优波离五法
1优波离五法
Upālipañcakaṃ
21. 不依止品
1. Anissitavaggo
417那时候，佛陀世尊住在舍卫城的祇树给孤独园。当时，具寿优波离来到世尊那里，到了之后，向世尊行礼，然后坐在一边。具寿优波离坐在一边后，对世尊这样说：'尊者，一位比丘具备了哪几个条件，就可以终生不须依止而住呢？'
Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – ‘‘katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā yāvajīvaṃ nānissitena vatthabba’’nti?
2世尊说：'优波离，一位比丘如果具备了五个条件，他就必须终生依止而住，不能独立。哪五个呢？他不知道布萨日，不知道布萨的作法，不知道巴蒂摩卡，不知道诵巴蒂摩卡，而且他戒腊不足五年。优波离，一位比丘如果具备了这五个条件，他就必须终生依止而住，不能独立。优波离，一位比丘如果具备了五个条件，他就可以终生不依止而住，能够独立。哪五个呢？他知道布萨日，知道布萨的作法，知道巴蒂摩卡，知道诵巴蒂摩卡，而且他戒腊五年，或者超过五年。优波离，一位比丘如果具备了这五个条件，他就可以终生不依止而住，能够独立。'
‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṃ nānissitena vatthabbaṃ. Katamehi pañcahi? Uposathaṃ na jānāti, uposathakammaṃ na jānāti, pātimokkhaṃ na jānāti, pātimokkhuddesaṃ na jānāti, ūnapañcavasso hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṃ nānissitena vatthabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṃ anissitena vatthabbaṃ. Katamehi pañcahi? Uposathaṃ jānāti, uposathakammaṃ jānāti, pātimokkhaṃ jānāti, pātimokkhuddesaṃ jānāti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṃ anissitena vatthabbaṃ.
3世尊接着说：'优波离，还有，一位比丘如果具备了另外五个条件，他就必须终生依止而住，不能独立。哪五个呢？他不知道邀请式，不知道邀请式的作法，不知道巴蒂摩卡，不知道诵巴蒂摩卡，而且他戒腊不足五年。优波离，一位比丘如果具备了这五个条件，他就必须终生依止而住，不能独立。优波离，一位比丘如果具备了五个条件，他就可以终生不依止而住，能够独立。哪五个呢？他知道邀请式，知道邀请式的作法，知道巴蒂摩卡，知道诵巴蒂摩卡，而且他戒腊五年，或者超过五年。优波离，一位比丘如果具备了这五个条件，他就可以终生不依止而住，能够独立。'
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṃ nānissitena vatthabbaṃ. Katamehi pañcahi? Pavāraṇaṃ na jānāti, pavāraṇākammaṃ na jānāti, pātimokkhaṃ na jānāti, pātimokkhuddesaṃ na jānāti, ūnapañcavasso hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṃ nānissitena vatthabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṃ anissitena vatthabbaṃ. Katamehi pañcahi? Pavāraṇaṃ jānāti , pavāraṇākammaṃ jānāti, pātimokkhaṃ jānāti, pātimokkhuddesaṃ jānāti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṃ anissitena vatthabbaṃ.
4世尊又说：'优波离，还有，一位比丘如果具备了另外五个条件，他就必须终生依止而住，不能独立。哪五个呢？他分不清什么是罪、什么不是罪，分不清轻罪和重罪，分不清有剩余的和无剩余的罪，分不清粗重的和微细的罪，而且他戒腊不足五年。优波离，一位比丘如果具备了这五个条件，他就必须终生依止而住，不能独立。优波离，一位比丘如果具备了五个条件，他就可以终生不依止而住，能够独立。哪五个呢？他能分清什么是罪、什么不是罪，能分清轻罪和重罪，能分清有剩余的和无剩余的罪，能分清粗重的和微细的罪，而且他戒腊五年，或者超过五年。优波离，一位比丘如果具备了这五个条件，他就可以终生不依止而住，能够独立。'
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṃ nānissitena vatthabbaṃ. Katamehi pañcahi? Āpattānāpattiṃ na jānāti, lahukagarukaṃ āpattiṃ na jānāti, sāvasesānavasesaṃ āpattiṃ na jānāti, duṭṭhullāduṭṭhullaṃ āpattiṃ na jānāti, ūnapañcavasso hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṃ nānissitena vatthabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṃ anissitena vatthabbaṃ. Katamehi pañcahi? Āpattānāpattiṃ jānāti, lahukagarukaṃ āpattiṃ jānāti, sāvasesānavasesaṃ āpattiṃ jānāti, duṭṭhullāduṭṭhullaṃ āpattiṃ jānāti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṃ anissitena vatthabbaṃ’’.
418优婆离接着问：'尊者，一位比丘如果具备了哪几个条件，就不应该给人授具足戒，不应该给与人依止，也不应该让沙马内拉随侍呢？'
‘‘Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo’’ti?
6世尊回答：'优波离，一位比丘如果具备了五个条件，就不应该给人授具足戒，不应该给与人依止，也不应该让沙马内拉随侍。哪五个呢？他没有能力去亲自照顾或安排人照顾生病的弟子或共住者；没有能力去平息或让人平息不满的情绪；没有能力依据法去消除生起的追悔心；不懂得如何以论藏来引导；不懂得如何以律藏来引导。优波离，一位比丘如果具备了这五个条件，就不应该给人授具足戒，不应该给与人依止，也不应该让沙马内拉随侍。优波离，一位比丘如果具备了五个条件，就可以给人授具足戒，可以给与人依止，也可以让沙马内拉随侍。哪五个呢？他有能力去亲自照顾或安排人照顾生病的弟子或共住者；有能力去平息或让人平息不满的情绪；有能力依据法去消除生起的追悔心；懂得如何以论藏来引导；懂得如何以律藏来引导。优波离，一位比丘如果具备了这五个条件，就可以给人授具足戒，可以给与人依止，也可以让沙马内拉随侍。'
‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ , abhidhamme vinetuṃ, abhivinaye vinetuṃ – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Pañcahupāli, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
7世尊继续说：'优波离，还有，一位比丘如果具备了另外五个条件，就不应该给人授具足戒，不应该给与人依止，也不应该让沙马内拉随侍。哪五个呢？他没有能力去教导弟子或共住者学习关于行为准则的戒学；没有能力去引导他们修习关于根本梵行的戒学；没有能力以增上戒学来引导；没有能力以增上心学来引导；没有能力以增上慧学来引导。优波离，一位比丘如果具备了这五个条件，就不应该给人授具足戒，不应该给与人依止，也不应该让沙马内拉随侍。优波离，一位比丘如果具备了五个条件，就可以给人授具足戒，可以给与人依止，也可以让沙马内拉随侍。哪五个呢？他有能力去教导弟子或共住者学习关于行为准则的戒学；有能力去引导他们修习关于根本梵行的戒学；有能力以增上戒学来引导；有能力以增上心学来引导；有能力以增上慧学来引导。优波离，一位比丘如果具备了这五个条件，就可以给人授具足戒，可以给与人依止，也可以让沙马内拉随侍。'
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi ? Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacāriyakāya sikkhāya vinetuṃ, adhisīle vinetuṃ, adhicitte vinetuṃ, adhipaññāya vinetuṃ – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Pañcahupāli, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacāriyakāya sikkhāya vinetuṃ, adhisīle vinetuṃ, adhicitte vinetuṃ, adhipaññāya vinetuṃ – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo’’ti.
419优婆离问：'尊者，一位比丘如果具备了哪几个条件，僧团就应该对他执行羯磨呢？'
‘‘Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno kammaṃ kātabba’’nti?
9优波离，一个比丘具足五支的话，僧团就应当对他执行羯磨。哪五支呢？他无惭无愧、愚痴、无悔改心、是邪见者、戒行毁坏——优波离，一个比丘具足这五支的话，僧团就应当对他执行羯磨。
Pañcahupāli, aṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, micchādiṭṭhiko ca hoti, ājīvavipanno ca – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ.
10优波离，还有另外五支，一个比丘具足的话，僧团就应当对他执行羯磨。哪五支呢？他在增上戒学上戒行毁坏，在行为行仪上违犯毁坏，在极端知见上正见毁坏，是邪见者，戒行毁坏——优波离，一个比丘具足这五支的话，僧团就应当对他执行羯磨。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ. Katamehi pañcahi? Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti , micchādiṭṭhiko ca hoti, ājīvavipanno ca – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ.
11优波离，还有另外五支，一个比丘具足的话，僧团就应当对他执行羯磨。哪五支呢？他在身体行为上有戏弄轻慢的习气，在语言上有戏弄轻慢的习气，在身语两者上有戏弄轻慢的习气，是邪见者，戒行毁坏——优波离，一个比丘具足这五支的话，僧团就应当对他执行羯磨。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ. Katamehi pañcahi? Kāyikena davena samannāgato hoti, vācasikena davena samannāgato hoti, kāyikavācasikena davena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ.
12优波离，还有另外五支，一个比丘具足的话，僧团就应当对他执行羯磨。哪五支呢？他在身体行为上有不端正行仪，在语言上有不端正行仪，在身语两者上有不端正行仪，是邪见者，戒行毁坏——优波离，一个比丘具足这五支的话，僧团就应当对他执行羯磨。
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ. Katamehi pañcahi? Kāyikena anācārena samannāgato hoti , vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ.
13优波离，还有另外五支，一个比丘具足的话，僧团就应当对他执行羯磨。哪五支呢？他在身体行为上有伤害性的举动，在语言上有伤害性的言论，在身语两者上有伤害性的言行，是邪见者，戒行毁坏——优波离，一个比丘具足这五支的话，僧团就应当对他执行羯磨。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ. Katamehi pañcahi? Kāyikena upaghātikena samannāgato hoti, vācasikena upaghātikena samannāgato hoti, kāyikavācasikena upaghātikena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ.
14优婆离，还有另外五支，一个比丘具足的话，僧团就应当对他执行羯磨。哪五支呢？他通过身体行为行邪命，通过语言行邪命，通过身语两者行邪命，是邪见者，邪命败坏——优婆离，一个比丘具足这五支的话，僧团就应当对他执行羯磨。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ. Katamehi pañcahi? Kāyikena micchājīvena samannāgato hoti, vācasikena micchājīvena samannāgato hoti, kāyikavācasikena micchājīvena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ.
15优波离，还有另外五支，一个比丘具足的话，僧团就应当对他执行羯磨。哪五支呢？他已经犯了罪，正在被僧团处分期间，却去为人授具足戒、给人依止、让沙马内拉服侍自己、接受担任比丘尼教诫师的任命、即使已被任命也去教诫比丘尼——优波离，一个比丘具足这五支的话，僧团就应当对他执行羯磨。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ. Katamehi pañcahi? Āpattiṃ āpanno kammakato upasampādeti, nissayaṃ deti, sāmaṇeraṃ upaṭṭhāpeti, bhikkhunovādakasammutiṃ sādiyati, sammatopi bhikkhuniyo ovadati – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ.
16优波离，还有另外五支，一个比丘具足的话，僧团就应当对他执行羯磨。哪五支呢？他再次违犯那件僧团因之对他执行了羯磨的罪，或违犯其他类似的罪，或违犯比那更重的罪；他还批评僧团所作的羯磨裁决，批评那些执行羯磨的比丘们——优波离，一个比丘具足这五支的话，僧团就应当对他执行羯磨。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ. Katamehi pañcahi? Yāya āpattiyā saṅghena kammaṃ kataṃ hoti taṃ āpattiṃ āpajjati, aññaṃ vā tādisikaṃ, tato vā pāpiṭṭhataraṃ, kammaṃ garahati, kammike garahati – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ.
17优波离，另外，如果一个比丘具备五支，僧团也应该对他进行制裁。哪五支呢？他诽谤佛陀，诽谤正法，诽谤僧团，并且持邪见，以及邪命生活败坏——优波离，正是具备这五支的比丘，僧团应该对他进行制裁。
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabbaṃ. Katamehi pañcahi? Buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, micchādiṭṭhiko ca hoti, ājīvavipanno ca – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ kātabba’’nti.
20不依止品完第一
Anissitavaggo niṭṭhito paṭhamo.
21其偈颂
Tassuddānaṃ –
18关于布萨、自恣、罪过与照顾病者之事；
Uposathaṃ pavāraṇaṃ, āpatti ca gilānakaṃ;
19在增上行为方面心怀惭耻，对于增上戒学却又轻易地、抱持游戏态度；
Abhisamācāralajjī ca, adhisīle davena ca.
20行为恶劣、侵害他人，并且对于罪过持有邪见；
Anācāraṃ upaghāti, micchā āpattimeva ca;
21由于那种罪过，是佛陀的第一次僧团分裂。
Yāyāpattiyā buddhassa, paṭhamo vaggasaṅgahoti.
262. 不平息品
2. Nappaṭippassambhanavaggo
420“尊者，具备多少支的比丘，其被施加的羯磨就不应该被撤销呢？”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno kammaṃ nappaṭippassambhetabba’’nti?
23“优波离，具备五支的比丘，其被施加的羯磨就不应该被撤销。哪五支呢？一个犯了罪、正在接受羯磨处罚的比丘，却为他人授具足戒、给与他人依止、收沙马内拉为侍者、接受比丘尼教诫师的任命，即使在得到任命后去教诫比丘尼——优波离，正是具备这五支的比丘，其被施加的羯磨就不应该被撤销。
‘‘Pañcahupāli, aṅgehi samannāgatassa bhikkhuno kammaṃ nappaṭippassambhetabbaṃ. Katamehi pañcahi ? Āpattiṃ āpanno kammakato upasampādeti, nissayaṃ deti, sāmaṇeraṃ upaṭṭhāpeti, bhikkhunovādakasammutiṃ sādiyati, sammatopi bhikkhuniyo ovadati – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ nappaṭippassambhetabbaṃ.
24“优波离，另外，具备五支的比丘，其被施加的羯磨也不应该被撤销。哪五支呢？他再次违犯那个导致僧团对他施行羯磨的罪过，或者违犯其他类似的罪过，或者违犯比那更严重的罪过；他批评那次羯磨裁决，他批评那些执行羯磨的比丘——优波离，正是具备这五支的比丘，其被施加的羯磨就不应该被撤销。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ nappaṭippassambhetabbaṃ. Katamehi pañcahi? Yāya āpattiyā saṅghena kammaṃ kataṃ hoti taṃ āpattiṃ āpajjati, aññaṃ vā tādisikaṃ, tato vā pāpiṭṭhataraṃ, kammaṃ garahati, kammike garahati – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ nappaṭippassambhetabbaṃ.
25优婆离，还有，具备五支的比丘，不应撤销对他的羯磨。哪五支呢？他说佛陀的不好，说法的不好，说僧团的不好，并且持有邪见，邪命败坏——优婆离，具备这五支的比丘，不应撤销对他的羯磨。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ nappaṭippassambhetabbaṃ. Katamehi pañcahi? Buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, micchādiṭṭhiko ca hoti, ājīvavipanno ca – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ nappaṭippassambhetabbaṃ.
26优波离，还有，具备五支的比丘，不应撤销对他的羯磨。哪五支呢？他是不知羞耻的人，是愚痴的人，是不循正轨的人，是施压行事的人，是在诸仪法与戒学上不圆满奉行的人——优波离，具备这五支的比丘，不应撤销对他的羯磨。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ nappaṭippassambhetabbaṃ. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, omaddakārako ca hoti, vattesu sikkhāya ca na paripūrakārī – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṃ nappaṭippassambhetabba’’nti.
421尊者，一位参与僧团事务、去见僧团的比丘，内心应当建立起哪几种法之后，再去见僧团呢？
‘‘Saṅgāmāvacarena, bhante, bhikkhunā saṅghaṃ upasaṅkamantena kati dhamme ajjhattaṃ upaṭṭhāpetvā saṅgho upasaṅkamitabbo’’ti?
28优波离，一位参与僧团事务、去见僧团的比丘，内心应当建立起五种法之后，再去见僧团。哪五种呢？优波离，一位参与僧团事务、去见僧团的比丘，应当以谦卑的心态去见僧团，应怀有如同除尘垢般的清净心，应当善于寻找座位、善于让出座位，不挤占长老比丘的位置，不用座位阻挠新学比丘，应在适宜的座位上坐下，不应谈论杂多无益的话题，不应谈论畜生论之类的低俗话题，应当自己说法，或者请他人说法，不应轻视圣者的沉默。优波离，如果僧团在执行促成和合的羯磨，而这位比丘内心不同意，他应当做出表明自己意见的羯磨，并告知大家他同意和合。为什么这样做呢？是为了不让我在僧团中显得别异。优波离，一位参与僧团事务、去见僧团的比丘，内心建立起这五种法之后，应当去见僧团。
‘‘Saṅgāmāvacarena, upāli, bhikkhunā saṅghaṃ upasaṅkamantena pañca dhamme ajjhattaṃ upaṭṭhāpetvā saṅgho upasaṅkamitabbo. Katame pañca? Saṅgāmāvacarena, upāli, bhikkhunā saṅghaṃ upasaṅkamantena nīcacittena saṅgho upasaṅkamitabbo, rajoharaṇasamena cittena, āsanakusalena bhavitabbaṃ nissajjakusalena, there bhikkhū anupakhajjantena, nave bhikkhū āsanena appaṭibāhantena yathāpatirūpe āsane nisīditabbaṃ, anānākathikena bhavitabbaṃ atiracchānakathikena, sāmaṃ vā dhammo bhāsitabbo, paro vā ajjhesitabbo, ariyo vā tuṇhibhāvo nātimaññitabbo, sace, upāli, saṅgho samaggakaraṇīyāni kammāni karoti tatra ce, upāli, bhikkhuno nakkhamati, api diṭṭhāvikammaṃ katvā ñāpetabbā sāmaggī. Taṃ kissahetu? Māhaṃ saṅghena nānatto assanti. Saṅgāmāvacarenupāli , bhikkhunā saṅghaṃ upasaṅkamantena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā saṅgho upasaṅkamitabbo’’ti.
422尊者，具备几支的比丘，在僧团中发言时，会成为大众不喜爱、大众不悦意、大众不称心的人呢？
‘‘Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito cā’’ti?
30优波离，具备五支的比丘，在僧团中发言时，会成为大众不喜爱、大众不悦意、大众不称心的人。哪五支呢？他有傲慢的言论，他说话随付他人，他不善于通达说话的条理，他不依照法、依照律、依照所犯的罪来举发，他不依照法、依照律、依照所犯的罪来促使对方改过——优波离，具备这五支的比丘，在僧团中发言时，会成为大众不喜爱、大众不悦意、大众不称心的人。
优波离，具备五支的比丘，在僧团中发言时，会成为大众喜爱、大众悦意、大众称心的人。哪五支呢？他没有傲慢的言论，他说话不随付他人，他善于通达说话的条理，他依照法、依照律、依照所犯的罪来举发，他依照法、依照律、依照所犯的罪来促使对方改过——优波离，具备这五支的比丘，在僧团中发言时，会成为大众喜爱、大众悦意、大众称心的人。
‘‘Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Katamehi pañcahi? Ussitamantī ca hoti, nissitajappī ca, na ca bhāsānusandhikusalo hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanaarucito ca. Katamehi pañcahi? Na ussitamantī ca hoti, na nissitajappī ca, bhāsānusandhikusalo ca hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca.
31优波离，还有，具备五支的比丘，在僧团中发言时，会成为大众不喜爱、大众不悦意、大众不称心的人。哪五支呢？他是好颂扬人的人，他是好贬低人的人，他执持非法，他排斥法，并且他多言诸多废话——优波离，具备这五支的比丘，在僧团中发言时，会成为大众不喜爱、大众不悦意、大众不称心的人。
优波离，具备五支的比丘，在僧团中发言时，会成为大众喜爱、大众悦意、大众称心的人。哪五支呢？他不是好颂扬人的人，他不是好贬低人的人，他执持法，他排斥非法，并且他不说诸多废话——优波离，具备这五支的比丘，在僧团中发言时，会成为大众喜爱、大众悦意、大众称心的人。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Katamehi pañcahi? Ussādetā ca hoti, apasādetā ca, adhammaṃ gaṇhāti, dhammaṃ paṭibāhati, samphañca bahuṃ bhāsati – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca. Katamehi pañcahi? Na ussādetā ca hoti, na apasādetā ca, dhammaṃ gaṇhāti, adhammaṃ paṭibāhati, samphañca na bahuṃ bhāsati – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca.
32优波离，还有，具备五支的比丘，在僧团中发言时，会成为大众不喜爱、大众不悦意、大众不称心的人。哪五支呢？他是强行介入发言的人，他在未请求许可的情况下就作羯磨然后发言，他不依照法、依照律、依照所犯的罪来举发，他不依照法、依照律、依照所犯的罪来促使对方改过，他不依所持的见解来给予解答——优波离，具备这五支的比丘，在僧团中发言时，会成为大众不喜爱、大众不悦意、大众不称心的人。
优波离，具备五支的比丘，在僧团中发言时，会成为大众喜爱、大众悦意、大众称心的人。哪五支呢？他不是强行介入发言的人，他在请求许可作了羯磨之后才发言，他依照法、依照律、依照所犯的罪来举发，他依照法、依照律、依照所犯的罪来促使对方改过，他依所持的见解来给予解答——优波离，具备这五支的比丘，在僧团中发言时，会成为大众喜爱、大众悦意、大众称心的人。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Katamehi pañcahi? Pasayhapavattā hoti, anokāsakammaṃ kāretvā pavattā hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti, na yathādiṭṭhiyā byākatā hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca. Katamehi pañcahi? Na pasayhapavattā hoti, okāsakammaṃ kāretvā pavattā hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti, yathādiṭṭhiyā byākatā hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito cā’’ti.
423“尊者，精通律藏有几种利益呢？”
‘‘Kati nu kho, bhante, ānisaṃsā vinayapariyattiyā’’ti?
34“优波离，精通律藏有这五种利益。哪五种呢？自己持守的戒蕴得到很好的守护和妥善的保护；成为那些心怀不安之人的依靠；在僧众中间能自信、熟练地发言；能如法地有力地制伏那些对立者；为了正法久住而修行——优波离，精通律藏就有这五种利益。”
‘‘Pañcime, upāli, ānisaṃsā vinayapariyattiyā. Katame pañca? Attano sīlakkhandho sugutto hoti surakkhito, kukkuccapakatānaṃ paṭisaraṇaṃ hoti, visārado saṅghamajjhe voharati, paccatthike sahadhammena suniggahitaṃ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno hoti – imehi kho, upāli, pañcānisaṃsā vinayapariyattiyā’’.
40不平息品完第二
Nappaṭippassambhanavaggo niṭṭhito dutiyo.
41其偈颂
Tassuddānaṃ –
35过失的人掩饰自己的恶行，无耻的人仗着人多势众斗争；
Āpanno yāyavaṇṇañca, alajjī saṅgāmena ca;
36狂妄自大的人抬高自己压制他人，凭借对律藏的熟练掌握盛气凌人。”
Ussitā ussādetā ca, pasayha pariyattiyāti.
44第一双法施设
Paṭhamayamakapaññatti.
453. 说话品
3. Vohāravaggo
424“尊者，具备哪几种条件的比丘不适合在僧团中发言呢？”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā saṅghe na voharitabba’’nti?
38“优波离，具备这五种条件的比丘，不适合在僧团中发言。哪五种呢？他不懂什么是罪，不懂罪的起因，不懂犯罪的行为方式，不懂罪的平息方法，不善于对罪作出判断——优波离，具备这五种条件的比丘，不适合在僧团中发言。优波离，具备这五种条件的比丘，才适合在僧团中发言。哪五种呢？他了解什么是罪，了解罪的起因，了解犯罪的行为方式，了解罪的平息方法，善于对罪作出判断——优波离，具备这五种条件的比丘，适合在僧团中发言。”
‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Āpattiṃ na jānāti, āpattisamuṭṭhānaṃ na jānāti, āpattiyā payogaṃ na jānāti, āpattiyā vūpasamaṃ na jānāti, āpattiyā na vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Āpattiṃ jānāti, āpattisamuṭṭhānaṃ jānāti, āpattiyā payogaṃ jānāti, āpattiyā vūpasamaṃ jānāti, āpattiyā vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
39“优波离，还有，具备另外这五种条件的比丘，不适合在僧团中发言。哪五种呢？他不懂什么是争论事，不懂争论事的起因，不懂处理争论事的方法，不懂争论事的平息方法，不善于对争论事作出判断——优波离，具备这五种条件的比丘，不适合在僧团中发言。优波离，具备这五种条件的比丘，才适合在僧团中发言。哪五种呢？他了解什么是争论事，了解争论事的起因，了解处理争论事的方法，了解争论事的平息方法，善于对争论事作出判断——优波离，具备这五种条件的比丘，适合在僧团中发言。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Adhikaraṇaṃ na jānāti, adhikaraṇasamuṭṭhānaṃ na jānāti, adhikaraṇassa payogaṃ na jānāti, adhikaraṇassa vūpasamaṃ na jānāti, adhikaraṇassa na vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Adhikaraṇaṃ jānāti , adhikaraṇasamuṭṭhānaṃ jānāti, adhikaraṇassa payogaṃ jānāti, adhikaraṇassa vūpasamaṃ jānāti, adhikaraṇassa vinicchayakusalo hoti – imehi kho, upāli pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
40“优波离，还有，具备另外这五种条件的比丘，不适合在僧团中发言。哪五种呢？他行事盛气凌人；在不征求他人许可、不给人准备机会的情况下就发起事情；不依照法、不依照律、不依照所犯之罪的性质来举罪；不依照法、不依照律、不依照所犯之罪的性质来要求对方承担责任；不按照正确的见解来答复——优波离，具备这五种条件的比丘，不适合在僧团中发言。优波离，具备这五种条件的比丘，才适合在僧团中发言。哪五种呢？他行事不盛气凌人；在征求他人许可、给人准备机会的情况下才发起事情；依照法、依照律、依照所犯之罪的性质来举罪；依照法、依照律、依照所犯之罪的性质来要求对方承担责任；按照正确的见解来答复——优波离，具备这五种条件的比丘，适合在僧团中发言。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Pasayhapavattā hoti, anokāsakammaṃ kāretvā pavattā hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti, na yathādiṭṭhiyā byākatā hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Na pasayhapavattā hoti, okāsakammaṃ kāretvā pavattā hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti, yathādiṭṭhiyā byākatā hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
41还有，优婆离，具备五支的比丘，不应在僧团中进行商议裁决。哪五支呢？他不知道什么是罪、什么不是罪；不知道什么是轻罪、什么是重罪；不知道什么是有剩余罪、什么是无剩余罪；不知道什么是粗恶罪、什么是不粗恶罪；不知道什么是可补救的罪、什么是不可补救的罪。优婆离，若比丘具备这五支，就不应在僧团中进行商议裁决。
优婆离，具备五支的比丘，才可以在僧团中进行商议裁决。哪五支呢？他知道什么是罪、什么不是罪；知道什么是轻罪、什么是重罪；知道什么是有剩余罪、什么是无剩余罪；知道什么是粗恶罪、什么是不粗恶罪；知道什么是可补救的罪、什么是不可补救的罪。优婆离，若比丘具备这五支，就可以在僧团中进行商议裁决。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Āpattānāpattiṃ na jānāti, lahukagarukaṃ āpattiṃ na jānāti, sāvasesānavasesaṃ āpattiṃ na jānāti, duṭṭhullāduṭṭhullaṃ āpattiṃ na jānāti, sappaṭikammaṃ appaṭikammaṃ āpattiṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Āpattānāpattiṃ jānāti, lahukagarukaṃ āpattiṃ jānāti, sāvasesānavasesaṃ āpattiṃ jānāti, duṭṭhullāduṭṭhullaṃ āpattiṃ jānāti, sappaṭikammaṃ appaṭikammaṃ āpattiṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
42还有，优波离，具备五支的比丘，不应在僧团中进行商议裁决。哪五支呢？他不知道羯磨；不知道羯磨的做法；不知道羯磨的事由；不知道羯磨的仪轨；不知道羯磨的平息。优波离，若比丘具备这五支，就不应在僧团中进行商议裁决。
优波离，具备五支的比丘，才可以在僧团中进行商议裁决。哪五支呢？他知道羯磨；知道羯磨的做法；知道羯磨的事由；知道羯磨的仪轨；知道羯磨的平息。优波离，若比丘具备这五支，就可以在僧团中进行商议裁决。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Kammaṃ na jānāti, kammassa karaṇaṃ na jānāti, kammassa vatthuṃ na jānāti, kammassa vattaṃ na jānāti, kammassa vūpasamaṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli , aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Kammaṃ jānāti, kammassa karaṇaṃ jānāti, kammassa vatthuṃ jānāti, kammassa vattaṃ jānāti, kammassa vūpasamaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
43还有，优波离，具备五支的比丘，不应在僧团中进行商议裁决。哪五支呢？他不知道事由；不知道缘起；不知道制戒；不知道词语的连接还原；不知道随顺的言说道理。优波离，若比丘具备这五支，就不应在僧团中进行商议裁决。
优波离，具备五支的比丘，才可以在僧团中进行商议裁决。哪五支呢？他知道事由；知道缘起；知道制戒；知道词语的连接还原；知道随顺的言说道理。优波离，若比丘具备这五支，就可以在僧团中进行商议裁决。
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Vatthuṃ na jānāti, nidānaṃ na jānāti, paññattiṃ na jānāti, padapaccābhaṭṭhaṃ na jānāti, anusandhivacanapathaṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Vatthuṃ jānāti, nidānaṃ jānāti, paññattiṃ jānāti, padapaccābhaṭṭhaṃ jānāti, anusandhivacanapathaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
44还有，优波离，具备五支的比丘，不应在僧团中进行商议裁决。哪五支呢？他行于欲；行于嗔；行于痴；行于怖；并且是无惭者。优波离，若比丘具备这五支，就不应在僧团中进行商议裁决。
优波离，具备五支的比丘，才可以在僧团中进行商议裁决。哪五支呢？他不行于欲；不行于嗔；不行于痴；不行于怖；并且是有惭者。优波离，若比丘具备这五支，就可以在僧团中进行商议裁决。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ . Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, alajjī ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, lajjī ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
45还有，优波离，具备五支的比丘，不应在僧团中进行商议裁决。哪五支呢？他行于欲；行于嗔；行于痴；行于怖；并且在律上不善巧。优波离，若比丘具备这五支，就不应在僧团中进行商议裁决。
优波离，具备五支的比丘，才可以在僧团中进行商议裁决。哪五支呢？他不行于欲；不行于嗔；不行于痴；不行于怖；并且在律上善巧。优波离，若比丘具备这五支，就可以在僧团中进行商议裁决。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, akusalo ca hoti vinaye – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, kusalo ca hoti vinaye – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
46还有，优波离，具备五支的比丘，不应在僧团中进行商议裁决。哪五支呢？他不知道动议；不知道动议的做法；不知道动议的宣读；不知道动议的平息；不知道动议的彻底解决。优波离，若比丘具备这五支，就不应在僧团中进行商议裁决。
优波离，具备五支的比丘，才可以在僧团中进行商议裁决。哪五支呢？他知道动议；知道动议的做法；知道动议的宣读；知道动议的平息；知道动议的彻底解决。优波离，若比丘具备这五支，就可以在僧团中进行商议裁决。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Ñattiṃ na jānāti, ñattiyā karaṇaṃ na jānāti, ñattiyā anussāvanaṃ na jānāti, ñattiyā samathaṃ na jānāti, ñattiyā vūpasamaṃ na jānāti – imehi kho, upāli , pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Ñattiṃ jānāti, ñattiyā karaṇaṃ jānāti, ñattiyā anussāvanaṃ jānāti, ñattiyā samathaṃ jānāti, ñattiyā vūpasamaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
47还有，优波离，具备五支的比丘，不应在僧团中进行商议裁决。哪五支呢？他不知道契经；不知道随顺契经；不知道律；不知道随顺律；并且不善于辨别什么是合理的、什么是不合理的。优波离，若比丘具备这五支，就不应在僧团中进行商议裁决。
优波离，具备五支的比丘，才可以在僧团中进行商议裁决。哪五支呢？他知道契经；知道随顺契经；知道律；知道随顺律；并且善于辨别什么是合理的、什么是不合理的。优波离，若比丘具备这五支，就可以在僧团中进行商议裁决。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Suttaṃ na jānāti, suttānulomaṃ na jānāti, vinayaṃ na jānāti, vinayānulomaṃ na jānāti, na ca ṭhānāṭhānakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Suttaṃ jānāti, suttānulomaṃ jānāti, vinayaṃ jānāti, vinayānulomaṃ jānāti, ṭhānāṭhānakusalo ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ.
48还有，优波离，具备五支的比丘，不应在僧团中进行商议裁决。哪五支呢？他不知道法；不知道随顺法；不知道律；不知道随顺律；并且不善于辨别前后的文义。优波离，若比丘具备这五支，就不应在僧团中进行商议裁决。
优波离，具备五支的比丘，才可以在僧团中进行商议裁决。哪五支呢？他知道法；知道随顺法；知道律；知道随顺律；并且善于辨别前后的文义。优波离，若比丘具备这五支，就可以在僧团中进行商议裁决。
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Katamehi pañcahi? Dhammaṃ na jānāti, dhammānulomaṃ na jānāti, vinayaṃ na jānāti, vinayānulomaṃ na jānāti, na ca pubbāparakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṃ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṃ. Katamehi pañcahi? Dhammaṃ jānāti, dhammānulomaṃ jānāti, vinayaṃ jānāti, vinayānulomaṃ jānāti, pubbāparakusalo ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabba’’nti.
58说话品完第三
Vohāravaggo niṭṭhito tatiyo.
59其偈颂
Tassuddānaṃ –
49关于争论的罪，包括强行夺取的罪、明知故犯的罪；
Āpatti adhikaraṇaṃ, pasayhāpatti jānanā;
50羯磨（僧团裁决）、事由，以及无惭无愧的人，还有不精通动议的人；
Kammaṃ vatthuṃ alajjī ca, akusalo ca ñattiyā;
51此人不懂经教、不通法理，是第三类属于别众的人。
Suttaṃ na jānāti dhammaṃ, tatiyo vaggasaṅgahoti.
634. 见不作羯磨品
4. Diṭṭhāvikammavaggo
425“尊者，请问有多少种非法的显露见解的行为呢？”“优波离，有五种非法的显露见解的行为。哪五种呢？在没有罪的情况下显露见解；在不需发露的罪上显露见解；在已经发露的罪上显露见解；在四五个人面前显露见解；以及怀着不善心意，以慢心显露见解——优波离，这就是五种非法的显露见解的行为。”
‘‘Kati nu kho, bhante, adhammikā diṭṭhāvikammā’’ti? ‘‘Pañcime, upāli, adhammikā diṭṭhāvikammā. Katame pañca? Anāpattiyā diṭṭhiṃ āvi karoti, adesanāgāminiyā āpattiyā diṭṭhiṃ āvi karoti, desitāya āpattiyā diṭṭhiṃ āvi karoti, catūhi pañcahi diṭṭhiṃ āvi karoti, mano mānasena diṭṭhiṃ āvi karoti – ime kho, upāli, pañca adhammikā diṭṭhāvikammā.
53“优波离，有五种如法的显露见解的行为。哪五种呢？在有罪的情况下显露见解；在需要发露的罪上显露见解；在还未发露的罪上显露见解；不是在四五个人面前显露见解；不是怀着不善心意，以慢心显露见解——优波离，这就是五种如法的显露见解的行为。”
‘‘Pañcime, upāli, dhammikā diṭṭhāvikammā. Katame pañca? Āpattiyā diṭṭhiṃ āvi karoti, desanāgāminiyā āpattiyā diṭṭhiṃ āvi karoti, adesitāya āpattiyā diṭṭhiṃ āvi karoti, na catūhi pañcahi diṭṭhiṃ āvi karoti, na mano mānasena diṭṭhiṃ āvi karoti – ime kho, upāli, pañca dhammikā diṭṭhāvikammā.
54“还有，优波离，另外五种非法的显露见解的行为。哪五种呢？在属于不同共住群体的人面前显露见解；在站在不同界内的人面前显露见解；在未完成恢复清净程序的人面前显露见解；在四五个人面前显露见解；以及怀着不善心意，以慢心显露见解——优波离，这就是五种非法的显露见解的行为。”
‘‘Aparepi , upāli, pañca adhammikā diṭṭhāvikammā. Katame pañca? Nānāsaṃvāsakassa santike diṭṭhiṃ āvi karoti, nānāsīmāya ṭhitassa santike diṭṭhiṃ āvi karoti, apakatattassa santike diṭṭhiṃ āvi karoti, catūhi pañcahi diṭṭhiṃ āvi karoti, mano mānasena diṭṭhiṃ āvi karoti – ime kho, upāli, pañca adhammikā diṭṭhāvikammā.
55“优婆离，有五种如法的显露见解的行为。哪五种呢？在属于相同共住群体的人面前显露见解；在站在同一界内的人面前显露见解；在本性清净的比丘面前显露见解；不是在四五个人面前显露见解；不是怀着不善心意，以慢心显露见解——优婆离，这就是五种如法的显露见解的行为。”
‘‘Pañcime, upāli, dhammikā diṭṭhāvikammā. Katame pañca? Samānasaṃvāsakassa santike diṭṭhiṃ āvi karoti, samānasīmāya ṭhitassa santike diṭṭhiṃ āvi karoti, pakatattassa santike diṭṭhiṃ āvi karoti, na catūhi pañcahi diṭṭhiṃ āvi karoti, na mano mānasena diṭṭhiṃ āvi karoti – ime kho, upāli, pañca dhammikā diṭṭhāvikammāti.
426“尊者，请问有多少种非法的接受方式呢？”“优波离，有五种非法的接受方式。哪五种呢？别人用身体给予的东西，你没有用身体接受；别人用身体给予的东西，你没有用身体所连接之物接受；别人用身体所连接之物给予的东西，你没有用身体接受；别人用身体所连接之物给予的东西，你没有用身体所连接之物接受；以及别人用应当舍去的方式给予的东西，无论你用身体还是用身体所连接之物，都没有接受——优波离，这就是五种非法的接受方式。”
‘‘Kati nu kho, bhante, adhammikā paṭiggahā’’ti? ‘‘Pañcime, upāli, adhammikā paṭiggahā. Katame pañca? Kāyena diyyamānaṃ kāyena appaṭiggahitaṃ, kāyena diyyamānaṃ kāyappaṭibaddhena appaṭiggahitaṃ, kāyappaṭibaddhena diyyamānaṃ kāyena appaṭiggahitaṃ, kāyappaṭibaddhena diyyamānaṃ kāyappaṭibaddhena appaṭiggahitaṃ, nissaggiyena diyyamānaṃ kāyena vā kāyappaṭibaddhena vā appaṭiggahitaṃ – ime kho, upāli, pañca adhammikā paṭiggahā.
57“优波离，有这五种，是如法的受取方式。哪五种？用身体施予、用身体接受；用身体施予、用连着身体的东西接受；用连着身体的东西施予、用身体接受；用连着身体的东西施予、用连着身体的东西接受；用能令舍弃的东西施予、用身体或连着身体的东西接受。优波离，这些就是五种如法的受取方式。”
‘‘Pañcime, upāli, dhammikā paṭiggahā. Katame pañca? Kāyena diyyamānaṃ kāyena paṭiggahitaṃ, kāyena diyyamānaṃ kāyappaṭibaddhena paṭiggahitaṃ, kāyappaṭibaddhena diyyamānaṃ kāyena paṭiggahitaṃ, kāyappaṭibaddhena diyyamānaṃ kāyappaṭibaddhena paṭiggahitaṃ, nissaggiyena diyyamānaṃ kāyena vā kāyappaṭibaddhena vā paṭiggahitaṃ – ime kho, upāli, pañca dhammikā paṭiggahā’’ti.
427“尊者，有多少种未作余食法的情况呢？”“优波离，有这五种未作余食法的情况。哪五种？食物未作净、未被接受、未被提示、在伸手可及的范围之外做成的、以及他说‘这些全都够了吧’这样的话未被说出。优波离，这些就是五种未作余食法的情况。”
‘‘Kati nu kho, bhante, anatirittā’’ti? ‘‘Pañcime, upāli, anatirittā. Katame pañca? Akappiyakataṃ hoti, appaṭiggahitakataṃ hoti anuccāritakataṃ hoti, ahatthapāse kataṃ hoti, alametaṃ sabbanti avuttaṃ hoti – ime kho, upāli, pañca anatirittā.
59“优波离，有这五种已作余食法的情况。哪五种？食物已作净、已被接受、已被提示、在伸手可及的范围内做成的、以及他说‘这些全都够了吧’这样的话已被说出。优波离，这些就是五种已作余食法的情况。”
‘‘Pañcime, upāli, atirittā. Katame pañca? Kappiyakataṃ hoti, paṭiggahitakataṃ hoti, uccāritakataṃ hoti, hatthapāse kataṃ hoti, alametaṃ sabbanti vuttaṃ hoti – ime kho, upāli, pañca atirittā’’ti.
428“尊者，通过多少种方式，告白能被知道呢？”“优波离，通过五种方式，告白能被知道。通过哪五种？进食能被知道、食物能被知道、站在伸手可及的范围内递上、拒绝能被知道。优波离，通过这些五种方式，告白能被知道。”
‘‘Katihi nu kho, bhante, ākārehi pavāraṇā paññāyatī’’ti? ‘‘Pañcahupāli, ākārehi pavāraṇā paññāyati. Katamehi pañcahi? Asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati – imehi kho, upāli, pañcahākārehi pavāraṇā paññāyatī’’ti.
429“尊者，有多少种不如法的依承认而处理呢？”“优波离，有这五种不如法的依承认而处理。哪五种？一位比丘犯了波罗夷罪，当被以波罗夷罪指控时，他承认犯了僧残罪，僧团便以僧残罪处理他——这是不如法的依承认而处理。一位比丘犯了波罗夷罪，当被以波罗夷罪指控时，他承认犯了波逸提罪……乃至……应悔过罪……恶作罪，僧团便以恶作罪处理他——这是不如法的依承认而处理。一位比丘犯了僧残罪……乃至……波逸提罪……应悔过罪……恶作罪。当他被以恶作罪指控时，他承认犯了波罗夷罪，僧团便以波罗夷罪处理他——这是不如法的依承认而处理。一位比丘犯了恶作罪，当他被以恶作罪指控时，他承认犯了僧残罪……乃至……波逸提罪……应悔过罪，僧团便以应悔过罪处理他——这是不如法的依承认而处理。优波离，这些就是五种不如法的依承认而处理。”
‘‘Kati nu kho, bhante, adhammikā paṭiññātakaraṇā’’ti? ‘‘Pañcime, upāli, adhammikā paṭiññātakaraṇā. Katame pañca? Bhikkhu pārājikaṃ ajjhāpanno hoti, pārājikena codiyamāno saṅghādisesaṃ ajjhāpanno paṭijānāti, taṃ saṅgho saṅghādisesena kāreti, adhammikaṃ paṭiññātakaraṇaṃ . Bhikkhu pārājikaṃ ajjhāpanno hoti, pārājikena codiyamāno pācittiyaṃ…pe… pāṭidesanīyaṃ… dukkaṭaṃ ajjhāpanno paṭijānāti, taṃ saṅgho dukkaṭena kāreti, adhammikaṃ paṭiññātakaraṇaṃ. Bhikkhu saṅghādisesaṃ…pe… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ ajjhāpanno hoti. Dukkaṭena codiyamāno pārājikaṃ ajjhāpanno paṭijānāti, taṃ saṅgho pārājikena kāreti, adhammikaṃ paṭiññātakaraṇaṃ. Bhikkhu dukkaṭaṃ ajjhāpanno hoti, dukkaṭena codiyamāno saṅghādisesaṃ…pe… pācittiyaṃ… pāṭidesanīyaṃ ajjhāpanno paṭijānāti, taṃ saṅgho pāṭidesanīyena kāreti – adhammikaṃ paṭiññātakaraṇaṃ. Ime kho, upāli, pañca adhammikā paṭiññātakaraṇā.
62“优波离，有这五种如法的依承认而处理。哪五种？一位比丘犯了波罗夷罪，当被以波罗夷罪指控时，他承认犯了波罗夷罪，僧团便以波罗夷罪处理他——这是如法的依承认而处理。……一位比丘犯了恶作罪，当被以恶作罪指控时，他承认犯了恶作罪，僧团便以恶作罪处理他——这是如法的依承认而处理。优波离，这些就是五种如法的依承认而处理。”
‘‘Pañcime, upāli, dhammikā paṭiññātakaraṇā. Katame pañca? Bhikkhu pārājikaṃ ajjhāpanno hoti, pārājikena codiyamāno pārājikaṃ ajjhāpanno paṭijānāti, taṃ saṅgho pārājikena kāreti, dhammikaṃ paṭiññātakaraṇaṃ. Bhikkhu saṅghādisesaṃ…pe… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ ajjhāpanno hoti, dukkaṭena codiyamāno dukkaṭaṃ ajjhāpanno paṭijānāti , taṃ saṅgho dukkaṭena kāreti, dhammikaṃ paṭiññātakaraṇaṃ. Ime kho, upāli, pañca dhammikā paṭiññātakaraṇā’’ti.
430“尊者，具备几支的比丘在令人授予许可羯磨时，不够资格做许可羯磨呢？”“优波离，具备五支的比丘在令人授予许可羯磨时，不够资格做许可羯磨。哪五支？他是无惭者、是愚痴者、是行为不正者、他是以令他退堕的意图而说话、而非以令他出罪的意图。优波离，具备这五支的比丘在令人授予许可羯磨时，不够资格做许可羯磨。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa nālaṃ okāsakammaṃ kātu’’nti? ‘‘Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa nālaṃ okāsakammaṃ kātuṃ. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, cāvanādhippāyo vattā hoti, no vuṭṭhānādhippāyo – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa nālaṃ okāsakammaṃ kātuṃ.
64“优波离，具备五支的比丘在令人授予许可羯磨时，有资格做许可羯磨。哪五支？他是有惭者、是智者、是行为端正者、他是以令他出罪的意图而说话、而非以令他退堕的意图。优波离，具备这五支的比丘在令人授予许可羯磨时，有资格做许可羯磨。”
‘‘Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa alaṃ okāsakammaṃ kātuṃ. Katamehi pañcahi? Lajjī ca hoti, paṇḍito ca, pakatatto ca, vuṭṭhānādhippāyo vattā hoti, no cāvanādhippāyo – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa alaṃ okāsakammaṃ kātu’’nti.
431“尊者，具足哪些条件，就不应该和那位比丘一起讨论律了呢？”“优波离，如果一位比丘具足五个条件，就不应该和他讨论律。哪五个呢？他不知道事由，不知道缘起，不知道制戒的规定，不知道字句的安排，不知道上下文的脉络。优波离，如果一位比丘具足这五个条件，就不应该和他一起讨论律了。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā saddhiṃ vinayo na sākacchitabbo’’ti? ‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṃ vinayo na sākacchitabbo. Katamehi pañcahi? Vatthuṃ na jānāti, nidānaṃ na jānāti, paññattiṃ na jānāti, padapaccābhaṭṭhaṃ na jānāti, anusandhivacanapathaṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṃ vinayo na sākacchitabbo.
66“优波离，如果一位比丘具足五个条件，就应该和他讨论律。哪五个呢？他知道事由，知道缘起，知道制戒的规定，知道字句的安排，知道上下文的脉络。优波离，如果一位比丘具足这五个条件，就应该和他一起讨论律。”
‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṃ vinayo sākacchitabbo. Katamehi pañcahi? Vatthuṃ jānāti, nidānaṃ jānāti, paññattiṃ jānāti, padapaccābhaṭṭhaṃ jānāti, anusandhivacanapathaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṃ vinayo sākacchitabbo’’ti.
432“尊者，有几种提问的方式呢？”“优波离，有这五种提问的方式。哪五种呢？因为迟钝、愚蠢而提问；因为心怀恶欲、被贪欲征服而提问；因为轻蔑而提问；为了求取知识而提问；还有这样想的：‘如果他正确地解答了我的问题，那很好；如果他没有正确地解答我的问题，那我就来正确地为他解答’，因此而提问。优波离，这就是五种提问的方式。”
‘‘Kati nu kho, bhante, pañhāpucchā’’ti? ‘‘Pañcimā, upāli, pañhāpucchā. Katamā pañca? Mandattā momūhattā pañhaṃ pucchati, pāpiccho icchāpakato pañhaṃ pucchati, paribhavā pañhaṃ pucchati , aññātukāmo pañhaṃ pucchati, sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ no ce pañhaṃ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmīti pañhaṃ pucchati – imā kho, upāli, pañca pañhāpucchā’’ti.
433“尊者，有几种答非所问的回答呢？”“优波离，有这五种答非所问的回答。哪五种呢？因为迟钝、愚蠢而答非所问；因为心怀恶欲、被贪欲征服而答非所问；因为疯狂、精神错乱而答非所问；因为增上慢、未证谓证而答非所问；对于真实的情况，却给出偏离真相的回答。优波离，这就是五种答非所问的回答。”
‘‘Kati nu kho, bhante, aññabyākaraṇā’’ti? ‘‘Pañcime, upāli, aññabyākaraṇā. Katame pañca? Mandattā momūhattā aññaṃ byākaroti, pāpiccho icchāpakato aññaṃ byākaroti, ummādā cittakkhepā aññaṃ byākaroti , adhimānena aññaṃ byākaroti, bhūtaṃ aññaṃ byākaroti – ime kho, upāli, pañca aññabyākaraṇā’’ti.
434“尊者，有几种清净的布萨方式呢？”“优波离，有这五种清净的方式。哪五种呢？诵出序分后，其余的由听闻过的人来告知，这是第一种清净。诵出序分、诵出四波罗夷后，其余的由听闻过的人来告知，这是第二种清净。诵出序分、诵出四波罗夷、诵出十三僧残后，其余的由听闻过的人来告知，这是第三种清净。诵出序分、诵出四波罗夷、诵出十三僧残、诵出二不定后，其余的由听闻过的人来告知，这是第四种清净。第五种，就是详细、完整地诵出全部戒条。优波离，这就是五种清净的方式。”
‘‘Kati nu kho, bhante, visuddhiyo’’ti? ‘‘Pañcimā, upāli, visuddhiyo. Katamā pañca? Nidānaṃ uddisitvā avasesaṃ sutena sāvetabbaṃ ayaṃ paṭhamā visuddhi, nidānaṃ uddisitvā cattāri pārājikāni uddisitvā avasesaṃ sutena sāvetabbaṃ ayaṃ dutiyā visuddhi, nidānaṃ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṃ sutena sāvetabbaṃ ayaṃ tatiyā visuddhi, nidānaṃ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṃ sutena sāvetabbaṃ ayaṃ catutthā visuddhi, vitthāreneva pañcamī – imā kho, upāli, pañca visuddhiyo’’ti.
435“尊者，有几种食物呢？”“优波离，有这五种食物。哪五种呢？米、面糊、炒粉、鱼、肉。优波离，这就是五种食物。”
‘‘Kati nu kho, bhante, bhojanā’’ti? ‘‘Pañcime, upāli, bhojanā . Katame pañca? Odano, kummāso, sattu, maccho, maṃsaṃ – ime kho, upāli, pañca bhojanā’’ti.
83见不作羯磨品完第四
Diṭṭhāvikammavaggo niṭṭhito catuttho.
84其偈颂
Tassuddānaṃ –
71有人故意作出一些被见证的羯磨，又有接受后再食的非残余食，
Diṭṭhāvikammā apare, paṭiggahānatirittā;
72以及邀请、已承诺的、请求许可，连同一起商讨；
Pavāraṇā paṭiññātaṃ, okāsaṃ sākacchena ca;
73问题：非法回答、清净以及食物。
Pañhaṃ aññabyākaraṇā, visuddhi cāpi bhojanāti.
885. 自取品
5. Attādānavaggo
436“尊者，一位想要指责别人的比丘，在内心反省多少个法之后，才可以去指责别人？” “优波离，一位想要指责别人的比丘，在内心反省五个法之后，才可以去指责别人。哪五个呢？优波离，一位想要指责别人的比丘，应该这样反省：‘我的身体行为是否清净？我是否具备清净、没有瑕疵、无可指摘的身体行为？这个法在我身上存不存在？’ 优波离，如果这位比丘的身体行为不清净，不具备清净、没有瑕疵、无可指摘的身体行为，那就会有人对他说：‘尊者，请您先学习一下身体方面的戒律吧！’人们就会这样对他说。
‘‘Codakena, bhante, bhikkhunā paraṃ codetukāmena kati dhamme ajjhattaṃ paccavekkhitvā paro codetabbo’’ti? ‘‘Codakenupāli, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā paro codetabbo. Katame pañca? Codakenupāli, 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，一位想要指责别人的比丘，还应该这样反省：‘我的语言行为是否清净？我是否具备清净、没有瑕疵、无可指摘的语言行为？这个法在我身上存不存在？’ 优波离，如果这位比丘的语言行为不清净，不具备清净、没有瑕疵、无可指摘的语言行为，那就会有人对他说：‘尊者，请您先学习一下语言方面的戒律吧！’人们就会这样对他说。
‘‘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，一位想要指责别人的比丘，还应该这样反省：‘我对同修梵行者们是否已经建立起慈爱、没有愤怒的心？这个法在我身上存不存在？’ 优波离，如果这位比丘对同修梵行者们没有建立起慈爱、没有愤怒的心，那就会有人对他说：‘尊者，请您先对同修梵行者们建立起慈爱之心吧！’人们就会这样对他说。
‘‘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 mettaṃ cittaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu anāghātaṃ, tassa bhavanti vattāro – ‘iṅgha, tāva āyasmā sabrahmacārīsu mettaṃ cittaṃ upaṭṭhāpehī’ti itissa bhavanti vattāro.
77“再者，优波离，一位想要指责别人的比丘，还应该这样反省：‘我是否多闻、能持所闻、博学多识？那些法，初善、中善、后善，有义理、有文句，完整圆满、清净无染的梵行，像这样的法，我是否多闻并受持，是否通过语言反复熟悉，是否通过心意思惟观察，是否通过智慧透彻洞见？这个法在我身上存不存在？’ 优波离，如果这位比丘不多闻、不能持所闻、不博学多识，对于那些初善、中善、后善，有义理、有文句，完整圆满、清净无染的梵行，他没有多闻、受持，没有通过语言反复熟悉，没有通过心意思惟观察，没有通过智慧透彻洞见，那就会有人对他说：‘尊者，请您先学习经教吧！’人们就会这样对他说。
‘‘Puna caparaṃ, upāli, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘bahussuto nu khomhi sutadharo sutasannicayo, 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 sutasannicayo, 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，一位想要指责别人的比丘，还应该这样反省：‘我对两部巴蒂摩卡（比丘和比丘尼的戒本）是否都详尽地掌握了、系统地掌握了、熟练地掌握了、透彻地判明了，无论是按条文还是按细则？这个法在我身上存不存在？’ 优波离，如果这位比丘对两部巴蒂摩卡没有详尽地掌握、系统地掌握、熟练地掌握、透彻地判明，无论是按条文还是按细则，当被人问起：‘贤友，世尊在哪里开示了这件事？’时，他答不上来，那就会有人对他说：‘尊者，请您先学习律藏吧！’人们就会这样对他说。优波离，一位想要指责别人的比丘，应该在内心反省了这五个法之后，再去指责别人。”
‘‘Puna caparaṃ, upāli, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘ubhayāni kho me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, saṃvijjati 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.
437“尊者，一位想要指责别人的比丘，在内心建立起多少个法之后，才可以去指责别人？” “优波离，一位想要指责别人的比丘，在内心建立起五个法之后，才可以去指责别人。哪五个呢？‘我会在适当的时机说，不会在不适当的时机说；我会依据事实说，不会说虚假的；我会用柔和的方式说，不会用粗暴的方式；我会说有利益的话，不会说无利益的话；我会以慈心说，不会带着嗔恨心说。’ 优波离，一位想要指责别人的比丘，在内心建立起这五个法之后，才可以去指责别人。”
‘‘Codakena, bhante, bhikkhunā paraṃ codetukāmena kati dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo’’ti? ‘‘Codakenupāli, 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, mettācitto vakkhāmi no dosantaroti – codakenupāli, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo’’ti.
438“尊者，一位想要指责别人的比丘，在心中作意（注意、思考）多少个法之后，才可以去指责别人？” “优波离，一位想要指责别人的比丘，在心中作意五个法之后，才可以去指责别人。哪五个呢？悲悯之情、谋求利益之心、同情之心、希望对方出罪（从过失中恢复）之心、敬重律法之心。优波离，一位想要指责别人的比丘，在心中作意这五个法之后，才可以去指责别人。”
‘‘Codakena, bhante, bhikkhunā paraṃ codetukāmena kati dhamme ajjhattaṃ manasi karitvā paro codetabbo’’ti? ‘‘Codakenupāli, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ manasi karitvā paro codetabbo. Katame pañca? Kāruññatā, hitesitā, anukampatā, āpattivuṭṭhānatā, vinayapurekkhāratā – codakenupāli, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ manasi karitvā paro codetabbo’’ti.
439“尊者，具有哪些条件的比丘，在让人做羯磨的时候，不适合做羯磨呢？” “优波离，具有五法的比丘，在让人做羯磨的时候，不适合做羯磨。哪五种呢？身行不清净、语行不清净、活命不清净、愚痴而不聪明、在被质问时没有能力回答——优波离，具有这五法的比丘，在让人做羯磨的时候，不适合做羯磨。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa nālaṃ okāsakammaṃ kātu’’nti? ‘‘Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa nālaṃ okāsakammaṃ kātuṃ. Katamehi pañcahi? Aparisuddhakāyasamācāro hoti , aparisuddhavacīsamācāro hoti, aparisuddhājīvo hoti, bālo hoti abyatto, na paṭibalo anuyuñjiyamāno anuyogaṃ dātuṃ – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa nālaṃ okāsakammaṃ kātuṃ.
82“优波离，具有五法的比丘，在让人做羯磨的时候，适合做羯磨。哪五种呢？身行清净、语行清净、活命清净、有智慧且聪明、在被质问时有能力回答——优波离，具有这五法的比丘，在让人做羯磨的时候，适合做羯磨。”
‘‘Pañcahupāli , aṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa alaṃ okāsakammaṃ kātuṃ. Katamehi pañcahi? Parisuddhakāyasamācāro hoti, parisuddhavacīsamācāro hoti, parisuddhājīvo hoti, paṇḍito hoti byatto paṭibalo anuyuñjiyamāno anuyogaṃ dātuṃ – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṃ kārāpentassa alaṃ okāsakammaṃ kātu’’nti.
440“尊者，想要受理争论事的比丘，应该受理具有哪些条件的争论事呢？” “优波离，想要受理争论事的比丘，应该受理具有五法的争论事。哪五种呢？优波离，想要受理争论事的比丘，应该这样省察：‘我现在想受理这个争论事，现在是不是受理这个争论事的合适时机呢？’优波离，如果比丘在省察时这样知道：‘现在不是受理这个争论事的合适时机’，那么这个争论事就不应该受理。”
‘‘Attādānaṃ ādātukāmena, bhante, bhikkhunā katihaṅgehi samannāgataṃ attādānaṃ ādātabba’’nti? ‘‘Attādānaṃ ādātukāmenupāli, bhikkhunā pañcaṅgasamannāgataṃ attādānaṃ ādātabbaṃ. Katame pañca ? 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.
84“优波离，如果比丘在省察时这样知道：‘现在是受理这个争论事的合适时机’，那么，优波离，那位比丘还应该进一步省察：‘我现在想受理的这个争论事，是真实的还是不真实的呢？’优波离，如果比丘在省察时这样知道：‘这个争论事是不真实的’，那么这个争论事就不应该受理。”
‘‘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.
85“优波离，如果比丘在省察时这样知道：‘这个争论事是真实的’，那么，优波离，那位比丘还应该进一步省察：‘我现在想受理的这个争论事，是和义理相关的还是和义理不相关的呢？’优波离，如果比丘在省察时这样知道：‘这个争论事是和义理不相关的’，那么这个争论事就不应该受理。”
‘‘Sace panupāli bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhūtaṃ idaṃ attādānaṃ no abhūta’nti, tenupāli bhikkhunā uttari paccavekkhitabbaṃ – ‘yaṃ kho ahaṃ imaṃ attādānaṃ ādātukāmo, atthasaṃhitaṃ nu kho idaṃ attādānaṃ udāhu no’ti. Sace, upāli, bhikkhu paccavekkhamāno evaṃ jānāti –’ anatthasaṃhitaṃ idaṃ attādānaṃ no atthasaṃhita’nti, na taṃ, upāli, attādānaṃ ādātabbaṃ.
86“优波离，如果比丘在省察时这样知道：‘这个争论事是和义理相关的’，那么，优波离，那位比丘还应该进一步省察：‘我受理了这个争论事之后，能不能根据法和律，获得那些关系亲近、交往密切的比丘们的支持呢？’优波离，如果比丘在省察时这样知道：‘我受理了这个争论事之后，不能根据法和律获得那些关系亲近、交往密切的比丘们的支持’，那么这个争论事就不应该受理。”
‘‘Sace panupāli bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthasaṃhitaṃ idaṃ attādānaṃ no anatthasaṃhita’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.
87“优波离，如果比丘在省察时这样知道：‘我受理了这个争论事之后，能根据法和律获得那些关系亲近、交往密切的比丘们的支持’，那么，优波离，那位比丘还应该进一步省察：‘我受理了这个争论事之后，僧团会不会因此产生争吵、口角、冲突、争论、僧团分裂、僧团隔阂、僧团对立、僧团分化呢？’优波离，如果比丘在省察时这样知道：‘我受理了这个争论事之后，僧团会因此产生争吵、口角、冲突、争论、僧团分裂、僧团隔阂、僧团对立、僧团分化’，那么这个争论事就不应该受理。”
‘‘Sace panupāli bhikkhu paccavekkhamāno evaṃ jānāti – ‘idaṃ 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.
88“优波离，如果比丘在省察时这样知道：‘我受理了这个争论事之后，僧团不会因此产生争吵、口角、冲突、争论、僧团分裂、僧团隔阂、僧团对立、僧团分化’，那么，优波离，这个争论事就应该受理。优波离，这样具有五法的争论事，受理之后，以后也不会导致后悔。”
‘‘Sace panupāli bhikkhu paccavekkhamāno evaṃ jānāti – ‘imaṃ kho me attādānaṃ ādiyato na bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa’nti, taṃ ādātabbaṃ, upāli, attādānaṃ. Evaṃ pañcaṅgasamannāgataṃ kho, upāli, attādānaṃ ādinnaṃ pacchāpi avippaṭisārakaraṃ bhavissatī’’ti.
441“尊者，具备多少支的比丘，对那些发生争论的比丘们有很大帮助？” “优波离，具备五支的比丘，对那些发生争论的比丘们有很大帮助。哪五支呢？他持戒，以巴蒂摩卡的约束来防护，具足行与行处，在最微小的过失上也看到危险，接受并修习诸学处；他多闻，能持守所听闻的教法，积累所听闻的教法；那些初善、中善、后善，有义理有文句，完全圆满清净，开显梵行的教法，像这样的教法他多有听闻、受持、以语言熟习、以心意观察、以正见善巧通达；他的两部巴蒂摩卡都详细精通、善加分别、善加通晓、善加抉择，从句到随句；他安住于律，不可动摇；他有能力使双方——有理的一方与无理的一方——都得到安抚、教导、说服、观察、令生净信。优波离，正是具备这五支的比丘，对那些发生争论的比丘们有很大帮助。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu adhikaraṇajātānaṃ bhikkhūnaṃ bahūpakāro hotī’’ti? ‘‘Pañcahupāli, aṅgehi samannāgato bhikkhu adhikaraṇajātānaṃ bhikkhūnaṃ bahūpakāro hoti. Katamehi pañcahi? Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpassa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; vinaye kho pana ṭhito hoti asaṃhīro; paṭibalo hoti ubho atthapaccatthike assāsetuṃ saññāpetuṃ nijjhāpetuṃ pekkhetuṃ pasādetuṃ – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṃ bhikkhūnaṃ bahūpakāro hoti.
90“优波离，其次，具备另外五支的比丘，对那些发生争论的比丘们有很大帮助。哪五支呢？他身行清净，语行清净，活命清净，聪明机敏，有能力在被追问时作出回答。优波离，正是具备这五支的比丘，对那些发生争论的比丘们有很大帮助。”
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṃ bhikkhūnaṃ bahūpakāro hoti. Katamehi pañcahi? Parisuddhakāyasamācāro hoti, parisuddhavacīsamācāro hoti, parisuddhājīvo hoti, paṇḍito hoti byatto, paṭibalo anuyuñjiyamāno anuyogaṃ dātuṃ – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṃ bhikkhūnaṃ bahūpakāro hoti.
91“优波离，其次，具备另外五支的比丘，对那些发生争论的比丘们有很大帮助。哪五支呢？他知道事由，知道生起因缘，知道制戒，知道字句的回溯，知道关联的言辞路径。优波离，正是具备这五支的比丘，对那些发生争论的比丘们有很大帮助。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṃ bhikkhūnaṃ bahūpakāro hoti. Katamehi pañcahi? Vatthuṃ jānāti, nidānaṃ jānāti, paññattiṃ jānāti , padapaccābhaṭṭhaṃ jānāti, anusandhivacanapathaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṃ bhikkhūnaṃ bahūpakāro hotī’’ti.
442“尊者，具备多少支的比丘不应受到质问？” “优波离，具备五支的比丘不应受到质问。哪五支呢？他不懂经，不懂随顺于经的，不懂律，不懂随顺于律的，也不善于辨别合理与不合理。优波离，正是具备这五支的比丘不应受到质问。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā nānuyuñjitabba’’nti? ‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ. Katamehi pañcahi? Suttaṃ na jānāti, suttānulomaṃ na jānāti, vinayaṃ na jānāti, vinayānulomaṃ na jānāti, na ca ṭhānāṭhānakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ.
93“优波离，具备五支的比丘应受到质问。哪五支呢？他懂经，懂随顺于经的，懂律，懂随顺于律的，而且善于辨别合理与不合理。优波离，正是具备这五支的比丘应受到质问。”
‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṃ. Katamehi pañcahi? Suttaṃ jānāti, suttānulomaṃ jānāti, vinayaṃ jānāti, vinayānulomaṃ jānāti, ṭhānāṭhānakusalo ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṃ.
94“优波离，其次，具备另外五支的比丘不应受到质问。哪五支呢？他不懂法，不懂随顺于法的，不懂律，不懂随顺于律的，而且不善于辨别前后。优波离，正是具备这五支的比丘不应受到质问。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ. Katamehi pañcahi? Dhammaṃ na jānāti, dhammānulomaṃ na jānāti, vinayaṃ na jānāti, vinayānulomaṃ na jānāti, na ca pubbāparakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ.
95“优波离，具备五支的比丘应受到质问。哪五支呢？他懂法，懂随顺于法的，懂律，懂随顺于律的，而且善于辨别前后。优波离，正是具备这五支的比丘应受到质问。”
‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṃ. Katamehi pañcahi? Dhammaṃ jānāti, dhammānulomaṃ jānāti, vinayaṃ jānāti, vinayānulomaṃ jānāti, pubbāparakusalo ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṃ.
96“优波离，其次，具备另外五支的比丘不应受到质问。哪五支呢？他不知道事由，不知道生起因缘，不知道制戒，不知道字句的回溯，不知道关联的言辞路径。优波离，正是具备这五支的比丘不应受到质问。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ. Katamehi pañcahi? Vatthuṃ na jānāti, nidānaṃ na jānāti, paññattiṃ na jānāti, padapaccābhaṭṭhaṃ na jānāti, anusandhivacanapathaṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ.
97优波离，具足五法的比丘，应该去进行审查询问。是哪五法呢？他知道事情本身，知道事情的来源，知道制定的学处，知道字句的解释，知道前后关联的话语方式——优波离，正是具足这五法的比丘，应该去进行审查询问。
‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṃ. Katamehi pañcahi? Vatthuṃ jānāti, nidānaṃ jānāti, paññattiṃ jānāti, padapaccābhaṭṭhaṃ jānāti, anusandhivacanapathaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṃ.
98优波离，还有，具足另外五法的比丘，不应该去进行审查询问。是哪五法呢？他不了知罪，不了知罪的起源，不了知罪的实行方式，不了知罪的平息方式，不擅长对罪作出判断——优波离，正是具足这五法的比丘，不应该去进行审查询问。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ. Katamehi pañcahi? Āpattiṃ na jānāti, āpattisamuṭṭhānaṃ na jānāti, āpattiyā payogaṃ na jānāti, āpattiyā vūpasamaṃ na jānāti, āpattiyā na vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ.
99优波离，具足五法的比丘，应该去进行审查询问。是哪五法呢？他了知罪，了知罪的起源，了知罪的实行方式，了知罪的平息方式，擅长对罪作出判断——优波离，正是具足这五法的比丘，应该去进行审查询问。
‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṃ. Katamehi pañcahi? Āpattiṃ jānāti, āpattisamuṭṭhānaṃ jānāti, āpattiyā payogaṃ jānāti, āpattiyā vūpasamaṃ jānāti, āpattiyā vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṃ.
100优波离，还有，具足另外五法的比丘，不应该去进行审查询问。是哪五法呢？他不了知争论事，不了知争论事的起源，不了知争论事的处理方式，不了知争论事的平息方式，不擅长对争论事作出判断——优波离，正是具足这五法的比丘，不应该去进行审查询问。
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ. Katamehi pañcahi? Adhikaraṇaṃ na jānāti, adhikaraṇasamuṭṭhānaṃ na jānāti, adhikaraṇassa payogaṃ na jānāti, adhikaraṇassa vūpasamaṃ na jānāti, adhikaraṇassa na vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ.
101优波离，具足五法的比丘，应该去进行审查询问。是哪五法呢？他了知争论事，了知争论事的起源，了知争论事的处理方式，了知争论事的平息方式，擅长对争论事作出判断——优波离，正是具足这五法的比丘，应该去进行审查询问。
‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṃ. Katamehi pañcahi? Adhikaraṇaṃ jānāti, adhikaraṇasamuṭṭhānaṃ jānāti, adhikaraṇassa payogaṃ jānāti, adhikaraṇassa vūpasamaṃ jānāti, adhikaraṇassa vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabba’’nti.
117执取品完，第五
Attādānavaggo niṭṭhito pañcamo.
118其偈颂
Tassuddānaṃ –
102清净的事要在合适的时机说，悲悯的事要借着适当的场合说；
Parisuddhañca kālena, kāruññaṃ okāsena ca;
103自认过失的事、争论的事，还有其余的各种事由；
Attādānaṃ adhikaraṇaṃ, aparehipi vatthuñca;
104经典、教法，再就是各种事由，以及罪过与争论事。
Suttaṃ dhammaṃ puna vatthuñca, āpatti adhikaraṇena cāti.
1226. 头陀支品
6. Dhutaṅgavaggo
443“尊者，有几种林野住者？” “优波离，有五种林野住者。哪五种？因为迟钝、愚昧而成为林野住者，因为欲望恶劣、被贪欲所驱使而成为林野住者，因为疯狂、精神错乱而成为林野住者，因为‘这是佛和佛弟子们所赞叹的’而成为林野住者，以及确实是为了少欲、为了知足、为了减损烦恼、为了远离、为了这真实的需求而成为林野住者——优波离，这就是五种林野住者。”
‘‘Kati nu kho, bhante, āraññikā’’ti? ‘‘Pañcime, upāli, āraññikā . Katame pañca? Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṃ buddhehi buddhasāvakehīti āraññiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya – sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya āraññiko hoti – ime kho, upāli, pañca āraññikā’’ti.
106“尊者，有几种乞食者？……尊者，有几种粪扫衣者？……尊者，有几种树下住者？……尊者，有几种冢间住者？……尊者，有几种露地住者？……尊者，有几种三衣者？……尊者，有几种次第乞食者？……尊者，有几种常坐不卧者？……尊者，有几种随遇而住者？……尊者，有几种一座食者？……尊者，有几种过午不食者？……尊者，有几种钵中食者？” “优波离，有五种钵中食者。哪五种？因为迟钝、愚昧而成为钵中食者，因为欲望恶劣、被贪欲所驱使而成为钵中食者，因为疯狂、精神错乱而成为钵中食者，因为‘这是佛和佛弟子们所赞叹的’而成为钵中食者，以及确实是为了少欲、为了知足、为了减损烦恼、为了远离、为了这真实的需求而成为钵中食者——优波离，这就是五种钵中食者。”
‘‘Kati nu kho, bhante, piṇḍapātikāti…pe… kati nu kho, bhante, paṃsukūlikāti…pe… kati nu kho, bhante, rukkhamūlikāti…pe… kati nu kho, bhante, sosānikāti…pe… kati nu kho, bhante, abbhokāsikāti…pe… kati nu kho, bhante, tecīvarikāti…pe… kati nu kho, bhante, sapadānacārikāti…pe… kati nu kho, bhante, nesajjikāti…pe… kati nu kho, bhante, yathāsanthatikāti…pe… kati nu kho, bhante, ekāsanikāti…pe… kati nu kho, bhante, khalupacchābhattikāti…pe… kati nu kho, bhante, pattapiṇḍikāti? Pañcime, upāli, pattapiṇḍikā. Katame pañca? Mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, vaṇṇitaṃ buddhehi buddhasāvakehīti pattapiṇḍiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya pattapiṇḍiko hoti – ime kho, upāli, pañca pattapiṇḍikā’’ti.
125头陀支品完，第六
Dhutaṅgavaggo niṭṭhito chaṭṭho.
126其偈颂
Tassuddānaṃ –
107“林野住者、乞食者、粪扫衣者、树下住者、冢间住者，”
Āraññiko piṇḍipaṃsu, rukkhasusānapañcamaṃ;
108“露地住者、三衣者，以及次第乞食者、常坐不卧者，”
Abbho tecīvarañceva, sapadānanesajjikā;
109“随遇而住者、一座食者，还有过午不食者、钵中食者。”
Santhatekāsanañceva, khalupacchā pattapiṇḍikāti.
1307. 妄语品
7. Musāvādavaggo
444“尊者，有几种妄语？” “优波离，有五种妄语。哪五种？有导致波罗夷（驱摈罪）的妄语，有导致僧残罪的妄语，有导致粗罪（偷兰遮）的妄语，有导致波逸提（忏悔罪）的妄语，有导致恶作罪的妄语——优波离，这就是五种妄语。”
‘‘Kati nu kho, bhante, musāvādā’’ti? ‘‘Pañcime, upāli, musāvādā. Katame pañca? Atthi musāvādo pārājikagāmī, atthi musāvādo saṅghādisesagāmī, atthi musāvādo thullaccayagāmī, atthi musāvādo pācittiyagāmī, atthi musāvādo dukkaṭagāmī – ime kho, upāli, pañca musāvādā’’ti.
445“尊者，当一位想要在僧众中阻止布萨或自恣的比丘说：‘够了，比丘！不要争论，不要吵嘴，不要争执，不要辩论！’之后，僧团应该以什么样的方式压倒他来进行布萨或自恣呢？他应当具备哪几种特质？” “优波离，当一位想要在僧众中阻止布萨或自恣的比丘说：‘够了，比丘！不要争论，不要吵嘴，不要争执，不要辩论！’之后，僧团应以这样的方式压倒他来进行布萨或自恣：他应当具备五种特质。哪五种？他是无惭愧者，是愚者，是未忏悔者，他的目的是要让别人堕落，而不是要让人出罪——优波离，当一位想要在僧众中阻止布萨或自恣的比丘说：‘够了，比丘！不要争论，不要吵嘴，不要争执，不要辩论！’之后，如果这位比丘具备这五种特质，僧团就应当以这样的方式压倒他来进行布萨或自恣。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṃ vā pavāraṇaṃ vā ṭhapentassa – ‘alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’nti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā’’ti? ‘‘Pañcahupāli, aṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṃ vā pavāraṇaṃ vā ṭhapentassa – ‘alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’nti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, cāvanādhippāyo vattā hoti, no vuṭṭhānādhippāyo – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṃ vā pavāraṇaṃ vā ṭhapentassa – ‘alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’nti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā.
112“优波离，还有，当一位想要在僧众中阻止布萨或自恣的比丘说：‘够了，比丘！不要争论，不要吵嘴，不要争执，不要辩论！’之后，僧团应以这样的方式压倒他来进行布萨或自恣：他还应当具备另外五种特质。哪五种？他的身行不清净，他的语行不清净，他的活命不清净，他是愚钝、不明事理的人，他是制造争论、挑起口角的人——优波离，当一位想要在僧众中阻止布萨或自恣的比丘说：‘够了，比丘！不要争论，不要吵嘴，不要争执，不要辩论！’之后，如果这位比丘具备这五种特质，僧团就应当以这样的方式压倒他来进行布萨或自恣。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṃ vā pavāraṇaṃ vā ṭhapentassa – ‘alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’nti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā. Katamehi pañcahi? Aparisuddhakāyasamācāro hoti, aparisuddhavacīsamācāro hoti, aparisuddhājīvo hoti, bālo hoti abyatto, bhaṇḍanakārako hoti kalahakārako – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṃ vā pavāraṇaṃ vā ṭhapentassa – ‘alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’nti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā’’ti.
446“尊者，一个比丘具备几个条件，就不应该对他进行追究呢？”
“优波离，一个比丘具备五个条件，就不应该对他进行追究。哪五个呢？他分不清什么是罪、什么不是罪；分不清轻罪和重罪；分不清有残余的罪和没有残余的罪；分不清粗重的罪和不粗重的罪；分不清可以忏悔除灭的罪和不可以忏悔除灭的罪——优波离，一个比丘具备这五个条件，就不应该对他进行追究。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo’’ti? ‘‘Pañcahupāli, aṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo. Katamehi pañcahi? Āpattānāpattiṃ na jānāti, lahukagarukaṃ āpattiṃ na jānāti, sāvasesānavasesaṃ āpattiṃ na jānāti, duṭṭhullāduṭṭhullaṃ āpattiṃ na jānāti, sappaṭikammāpaṭikammaṃ āpattiṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo.
114“优波离，一个比丘具备五个条件，就应该对他进行追究。哪五个呢？他分得清什么是罪、什么不是罪；分得清轻罪和重罪；分得清有残余的罪和没有残余的罪；分得清粗重的罪和不粗重的罪；分得清可以忏悔除灭的罪和不可以忏悔除灭的罪——优波离，一个比丘具备这五个条件，就应该对他进行追究。”
‘‘Pañcahupāli, aṅgehi samannāgatassa bhikkhuno anuyogo dātabbo. Katamehi pañcahi? Āpattānāpattiṃ jānāti, lahukagarukaṃ āpattiṃ jānāti, sāvasesānavasesaṃ āpattiṃ jānāti, duṭṭhullāduṭṭhullaṃ āpattiṃ jānāti, sappaṭikammāpaṭikammaṃ āpattiṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno anuyogo dātabbo’’ti.
447“尊者，比丘以几种方式犯下罪过呢？”
“优波离，比丘以五种方式犯下罪过。哪五种呢？因为无惭无愧；因为无知；因为烦恼习气深重，明知故犯；把不许可的事当作许可的事；把许可的事当作不许可的事——优波离，比丘就以这五种方式犯下罪过。”
‘‘Katihi nu kho, bhante, ākārehi bhikkhu āpattiṃ āpajjatī’’ti? ‘‘Pañcahupāli, ākārehi bhikkhu āpattiṃ āpajjati. Katamehi pañcahi? Alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā – imehi kho, upāli, pañcahākārehi bhikkhu āpattiṃ āpajjati.
116“优波离，还有另外五种方式，比丘会犯下罪过。哪五种呢？因为没看见；因为没听到；因为睡着了；因为他确实那样认为；因为失念、没记住——优波离，比丘就以这五种方式犯下罪过。”
‘‘Aparehipi, upāli, pañcahākārehi bhikkhu āpattiṃ āpajjati. Katamehi pañcahi ? Adassanena, assavanena, pasuttakatā, tathāsaññī, satisammosā – imehi kho, upāli, pañcahākārehi bhikkhu āpattiṃ āpajjatī’’ti.
448“尊者，有几种恶行呢？”
“优波离，有这五种恶行。哪五种呢？杀生；拿人家没给的东西，也就是偷盗；在爱欲上邪淫；说妄语；喝酒，喝各种会用谷物或果实发酵酿成的、会让人沉迷放逸的酒——优波离，这就是五种恶行。”
‘‘Kati nu kho, bhante, verā’’ti? ‘‘Pañcime, upāli, verā. Katame pañca? Pāṇātipāto , adinnādānaṃ, kāmesumicchācāro, musāvādo, surāmerayamajjappamādaṭṭhānaṃ – ime kho, upāli, pañca verā’’ti.
118“尊者，有几种禁戒呢？”
“优波离，有这五种禁戒。哪五种呢？远离杀生；远离拿人家没给的东西，也就是偷盗；远离在爱欲上邪淫；远离说妄语；远离喝酒，远离各种会用谷物或果实发酵酿成的、会让人沉迷放逸的酒——优波离，这就是五种禁戒。”
‘‘Kati nu kho, bhante, veramaṇiyo’’ti? ‘‘Pañcimā, upāli, veramaṇiyo. Katamā pañca? Pāṇātipātā veramaṇī , adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī – imā kho, upāli, pañca veramaṇiyo’’ti.
449“尊者，有几种损失、灾祸呢？”
“优波离，有这五种损失、灾祸。哪五种呢？亲戚的损失、灾祸；财富的损失、灾祸；因为生病而来的损失、灾祸；戒行的损失、灾祸；正见的损失、灾祸——优波离，这就是五种损失、灾祸。”
‘‘Kati nu kho, bhante, byasanānī’’ti? ‘‘Pañcimāni, upāli, byasanāni. Katamāni pañca? Ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ – imāni kho, upāli, pañca byasanānī’’ti.
120“尊者，有几种成就、圆满呢？”
“优波离，有这五种成就、圆满。哪五种呢？亲戚的成就、圆满；财富的成就、圆满；没有疾病的成就、圆满；戒行的成就、圆满；正见的成就、圆满——优波离，这就是五种成就、圆满。”
‘‘Kati nu kho, bhante, sampadā’’ti? ‘‘Pañcimā, upāli, sampadā. Katamā pañca? Ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā – imā kho, upāli, pañca sampadā’’ti.
142妄语品完，第七
Musāvādavaggo niṭṭhito sattamo.
143其偈颂
Tassuddānaṃ –
121说谎、欺压，还被他人追责；
Musāvādo ca omaddi, aparehi anuyogo;
122以及被他人的举罪，与远离怨敌；
Āpattiñca aparehi, verā veramaṇīpi ca;
123衰败与成就，第七项是品目摄。
Byasanaṃ sampadā ceva, sattamo vaggasaṅgahoti.
1478. 比丘教诫品
8. Bhikkhunovādavaggo
450“尊者，一位比丘需要具备几项条件，僧团才应对他执行羯磨？” “优波离，具备五项的比丘，僧团就应执行羯磨，这样的比丘不应受比丘尼僧团礼敬。哪五项？他展露身体给比丘尼看，展示大腿，展示生殖器，展示两肩，挑逗调情，撮合在家人——优波离，比丘具备这五项，僧团就应对他执行羯磨，这样的比丘不应受比丘尼僧团礼敬。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṃ kātabba’’nti? ‘‘Pañcahupāli, aṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṃ kātabbaṃ, avandiyo so bhikkhu bhikkhunisaṅghena. Katamehi pañcahi? Vivaritvā kāyaṃ bhikkhunīnaṃ dasseti, ūruṃ dasseti, aṅgajātaṃ dasseti, ubho aṃsakūṭe dasseti, obhāsati, gihī sampayojeti – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṃ kātabbaṃ. Avandiyo so bhikkhu bhikkhunisaṅghena.
125“优波离，再者，比丘具备另外这五项，僧团也应对他执行羯磨，这样的比丘不应受比丘尼僧团礼敬。哪五项？他努力使比丘尼得不到利养，努力使比丘尼受伤害，努力使比丘尼失去住处，辱骂诽谤比丘尼，离间比丘和比丘尼——优波离，比丘具备这五项，僧团就应对他执行羯磨，这样的比丘不应受比丘尼僧团礼敬。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṃ kātabbaṃ, avandiyo so bhikkhu bhikkhunisaṅghena. Katamehi pañcahi? Bhikkhunīnaṃ alābhāya parisakkati, bhikkhunīnaṃ anatthāya parisakkati, bhikkhunīnaṃ avāsāya parisakkati, bhikkhuniyo akkosati paribhāsati, bhikkhū bhikkhunīhi bhedeti – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṃ kātabbaṃ, avandiyo so bhikkhu bhikkhunisaṅghena.
126“优波离，再者，比丘具备另外这五项，僧团也应对他执行羯磨，这样的比丘不应受比丘尼僧团礼敬。哪五项？他努力使比丘尼得不到利养，努力使比丘尼受伤害，努力使比丘尼失去住处，辱骂诽谤比丘尼，撮合比丘和比丘尼——优波离，比丘具备这五项，僧团就应对他执行羯磨，这样的比丘不应受比丘尼僧团礼敬。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṃ kātabbaṃ, avandiyo so bhikkhu bhikkhunisaṅghena. Katamehi pañcahi? Bhikkhunīnaṃ alābhāya parisakkati, bhikkhunīnaṃ anatthāya parisakkati, bhikkhunīnaṃ avāsāya parisakkati, bhikkhuniyo akkosati paribhāsati, bhikkhū bhikkhunīhi sampayojeti – imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṃ kātabbaṃ, avandiyo so bhikkhu bhikkhunisaṅghenā’’ti.
451“尊者，一位比丘尼需要具备几项条件，僧团才应对她执行羯磨？”“优波离，比丘尼具备五项，僧团就应对她执行羯磨。哪五项？她展露身体给比丘看，展示大腿，展示生殖器，展示两肩，挑逗调情，撮合在家人——优波离，比丘尼具备这五项，僧团就应对她执行羯磨。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatāya bhikkhuniyā kammaṃ kātabba’’nti? Pañcahupāli, aṅgehi samannāgatāya bhikkhuniyā kammaṃ kātabbaṃ. Katamehi pañcahi? Vivaritvā kāyaṃ bhikkhūnaṃ dasseti, ūruṃ dasseti, aṅgajātaṃ dasseti, ubho aṃsakūṭe dasseti, obhāsati, gihī sampayojeti – imehi kho, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṃ kātabbaṃ.
128“优波离，再者，比丘尼具备另外这五项，僧团也应对她执行羯磨。哪五项？她努力使比丘得不到利养，努力使比丘受伤害，努力使比丘失去住处，辱骂诽谤比丘，离间比丘尼和比丘——优波离，比丘尼具备这五项，僧团就应对她执行羯磨。”
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṃ kātabbaṃ. Katamehi pañcahi? Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhuniyo bhikkhūhi bhedeti – imehi kho, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṃ kātabbaṃ.
129优波离，再者，具足五支的比丘尼，应当对她作羯磨。哪五个呢？她为比丘们的无利而努力，她为比丘们的无益而努力，她为比丘们的无住处而努力，她辱骂毁谤比丘们，她撮合比丘尼与比丘们——优波离，确实就是具足这五支的比丘尼，应当对她作羯磨。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṃ kātabbaṃ. Katamehi pañcahi? Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhuniyo bhikkhūhi sampayojeti – imehi kho, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṃ kātabba’’nti.
452“尊者，具足几支的比丘，不应取消对比丘尼的教导呢？”“优波离，具足五支的比丘，不应取消对比丘尼的教导。哪五个呢？他是个无愧者，又愚痴，又不守规矩，说话时以使其退堕为目的，而非以使其增长为目的——优波离，确实就是具足这五支的比丘，不应取消对比丘尼的教导。
‘‘Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na ṭhapetabbo’’ti? ‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na ṭhapetabbo. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, cāvanādhippāyo vattā hoti, no vuṭṭhānādhippāyo – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na ṭhapetabbo.
131“优波离，再者，具足五支的比丘，不应取消对比丘尼的教导。哪五个呢？他的身行不清净，他的语行不清净，他的活命不清净，他愚痴，不聪明，在被追问时，没有能力给予答复——优波离，确实就是具足这五支的比丘，不应取消对比丘尼的教导。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na ṭhapetabbo. Katamehi pañcahi? Aparisuddhakāyasamācāro hoti, aparisuddhavacīsamācāro hoti, aparisuddhājīvo hoti, bālo hoti, abyatto, na paṭibalo anuyuñjiyamāno anuyogaṃ dātuṃ – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na ṭhapetabbo.
132“优波离，再者，具足五支的比丘，不应取消对比丘尼的教导。哪五个呢？他具有身的恶行，他具有语的恶行，他具有身语的恶行，他是比丘尼们的辱骂毁谤者，他与比丘尼们以不如法的交往方式混杂共住——优波离，确实就是具足这五支的比丘，不应取消对比丘尼的教导。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na ṭhapetabbo. Katamehi pañcahi? Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti, bhikkhunīnaṃ akkosakaparibhāsako hoti, bhikkhunīhi saddhiṃ saṃsaṭṭho viharati ananulomikena saṃsaggena – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na ṭhapetabbo.
133“优波离，再者，具足五支的比丘，不应取消对比丘尼的教导。哪五个呢？他是个无愧者，又愚痴，又不守规矩，又是争论与争吵的制造者，又不圆满戒学——优波离，确实就是具足这五支的比丘，不应取消对比丘尼的教导。”
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na ṭhapetabbo. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, bhaṇḍanakārako ca hoti kalahakārako, sikkhāya ca na paripūrikārī – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na ṭhapetabbo’’ti.
453“尊者，具足几支的比丘，不应接受对比丘尼的教导呢？”“优波离，具足五支的比丘，不应接受对比丘尼的教导。哪五个呢？他具有身的恶行，他具有语的恶行，他具有身语的恶行，他是比丘尼们的辱骂毁谤者，他与比丘尼们以不如法的交往方式混杂共住——优波离，确实就是具足这五支的比丘，不应接受对比丘尼的教导。
‘‘Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na gahetabbo’’ti? ‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na gahetabbo. Katamehi pañcahi? Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti, bhikkhunīnaṃ akkosakaparibhāsako hoti, bhikkhunīhi saddhiṃ saṃsaṭṭho viharati ananulomikena saṃsaggena – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na gahetabbo.
135“优波离，再者，具足五支的比丘，不应接受对比丘尼的教导。哪五个呢？他是个无愧者，又愚痴，又不守规矩，或是要远行的人，或是生病的人——优波离，确实就是具足这五支的比丘，不应接受对比丘尼的教导。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na gahetabbo. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, gamiko vā hoti, gilāno vā – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṃ ovādo na gahetabbo’’ti.
454“尊者，不应与具足几支的比丘进行法谈呢？”“优波离，不应与具足五支的比丘进行法谈。哪五个呢？他不具足无学的戒蕴，他不具足无学的定蕴，他不具足无学的慧蕴，他不具足无学的解脱蕴，他不具足无学的解脱知见蕴——优波离，确实就是具足这五支的比丘，不应与他进行法谈。优波离，应与具足五支的比丘进行法谈。哪五个呢？他具足无学的戒蕴，他具足无学的定蕴，他具足无学的慧蕴，他具足无学的解脱蕴，他具足无学的解脱知见蕴——优波离，确实就是具足这五支的比丘，应与他进行法谈。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā saddhiṃ na sākacchitabbo’’ti? ‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṃ na sākacchitabbo. Katamehi pañcahi? Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṃ na sākacchitabbo. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṃ sākacchitabbo. Katamehi pañcahi? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti , asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṃ sākacchitabbo.
137优波离，还有，具足五支的比丘，不应与他一起讨论。哪五支呢？他没有证得义无碍解，没有证得法无碍解，没有证得词无碍解，没有证得辩才无碍解，他不能省察自己解脱程度的心。优波离，这就是具足五支的比丘，不应与他一起讨论。优波离，具足五支的比丘，应与他一起讨论。哪五支呢？他证得了义无碍解，证得了法无碍解，证得了词无碍解，证得了辩才无碍解，他能省察自己解脱程度的心。优波离，这就是具足五支的比丘，应与他一起讨论。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṃ na sākacchitabbo. Katamehi pañcahi? Na atthapaṭisambhidāpatto hoti, na dhammapaṭisambhidāpatto hoti, na niruttipaṭisambhidāpatto hoti, na paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṃ cittaṃ na paccavekkhitā – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṃ na sākacchitabbo. Pañcahupāli , aṅgehi samannāgatena bhikkhunā saddhiṃ sākacchitabbo. Katamehi pañcahi? Atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṃ cittaṃ paccavekkhitā – imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṃ sākacchitabbo’’ti.
162比丘教诫品完，第八
Bhikkhunovādavaggo niṭṭhito aṭṭhamo.
163其偈颂
Tassuddānaṃ –
138在比丘尼那里应该作的事，另外还有两项也一样；
Bhikkhunīheva kātabbaṃ, aparehi tathā duve;
139对比丘尼的三种羯磨，不应搁置，还有两组两项；
Bhikkhunīnaṃ tayo kammā, na ṭhapetabbā dve dukā;
140不应取的两项已说，在讨论方面也有两组两项。
Na gahetabbā dve vuttā, sākacchāsu ca dve dukāti.
1679. 举罪品
9. Ubbāhikavaggo
455“尊者，具足多少支的比丘，不应在争论裁决中被选任呢？”“优波离，具足五支的比丘，不应在争论裁决中被选任。哪五支呢？他不通达义理，不通达法，不通达词句，不通达文法，不通达前后次第。优波离，这就是具足五支的比丘，不应在争论裁决中被选任。优波离，具足五支的比丘，应在争论裁决中被选任。哪五支呢？他通达义理，通达法，通达词句，通达文法，通达前后次第。优波离，这就是具足五支的比丘，应在争论裁决中被选任。
‘‘Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo’’ti? ‘‘Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Na atthakusalo hoti, na dhammakusalo hoti, na niruttikusalo hoti, na byañjanakusalo hoti, na pubbāparakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Atthakusalo hoti, dhammakusalo hoti, niruttikusalo hoti, byañjanakusalo hoti, pubbāparakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.
142优波离，还有，具足五支的比丘，不应在争论裁决中被选任。哪五支呢？他易怒，被愤怒所压倒；他伪善，被伪善所压倒；他固执，被固执所压倒；他嫉妒，被嫉妒所压倒；他执取自己的见解，抱持不放，难以舍弃。优波离，这就是具足五支的比丘，不应在争论裁决中被选任。优波离，具足五支的比丘，应在争论裁决中被选任。哪五支呢？他不易怒，不被愤怒所压倒；他不伪善，不被伪善所压倒；他不固执，不被固执所压倒；他不嫉妒，不被嫉妒所压倒；他不执取自己的见解，不抱持不放，容易舍弃。优波离，这就是具足五支的比丘，应在争论裁决中被选任。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Kodhano hoti kodhābhibhūto, makkhī hoti makkhābhibhūto, paḷāsī hoti paḷāsābhibhūto, issukī hoti issābhibhūto, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Na kodhano hoti na kodhābhibhūto, na makkhī hoti na makkhābhibhūto, na paḷāsī hoti na paḷāsābhibhūto, na issukī hoti na issābhibhūto, asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.
143优波离，还有，具足五支的比丘，不应在争论裁决中被选任。哪五支呢？他容易激动，他会恼怒，他会固执，他会制造敌意，他不能忍辱，不虚心接受教导。优波离，这就是具足五支的比丘，不应在争论裁决中被选任。优波离，具足五支的比丘，应在争论裁决中被选任。哪五支呢？他不容易激动，他不会恼怒，他不会固执，他不会制造敌意，他能忍辱，虚心接受教导。优波离，这就是具足五支的比丘，应在争论裁决中被选任。
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Kuppati, byāpajjati, patiṭṭhiyati, kopaṃ janeti, akhamo hoti apadakkhiṇaggāhī anusāsaniṃ – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo . Katamehi pañcahi? Na kuppati, na byāpajjati, na patiṭṭhiyati, na kopaṃ janeti, khamo hoti padakkhiṇaggāhī anusāsaniṃ – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.
144优波离，还有，具足五支的比丘，不应在争论裁决中被选任。哪五支呢？他只顾找人过失，而不顾提醒己过；他做完求取开许的羯磨后，就不当回事了；他不依如法、如律、如罪过地去检举；他不依如法、如律、如罪过地去处理；他不依正确的见解去宣说。优波离，这就是具足五支的比丘，不应在争论裁决中被选任。优波离，具足五支的比丘，应在争论裁决中被选任。哪五支呢？他顾着提醒己过，而不顾找人过失；他做完求取开许的羯磨后，会认真对待；他依如法、如律、如罪过地去检举；他依如法、如律、如罪过地去处理；他依正确的见解去宣说。优波离，这就是具足五支的比丘，应在争论裁决中被选任。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Pasāretā hoti no sāretā, anokāsakammaṃ kāretvā pavattā hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti, na yathādiṭṭhiyā byākatā hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Sāretā hoti no pasāretā, okāsakammaṃ kāretvā pavattā hoti, yathādhammaṃ yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti, yathādiṭṭhiyā byākatā hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.
145此外，优波离，一个比丘如果具备五支，就不应该被选拔为争论裁判。哪五种呢？他依欲而行、依嗔而行、依痴而行、依怖而行，而且没有惭耻心——优波离，一个比丘如果具备这五支，就不应该被选拔为争论裁判。优波离，一个比丘如果具备五支，就可以被选拔为争论裁判。哪五种呢？他不依欲而行、不依嗔而行、不依痴而行、不依怖而行，而且有惭耻心——优波离，一个比丘如果具备这五支，就可以被选拔为争论裁判。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, alajjī ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, lajjī ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.
146此外，优波离，一个比丘如果具备五支，就不应该被选拔为争论裁判。哪五种呢？他依欲而行、依嗔而行、依痴而行、依怖而行，而且不精通律——优波离，一个比丘如果具备这五支，就不应该被选拔为争论裁判。优波离，一个比丘如果具备五支，就可以被选拔为争论裁判。哪五种呢？他不依欲而行、不依嗔而行、不依痴而行、不依怖而行，而且精通律——优波离，一个比丘如果具备这五支，就可以被选拔为争论裁判。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, akusalo ca hoti vinaye – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, kusalo ca hoti vinaye – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo’’ti.
456“尊者，一个比丘具备多少支，就会被判定为愚者呢？”“优波离，一个比丘如果具备五支，就会被判定为愚者。哪五种呢？他不懂经、不懂经的随顺、不懂律、不懂律的随顺、而且不能善巧地辨别什么合适什么不合适——优波离，一个比丘如果具备这五支，就会被判定为愚者。优波离，一个比丘如果具备五支，就会被判定为智者。哪五种呢？他懂经、懂经的随顺、懂律、懂律的随顺、而且能善巧地辨别什么合适什么不合适——优波离，一个比丘如果具备这五支，就会被判定为智者。
‘‘Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchatī’’ti? ‘‘Pañcahupāli, aṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Katamehi pañcahi? Suttaṃ na jānāti, suttānulomaṃ na jānāti, vinayaṃ na jānāti, vinayānulomaṃ na jānāti, na ca ṭhānaṭhānakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchati. Katamehi pañcahi? Suttaṃ jānāti, suttānulomaṃ jānāti, vinayaṃ jānāti, vinayānulomaṃ jānāti, ṭhānāṭhānakusalo ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchati.
148此外，优波离，一个比丘如果具备五支，就会被判定为愚者。哪五种呢？他不懂法、却懂法的随顺？不懂律、不懂律的随顺、而且不善于把握前后文义——优波离，一个比丘如果具备这五支，就会被判定为愚者。优波离，一个比丘如果具备五支，就会被判定为智者。哪五种呢？他懂法、懂法的随顺、懂律、懂律的随顺、而且善于把握前后文义——优波离，一个比丘如果具备这五支，就会被判定为智者。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Katamehi pañcahi? Dhammaṃ na jānāti, dhammānulomaṃ jānāti, vinayaṃ na jānāti, vinayānulomaṃ na jānāti, na ca pubbāparakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchati. Katamehi pañcahi? Dhammaṃ jānāti, dhammānulomaṃ jānāti, vinayaṃ jānāti, vinayānulomaṃ jānāti, pubbāparakusalo ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchati.
149此外，优波离，一个比丘如果具备五支，就会被判定为愚者。哪五种呢？他不懂事由、不懂起因、不懂制戒、不懂词句的通达、不懂话语的前后关联——优波离，一个比丘如果具备这五支，就会被判定为愚者。优波离，一个比丘如果具备五支，就会被判定为智者。哪五种呢？他懂事由、懂起因、懂制戒、懂词句的通达、懂话语的前后关联——优波离，一个比丘如果具备这五支，就会被判定为智者。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Katamehi pañcahi? Vatthuṃ na jānāti, nidānaṃ na jānāti, paññattiṃ na jānāti, padapaccābhaṭṭhaṃ na jānāti, anusandhivacanapathaṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchati. Katamehi pañcahi? Vatthuṃ jānāti, nidānaṃ jānāti, paññattiṃ jānāti, padapaccābhaṭṭhaṃ jānāti, anusandhivacanapathaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchati.
150此外，优波离，一个比丘如果具备五支，就会被判定为愚者。哪五种呢？他不懂罪、不懂罪的起因、不懂罪的行为方式、不懂罪的平息、而且不善于对罪做出判决——优波离，一个比丘如果具备这五支，就会被判定为愚者。优波离，一个比丘如果具备五支，就会被判定为智者。哪五种呢？他懂罪、懂罪的起因、懂罪的行为方式、懂罪的平息、而且善于对罪做出判决——优波离，一个比丘如果具备这五支，就会被判定为智者。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Katamehi pañcahi? Āpattiṃ na jānāti, āpattisamuṭṭhānaṃ na jānāti, āpattiyā payogaṃ na jānāti, āpattiyā vūpasamaṃ na jānāti, āpattiyā na vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchati. Katamehi pañcahi? Āpattiṃ jānāti , āpattisamuṭṭhānaṃ jānāti, āpattiyā payogaṃ jānāti, āpattiyā vūpasamaṃ jānāti, āpattiyā vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchati.
151此外，优波离，一个比丘如果具备五支，就会被判定为愚者。哪五种呢？他不懂争论事、不懂争论事的起因、不懂争论事的行为方式、不懂争论事的平息、而且不善于对争论事做出判决——优波离，一个比丘如果具备这五支，就会被判定为愚者。优波离，一个比丘如果具备五支，就会被判定为智者。哪五种呢？他懂争论事、懂争论事的起因、懂争论事的行为方式、懂争论事的平息、而且善于对争论事做出判决——优波离，一个比丘如果具备这五支，就会被判定为智者。
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Katamehi pañcahi? Adhikaraṇaṃ na jānāti, adhikaraṇasamuṭṭhānaṃ na jānāti, adhikaraṇassa payogaṃ na jānāti, adhikaraṇassa vūpasamaṃ na jānāti, adhikaraṇassa na vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṃ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchati. Katamehi pañcahi? Adhikaraṇaṃ jānāti, adhikaraṇasamuṭṭhānaṃ jānāti, adhikaraṇassa payogaṃ jānāti, adhikaraṇassa vūpasamaṃ jānāti, adhikaraṇassa vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṃ gacchatī’’ti.
179举罪品完，第九
Ubbāhikavaggo niṭṭhito navamo.
180其偈颂
Tassuddānaṃ –
152他不仅不善于利益，而且容易发怒，一怒就发作；
Na atthakusalo ceva, kodhano kuppatī ca yo;
153放纵于贪欲倾向，同样也不精通；
Pasāretā chandāgatiṃ, akusalo tatheva ca.
154经文、法义、事由，罪、争论事；
Suttaṃ dhammañca vatthuñca, āpatti adhikaraṇaṃ;
155这些全部两两对照地解说了，你们应当知晓黑法与白法。
Dve dve pakāsitā sabbe, kaṇhasukkaṃ vijānathāti.
18510. 争论事止息品
10. Adhikaraṇavūpasamavaggo
457“尊者，一位比丘具足多少项条件，就不适合平息争论事呢？”“优波离，一位比丘如果具足五项条件，就不适合平息争论事。哪五项呢？他不了解罪；不了解罪的起因；不了解罪的构成方式；不了解罪的平息方式；不擅长对罪作出裁决。优波离，一位比丘如果具足这五项条件，就不适合平息争论事。优波离，一位比丘如果具足五项条件，就适合平息争论事。哪五项呢？他了解罪；了解罪的起因；了解罪的构成方式；了解罪的平息方式；擅长对罪作出裁决。优波离，一位比丘如果具足这五项条件，就适合平息争论事。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametu’’nti? ‘‘Pañcahupāli, aṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Āpattiṃ na jānāti, āpattisamuṭṭhānaṃ na jānāti, āpattiyā payogaṃ na jānāti, āpattiyā vūpasamaṃ na jānāti, āpattiyā na vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Āpattiṃ jānāti, āpattisamuṭṭhānaṃ jānāti, āpattiyā payogaṃ jānāti, āpattiyā vūpasamaṃ jānāti, āpattiyā vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ.
157“优波离，还有，一位比丘如果具足另外五项条件，也不适合平息争论事。哪五项呢？他不了解争论事；不了解争论事的起因；不了解争论事的构成方式；不了解争论事的平息方式；不擅长对争论事作出裁决。优波离，一位比丘如果具足这五项条件，就不适合平息争论事。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Adhikaraṇaṃ na jānāti, adhikaraṇasamuṭṭhānaṃ na jānāti, adhikaraṇassa payogaṃ na jānāti, adhikaraṇassa vūpasamaṃ na jānāti, adhikaraṇassa na vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ.
158“优波离，一位比丘如果具足五项条件，就适合平息争论事。哪五项呢？他了解争论事；了解争论事的起因；了解争论事的构成方式；了解争论事的平息方式；擅长对争论事作出裁决。优波离，一位比丘如果具足这五项条件，就适合平息争论事。”
‘‘Pañcahupāli, aṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Adhikaraṇaṃ jānāti, adhikaraṇasamuṭṭhānaṃ jānāti, adhikaraṇassa payogaṃ jānāti, adhikaraṇassa vūpasamaṃ jānāti, adhikaraṇassa vinicchayakusalo hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ.
159“优波离，还有，一位比丘如果具足另外五项条件，也不适合平息争论事。哪五项呢？他走向贪欲的偏向；走向嗔怒的偏向；走向愚痴的偏向；走向恐惧的偏向；并且是个无惭耻者。优波离，一位比丘如果具足这五项条件，就不适合平息争论事。优波离，一位比丘如果具足五项条件，就适合平息争论事。哪五项呢？他不走向贪欲的偏向；不走向嗔怒的偏向；不走向愚痴的偏向；不走向恐惧的偏向；并且是个有惭耻者。优波离，一位比丘如果具足这五项条件，就适合平息争论事。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, alajjī ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, lajjī ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ.
160“优波离，还有，一位比丘如果具足另外五项条件，也不适合平息争论事。哪五项呢？他走向贪欲的偏向；走向嗔怒的偏向；走向愚痴的偏向；走向恐惧的偏向；并且学识浅薄。优波离，一位比丘如果具足这五项条件，就不适合平息争论事。优波离，一位比丘如果具足五项条件，就适合平息争论事。哪五项呢？他不走向贪欲的偏向；不走向嗔怒的偏向；不走向愚痴的偏向；不走向恐惧的偏向；并且博学多闻。优波离，一位比丘如果具足这五项条件，就适合平息争论事。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati , appassuto ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, bahussuto ca hoti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ.
161还有，优波离，一个具足五支的比丘，没有能力平息争论事。哪五支呢？他不知道事发经过，不知道起因，不知道戒条的制定，不知道语句的前后关联，不知道推理的言说路径——优波离，一个具足这五支的比丘，就没有能力平息争论事。优波离，一个具足五支的比丘，有能力平息争论事。哪五支呢？他知道事发经过，知道起因，知道戒条的制定，知道语句的前后关联，知道推理的言说路径——优波离，一个具足这五支的比丘，就有能力平息争论事。
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Vatthuṃ na jānāti, nidānaṃ na jānāti, paññattiṃ na jānāti, padapaccābhaṭṭhaṃ na jānāti, anusandhivacanapathaṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Vatthuṃ jānāti, nidānaṃ jānāti, paññattiṃ jānāti, padapaccābhaṭṭhaṃ jānāti, anusandhivacanapathaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ.
162还有，优波离，一个具足五支的比丘，没有能力平息争论事。哪五支呢？他被欲望驱使而行事，被嗔恨驱使而行事，被愚痴驱使而行事，被恐惧驱使而行事，并且对律藏不善巧——优波离，一个具足这五支的比丘，就没有能力平息争论事。优波离，一个具足五支的比丘，有能力平息争论事。哪五支呢？他不被欲望驱使而行事，不被嗔恨驱使而行事，不被愚痴驱使而行事，不被恐惧驱使而行事，并且对律藏善巧——优波离，一个具足这五支的比丘，就有能力平息争论事。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, akusalo ca hoti vinaye – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, kusalo ca hoti vinaye – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ.
163还有，优波离，一个具足五支的比丘，没有能力平息争论事。哪五支呢？他被欲望驱使而行事，被嗔恨驱使而行事，被愚痴驱使而行事，被恐惧驱使而行事，并且看重个人，不看重僧团——优波离，一个具足这五支的比丘，就没有能力平息争论事。优波离，一个具足五支的比丘，有能力平息争论事。哪五支呢？他不被欲望驱使而行事，不被嗔恨驱使而行事，不被愚痴驱使而行事，不被恐惧驱使而行事，并且看重僧团，不看重个人——优波离，一个具足这五支的比丘，就有能力平息争论事。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, puggalagaru hoti no saṅghagaru – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Pañcahupāli , aṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ . Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, saṅghagaru hoti no puggalagaru – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ.
164还有，优波离，一个具足五支的比丘，没有能力平息争论事。哪五支呢？他被欲望驱使而行事，被嗔恨驱使而行事，被愚痴驱使而行事，被恐惧驱使而行事，并且看重物质利益，不看重正法——优波离，一个具足这五支的比丘，就没有能力平息争论事。优波离，一个具足五支的比丘，有能力平息争论事。哪五支呢？他不被欲望驱使而行事，不被嗔恨驱使而行事，不被愚痴驱使而行事，不被恐惧驱使而行事，并且看重正法，不看重物质利益——优波离，一个具足这五支的比丘，就有能力平息争论事。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, āmisagaru hoti no saddhammagaru – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṃ adhikaraṇaṃ vūpasametuṃ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametuṃ. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, saddhammagaru hoti no āmisagaru – imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṃ adhikaraṇaṃ vūpasametu’’nti.
458“尊者，僧团是由于哪几种方式而分裂的呢？”“优波离，僧团由于五种方式而分裂。哪五种呢？由于行事裁决，由于诵戒安排，由于各自行事，由于宣告方式，由于投票取筹——优波离，僧团就是由于这五种方式而分裂的。”
‘‘Katihi nu kho, bhante, ākārehi saṅgho bhijjatī’’ti? ‘‘Pañcahupāli, ākārehi saṅgho bhijjati. Katamehi pañcahi? Kammena, uddesena, voharanto, anussāvanena, salākaggāhena – imehi kho, upāli, pañcahākārehi saṅgho bhijjatī’’ti.
166“尊者，人们说‘僧团不和、僧团不和’。尊者，怎样才算是只有僧团不和而没有僧团分裂呢？又怎样才算是既有僧团不和又有僧团分裂呢？”“优波离，我已为客来比丘制定了客来比丘的应行规范。优波离，在我如此妥善制定的学处中，客来比丘却不履行客来比丘的应行规范。优波离，这样，就只是僧团不和，而非僧团分裂。优波离，我已为常住比丘制定了常住比丘的应行规范。优波离，在我如此妥善制定的学处中，常住比丘却不履行常住比丘的应行规范。优波离，这样，也只是僧团不和，而非僧团分裂。优波离，我已为比丘们在食堂里制定了食堂的应行规范——按戒腊、按出家顺序、按适宜的方式安排最上的座位、最上的水、最上的食物。优波离，在我如此妥善制定的学处中，新学比丘却在食堂里霸占长老比丘们的座位。优波离，这样，也只是僧团不和，而非僧团分裂。优波离，我已为比丘们关于房舍制定了房舍的应行规范——按戒腊、按出家顺序、按适宜的方式安排。优波离，在我如此妥善制定的学处中，新学比丘却霸占长老比丘们的房舍。优波离，这样，也只是僧团不和，而非僧团分裂。优波离，我已为比丘们规定：在同一界内，有同一个布萨，同一个邀请仪式，同一种僧团羯磨，同一种所作非所作。优波离，在我如此妥善制定的学处中，他们却就在那同一界内，另搞一套，结成群党，单独做布萨，单独做邀请仪式，单独做僧团羯磨，单独判定所作非所作。优波离，这样，就既是僧团不和，也是僧团分裂了。”
‘‘Saṅgharāji saṅgharājīti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgharāji hoti no ca saṅghabhedo? Kittāvatā ca pana saṅgharāji ceva hoti saṅghabhedo cā’’ti? ‘‘Paññattetaṃ, upāli, mayā āgantukānaṃ bhikkhūnaṃ āgantukavattaṃ. Evaṃ supaññatte kho, upāli, mayā sikkhāpade āgantukā bhikkhū āgantukavatte na vattanti. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo. Paññattetaṃ, upāli, mayā āvāsikānaṃ bhikkhūnaṃ āvāsikavattaṃ. Evaṃ supaññatte kho, upāli, mayā sikkhāpade āvāsikā bhikkhū āvāsikavatte na vattanti. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo. Paññattetaṃ upāli mayā bhikkhūnaṃ bhattagge bhattaggavattaṃ – yathāvuḍḍhaṃ yathārattaṃ yathāpatirūpaṃ aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. Evaṃ supaññatte kho, upāli, mayā sikkhāpade navā bhikkhū bhattagge therānaṃ bhikkhūnaṃ āsanaṃ paṭibāhanti. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo. Paññattetaṃ, upāli, mayā bhikkhūnaṃ senāsane senāsanavattaṃ – yathāvuḍḍhaṃ yathārattaṃ yathāpatirūpaṃ. Evaṃ supaññatte kho, upāli, mayā sikkhāpade navā bhikkhū therānaṃ bhikkhūnaṃ senāsanaṃ paṭibāhanti. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo. Paññattetaṃ, upāli, mayā bhikkhūnaṃ antosīmāya ekaṃ uposathaṃ ekaṃ pavāraṇaṃ ekaṃ saṅghakammaṃ ekaṃ kammākammaṃ. Evaṃ supaññatte kho, upāli, mayā sikkhāpade tattheva antosīmāya āvenibhāvaṃ karitvā gaṇaṃ bandhitvā āveniṃ uposathaṃ karonti āveniṃ pavāraṇaṃ karonti āveniṃ saṅghakammaṃ karonti āveniṃ kammākammāni karonti. Evaṃ kho, upāli, saṅgharāji ceva hoti saṅghabhedo cā’’ti.
197争论事止息品完，第十
Adhikaraṇavūpasamavaggo niṭṭhito dasamo.
198其偈颂
Tassuddānaṃ –
167罪过与争论事，欲望与少闻者；
Āpattiṃ adhikaraṇaṃ, chandā appassutena ca;
168事发经过与不善巧，个人与物质利益；
Vatthuñca akusalo ca, puggalo āmisena ca;
169僧团被破坏、僧团产生裂痕，以及僧团分裂，说的就是这个意思。
Bhijjati saṅgharāji ca, saṅghabhedo tatheva cāti.
20211. 破僧品
11. Saṅghabhedakavaggo
459“尊者，具足哪几支的破僧者会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治呢？”“优波离，具足五支的破僧者会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。哪五支呢？优波离，这里有一个比丘，把非法说成是法，把法说成是非法，把非律说成是律，把律说成是非律，并且出于自己的邪见，通过羯磨来行事——优波离，就是具足这五支的破僧者，会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。
‘‘Katihi nu kho, bhante, aṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho’’ti? ‘‘Pañcahupāli, aṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, vinidhāya diṭṭhiṃ kammena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.
171“优波离，还有，具足另外五支的破僧者，也会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。哪五支呢？优波离，这里有一个比丘，把非法说成是法，把法说成是非法，把非律说成是律，把律说成是非律，并且出于自己的邪见，通过诵出来行事——优波离，就是具足这五支的破僧者，会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, vinidhāya diṭṭhiṃ uddesena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.
172“优波离，还有，具足另外五支的破僧者，也会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。哪五支呢？优波离，这里有一个比丘，把非法说成是法，把法说成是非法，把非律说成是律，把律说成是非律，并且出于自己的邪见，通过讨论来行事——优波离，就是具足这五支的破僧者，会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, vinidhāya diṭṭhi voharanto – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.
173“优波离，还有，具足另外五支的破僧者，也会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。哪五支呢？优波离，这里有一个比丘，把非法说成是法，把法说成是非法，把非律说成是律，把律说成是非律，并且出于自己的邪见，通过口头宣布来行事——优波离，就是具足这五支的破僧者，会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, vinidhāya diṭṭhiṃ anussāvanena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.
174“优波离，还有，具足另外五支的破僧者，也会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。哪五支呢？优波离，这里有一个比丘，把非法说成是法，把法说成是非法，把非律说成是律，把律说成是非律，并且出于自己的邪见，通过投票表决来行事——优波离，就是具足这五支的破僧者，会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。
‘‘Aparehipi, upāli , pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, vinidhāya diṭṭhiṃ salākaggāhena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.
175“优波离，还有，具足另外五支的破僧者，也会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。哪五支呢？优波离，这里有一个比丘，把非法说成是法，把法说成是非法，把非律说成是律，把律说成是非律，并且出于自己的错误认可，通过羯磨来行事……出于自己的错误认可，通过诵出来行事……出于自己的错误认可，通过讨论来行事……出于自己的错误认可，通过口头宣布来行事……出于自己的错误认可，通过投票表决来行事——优波离，就是具足这五支的破僧者，会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, vinidhāya khantiṃ kammena…pe… vinidhāya khantiṃ uddesena…pe… vinidhāya khantiṃ voharanto…pe… vinidhāya khantiṃ anussāvanena…pe… vinidhāya khantiṃ salākaggāhena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.
176“优波离，还有，具足另外五支的破僧者，也会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。哪五支呢？优波离，这里有一个比丘，把非法说成是法，把法说成是非法，把非律说成是律，把律说成是非律，并且出于自己的个人喜好，通过羯磨来行事……出于自己的个人喜好，通过诵出来行事……出于自己的个人喜好，通过讨论来行事……出于自己的个人喜好，通过口头宣布来行事……出于自己的个人喜好，通过投票表决来行事——优波离，就是具足这五支的破僧者，会堕入恶趣、堕入地狱、在那里待上一整劫，无法救治。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, vinidhāya ruciṃ kammena…pe… vinidhāya ruciṃ uddesena…pe… vinidhāya ruciṃ voharanto…pe… vinidhāya ruciṃ anussāvanena…pe… vinidhāya ruciṃ salākaggāhena – imehi kho , upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.
177“优波离，再有，具足五支的破僧者，是堕恶趣者、堕地狱者、住一劫者、不可救者。哪五支呢？优波离，在这里，比丘把非法说成法，把法说成非法，把非律说成律，把律说成非律，并且通过羯磨扭曲想……通过诵出扭曲想……通过言语扭曲想……通过宣告扭曲想……通过执筹扭曲想。优波离，正是具足这五支的破僧者，是堕恶趣者、堕地狱者、住一劫者、不可救者。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli , bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, vinidhāya saññaṃ kammena…pe… vinidhāya saññaṃ uddesena…pe… vinidhāya saññaṃ voharanto…pe… vinidhāya saññaṃ anussāvanena…pe… vinidhāya saññaṃ salākaggāhena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho’’ti.
211破僧品完，第十一
Saṅghabhedakavaggo niṭṭhito ekādasamo.
212其偈颂
Tassuddānaṃ –
178“以羯磨扭曲见地，以诵出及言语；
Vinidhāya diṭṭhiṃ kammena, uddese voharena ca;
179“以宣告及以执筹，此五种依于见地；
Anussāvane salākena, pañcete diṭṭhinissitā;
180“忍耐、喜好与想，三种而成五种道。”
Khantiṃ ruciñca saññañca, tayo te pañcadhā nayāti.
21612. 第二破僧品
12. Dutiyasaṅghabhedakavaggo
460“大德，具足几支的破僧者，不是堕恶趣者，不是堕地狱者，不是住一劫者，不是不可救者呢？”“优波离，具足五支的破僧者，不是堕恶趣者，不是堕地狱者，不是住一劫者，不是不可救者。哪五支呢？优波离，在这里，比丘把非法说成法，把法说成非法，把非律说成律，把律说成非律，但不通过羯磨扭曲见地——优波离，正是具足这五支的破僧者，不是堕恶趣者，不是堕地狱者，不是住一劫者，不是不可救者。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho’’ti? ‘‘Pañcahupāli, aṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti , avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, avinidhāya diṭṭhiṃ kammena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.
182“优波离，再有，具足五支的破僧者，不是堕恶趣者，不是堕地狱者，不是住一劫者，不是不可救者。哪五支呢？优波离，在这里，比丘把非法说成法，把法说成非法，把非律说成律，把律说成非律，但不通过诵出扭曲见地——优波离，正是具足这五支的破僧者，不是堕恶趣者，不是堕地狱者，不是住一劫者，不是不可救者。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, avinidhāya diṭṭhiṃ uddesena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.
183“优波离，再有，具足五支的破僧者，不是堕恶趣者，不是堕地狱者，不是住一劫者，不是不可救者。哪五支呢？优波离，在这里，比丘把非法说成法，把法说成非法，把非律说成律，把律说成非律，但不通过言语扭曲见地——优波离，正是具足这五支的破僧者，不是堕恶趣者，不是堕地狱者，不是住一劫者，不是不可救者。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, avinidhāya diṭṭhiṃ voharanto. Imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.
184“优波离，再有，具足五支的破僧者，不是堕恶趣者，不是堕地狱者，不是住一劫者，不是不可救者。哪五支呢？优波离，在这里，比丘把非法说成法，把法说成非法，把非律说成律，把律说成非律，但不通过宣告扭曲见地——优波离，正是具足这五支的破僧者，不是堕恶趣者，不是堕地狱者，不是住一劫者，不是不可救者。”
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, avinidhāya diṭṭhiṃ anussāvanena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.
185优波离，再有，具备另外五种条件而分裂僧团的人，不会堕入恶趣，不会堕入地狱，不会在劫中停留，也不是不可救治的。哪五种呢？优波离，在此，有比丘把非法宣说为法，把法宣说为非法，把非律宣说为律，把律宣说为非律，并且不依据自己的见解而以投票的方式——优波离，就是具备这五种条件而分裂僧团的人，不会堕入恶趣，不会堕入地狱，不会在劫中停留，也不是不可救治的。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, avinidhāya diṭṭhiṃ salākaggāhena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.
186优波离，再有，具备另外五种条件而分裂僧团的人，不会堕入恶趣，不会堕入地狱，不会在劫中停留，也不是不可救治的。哪五种呢？优波离，在此，有比丘把非法宣说为法，把法宣说为非法，把非律宣说为律，把律宣说为非律，并且不依据自己的忍而以羯磨……不依据自己的忍而以诵出……不依据自己的忍而以说示……不依据自己的忍而以唱言……不依据自己的忍而以投票的方式——优波离，就是具备这五种条件而分裂僧团的人，不会堕入恶趣，不会堕入地狱，不会在劫中停留，也不是不可救治的。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, avinidhāya khantiṃ kammena…pe… avinidhāya khantiṃ uddesena…pe… avinidhāya khantiṃ voharanto…pe… avinidhāya khantiṃ anussāvanena…pe… avinidhāya khantiṃ salākaggāhena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.
187优波离，再有，具备另外五种条件而分裂僧团的人，不会堕入恶趣，不会堕入地狱，不会在劫中停留，也不是不可救治的。哪五种呢？优波离，在此，有比丘把非法宣说为法，把法宣说为非法，把非律宣说为律，把律宣说为非律，并且不依据自己的乐而以羯磨……不依据自己的乐而以诵出……不依据自己的乐而以说示……不依据自己的乐而以唱言……不依据自己的乐而以投票的方式——优波离，就是具备这五种条件而分裂僧团的人，不会堕入恶趣，不会堕入地狱，不会在劫中停留，也不是不可救治的。
‘‘Aparehipi , upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, avinidhāya ruciṃ kammena…pe… avinidhāya ruciṃ uddesena…pe… avinidhāya ruciṃ voharanto…pe… avinidhāya ruciṃ anussāvanena…pe… avinidhāya ruciṃ salākaggāhena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.
188优波离，再有，具备另外五种条件而分裂僧团的人，不会堕入恶趣，不会堕入地狱，不会在劫中停留，也不是不可救治的。哪五种呢？优波离，在此，有比丘把非法宣说为法，把法宣说为非法，把非律宣说为律，把律宣说为非律，并且不依据自己的想而以羯磨……不依据自己的想而以诵出……不依据自己的想而以说示……不依据自己的想而以唱言……不依据自己的想而以投票的方式——优波离，就是具备这五种条件而分裂僧团的人，不会堕入恶趣，不会堕入地狱，不会在劫中停留，也不是不可救治的。
‘‘Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti, avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti, avinidhāya saññaṃ kammena…pe… avinidhāya saññaṃ uddesena…pe… avinidhāya saññaṃ voharanto…pe… avinidhāya saññaṃ anussāvanena…pe… avinidhāya saññaṃ salākaggāhena – imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho’’ti.
225第二破僧品完，第十二
Dutiyasaṅghabhedakavaggo niṭṭhito dvādasamo.
226其偈颂
Tassuddānaṃ –
189不抛弃己见而以羯磨、以诵出、以说示的方式；
Avinidhāya diṭṭhiṃ kammena, uddese voharena ca;
190以唱言、以投票的方式，这五种是依据见解的。
Anussāvane salākena, pañcete diṭṭhinissitā.
191忍、乐和想，这三种各以五种方式展开。
Khantiṃ ruciñca saññañca, tayo te pañcadhā nayā.
192就像这样，在属于黑分的低劣部分，有二十种方式。
Heṭṭhime kaṇhapakkhamhi, samavīsati vidhī yathā;
193同样地，对于白分一方，你们也要知道有二十个问题。
Tatheva sukkapakkhamhi, samavīsati jānathāti.
23213. 住处品
13. Āvāsikavaggo
461“尊者，住寺的比丘具备几个条件，就会像这样被扔进地狱呢？”“优波离，住寺的比丘具备五个条件，就会像这样被扔进地狱。哪五个呢？他依欲而行，依瞋而行，依痴而行，依怖而行，并且把僧团的物品当作个人私有物来使用。优波离，住寺的比丘正是具备这五个条件，就会像这样被扔进地狱。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye’’ti? ‘‘Pañcahupāli, aṅgehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye . Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, saṅghikaṃ puggalikaparibhogena paribhuñjati – imehi kho, upāli, pañcahaṅgehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.
195“优波离，住寺的比丘具备五个条件，就会像这样被投生到天界。哪五个呢？他不依欲而行，不依瞋而行，不依痴而行，不依怖而行，并且不把僧团的物品当作个人私有物来使用。优波离，住寺的比丘正是具备这五个条件，就会像这样被投生到天界。”
‘‘Pañcahupāli, aṅgehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, saṅghikaṃ na puggalikaparibhogena paribhuñjati – imehi kho, upāli, pañcahaṅgehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge’’ti.
462“尊者，不如法的律的解答有几种呢？”“优波离，有这五种不如法的律的解答。哪五种呢？优波离，这里，一位比丘把不是法的，曲解说成是法；把是法的，曲解说成不是法；把不是律的，曲解说成是律；把是律的，曲解说成不是律；把佛陀没有制定的，制定出来，把佛陀已经制定的，废除掉。优波离，这就是五种不如法的律的解答。优波离，又有五种如法的律的解答。哪五种呢？优波离，这里，一位比丘把不是法的，明确地判断为不是法；把是法的，明确地判断为是法；把不是律的，明确地判断为不是律；把是律的，明确地判断为是律；不制定佛陀没有制定的，也不废除佛陀已经制定的。优波离，这就是五种如法的律的解答。”
‘‘Kati nu kho, bhante, adhammikā vinayabyākaraṇā’’ti? ‘‘Pañcime, upāli, adhammikā vinayabyākaraṇā. Katame pañca? Idhupāli, bhikkhu adhammaṃ dhammoti pariṇāmeti, dhammaṃ adhammoti pariṇāmeti, avinayaṃ vinayoti pariṇāmeti, vinayaṃ avinayoti pariṇāmeti , apaññattaṃ paññāpeti, paññattaṃ samucchindati – ime kho, upāli, pañca adhammikā vinayabyākaraṇā. Pañcime, upāli, dhammikā vinayabyākaraṇā. Katame pañca? Idhupāli, bhikkhu adhammaṃ adhammoti pariṇāmeti, dhammaṃ dhammoti pariṇāmeti, avinayaṃ avinayoti pariṇāmeti, vinayaṃ vinayoti pariṇāmeti, apaññattaṃ na paññapeti, paññattaṃ na samucchindati – ime kho, upāli, pañca dhammikā vinayabyākaraṇā’’ti.
463“尊者，食物分配者具备几个条件，就会像这样被扔进地狱呢？”“优波离，食物分配者具备五个条件，就会像这样被扔进地狱。哪五个呢？他依欲而行，依瞋而行，依痴而行，依怖而行，并且不知道什么已经分配了、什么还没有分配。优波离，食物分配者正是具备这五个条件，就会像这样被扔进地狱。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye’’ti? ‘‘Pañcahupāli, aṅgehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye.
198“优波离，食物分配者具备五个条件，就会像这样被投生到天界。哪五个呢？他不依欲而行，不依瞋而行，不依痴而行，不依怖而行，并且知道什么已经分配了、什么还没有分配。优波离，食物分配者正是具备这五个条件，就会像这样被投生到天界。”
‘‘Pañcahupāli, aṅgehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge’’ti.
464“尊者，房舍分配者具备几个条件……（省略）……仓库管理员……（省略）……接受袈裟者……（省略）……分配袈裟者……（省略）……分配粥者……（省略）……分配水果者……（省略）……分配硬食者……（省略）……分配细小物品者……（省略）……分配沐浴衣者……（省略）……分配钵的人……（省略）……管理净人的监督者……（省略）……管理沙马内拉的监督者具备几个条件，就会像这样被扔进地狱呢？”“优波离，管理沙马内拉的监督者具备五个条件，就会像这样被扔进地狱。哪五个呢？他依欲而行，依瞋而行，依痴而行，依怖而行，并且不知道什么已经指派了、什么还没有指派。优波离，管理沙马内拉的监督者正是具备这五个条件，就会像这样被扔进地狱。优波离，管理沙马内拉的监督者具备五个条件，就会像这样被投生到天界。哪五个呢？他不依欲而行，不依瞋而行，不依痴而行，不依怖而行，并且知道什么已经指派了、什么还没有指派。优波离，管理沙马内拉的监督者正是具备这五个条件，就会像这样被投生到天界。”
‘‘Katihi nu kho, bhante, aṅgehi samannāgato senāsanapaññāpako…pe… bhaṇḍāgāriko…pe… cīvarapaṭiggāhako…pe… cīvarabhājako…pe… yāgubhājako…pe… phalabhājako…pe… khajjabhājako…pe… appamattakavissajjako…pe… sāṭiyaggāhāpako…pe… pattaggāhāpako…pe… ārāmikapesako…pe… sāmaṇerapesako yathābhataṃ nikkhitto evaṃ niraye’’ti? ‘‘Pañcahupāli, aṅgehi samannāgato sāmaṇerapesako yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, pesitāpesitaṃ na jānāti – imehi kho, upāli, pañcahaṅgehi samannāgato sāmaṇerapesako yathābhataṃ nikkhitto evaṃ niraye. Pañcahupāli, aṅgehi samannāgato sāmaṇerapesako yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, pesitāpesitaṃ jānāti – imehi kho, upāli, pañcahaṅgehi samannāgato sāmaṇerapesako yathābhataṃ nikkhitto evaṃ sagge’’ti.
239住处品完，第十三
Āvāsikavaggo niṭṭhito terasamo.
240其偈颂
Tassuddānaṃ –
200关于住寺比丘的解答、食物分配者以及房舍分配者那几章；
Āvāsikabyākaraṇā , bhattusenāsanāni ca;
201掌管物品与衣物的执事，以及分配衣物的执事。
Bhaṇḍacīvaraggāho ca, cīvarassa ca bhājako.
202分配粥、水果和硬食的执事，以及分配小布块的执事。
Yāgu phalaṃ khajjakañca, appasāṭiyagāhako;
203分钵的执事，寺院净人，以及沙马内拉的差役。
Patto ārāmiko ceva, sāmaṇerena pesakoti.
24514. 迦絺那衣展开品
14. Kathinatthāravaggo
465“尊者，迦絺那衣功德有几种呢？”“优波离，迦絺那衣功德有五种。哪五种？未经告知即可行、不持三衣而行、群体用餐、衣可随所需而取，而且在功德期间那里产生的任何衣都归那些比丘所有——优波离，这就是迦絺那衣的五种功德。”
‘‘Kati nu kho, bhante, ānisaṃsā kathinatthāre’’ti? ‘‘Pañcime, upāli, ānisaṃsā kathinatthāre. Katame pañca? Anāmantacāro, asamādānacāro, gaṇabhojanaṃ, yāvadatthacīvaraṃ, yo ca tattha cīvaruppādo so nesaṃ bhavissati – ime kho, upāli, pañca ānisaṃsā kathinatthāre’’ti.
466“尊者，失念、不正知的人入睡，有几种过患呢？”“优波离，失念、不正知的人入睡，有五种过患。哪五种？睡得不安稳，醒得不安稳，做噩梦，天人不守护，会遗泄不净——优波离，这就是失念、不正知的人入睡的五种过患。优波离，具足正念、正知的人入睡，有五种利益。哪五种？睡得安稳，醒得安稳，不做噩梦，天人守护，不会遗泄不净——优波离，这就是具足正念、正知的人入睡的五种利益。”
‘‘Kati nu kho, bhante, ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamato’’ti? ‘‘Pañcime, upāli, ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamato. Katame pañca? Dukkhaṃ supati, dukkhaṃ paṭibujjhati, pāpakaṃ supinaṃ passati, devatā na rakkhanti, asuci muccati – ime kho, upāli, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamato. Pañcime, upāli, ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamato. Katame pañca? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, devatā rakkhanti, asuci na muccati – ime kho, upāli, pañca ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamato’’ti.
467“尊者，有几种人不可礼敬呢？”“优波离，有五种人不可礼敬。哪五种？进入村落内的人，走在街道上的人，处在黑暗中的人，心不在焉的人，以及睡着的人——优波离，这五种人不可礼敬。
‘‘Kati nu kho, bhante, avandiyā’’ti? ‘‘Pañcime, upāli, avandiyā. Katame pañca? Antaragharaṃ paviṭṭho avandiyo, racchagato avandiyo, otamasiko avandiyo, asamannāharanto avandiyo, sutto avandiyo – ime kho, upāli, pañca avandiyā.
207“优波离，还有另外五种人不可礼敬。哪五种？正在喝粥的人，在食堂内的人，独自一人的人，注意力在别处的人，以及裸体的人——优波离，这五种人也不可礼敬。”
‘‘Aparepi, upāli, pañca avandiyā. Katame pañca? Yāgupāne avandiyo, bhattagge avandiyo, ekāvatto avandiyo, aññavihito avandiyo, naggo avandiyo – ime kho, upāli, pañca avandiyā.
208“优波离，还有另外五种人不可礼敬。哪五种？正在嚼食的人，正在进食的人，正在大便的人，正在小便的人，以及被僧团举罪的人——优波离，这五种人也不可礼敬。”
‘‘Aparepi , upāli, pañca avandiyā. Katame pañca? Khādanto avandiyo, bhuñjanto avandiyo, uccāraṃ karonto avandiyo, passāvaṃ karonto avandiyo, ukkhittako avandiyo – ime kho, upāli, pañca avandiyā.
209再者，优波离，有五种不应被礼敬的人。哪五种呢？对于先受具足戒的人而言，后受具足戒的人是不应被礼敬的；未受具足戒的人不应被礼敬；别住的年长者，如果宣说非法，不应被礼敬；女人不应被礼敬；黄门不应被礼敬。优波离，这就是五种不应被礼敬的人。
‘‘Aparepi, upāli, pañca avandiyā . Katame pañca? Pure upasampannena pacchā upasampanno avandiyo, anupasampanno avandiyo, nānāsaṃvāsako vuḍḍhataro adhammavādī avandiyo, mātugāmo avandiyo, paṇḍako avandiyo – ime kho, upāli, pañca avandiyā.
210再者，优波离，有另外五种不应被礼敬的人。哪五种呢？正在行别住的人不应被礼敬；应被退回重行别住的人不应被礼敬；应行意喜的人不应被礼敬；正在行意喜的人不应被礼敬；应得出罪的人不应被礼敬。优波离，这就是这五种不应被礼敬的人。
‘‘Aparepi, upāli, pañca avandiyā. Katame pañca? Pārivāsiko avandiyo, mūlāyapaṭikassanāraho avandiyo, mānattāraho avandiyo, mānattacāriko avandiyo, abbhānāraho avandiyo – ime kho, upāli, pañca avandiyā’’ti.
468“尊者，应被礼敬的人有几种呢？”“优波离，有五种应被礼敬的人。哪五种呢？后受具足戒的人应礼敬先受具足戒的人；别住的年长者，如果宣说正法，应被礼敬；老师应被礼敬；和尚应被礼敬；在包括天、魔、梵天的世界中，在包括沙门、婆罗门、天、人在内的众生中，如来、阿拉汉、正自觉者应被礼敬。优波离，这就是五种应被礼敬的人。”
‘‘Kati nu kho, bhante, vandiyā’’ti? ‘‘Pañcime, upāli, vandiyā. Katame pañca? Pacchā upasampannena pure upasampanno vandiyo, nānāsaṃvāsako vuḍḍhataro dhammavādī vandiyo, ācariyo vandiyo, upajjhāyo vandiyo, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato arahaṃ sammāsambuddho vandiyo – ime kho, upāli, pañca vandiyā’’ti.
469“尊者，年轻比丘在礼敬年长比丘的双足时，应当先在内心建立起哪几种法之后，才去礼敬双足呢？”“优波离，年轻比丘在礼敬年长比丘双足时，应当先在内心建立起五种法，然后礼敬双足。哪五种呢？优波离，年轻比丘礼敬年长比丘双足时，应将上衣偏袒一肩，合掌，用双手掌抚摩对方的双足，内心带着爱意与尊重，然后礼敬双足。优波离，年轻比丘在礼敬年长比丘双足时，应当先建立起这五种法，然后礼敬双足。”
‘‘Navakatarena, bhante, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena kati dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā’’ti? ‘‘Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena pañca dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā. Katame pañca? Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ekaṃsaṃ uttarāsaṅgaṃ karitvā, añjaliṃ paggahetvā , ubhohi pāṇitalehi pādāni parisambāhantena, pemañca gāravañca upaṭṭhāpetvā pādā vanditabbā – navakatarenupāli bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā’’ti.
255迦絺那衣展开品完，第十四
Kathinatthāravaggo niṭṭhito cuddasamo.
256其偈颂
Tassuddānaṃ –
213迦絺那衣的展，睡眠，以及期间的粥和硬食；
Kathinatthāraniddā ca, antarā yāgukhādane;
214先受具戒者与别住者，应礼敬者当礼敬；
Pure ca pārivāsi ca, vandiyo vanditabbakanti.
259优波离五法完
Upālipañcakaṃ niṭṭhitaṃ.
260彼等诸品之摄颂
Tesaṃ vaggānaṃ uddānaṃ
215无依止者的羯磨，及以言辞之羯磨；
Anissitena kammañca, vohārāvikammena ca;
216举罪与头陀支，虚妄以及比丘尼事。
Codanā ca dhutaṅgā ca, musā bhikkhunimeva ca.
217评审的争论事、分裂者的第五种，之前已经说明；
Ubbāhikādhikaraṇaṃ, bhedakā pañcamā pure;
218住处事务与迦絺那衣，这十四种都已善解说。
Āvāsikā kathinañca, cuddasā suppakāsitāti.