MN 5 Anaṅgaṇa: Unblemished

5.1 - (Sāriputta gives talk: there are 4 types of people…)
5.2 - (Mahāmoggallāna ask him why one type better)
5.3 - (But what is ‘blemish’ a term for?” )
5.4 - (suppose monk with blemish lives secluded, he’s still not respected)
5.5 - (an unblemished monk gets respect)
5.6 - (simile occurs to Mahāmoggallāna )

	(derived from B. Sujato 2018/12)	(源自 B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城祇树林给孤独园。
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:	那时舍利弗对众比丘说：
“āvuso bhikkhave”ti.	“Reverends, monks!”	“尊者们，比丘们！”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.	“尊者，”他们答道。
Āyasmā sāriputto etadavoca:	Sāriputta said this:	舍利弗说了这些：

5.1 – (Sāriputta gives talk: there are 4 types of people…)

“Cattārome, āvuso, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.	“比丘们，世上有四种人。
Katame cattāro?	What four?	哪四种？
Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti.	One person with a blemish doesn’t truly understand: ‘There is a blemish in me.’	一种有瑕疵的人不真正明白：‘我身上有瑕疵。’
Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti.	But another person with a blemish does truly understand: ‘There is a blemish in me.’	但另一种有瑕疵的人真正明白：‘我身上有瑕疵。’
Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti.	One person without a blemish doesn’t truly understand: ‘There is no blemish in me.’	一种没有瑕疵的人不真正明白：‘我身上没有瑕疵。’
Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti.	But another person without a blemish does truly understand: ‘There is no blemish in me.’	但另一种没有瑕疵的人真正明白：‘我身上没有瑕疵。’
Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati.	In this case, of the two persons with a blemish, the one who doesn’t understand is said to be worse,	在这种情况下，在两种有瑕疵的人中，不明白的人被称为更差，
Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyati.	while the one who does understand is better.	而明白的人则更好。
Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati.	And of the two persons without a blemish, the one who doesn’t understand is said to be worse,	而在两种没有瑕疵的人中，不明白的人被称为更差，
Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyatī”ti.	while the one who does understand is better.”	而明白的人则更好。”

5.2 – (Mahāmoggallāna ask him why one type better)

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:

When he said this, Venerable Mahāmoggallāna said to him:

他这样说后，尊者摩诃目犍连对他说：

“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati?	“What is the cause, Reverend Sāriputta, what is the reason why, of the two persons with a blemish, one is said to be worse and one better?	“尊者舍利弗，什么原因导致两种有瑕疵的人中，一人被认为是更差，一人更好？
Ko panāvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti?	And what is the cause, what is the reason why, of the two persons without a blemish, one is said to be worse and one better?”	又是什么原因导致两种没有瑕疵的人中，一人被认为是更差，一人更好？”

“Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ—na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya;	“Reverend, take the case of the person who has a blemish and does not understand it. You can expect that they won’t generate enthusiasm, make an effort, or rouse up energy to give up that blemish.	“尊者，以有瑕疵却不明白的人为例。你可以预料，他们不会产生精进，不作努力，也不会振奋精神去放弃那个瑕疵。
so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.	And they will die with greed, hate, and delusion, blemished, with a corrupted mind.	他们会带着贪婪、憎恨和愚痴死去，有瑕疵，心被腐蚀。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.	Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.	假设一个青铜盘从商店或铁匠铺里拿来，上面沾满了泥土或污渍。
Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ.	And the owners neither used it or had it cleaned, but kept it in a dirty place.	主人既不使用它也不清洁它，而是把它放在一个肮脏的地方。
Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā”ti?	Over time, wouldn’t that bronze dish get even dirtier and more stained?”	久而久之，那个青铜盘难道不会变得更脏、污渍更多吗？”
“Evamāvuso”ti.	“Yes, reverend.”	“是的，尊者。”
“Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ—na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya;	“In the same way, take the case of the person who has a blemish and does not understand it. You can expect that …	“同样地，以有瑕疵却不明白的人为例。你可以预料……
so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.	they will die with a corrupted mind.	他们会带着腐蚀的心死去。

Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ—chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya;	Take the case of the person who has a blemish and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that blemish.	以有瑕疵且明白的人为例。你可以预料，他们会产生精进，作努力，并振奋精神去放弃那个瑕疵。
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṃ karissati.	And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind.	他们会不带贪婪、憎恨和愚痴死去，无瑕疵，心未被腐蚀。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.	Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.	假设一个青铜盘从商店或铁匠铺里拿来，上面沾满了泥土或污渍。
Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ.	But the owners used it and had it cleaned, and didn’t keep it in a dirty place.	但主人使用它并清洁它，也不把它放在肮脏的地方。
Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?	Over time, wouldn’t that bronze dish get cleaner and brighter?”	久而久之，那个青铜盘难道不会变得更干净、更明亮吗？”
“Evamāvuso”ti.	“Yes, reverend.”	“是的，尊者。”
“Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ—chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya;	“In the same way, take the case of the person who has a blemish and does understand it. You can expect that …	“同样地，以有瑕疵且明白的人为例。你可以预料……
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṃ karissati.	they will die with an uncorrupted mind.	他们会带着未被腐蚀的心死去。

Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ—subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;	Take the case of the person who doesn’t have a blemish but does not understand it. You can expect that they will focus on the aspect of beauty, and because of that, lust will infect their mind.	以没有瑕疵却不明白的人为例。你可以预料，他们会专注于美好的一面，因此，贪欲会感染他们的心。
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṃ karissati.	And they will die with greed, hate, and delusion, blemished, with a corrupted mind.	他们会带着贪婪、憎恨和愚痴死去，有瑕疵，心被腐蚀。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.	Suppose a bronze dish was brought from a shop or smithy clean and bright.	假设一个青铜盘从商店或铁匠铺里拿来，干净明亮。
Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ.	And the owners neither used it or had it cleaned, but kept it in a dirty place.	主人既不使用它也不清洁它，而是把它放在一个肮脏的地方。
Evañhi sā, āvuso, kaṃsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?	Over time, wouldn’t that bronze dish get dirtier and more stained?”	久而久之，那个青铜盘难道不会变得更脏、污渍更多吗？”
“Evamāvuso”ti.	“Yes, reverend.”	“是的，尊者。”
“Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ—subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;	“In the same way, take the case of the person who has a blemish and does not understand it. You can expect that …	“同样地，以有瑕疵却不明白的人为例。你可以预料……
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṃ karissati.	they will die with a corrupted mind.	他们会带着腐蚀的心死去。

Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ—subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati;	Take the case of the person who doesn’t have a blemish and does understand it. You can expect that they won’t focus on the aspect of beauty, and because of that, lust won’t infect their mind.	以没有瑕疵且明白的人为例。你可以预料，他们不会专注于美好的一面，因此，贪欲不会感染他们的心。
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṃ karissati.	And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind.	他们会不带贪婪、憎恨和愚痴死去，无瑕疵，心未被腐蚀。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.	Suppose a bronze dish was brought from a shop or smithy clean and bright.	假设一个青铜盘从商店或铁匠铺里拿来，干净明亮。
Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ.	And the owners used it and had it cleaned, and didn’t keep it in a dirty place.	但主人使用它并清洁它，也不把它放在肮脏的地方。
Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?	Over time, wouldn’t that bronze dish get cleaner and brighter?”	久而久之，那个青铜盘难道不会变得更干净、更明亮吗？”
“Evamāvuso”ti.	“Yes, reverend.”	“是的，尊者。”
“Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ—subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati;	“In the same way, take the case of the person who doesn’t have a blemish and does understand it. You can expect that …	“同样地，以没有瑕疵且明白的人为例。你可以预料……
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṃ karissati.	they will die with an uncorrupted mind.	他们会带着未被腐蚀的心死去。

Ayaṃ kho, āvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati.	This is the cause, this is the reason why, of the two persons with a blemish, one is said to be worse and one better.	这就是为什么在两种有瑕疵的人中，一人被认为是更差，一人更好。
Ayaṃ panāvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti.	And this is the cause, this is the reason why, of the two persons without a blemish, one is said to be worse and one better.”	这就是为什么在两种没有瑕疵的人中，一人被认为是更差，一人更好。”

end of section [5.2 - (Mahāmoggallāna ask him why one type better)]❧

5.3 – (But what is ‘blemish’ a term for?” )

“Aṅgaṇaṃ aṅgaṇanti, āvuso, vuccati.	“Reverend, the word ‘blemish’ is spoken of.	“尊者，‘瑕疵’这个词被提到了。
Kissa nu kho etaṃ, āvuso, adhivacanaṃ yadidaṃ aṅgaṇan”ti?	But what is ‘blemish’ a term for?”	但‘瑕疵’指的是什么？”
“Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇan”ti.	“Reverend, ‘blemish’ is a term for the spheres of bad, unskillful wishes.	“尊者，‘瑕疵’指的是不善、不熟练愿望的领域。

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyuṃ āpattiṃ āpanno’ti.	‘If I commit an offence, I hope the monks don’t find out!’	‘如果我犯了错，希望比丘们不要发现！’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ:	But it’s possible that the monks do find out that that monk	但比丘们有可能确实发现了那个比丘
‘āpattiṃ āpanno’ti.	has committed an offence.	犯了错。
‘Jānanti maṃ bhikkhū āpattiṃ āpanno’ti—	Thinking, ‘The monks have found out about my offence,’	他想：‘比丘们发现了我的过错，’
iti so kupito hoti appatīto.	they get angry and bitter.	他们变得愤怒和痛苦。
Yo ceva kho, āvuso, kopo yo ca appaccayo—	And that anger and that bitterness	而那愤怒和那痛苦
ubhayametaṃ aṅgaṇaṃ.	are both blemishes.	都是瑕疵。
		TMPPLANKLINE
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘āpattiñca vata āpanno assaṃ, anuraho maṃ bhikkhū codeyyuṃ, no saṅghamajjhe’ti.	‘If I commit an offence, I hope the monks accuse me in private, not in the middle of the Saṅgha.’	‘如果我犯了错，希望比丘们私下里指责我，而不是在僧团中。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū saṅghamajjhe codeyyuṃ, no anuraho.	But it’s possible that the monks do accuse that monk in the middle of the Saṅgha …	但比丘们有可能确实在僧团中指责那个比丘……
‘Saṅghamajjhe maṃ bhikkhū codenti, no anuraho’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘āpattiñca vata āpanno assaṃ, sappaṭipuggalo maṃ codeyya, no appaṭipuggalo’ti.	‘If I commit an offence, I hope I’m accused by an equal, not by someone who is not an equal.’	‘如果我犯了错，希望我被平等的人指责，而不是被不平等的人指责。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ appaṭipuggalo codeyya, no sappaṭipuggalo.	But it’s possible that someone who is not an equal accuses that monk …	但有可能不平等的人指责那个比丘……
‘Appaṭipuggalo maṃ codeti, no sappaṭipuggalo’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’ti.	‘Oh, I hope the Teacher will teach the monks by repeatedly questioning me alone, not some other monk.’	‘噢，我希望老师单独反复问我来教导比丘们，而不是问其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na taṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya.	But it’s possible that the Teacher will teach the monks by repeatedly questioning some other monk …	但有可能老师会单独反复问其他比丘来教导比丘们……
‘Aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseti, na maṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ desetī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyun’ti.	‘Oh, I hope the monks will enter the village for the meal putting me at the very front, not some other monk.’	‘噢，我希望在进入村庄乞食时，我走在最前面，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na taṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ.	But it’s possible that the monks will enter the village for the meal putting some other monk at the very front …	但有可能其他比丘走在最前面进入村庄乞食……
‘Aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisanti, na maṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisantī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti.	‘Oh, I hope that I alone get the best seat, the best drink, and the best alms-food in the refectory, not some other monk.’	‘噢，我希望在斋堂里，只有我能得到最好的座位、最好的饮料和最好的食物，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ.	But it’s possible that some other monk gets the best seat, the best drink, and the best alms-food in the refectory …	但有可能其他比丘得到最好的座位、最好的饮料和最好的食物……
‘Añño bhikkhu labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti.	‘I hope that I alone give the verses of gratitude after eating in the refectory, not some other monk.’	‘我希望在斋堂用餐后，只有我来念感恩偈，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya.	But it’s possible that some other monk gives the verses of gratitude after eating in the refectory …	但有可能其他比丘在斋堂用餐后念感恩偈……
‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṃ bhattagge bhuttāvī anumodāmī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata ahameva ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyā’ti.	‘Oh, I hope that I might teach the Dhamma to the monks, nuns, laymen, and laywomen in the monastery, not some other monk.’	‘噢，我希望在寺院里，只有我能向比丘、比丘尼、男居士和女居士宣讲佛法，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya.
‘Añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ bhikkhūnaṃ dhammaṃ desemī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:
‘aho vata ahameva ārāmagatānaṃ bhikkhunīnaṃ dhammaṃ deseyyaṃ … pe …
upāsakānaṃ dhammaṃ deseyyaṃ … pe …
upāsikānaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyyā’ti.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya.	But it’s possible that some other monk teaches the Dhamma …	但有可能其他比丘宣讲佛法……
‘Añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ upāsikānaṃ dhammaṃ desemī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata mameva bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti.	‘Oh, I hope that the monks, nuns, laymen, and laywomen will honor, respect, revere, and venerate me alone, not some other monk.’	‘噢，我希望比丘、比丘尼、男居士和女居士只尊敬、尊重、敬仰、崇拜我，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ.
‘Aññaṃ bhikkhuṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjenti, na maṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjentī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:
‘aho vata mameva bhikkhuniyo … pe …
upāsakā … pe …
upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ.	But it’s possible that some other monk is honored, respected, revered, and venerated …	但有可能其他比丘受到尊敬、尊重、敬仰、崇拜……
‘Aññaṃ bhikkhuṃ upāsikā sakkaronti garuṃ karonti mānenti pūjenti, na maṃ upāsikā sakkaronti garuṃ karonti mānenti pūjentī’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:	It’s possible that some monk might wish:	有可能有些比丘会希望：
‘aho vata ahameva lābhī assaṃ paṇītānaṃ cīvarānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ cīvarānan’ti.	‘I hope I get the nicest robes, alms-food, lodgings, and medicines and supplies for the sick, not some other monk.’	‘我希望我能得到最好的袈裟、食物、住所和病者所需物品，而不是其他比丘。’
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ, na so bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ.	But it’s possible that some other monk gets the nicest robes, alms-food, lodgings, and medicines and supplies for the sick …	但有可能其他比丘得到最好的袈裟、食物、住所和病者所需物品……
‘Añño bhikkhu lābhī paṇītānaṃ cīvarānaṃ, nāhaṃ lābhī paṇītānaṃ cīvarānan’ti—
iti so kupito hoti appatīto.
Yo ceva kho, āvuso, kopo yo ca appaccayo—
ubhayametaṃ aṅgaṇaṃ.

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya:
‘aho vata ahameva lābhī assaṃ paṇītānaṃ piṇḍapātānaṃ … pe …
paṇītānaṃ senāsanānaṃ … pe …
paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānan’ti.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na so bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ.
‘Añño bhikkhu lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, nāhaṃ lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārānan’ti—	Thinking, ‘Some other monk has got the nicest robes, alms-food, lodgings, and medicines and supplies for the sick’,	他想：‘其他比丘得到了最好的袈裟、食物、住所和病者所需物品，’
iti so kupito hoti appatīto.	they get angry and bitter.	他们变得愤怒和痛苦。
Yo ceva kho, āvuso, kopo yo ca appaccayo—	And that anger and that bitterness	而那愤怒和那痛苦
ubhayametaṃ aṅgaṇaṃ.	are both blemishes.	都是瑕疵。

Imesaṃ kho etaṃ, āvuso, pāpakānaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇanti.

‘Blemish’ is a term for these spheres of bad, unskillful wishes.

‘瑕疵’指的是这些不善、不熟练愿望的领域。

end of section [5.3 - (But what is ‘blemish’ a term for?” )]❧

5.4 – (suppose monk with blemish lives secluded, he’s still not respected)

Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti.	Suppose these spheres of bad, unskillful wishes are seen and heard to be not given up by a monk. Even though they dwell in the wilderness, in remote lodgings, eat only alms-food, wander indiscriminately for alms-food, wear rag robes, and wear shabby robes, their spiritual companions don’t honor, respect, revere, and venerate them.	假设这些不善、不熟练愿望的领域被比丘看见和听见并没有被放弃。即使他们住在旷野，在僻静的住处，只吃乞食，不加选择地乞食，穿破旧的袈裟，穿破烂的袈裟，他们的修行伙伴也不尊敬、尊重、敬仰、崇拜他们。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.	It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable.	那是因为这些不善、不熟练愿望的领域被这位尊者看见和听见并没有被放弃。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.	Suppose a bronze dish was brought from a shop or smithy clean and bright.	假设一个青铜盘从商店或铁匠铺里拿来，干净明亮。
Tamenaṃ sāmikā ahikuṇapaṃ vā kukkurakuṇapaṃ vā manussakuṇapaṃ vā racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ.	Then the owners were to prepare it with the carcass of a snake, a dog, or a human, cover it with a bronze lid, and parade it through the market-place.	然后主人用蛇、狗或人的尸体来准备它，用一个青铜盖子盖上，然后在市场上游行示众。
Tamenaṃ jano disvā evaṃ vadeyya:	When people saw it they’d say:	当人们看到它时，他们会说：
‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti?	‘My good man, what is it that you’re carrying like a precious treasure?’	‘好心人，你像珍宝一样带着的是什么？’
Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya.	So they’d open up the lid for people to look inside.	所以他们会打开盖子让人看里面。
Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya;	But as soon as they saw it they were filled with loathing, revulsion, and disgust.	但他们一看到它，就充满了厌恶、反感和憎恶。
jighacchitānampi na bhottukamyatā assa, pageva suhitānaṃ.	Not even those who were hungry wanted to eat it, let alone those who had eaten.	即使是饥饿的人也不想吃它，更不用说那些已经吃饱的人了。
Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti.	In the same way, when these spheres of bad, unskillful wishes are seen and heard to be not given up by a monk … their spiritual companions don’t honor, respect, revere, and venerate them.	同样地，当这些不善、不熟练愿望的领域被比丘看见和听见并没有被放弃时……他们的修行伙伴也不尊敬、尊重、敬仰、崇拜他们。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.	It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable.	那是因为这些不善、不熟练愿望的领域被这位尊者看见和听见并没有被放弃。

5.5 – (an unblemished monk gets respect)

Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti.	Suppose these spheres of bad, unskillful wishes are seen and heard to be given up by a monk. Even though they dwell in the neighborhood of a village, accept invitations to a meal, and wear robes offered by householders, their spiritual companions honor, respect, revere, and venerate them.	假设这些不善、不熟练愿望的领域被比丘看见和听见已经被放弃。即使他们住在村庄附近，接受宴请，并穿着居士提供的袈裟，他们的修行伙伴也尊敬、尊重、敬仰、崇拜他们。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca.	It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.	那是因为这些不善、不熟练愿望的领域被这位尊者看见和听见已经被放弃。
Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.	Suppose a bronze dish was brought from a shop or smithy clean and bright.	假设一个青铜盘从商店或铁匠铺里拿来，干净明亮。
Tamenaṃ sāmikā sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ.	Then the owners were to prepare it with boiled fine rice with the dark grains picked out and served with many soups and sauces, cover it with a bronze lid, and parade it through the market-place.	然后主人用煮熟的精米准备它，挑出黑米，并配上许多汤和酱汁，用一个青铜盖子盖上，然后在市场上游行示众。
Tamenaṃ jano disvā evaṃ vadeyya:	When people saw it they’d say:	当人们看到它时，他们会说：
‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti?	‘My good man, what is it that you’re carrying like a precious treasure?’	‘好心人，你像珍宝一样带着的是什么？’
Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya.	So they’d open up the lid for people to look inside.	所以他们会打开盖子让人看里面。
Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya;	And as soon as they saw it they were filled with liking, attraction, and relish.	他们一看到它，就充满了喜欢、吸引和美味。
suhitānampi bhottukamyatā assa, pageva jighacchitānaṃ.	Even those who had eaten wanted to eat it, let alone those who were hungry.	即使是已经吃饱的人也想吃它，更不用说那些饥饿的人了。
Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti.	In the same way, when these spheres of bad, unskillful wishes are seen and heard to be given up by a monk … their spiritual companions honor, respect, revere, and venerate them.	同样地，当这些不善、不熟练愿望的领域被比丘看见和听见已经被放弃时……他们的修行伙伴也尊敬、尊重、敬仰、崇拜他们。
Taṃ kissa hetu?	Why is that?	为什么会这样？
Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti.	It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.”	那是因为这些不善、不熟练愿望的领域被这位尊者看见和听见已经被放弃。”

5.6 – (simile occurs to Mahāmoggallāna )

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:	When he said this, Venerable Mahāmoggallāna said to him:	尔时，尊者摩诃目犍连对他说：
“upamā maṃ, āvuso sāriputta, paṭibhātī”ti.	“Reverend Sāriputta, a simile springs to mind.”	“尊者舍利弗，我脑海中浮现一个譬喻。”
“Paṭibhātu taṃ, āvuso moggallānā”ti.	“Then speak as you feel inspired,” said Sāriputta.	舍利弗说：“那你尽管随心所欲地说吧。”
“Ekamidāhaṃ, āvuso, samayaṃ rājagahe viharāmi giribbaje.	“Reverend, at one time I was staying right here in Rājagaha, the Mountain Keep.	“尊者，有一次我正好住在王舍城，在山洞中。
Atha khvāhaṃ, āvuso, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ.	Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms.	然后我早上穿好僧袍，拿着钵和袈裟，进入王舍城乞食。
Tena kho pana samayena samīti yānakāraputto rathassa nemiṃ tacchati.	Now at that time Samīti the cartwright was planing the rim of a chariot wheel.	当时，车匠萨弥提正在削车轮的轮缘。
Tamenaṃ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti.	The Ājīvaka ascetic Paṇḍuputta, who used to be a cartwright, was standing by,	阿吉瓦卡苦行僧潘度布塔，他以前是个车匠，正站在旁边，
Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi:	and this thought came to his mind:	他心中产生了这样的念头：
‘aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti.	‘Oh, I hope Samīti the cartwright planes out the crooks, bends, and flaws in this rim. Then the rim will be rid of crooks, bends, and flaws, and consist purely of the essential core.’	‘噢，我希望车匠萨弥提能把这个轮缘的弯曲、偏斜和瑕疵都削掉。那样轮缘就能去除弯曲、偏斜和瑕疵，完全由核心精髓组成。’
Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati.	And Samīti planed out the flaws in the rim just as Paṇḍuputta thought.	萨弥提恰如潘度布塔所想的那样削掉了轮缘上的瑕疵。
Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi:	Then Paṇḍuputta expressed his gladness:	于是潘度布塔表达了他的喜悦：
‘hadayā hadayaṃ maññe aññāya tacchatī’ti.	‘He planes like he knows my heart with his heart!’	‘他削得好像他用心了解我的心！’
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Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṃ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.	In the same way, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, gossipy, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds, witless and stupid. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart with his heart!	同样地，有些没有信仰的人，出家不是出于信仰，而是为了谋生。他们诡诈、欺骗、鬼鬼祟祟。他们心神不安、傲慢、反复无常、喜欢闲聊、口无遮拦。他们不守护感官之门，不节制饮食，不致力于觉醒。他们不关心苦行生活，也不热切地尊重修行。他们放纵懈怠，是退步的带头人，忽视独处，懒惰，缺乏精力。他们健忘，缺乏清晰辨别力，心神不定，愚笨迟钝。尊者舍利弗以这种教法阐述来削去他们的过失，就好像他用心了解我的心！
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Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:	But there are those people from good families who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, gossipy, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re rememberful, with lucid-discerning, undistractible-lucidity, and unified minds; wise, not stupid. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and devour it, as it were. And in speech and thought they say:	但有些善家子弟，出家是出于信仰。他们不诡诈、不欺骗、不鬼鬼祟祟。他们不心神不安、不傲慢、不反复无常、不闲聊、不口无遮拦。他们守护感官之门，节制饮食，并致力于觉醒。他们关心苦行生活，并热切地尊重修行。他们不放纵不懈怠，也不是退步的带头人，不忽视独处。他们精力充沛，意志坚定。他们有正念，有清晰辨别力，心神统一，有智慧，不愚笨。听到尊者舍利弗的这种教法阐述，他们如饮甘露，如饥似渴地吸收。他们口中和心中都说：
‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti.	‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’	‘善哉，诸位，他引导他的修行伙伴远离不善，并使他们安住于善。’
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhapeyya;	Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.	假设有一个年轻、青春、喜欢打扮的女人或男人，已经洗过头。在得到一串莲花、茉莉花或藤蔓花后，他们会用双手拿着它们，放在头顶上。
evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:	In the same way, those people from good families who went forth from the lay life to homelessness out of faith … say:	同样地，那些出于信仰而从在家生活出家至无家可归的善家子弟……说：
‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’”ti.	‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’”	‘善哉，诸位，他引导他的修行伙伴远离不善，并使他们安住于善。’”
Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.	And so these two spiritual giants agreed with each others’ fine words.	两位精神上的巨匠就这样赞同了彼此的善言。