物的住处。那里有这些生物：提弥鱼、低命伽罗鱼、提弥低命伽罗鱼、阿修罗、龙、干达婆。大海里有身量长达一百由旬的，有身量长达二百由旬的，有身量长达三百由旬的，有身量长达四百由旬的，有身量长达五百由旬的。比丘们，大海是巨大生物的住处，那里有这些生物：提弥鱼、低命伽罗鱼、提弥低命伽罗鱼、阿修罗、龙、干达婆；大海里有身量长达一百由旬的……乃至五百由旬的——比丘们，这是大海里第八个稀有、未曾有过的法，阿修罗们见到了又见到，因此喜欢大海。比丘们，这些就是大海里八个稀有、未曾有过的法，阿修罗们见到了又见到，因此喜欢大海。
‘‘Puna caparaṃ, 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. 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.
163. 此法律中八稀有
3. Imasmiṃdhammavinayeaṭṭhacchariyaṃ
385同样地，比丘们，在这法和律里也有八个稀有、未曾有过的法，比丘们见到了又见到，因此喜欢这法和律。哪八个呢？
‘‘Evameva kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha?
14比丘们，就像大海是逐渐倾斜、逐渐低下、逐渐深入，没有突然的悬崖；同样地，比丘们，在这法和律里，修学是渐次的，修行是渐次的，行道是渐次的，没有突然的究竟智证悟。比丘们，在这法和律里，修学是渐次的，修行是渐次的，行道是渐次的，没有突然的究竟智证悟——比丘们，这是这法和律里第一个稀有、未曾有过的法，比丘们见到了又见到，因此喜欢这法和律。
‘‘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.
15比丘们，就像大海保持着固定状态，不会越过海岸线；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活命也不会违越。比丘们，我为弟子们制定的学处，我的弟子们即使为了活命也不会违越——比丘们，这是这法和律里第二个稀有、未曾有过的法，比丘们见到了又见到，因此喜欢这法和律。
‘‘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.
16比丘们，就像大海不跟死尸共住，大海里有死尸的话，很快就把死尸冲上岸，推到陆地；同样地，比丘们，如果有那样的人——破戒的、本性邪恶的、行为不净可疑的、行为遮掩的、不是沙门却自称沙门的、不是梵行者却自称梵行者的、内在腐败的、漏泄的、像垃圾一样的，僧团不跟他共住，很快就聚集起来把他举罪驱逐出去，即使他就坐在比丘僧团的中间，但他其实远离僧团，僧团也远离他。比丘们，如果有那样的人——破戒的、本性邪恶的、行为不净可疑的、行为遮掩的、不是沙门却自称沙门的、不是梵行者却自称梵行者的、内在腐败的、漏泄的、像垃圾一样的，僧团不跟他共住，很快就聚集起来把他举罪驱逐出去，即使他就坐在比丘僧团的中间，但他其实远离僧团，僧团也远离他——比丘们，这是这法和律里第三个稀有、未曾有过的法，比丘们见到了又见到，因此喜欢这法和律。
‘‘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.
17比丘们，就像那些大河流——恒河、耶牟那河、阿奇罗瓦提河、萨拉布河、摩醯河，它们流进大海后，就失去了从前各自的名称与族姓，人们只把它们叫作「大海」。同样地，比丘们，这四种姓：刹帝利、婆罗门、吠舍、首陀罗，他们在如来宣说的法与律中，出家离开俗家过无家生活后，也失去了从前各自的名称与族姓，人们只把他们叫作「释子沙门」。比丘们，四种姓——刹帝利、婆罗门、吠舍、首陀罗，在如来宣说的法与律中出家离开俗家过无家生活后，失去了从前各自的名称与族姓，只被人们叫作「释子沙门」——比丘们，这就是法与律中的第四种稀有、不可思议之法，比丘们见此法、见此法，便乐于安住在这法与律中。
‘‘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 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.
18比丘们，就像世界上流入大海的河流，也像虚空中落下的雨水，都不会让大海显现出减少或增满。同样地，比丘们，即使许多比丘在无余涅槃界中彻底寂灭，涅槃界也不会因此显现出减少或增满。比丘们，许多比丘在无余涅槃界中彻底寂灭，涅槃界也不会因此显现出减少或增满——比丘们，这就是法与律中的第五种稀有、不可思议之法，比丘们见此法、见此法，便乐于安住在这法与律中。
‘‘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.
19比丘们，就像大海是一味，只有咸味。同样地，比丘们，这法与律也是一味，只有解脱味。比丘们，这法与律是解脱一味——比丘们，这就是法与律中的第六种稀有、不可思议之法，比丘们见此法、见此法，便乐于安住在这法与律中。
‘‘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.
20比丘们，就像大海有许多珍宝、种种珍宝，那里有这些宝物，也就是：珍珠、摩尼珠、琉璃、砗磲、宝石、珊瑚、银、黄金、赤珠、玛瑙。同样地，比丘们，这法与律也有许多珍宝、种种珍宝。这里有这些宝物，也就是：四念处、四正勤、四神足、五根、五力、七觉支、圣八支道。比丘们，这法与律有许多珍宝、种种珍宝，这里有这些宝物，也就是：四念处……圣八支道——比丘们，这就是法与律中的第七种稀有、不可思议之法，比丘们见此法、见此法，便乐于安住在这法与律中。
‘‘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.
21比丘们，就像大海是伟大生物的居所，那里有这些生物：提弥、提弥伽罗、提弥提弥伽罗、阿修罗、龙、乾闼婆。大海中有身体长达一百由旬的，有身体长达二百由旬的，有身体长达三百由旬的，有身体长达四百由旬的，有身体长达五百由旬的。同样地，比丘们，这法与律是伟大者的居所。那里有这些伟大者：入流者、为了亲证入流果而正在修行的人；一来者、为了亲证一来果而正在修行的人；不来者、为了亲证不来果而正在修行的人；阿拉汉、为了亲证阿拉汉果而正在修行的人。比丘们，这法与律是伟大者的居所，那里有这些伟大者：入流者、为了亲证入流果而正在修行的人……阿拉汉、为了亲证阿拉汉果而正在修行的人——比丘们，这就是法与律中的第八种稀有、不可思议之法，比丘们见此法、见此法，便乐于安住在这法与律中。比丘们，这就是这法与律中的八种稀有、不可思议之法，比丘们见到这些法、见到这些法，便乐于安住在这法与律中。
‘‘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.
22那时，世尊知道这一层意义之后，在那个时刻，诵出了这感兴偈：
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
23遮盖的，会让雨水漏进来；敞开的，反而不会让雨水漏进来。
‘‘Channamativassati , vivaṭaṃ nātivassati;
24因此，要把遮盖的敞开，这样，它就不会让雨水漏进来了。”
Tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī’’ti.
294. 应听巴帝摩卡者
4. Pātimokkhasavanāraho
386那时，世尊对比丘们说：“比丘们，从今以后，我将不再主持布萨，不再诵巴蒂摩卡。比丘们，从今以后，就由你们自己来主持布萨，自己诵巴蒂摩卡。比丘们，如来在不清净的僧众中主持布萨、诵巴蒂摩卡，这是不可能、也没有机会的事。比丘们，而且，有罪者不应听闻巴蒂摩卡。如果听了，就犯恶作罪。比丘们，我允许：如果有罪者在听闻巴蒂摩卡，就为他停止巴蒂摩卡。比丘们，应该这样停止：在十四日或十五日的布萨日，当那位比丘在现场时，要在僧团中间宣告说——
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 , 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 –
26‘尊者，请僧团听我说。某甲比丘是有罪者，我为他停止巴蒂摩卡，当他在现场时，不应诵巴蒂摩卡。’这样，巴蒂摩卡就被停止了。”
‘Suṇātu me bhante, saṅgho. Itthannāmo puggalo sāpattiko, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabba’nti ṭhapitaṃ hoti pātimokkha’’nti.
27就在那个时候，六群比丘心想‘反正没人知道我们’，就以有罪之身去听闻巴蒂摩卡。有他心通的长老比丘们，对比丘们透露说：“贤友们，那位某某和某某六群比丘，心想‘反正没人知道我们’，就以有罪之身去听闻巴蒂摩卡。”六群比丘听到了：“听说那些有他心通的长老比丘，在比丘们面前透露我们，说‘贤友们，那位某某和某某六群比丘，心想没人知道，就以有罪之身去听闻巴蒂摩卡’。”
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.
28他们心想——‘趁那些善好比丘还没为我们停止巴蒂摩卡’——就抢先对清净、无犯、没有事由、没有过失的比丘们停止巴蒂摩卡。那些少欲知足的比丘们……对此不满、批评、指责说：“六群比丘怎么能对清净、无犯、没有事由、没有过失的比丘们停止巴蒂摩卡呢！”于是，那些比丘把这件事禀告了世尊……世尊说：“比丘们，据说六群比丘真的对清净、无犯、没有事由、没有过失的比丘们停止巴蒂摩卡吗？”“是真的，世尊。”……世尊呵责之后……做了法谈后，对比丘们说：“比丘们，不应以没有事由、没有过失为由，对清净、无犯的比丘们停止巴蒂摩卡。如果谁这样停止，就犯恶作罪。”
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’’.
345. 如法与非法停止巴帝摩卡
5. Dhammikādhammikapātimokkhaṭṭhapanaṃ
387“比丘们，有一种非法的停止巴蒂摩卡，有一种如法的；有兩種非法的停止巴蒂摩卡，有兩種如法的；有三種非法的停止巴蒂摩卡，有三種如法的；有四種非法的停止巴蒂摩卡，有四種如法的；有五種非法的停止巴蒂摩卡，有五種如法的；有六種非法的停止巴蒂摩卡，有六種如法的；有七種非法的停止巴蒂摩卡，有七種如法的；有八種非法的停止巴蒂摩卡，有八種如法的；有九種非法的停止巴蒂摩卡，有九種如法的；有十種非法的停止巴蒂摩卡，有十種如法的。”
‘‘Ekaṃ , bhikkhave, adhammikaṃ pātimokkhaṭṭhapanaṃ, ekaṃ dhammikaṃ; pātimokkhaṭṭhapanaṃ , 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.
30“什么是一种非法的停止巴蒂摩卡？以无根据的戒行缺失为由停止巴蒂摩卡——这是一种非法的停止巴蒂摩卡。什么是一种如法的停止巴蒂摩卡？以有根据的戒行缺失为由停止巴蒂摩卡——这是一种如法的停止巴蒂摩卡。”
‘‘Katamaṃ ekaṃ adhammikaṃ pātimokkhaṭṭhapanaṃ? Amūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti – idaṃ ekaṃ adhammikaṃ pātimokkhaṭṭhapanaṃ. Katamaṃ ekaṃ dhammikaṃ pātimokkhaṭṭhapanaṃ? Samūlikāya sīlavipattiyā pātimokkhaṃ ṭhapeti – idaṃ ekaṃ dhammikaṃ pātimokkhaṭṭhapanaṃ.
31“什么是兩種非法的停止巴蒂摩卡？以无根据的戒行缺失为由停止巴蒂摩卡，以无根据的威仪缺失为由停止巴蒂摩卡——这是兩種非法的停止巴蒂摩卡。什么是兩種如法的停止巴蒂摩卡？以有根据的戒行缺失为由停止巴蒂摩卡，以有根据的威仪缺失为由停止巴蒂摩卡——这是兩種如法的停止巴蒂摩卡。”
‘‘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.
32“什么是三種非法的停止巴蒂摩卡？以无根据的戒行缺失为由停止巴蒂摩卡，以无根据的威仪缺失为由停止巴蒂摩卡，以无根据的见地缺失为由停止巴蒂摩卡——这是三種非法的停止巴蒂摩卡。什么是三種如法的停止巴蒂摩卡？以有根据的戒行缺失为由停止巴蒂摩卡，以有根据的威仪缺失为由停止巴蒂摩卡，以有根据的见地缺失为由停止巴蒂摩卡——这是三種如法的停止巴蒂摩卡。”
‘‘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.
33哪些是四种不如法的停止巴蒂摩卡？以没有根据的戒败坏为由停止巴蒂摩卡，以没有根据的行败坏为由停止巴蒂摩卡，以没有根据的见败坏为由停止巴蒂摩卡，以没有根据的活命败坏为由停止巴蒂摩卡——这四种，就是不如法的停止巴蒂摩卡。哪些是四种如法的停止巴蒂摩卡？以有根据的戒败坏为由停止巴蒂摩卡，以有根据的行败坏为由停止巴蒂摩卡，以有根据的见败坏为由停止巴蒂摩卡，以有根据的活命败坏为由停止巴蒂摩卡——这四种，就是如法的停止巴蒂摩卡。
‘‘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.
34哪些是五种不如法的停止巴蒂摩卡？以无根的波罗夷为由停止巴蒂摩卡，以无根的僧残……省略……以无根的波逸提……以无根的应悔过……以无根的恶作为由停止巴蒂摩卡——这五种，就是不如法的停止巴蒂摩卡。哪些是五种如法的停止巴蒂摩卡？以有根的波罗夷为由停止巴蒂摩卡，以有根的僧残……省略……波逸提……应悔过……恶作为由停止巴蒂摩卡——这五种，就是如法的停止巴蒂摩卡。
‘‘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.
35哪些是六种不如法的停止巴蒂摩卡？以没有根据的戒败坏为由，而那个人并未犯下该败坏，却停止巴蒂摩卡；以没有根据的戒败坏为由，而那个人已经犯下该败坏，却停止巴蒂摩卡。以没有根据的行败坏为由，而那个人并未犯下该败坏，却停止巴蒂摩卡；以没有根据的行败坏为由，而那个人已经犯下该败坏，却停止巴蒂摩卡。以没有根据的见败坏为由，而那个人并未犯下该败坏，却停止巴蒂摩卡；以没有根据的见败坏为由，而那个人已经犯下该败坏，却停止巴蒂摩卡——这六种，就是不如法的停止巴蒂摩卡。哪些是六种如法的停止巴蒂摩卡？以有根据的戒败坏为由，而那个人并未犯下该败坏，便停止巴蒂摩卡；以有根据的戒败坏为由，而那个人已经犯下该败坏，便停止巴蒂摩卡。以有根据的行败坏……省略……见败坏为由，而那个人并未犯下该败坏……省略……已经犯下该败坏，便停止巴蒂摩卡——这六种，就是如法的停止巴蒂摩卡。
‘‘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.
36哪些是七种不如法的停止巴蒂摩卡？以无根的波罗夷为由停止巴蒂摩卡，以无根的僧残……省略……偷兰遮、波逸提、应悔过、恶作、恶语为由停止巴蒂摩卡——这七种，就是不如法的停止巴蒂摩卡。哪些是七种如法的停止巴蒂摩卡？以有根的波罗夷为由停止巴蒂摩卡，以有根的僧残……省略……偷兰遮、波逸提、应悔过、恶作、恶语为由停止巴蒂摩卡——这七种，就是如法的停止巴蒂摩卡。
‘‘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.
37哪些是八种不如法的停止巴蒂摩卡？以没有根据的戒败坏为由，而那个人并未犯下该败坏，却停止巴蒂摩卡；以没有根据的戒败坏为由，而那个人已经犯下该败坏，却停止巴蒂摩卡。以没有根据的行败坏……省略……见败坏……省略……活命败坏为由，而那个人并未犯下该败坏……省略……已经犯下该败坏，却停止巴蒂摩卡——这八种，就是不如法的停止巴蒂摩卡。哪些是八种如法的停止巴蒂摩卡？以有根据的戒败坏为由，而那个人并未犯下该败坏，便停止巴蒂摩卡；以有根据的戒败坏为由，而那个人已经犯下该败坏，便停止巴蒂摩卡。以有根据的行败坏……省略……见败坏……省略……活命败坏为由，而那个人并未犯下该败坏……省略……已经犯下该败坏，便停止巴蒂摩卡——这八种，就是如法的停止巴蒂摩卡。
‘‘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.
38哪些是九种不如法的停止巴蒂摩卡？以没有根据的戒败坏为由，而那个人并未犯下该败坏，却停止巴蒂摩卡；以没有根据的戒败坏为由，而那个人已经犯下该败坏，却停止巴蒂摩卡；以没有根据的戒败坏为由，而那个人是部分犯下部分未犯下该败坏，却停止巴蒂摩卡。以没有根据的行败坏……省略……见败坏为由，而那个人并未犯下该败坏……省略……已经犯下该败坏……省略……部分犯下部分未犯下该败坏，却停止巴蒂摩卡——这九种，就是不如法的停止巴蒂摩卡。哪些是九种如法的停止巴蒂摩卡？以有根据的戒败坏为由，而那个人并未犯下该败坏，便停止巴蒂摩卡；以有根据的戒败坏为由，而那个人已经犯下该败坏，便停止巴蒂摩卡；以有根据的戒败坏为由，而那个人是部分犯下部分未犯下该败坏，便停止巴蒂摩卡。以有根据的行败坏……省略……见败坏为由，而那个人并未犯下该败坏……省略……已经犯下该败坏……部分犯下部分未犯下该败坏，便停止巴蒂摩卡——这九种，就是如法的停止巴蒂摩卡。
‘‘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.
39哪些是十种不如法的停止巴蒂摩卡？犯波罗夷的人没有坐在那个集会中，关于波罗夷的讨论也没有在进行；已舍学的人没有坐在那个集会中，关于舍学的讨论也没有在进行；他来到一个如法的和合众中，却没有对他覆盖如法的和合众之事提出异议，关于对如法和合众提出异议的讨论也没有在进行；没有人因为戒败坏的见、闻、疑而被怀疑；没有人因为行败坏的见、闻、疑而被怀疑；没有人因为见败坏的见、闻、疑而被怀疑——这十种，就是不如法的停止巴蒂摩卡。哪些是十种如法的停止巴蒂摩卡？犯波罗夷的人坐在了那个集会中，或者关于波罗夷的讨论正在进行；已舍学的人坐在了那个集会中，或者关于舍学的讨论正在进行；他没有来到一个如法的和合众中，或者他对覆盖如法的和合众之事提出了异议，又或者关于对如法和合众提出异议的讨论正在进行；有人因为戒败坏的见、闻、疑而被怀疑；有人因为行败坏的见、闻、疑而被怀疑；有人因为见败坏的见、闻、疑而被怀疑——这十种，就是如法的停止巴蒂摩卡。
‘‘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.
466. 如法停止巴帝摩卡
6. Dhammikapātimokkhaṭṭhapanaṃ
388“犯波罗夷的人坐在那个集会中，这是什么情况呢？比丘们，在这里，一个比丘通过某些行相、某些特征、某些迹象，看到另一个比丘正在违犯波罗夷法。或者，虽然没有比丘亲眼看到另一个比丘违犯波罗夷法，但有其他比丘向他报告说：‘贤友，某甲比丘违犯了波罗夷法。’又或者，既没有比丘亲眼看到另一个比丘违犯波罗夷法，也没有其他比丘向他报告说‘贤友，某甲比丘违犯了波罗夷法’，而是那个比丘自己向他报告说：‘贤友，我违犯了波罗夷法。’比丘们，一位愿意的比丘，可以依据这样的见、这样的闻、这样的疑，在当天的布萨日，无论是十四日还是十五日，在那个比丘在场的时候，在僧团中间，公开举出这件事：”
‘‘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 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 –
41“尊者们，请僧团听我说。名叫某某的人犯下了波罗夷的罪行，我对他停止巴蒂摩卡，当他在面前时，不应诵巴蒂摩卡。”——这就是如法地停止巴蒂摩卡。
‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo pārājikaṃ dhammaṃ ajjhāpanno, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
389在比丘的巴蒂摩卡被停止后，若大众因十种障碍中的任何一种而起身离座——比如国王带来的障碍、盗贼带来的障碍、火灾带来的障碍、水灾带来的障碍、人群带来的障碍、非人带来的障碍、猛兽带来的障碍、爬虫带来的障碍、生命带来的障碍、梵行带来的障碍——比丘们，若愿意，那位比丘可以在本住处，或在其他住处，当着那位比丘的面，在僧团中宣告：
‘‘Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṃ antarāyānaṃ aññatarena – 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 –
43“尊者们，请僧团听我说。关于名叫某某的人，波罗夷的讨论尚未结束，那件事尚未裁决。如果僧团认为时机合适，僧团应当裁决那件事。”
‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa pārājikakathā vippakatā, taṃ vatthu avinicchitaṃ. Yadi saṅghassa pattakallaṃ, saṅgho taṃ vatthuṃ vinicchineyyāti.
44“如果能够这样做，那就好，这是善的。如果不能这样做，那么在布萨日的十四日或十五日，当着那位比丘的面，应当在僧团中这样宣告：
‘‘Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāharitabbaṃ –
45“尊者们，请僧团听我说。关于名叫某某的人，波罗夷的讨论尚未结束，那件事尚未裁决。我对他停止巴蒂摩卡，当他在面前时，不应诵巴蒂摩卡。”——这就是如法地停止巴蒂摩卡。
‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa pārājikakathā vippakatā, taṃ vatthu avinicchitaṃ. Tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
390“一个已经舍戒的人，怎样算是坐在那个大众中呢？比丘们，在此，一位比丘通过那些方式、那些特征、那些迹象而舍戒。比丘看到另一位比丘正以那些方式、那些特征、那些迹象在舍戒。或者，比丘并没有亲眼看到另一位比丘舍戒，但有其他比丘告诉他：‘贤友，名叫某某的比丘已经舍戒了。’或者，比丘既没有亲眼看到另一位比丘舍戒，也没有其他比丘告诉他‘贤友，名叫某某的比丘已经舍戒了’，而是那位比丘自己告诉他：‘贤友，我已经舍戒了。’比丘们，若愿意，那位比丘可以基于亲眼所见、亲耳所闻或合理的怀疑，在布萨日的十四日或十五日，当着那位比丘的面，在僧团中这样宣告：
‘‘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 –
47“尊者们，请僧团听我说。名叫某某的人已经舍戒了，我对他停止巴蒂摩卡，当他在面前时，不应诵巴蒂摩卡。”——这就是如法地停止巴蒂摩卡。
‘‘Suṇātu me, bhante, saṅgho. Itthannāmena puggalena sikkhā paccakkhātā, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
391在比丘的巴蒂摩卡被停止后，若大众因十种障碍中的任何一种而起身离座——比如国王带来的障碍……（中略）……梵行带来的障碍——比丘们，若愿意，那位比丘可以在本住处，或在其他住处，当着那位比丘的面，在僧团中宣告：
‘‘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 –
49“尊者，请僧团听我说。关于某甲这个人，他舍戒的事还没有结束，那个事情还没有判定。如果僧团认为时机合适，僧团应当判定那个事情。”
‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa sikkhaṃ paccakkhātakathā vippakatā, taṃ vatthu avinicchitaṃ. Yadi saṅghassa pattakallaṃ, saṅgho taṃ vatthuṃ vinicchineyyāti.
50“如果能这样获得，那是好的。如果不能获得，那么在布萨日——十四日或十五日，当那个人在场时，应当在僧团中宣告：”
‘‘Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāharitabbaṃ –
51“尊者，请僧团听我说。关于某甲这个人，他舍戒的事还没有结束，那个事情还没有判定。我停止他的巴蒂摩卡，他不应当在在场的情况下被诵出巴蒂摩卡。”——这是如法的巴蒂摩卡停止。
‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa sikkhaṃ paccakkhātakathā vippakatā, taṃ vatthu avinicchitaṃ. Tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
392“怎样是如法地不参与和合？比丘们，在这里，比丘通过那些相状、那些特征、那些标志而知道有如法不参与和合的情况。比丘用那些相状、那些特征、那些标志，看见某比丘如法地不参与和合。又或者，不是比丘亲自看见某比丘如法地不参与和合，而是有其他比丘告诉他：‘贤友，某甲比丘如法地不参与和合。’又或者，不是比丘亲自看见某比丘如法地不参与和合，也没有其他比丘告诉他‘贤友，某甲比丘如法地不参与和合’，而是那个比丘自己告诉他：‘贤友，我如法地不参与和合。’比丘们，如果比丘希望，可以依据所见的、所听的、或者这样的疑虑，在布萨日——十四日或十五日，当那个人在场时，在僧团中宣告：”
‘‘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 –
53“尊者，请僧团听我说。某甲这个人如法地不参与和合，我停止他的巴蒂摩卡，他不应当在在场的情况下被诵出巴蒂摩卡。”——这是如法的巴蒂摩卡停止。
‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo dhammikaṃ sāmaggiṃ na upeti , tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
393“怎样是如法地反驳和合？比丘们，在这里，比丘通过那些相状、那些特征、那些标志而知道有如法反驳和合的情况。比丘用那些相状、那些特征、那些标志，看见某比丘如法地反驳和合。又或者，不是比丘亲自看见某比丘如法地反驳和合，而是有其他比丘告诉他：‘贤友，某甲比丘如法地反驳和合。’又或者，不是比丘亲自看见某比丘如法地反驳和合，也没有其他比丘告诉他‘贤友，某甲比丘如法地反驳和合’，而是那个比丘自己告诉他：‘贤友，我如法地反驳和合。’比丘们，如果比丘希望，可以依据所见的、所听的、或者这样的疑虑，在布萨日——十四日或十五日，当那个人在场时，在僧团中宣告：”
‘‘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 –
55“尊者，请僧团听我说。某甲这个人不如法地反驳和合，我停止他的巴蒂摩卡，他不应当在在场的情况下被诵出巴蒂摩卡。”——这是如法的巴蒂摩卡停止。
‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo dhammikaṃ sāmaggiṃ paccādiyati, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
394“当某比丘的巴蒂摩卡被停止时，大众散去了，因为十种障碍中的任何一种：王难障碍……乃至……梵行障碍。比丘们，如果比丘希望，可以在那个住处，或者在另一个住处，当那个人在场时，在僧团中宣告：”
‘‘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 –
57“尊者，请僧团听我说。关于某某人那件以如法和合的方式提出的撤回之议，现在还没处理完，那件事还没有决断。如果僧团认为时机合适，僧团应该对那件事作出决断。”
‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa dhammikāya sāmaggiyā paccādānakathā vippakatā, taṃ vatthu avinicchitaṃ. Yadi saṅghassa pattakallaṃ, saṅgho taṃ vatthuṃ vinicchineyyāti.
58“如果能这样达成，那就很好。如果没能达成，那么在十四或十五日的布萨那天，当那个人在场时，要在僧团中公开声明：”
‘‘Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāharitabbaṃ –
59“尊者，请僧团听我说。关于某某人那件以如法和合的方式提出的撤回之议，现在还没处理完，那件事还没有决断。我停止他的巴蒂摩卡，当他本人在场时，不应诵巴蒂摩卡。”——这是如法地停止巴蒂摩卡。
‘‘Suṇātu me, bhante, saṅgho. Itthannāmassa puggalassa dhammikāya sāmaggiyā paccādānakathā vippakatā, taṃ vatthu avinicchitaṃ. Tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
395“怎样算是通过所见、所闻、所疑而知道戒行有缺失呢？比丘们，这里有这样一种情况：一位比丘通过某些表现、某些特征、某些迹象，见到另一位比丘，并因此通过所见、所闻、所疑而知道他有戒行的缺失。但如果这位比丘并没有亲自见到另一位比丘而通过所见、所闻、所疑知道他有戒行的缺失，而是另一位比丘告诉他：‘贤友，某某比丘通过所见、所闻、所疑被知道有戒行的缺失。’又或者，这位比丘既没有亲自见到另一位比丘而通过所见、所闻、所疑知道他有戒行的缺失，也没有其他比丘告诉他：‘贤友，某某比丘通过所见、所闻、所疑被知道有戒行的缺失。’而是那位比丘自己向他坦白：‘贤友，我通过所见、所闻、所疑被知道自己有戒行的缺失。’比丘们，如果一位比丘有意，他可以依据这些所见、所闻、所疑，在十四或十五日的布萨那天，当那个当事人本人在场时，在僧团中公开声明：”
‘‘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 –
61“尊者们，请僧团听我说。某某人通过所见、所闻、所疑被知道有戒行的缺失，我停止他的巴蒂摩卡，当他本人在场时，不应诵巴蒂摩卡。”——这是如法地停止巴蒂摩卡。
‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo sīlavipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
396“怎样算是通过所见、所闻、所疑而知道行为有缺失呢？比丘们，这里有这样一种情况：一位比丘通过某些表现、某些特征、某些迹象，见到另一位比丘，并因此通过所见、所闻、所疑而知道他有行为的缺失。但如果这位比丘并没有亲自见到另一位比丘而通过所见、所闻、所疑知道他有行为的缺失，而是另一位比丘告诉他：‘贤友，某某比丘通过所见、所闻、所疑被知道有行为的缺失。’又或者，这位比丘既没有亲自见到另一位比丘而通过所见、所闻、所疑知道他有行为的缺失，也没有其他比丘告诉他：‘贤友，某某比丘通过所见、所闻、所疑被知道有行为的缺失。’而是那位比丘自己向他坦白：‘贤友，我通过所见、所闻、所疑被知道自己有行为的缺失。’比丘们，如果一位比丘有意，他可以依据这些所见、所闻、所疑，在十四或十五日的布萨那天，当那个当事人本人在场时，在僧团中公开声明：”
‘‘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 –
63“尊者们，请僧团听我说。某某人通过所见、所闻、所疑被知道有行为的缺失，我停止他的巴蒂摩卡，当他本人在场时，不应诵巴蒂摩卡。”——这是如法地停止巴蒂摩卡。
‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo ācāravipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
397“怎样算是通过所见、所闻、所疑而知道见解有缺失呢？比丘们，这里有这样一种情况：一位比丘通过某些表现、某些特征、某些迹象，见到另一位比丘，并因此通过所见、所闻、所疑而知道他有见解的缺失。但如果这位比丘并没有亲自见到另一位比丘而通过所见、所闻、所疑知道他有见解的缺失，而是另一位比丘告诉他：‘贤友，某某比丘通过所见、所闻、所疑被知道有见解的缺失。’又或者，这位比丘既没有亲自见到另一位比丘而通过所见、所闻、所疑知道他有见解的缺失，也没有其他比丘告诉他：‘贤友，某某比丘通过所见、所闻、所疑被知道有见解的缺失。’而是那位比丘自己向他坦白：‘贤友，我通过所见、所闻、所疑被知道自己有见解的缺失。’比丘们，如果一位比丘有意，他可以依据这些所见、所闻、所疑，在十四或十五日的布萨那天，当那个当事人本人在场时，在僧团中公开声明：”
‘‘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 –
65“尊者们，请僧团听我说。某某人，因见失坏而被见闻疑所怀疑，我停止他的巴蒂摩卡，不可在他面前诵巴蒂摩卡——这是如法地停止巴蒂摩卡。”
‘‘Suṇātu me, bhante, saṅgho. Itthannāmo puggalo diṭṭhivipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṃ ṭhapemi, na tasmiṃ sammukhībhūte pātimokkhaṃ uddisitabbanti – dhammikaṃ pātimokkhaṭṭhapanaṃ.
66“以上是十种如法停止巴蒂摩卡的情形。”
‘‘Imāni dasa dhammikāni pātimokkhaṭṭhapanānī’’ti.
74第一诵品完
Paṭhamabhāṇavāro niṭṭhito.
757. 自取支
7. Attādānaaṅgaṃ
398那时，具寿优波离来到世尊那里。到了之后，向世尊礼敬，然后坐在一边。坐在一边的具寿优波离对世尊这样说：“尊者，一位想要举罪的比丘，应当具备哪几项条件，才可以举罪呢？”
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – ‘‘attādānaṃ ādātukāmena, bhante, bhikkhunā katamaṅgasamannāgataṃ attādānaṃ ādātabba’’nti?
68“优波离，一位想要举罪的比丘，应当具备五法才可以举罪。优波离，想要举罪的比丘应当这样反思：‘我现在想举这个罪，现在是否是举罪的合适时机，还是不合适呢？’优波离，如果比丘在反思后，这样知道：‘现在不是举罪的时机，不是时候。’那么，优波离，就不应当举这个罪。
‘‘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.
69“优波离，再者，如果比丘在反思后，这样知道：‘现在是举罪的时机，是时候了。’那么，优波离，这位比丘还应当进一步反思：‘我现在想举的这个罪，它是真实的，还是不真实的呢？’优波离，如果比丘在反思后，这样知道：‘这件事并非真实，是不真实的。’那么，优波离，就不应当举这个罪。
‘‘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.
70“优波离，再者，如果比丘在反思后，这样知道：‘这件事是真实的，并非不真实。’那么，优波离，这位比丘还应当进一步反思：‘我现在想举的这个罪，它与利益相系，还是与无利益相系呢？’优波离，如果比丘在反思后，这样知道：‘这件事与无利益相系，并非与利益相系。’那么，优波离，就不应当举这个罪。
‘‘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.
71“优波离，再者，如果比丘在反思后，这样知道：‘这件事与利益相系，并非与无利益相系。’那么，优波离，这位比丘还应当进一步反思：‘我举这个罪的时候，会得到见解相同、关系亲近的比丘们在法和律上作为支持者吗？还是不会呢？’优波离，如果比丘在反思后，这样知道：‘我举这个罪的时候，不会得到见解相同、关系亲近的比丘们在法和律上作为支持者。’那么，优波离，就不应当举这个罪。
‘‘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.
72“优波离，再者，如果比丘在反思后，这样知道：‘我举这个罪的时候，会得到见解相同、关系亲近的比丘们在法和律上作为支持者。’那么，优波离，这位比丘还应当进一步反思：‘我举这个罪，会由此因缘导致僧团中产生纷争、争吵、争论、诤论、僧团破和合、僧团分歧、僧团分裂、僧团各自为政吗？还是不会呢？’优波离，如果比丘在反思后，这样知道：‘我举这个罪，会由此因缘导致僧团中产生纷争、争吵、争论、诤论、僧团破和合、僧团分歧、僧团分裂、僧团各自为政。’那么，优波离，就不应当举这个罪。优波离，但如果比丘在反思后，这样知道：‘我举这个罪，不会由此因缘导致僧团中产生纷争、争吵、争论、诤论、僧团破和合、僧团分歧、僧团分裂、僧团各自为政。’那么，优波离，就可以举这个罪。优波离，这样具备了五法而举的罪，以后也不会导致懊悔。”
‘‘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.
828. 举罪者应观察之法
8. Codakenapaccavekkhitabbadhammā
399“尊者，一位想要举罪他人的比丘，应当内省哪些法之后，再去举罪他人呢？”“优波离，一位想要举罪他人的比丘，应当内省五法之后，再去举罪他人。”
‘‘Codakena, bhante, bhikkhunā paraṃ codetukāmena kati dhamme ajjhattaṃ paccavekkhitvā paro codetabbo’’ti? ‘‘Codakena, upāli, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā paro codetabbo.
74“优波离，想要举罪他人的比丘，应当这样内省：‘我的身行是否清净呢？我是否具备清净、没有瑕疵、无可指摘的身行？我身上是否具有这个法呢？’优波离，如果这位比丘身行不清净，不具备清净、没有瑕疵、无可指摘的身行，那么就会有人对他说：‘请尊者先学习有关身行的学处吧！’就会有人这样对他讲。
‘‘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.
75“再者，优波离，想要举罪他人的比丘，应当这样内省：‘我的语行是否清净呢？我是否具备清净、没有瑕疵、无可指摘的语行？我身上是否具有这个法呢？’优波离，如果这位比丘语行不清净，不具备清净、没有瑕疵、无可指摘的语行，那么就会有人对他说：‘请尊者先学习有关语行的学处吧！’就会有人这样对他讲。
‘‘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.
76“再者，优波离，想要举罪他人的比丘，应当这样内省：‘我是否对同梵行者们建立了慈心，没有怨恨？我身上是否具有这个法呢？’优波离，如果这位比丘没有对同梵行者们建立慈心，心怀怨恨，那么就会有人对他说：‘请尊者先对同梵行者们建立慈心吧！’就会有人这样对他讲。”
‘‘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.
77“再者，优波离，想要举罪他人的比丘，应当这样内省：‘我是否多闻、持法、积集法藏？那些初善、中善、后善，义理与文句正确，宣说完全圆满、清净梵行的法，像这样的法，我是否多闻、受持、读诵熟悉、以意观察、以见善巧通达？我身上是否具有这个法呢？’优波离，如果这位比丘不是多闻、持法、积集法藏者……那些法他不多闻、受持、读诵熟悉、以意观察、以见善巧通达，那么就会有人对他说：‘请尊者先学习教典吧！’就会有人这样对他讲。”
‘‘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.
78“再者，优波离，想要举罪他人的比丘，应当这样内省：‘两部巴蒂摩卡，我是否在细节上善巧掌握、善巧分别、善巧通晓、善巧决断，既依条文也依随文句？我身上是否具有这个法呢？’优波离，如果这位比丘没有在细节上善巧掌握、善巧分别、善巧通晓、善巧决断两部巴蒂摩卡——既依条文也依随文句，当被问到‘朋友，这是世尊在哪处所宣说的？’时，他无法回答，那么就会有人对他说：‘请尊者先学习律藏吧！’就会有人这样对他讲。优波离，一位想要举罪他人的比丘，内省了这五法之后，才能去举罪他人。”
‘‘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 , tassa bhavanti vattāro – ‘iṅgha tāva āyasmā, vinayaṃ pariyāpuṇassū’ti. Itissa bhavanti vattāro. Codakenupāli, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ paccavekkhitvā paro codetabbo’’ti.
899. 举罪者应具足之法
9. Codakenaupaṭṭhāpetabbadhammā
400“尊者，一位想要举罪他人的比丘，内心应当确立哪些法之后，再去举罪他人呢？”“优波离，一位想要举罪他人的比丘，内心应当确立五项法之后，再去举罪他人：我将在合适的时机说，不在不合适的时机说；我将依据事实说，不依据不实的事说；我将会说柔和的话，不说粗鲁的话；我将会说有益的话，不说无益的话；我将以慈心而说，不以嗔恚心而说。优波离，一位想要举罪他人的比丘，内心确立了这五法之后，才能去举罪他人。”
‘‘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.
9110. 举罪者、被举者、相应论
10. Codakacuditakapaṭisaṃyuttakathā
401“尊者，对于不如法举罪的比丘，会以几种情况使他产生懊悔呢？”“优波离，对于不如法举罪的比丘，会以五种情况使他产生懊悔：‘尊者，您在不合时宜的时候举罪，而非合时宜，这足以令您懊悔；尊者，您以不实的事举罪，而非依据事实，这足以令您懊悔；尊者，您用粗鲁的话举罪，而非柔和的言语，这足以令您懊悔；尊者，您以无益的话举罪，而非有益的话，这足以令您懊悔；尊者，您怀有嗔恚心举罪，而非慈心，这足以令您懊悔。’优波离，不如法举罪的比丘，会以这五种情况产生懊悔。为什么呢？为了不让其他比丘也产生以不实之事去举罪的想法。”
‘‘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.
81“尊者，对于被非法举罪的比丘，应当以多少种方式消除他的懊悔呢？”“优波离，对于被非法举罪的比丘，应当以五种方式消除他的懊悔：‘贤友，你是在不适当的时机被举罪的，不是在适当的时机，你足以消除懊悔了；贤友，你是基于不实之事被举罪的，不是基于真实之事，你足以消除懊悔了；贤友，你是被用粗恶之语举罪的，不是用柔和之语，你足以消除懊悔了；贤友，你是被无益的话语举罪的，不是被有益的话语举罪，你足以消除懊悔了；贤友，你是被心怀嗔恚的人举罪的，不是被心怀慈爱者举罪，你足以消除懊悔了。’优波离，对于被非法举罪的比丘，应当以这五种方式消除他的懊悔。”
‘‘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.
82“尊者，对于如法举罪的比丘，应当以多少种方式消除他的懊悔呢？”“优波离，对于如法举罪的比丘，应当以五种方式消除他的懊悔：‘贤友，你是在适当的时机举罪的，不是在不适当的时机，你足以消除懊悔了；贤友，你是基于真实之事举罪的，不是基于不实之事，你足以消除懊悔了；贤友，你是用柔和之语举罪的，不是用粗恶之语，你足以消除懊悔了；贤友，你是以有益的话语举罪的，不是以无益的话语举罪，你足以消除懊悔了；贤友，你是心怀慈爱举罪的，不是心怀嗔恚，你足以消除懊悔了。’优波离，对于如法举罪的比丘，应当以这五种方式消除他的懊悔。这是为什么呢？是为了让其他比丘也会认为，应基于真实之事来举罪。”
‘‘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.
83“尊者，对于被如法举罪的比丘，应当以多少种方式激起他的懊悔呢？”“优波离，对于被如法举罪的比丘，应当以五种方式激起他的懊悔：‘贤友，你是在适当的时机被举罪的，不是在不适当的时机，你的确应当懊悔；贤友，你是基于真实之事被举罪的，不是基于不实之事，你的确应当懊悔；贤友，你是被用柔和之语举罪的，不是用粗恶之语，你的确应当懊悔；贤友，你是被有益的话语举罪的，不是被无益的话语举罪，你的确应当懊悔；贤友，你是被心怀慈爱者举罪的，不是被心怀嗔恚者举罪，你的确应当懊悔。’优波离，对于被如法举罪的比丘，应当以这五种方式激起他的懊悔。”
‘‘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.
84“尊者，一位想要举罪他人的比丘，应当在内心作意哪几种法之后，再去举罪他人呢？”“优波离，一位想要举罪他人的比丘，应当在内心作意五种法之后，再去举罪他人：心怀悲悯、寻求利益、心存怜愍、以出罪为目的、以戒律为先导。优波离，一位想要举罪他人的比丘，应当在内心作意这五种法之后，再去举罪他人。”
‘‘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, āpattivuṭṭhānatā, vinayapurekkhāratāti. Codakenupāli, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ manasi karitvā paro codetabbo’’ti.
85“尊者，被举罪的比丘，应当在哪几种法上安立呢？”“优波离，被举罪的比丘，应当在两种法上安立：真实和不瞋怒。”
‘‘Cuditena pana, bhante, bhikkhunā katisu dhammesu patiṭṭhātabba’’nti? ‘‘Cuditenupāli, bhikkhunā dvīsu dhammesu patiṭṭhātabbaṃ – sacce ca akuppe cā’’ti.
98第二诵品完
Dutiyabhāṇavāro niṭṭhito.
99停止巴帝摩卡篇第九
Pātimokkhaṭṭhapanakkhandhako navamo.
100此篇中有三十事
Imamhi khandhake vatthū tiṃsa.
101其偈颂
Tassuddānaṃ –
86在这布萨日进行的程度，那个恶比丘不肯离开；
Uposathe yāvatikaṃ, pāpabhikkhu na nikkhami;
87被大目犍连强力驱逐了，这是胜者教法中的稀有之事。
Moggallānena nicchuddho, accherā jinasāsane.
88渐次趋向低处的学处，安住于法而不逾越；
Ninnonupubbasikkhā ca, ṭhitadhammo nātikkamma;
89大海不接纳死尸;僧团与那些漏流者,也抛弃他们。
Kuṇapukkhipati saṅgho, savantiyo jahanti ca.
90河流汇入,失去旧名;阿拉汉证悟解脱,唯有一味。
Savanti parinibbanti, ekarasa vimutti ca;
91即使教法兴盛,那些真实稀有的人们。
Bahu dhammavinayopi, bhūtaṭṭhāriyapuggalā.
92以大海为喻,宣说教法功德;
Samuddaṃ upamaṃ katvā, vācesi sāsane guṇaṃ;
93布萨日诵巴蒂摩卡,我们中无人知晓。
Uposathe pātimokkhaṃ, na amhe koci jānāti.
94事先就被举罪,或一人、二人、三人、四人;
Paṭikacceva ujjhanti, eko dve tīṇi cattāri;
95五人、六人、七人、八人,乃至九人、十人。
Pañca cha satta aṭṭhāni, navā ca dasamāni ca.
96戒、行、见与活命,这四个方面的清净。
Sīla-ācāra-diṭṭhi ca, ājīvaṃ catubhāgike;
97波罗夷与僧残等，波逸提与应悔过。
Pārājikañca saṅghādi, pācitti pāṭidesani.
98恶作涵盖五类事，戒行毁坏与行持违犯；
Dukkaṭaṃ pañcabhāgesu, sīlācāravipatti ca;
99未作与已作诸行，于六类事中如法处置。
Akatāya katāya ca, chabhāgesu yathāvidhi.
100波罗夷与僧残等，偷兰遮与波逸提；
Pārājikañca saṅghādi, thullaṃ pācittiyena ca;
101应悔过罪与恶作，还有恶口之业。
Pāṭidesaniyañceva , dukkaṭañca dubbhāsitaṃ.
102戒行毁坏与行持毁坏，邪见毁坏与邪命毁坏；
Sīlācāravipatti ca, diṭṭhiājīvavipatti;
103凡此八类已作未作，皆依戒、行持、正见而得以成立。
Yā ca aṭṭhā katākate, tenetā sīlācāradiṭṭhiyā.
104无论是未作、已作，还是既作又未作的情形；
Akatāya katāyāpi, katākatāyameva ca;
105如此，这九种方式已被依事实与法理正确宣说。
Evaṃ navavidhā vuttā, yathābhūtena ñāyato.
106犯波罗夷者、犯僧残而未处理者、以及公开舍戒还俗者；
Pārājiko vippakatā, paccakkhāto tatheva ca;
107他前来、他加以拒绝，以及有关的拒绝之语。
Upeti paccādiyati, paccādānakathā ca yā.
108戒行与行为上的失坏，同样还有见解上的失坏；
Sīlācāravipatti ca, tathā diṭṭhivipattiyā;
109所见、所闻与所疑，你们应当了知这十种情况。
Diṭṭhasutaparisaṅkitaṃ, dasadhā taṃ vijānātha.
110一位比丘检视另一位比丘，而另一人又去告知他；
Bhikkhu vipassati bhikkhuṃ, añño cārocayāti taṃ;
111那人正是自己去向那位比丘揭发，他便停止诵巴蒂摩卡。
So yeva tassa akkhāti , pātimokkhaṃ ṭhapeti so.
112他会因障碍而起身离开，这些障碍是：君王、盗贼、烈火与洪水；
Vuṭṭhāti antarāyena, rājacoraggudakā ca;
113人与非人，以及凶猛的爬虫类，乃至梵天的众生命。
Manussaamanussā ca, vāḷasarīsapā jīvibrahmaṃ.
114在十种称呼的某一类中，或在其它的某类之中。
Dasannamaññatarena, tasmiṃ aññataresu vā;
115无论是如法或不如法，你们应当依着正道去了解。
Dhammikādhammikā ceva, yathā maggena jānātha.
116适时、真实、与利益相合，我将得到，也将成就。
Kālabhūtatthasaṃhitaṃ , labhissāmi bhavissati;
117身与语的慈心，多闻，以及这两种。
Kāyavācasikā mettā, bāhusaccaṃ ubhayāni.
118应依靠适时、真实、柔和，纯粹出于利益而举罪。
Kālabhūtena saṇhena, atthamettena codaye;
119以令追悔的法，同样以此言语来调伏。
Vippaṭisāradhammena, tathā vācā vinodaye.
120对于如法举罪者与被举罪者，这调伏便解除了追悔。
Dhammacodacuditassa, vinodeti vippaṭisāro;
121出于悲悯，利益他人，心怀同情，以使其从罪中出离为优先。
Karuṇā hitānukampi, vuṭṭhānapurekkhārato.
122举罪者的实践方式，已被全然觉悟者所开示；
Codakassa paṭipatti, sambuddhena pakāsitā;
123基于真实，且内心不动摇，这也正是被举罪者应有的法则。
Sacce ceva akuppe ca, cuditasseva dhammatāti.
140停止巴帝摩卡篇完
Pātimokkhaṭṭhapanakkhandhakaṃ niṭṭhitaṃ.