MN 104 Sāmagāma

at Sāmagāma

at Sāmagāma

	(derived from B. Sujato 2018/12)	（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāme.	At one time the Buddha was staying among the Sakyans near the village of Sāma.	一时，佛陀住在释迦族人中，近萨玛村。
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti.	Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā.	当时，尼犍陀·那陀子最近在波婆城逝世。
Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti:	With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words:	他逝世后，耆那教苦行僧分裂，分成两派，争论、吵架、斗殴，不断用带刺的话互相伤害：
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti.	‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’	“你不明白这个教义和修行。我明白这个教义和修行。什么，你明白这个教义和修行？你修行错了。我修行对了。我紧扣主题，你没有。你把该先说的放到最后说。你把该后说的放到最先说。你深思熟虑的东西已经被驳倒了。你的学说被驳斥了。去吧，拯救你的学说！你被困住了；如果你能的话，自己摆脱困境吧！”
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.	You’d think there was nothing but slaughter going on among the Jain ascetics.	你会觉得耆那教苦行僧中除了杀戮什么都没有发生。
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.	And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disenchanted, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.	尼犍陀·那陀子的白衣在家弟子们对耆那教苦行僧感到失望、沮丧和灰心。他们同样对一个解释不佳、阐述不佳、不能解脱、不能导向平静、由一位未完全觉悟的佛陀宣讲、纪念碑已破碎、无处可依的教义和修行感到失望。

Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca:	And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened.	然后，在波婆城附近完成了雨安居后，沙弥准达去看望住在萨玛村的阿难尊者。他顶礼后坐在一旁，并将发生的事情告诉了他。
“nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato.
Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe”ti.
Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca:	Ānanda said to him:	阿难对他说：
“atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya.	“Reverend Cunda, we should see the Buddha about this matter.	“准达尊者，我们应该就此事去见佛陀。
Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti.	Come, let’s go to the Buddha and inform him about this.”	来吧，我们去见佛陀，并向他汇报此事。”
“Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.	“Yes, sir,” replied Cunda.	“是的，世尊。”准达回答。

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and Ānanda informed him of what Cunda had said. He went on to say:	然后阿难和准达去见佛陀，顶礼后坐在一旁，阿难将准达所说告诉了他。他继续说：
“ayaṃ, bhante, cundo samaṇuddeso evamāha:
‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato.
Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe’ti.
Tassa mayhaṃ, bhante, evaṃ hoti:	“Sir, it occurs to me:	“世尊，我想到：
‘mā heva bhagavato accayena saṃghe vivādo uppajji;	‘When the Buddha has passed away, let no dispute arise in the Saṅgha.	‘当佛陀逝世后，僧伽中不要发生争议。
svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.	For such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.’”	因为这样的争议会给人们带来伤害和不幸，给天人和人类带来损害、伤害和痛苦。’”

“Taṃ kiṃ maññasi, ānanda,	“What do you think, Ānanda?	“阿难，你觉得呢？
ye vo mayā dhammā abhiññā desitā, seyyathidaṃ—	Do you see even two monks who disagree regarding the things I have taught from my direct knowledge, that is,	你看到即使有两名比丘在我的亲身证悟的教导上意见不合吗，即
cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti?	the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path?”	四念处、四正勤、四神足、五根、五力、七觉支和八圣道？”
“Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṃ—	“No, sir, I do not.	“不，世尊，我没有看到。
cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṃ passāmi imesu dhammesu dvepi bhikkhū nānāvāde.
Ye ca kho, bhante, puggalā bhagavantaṃ patissayamānarūpā viharanti tepi bhagavato accayena saṃghe vivādaṃ janeyyuṃ ajjhājīve vā adhipātimokkhe vā.	Nevertheless, there are some individuals who appear to live obedient to the Buddha, but when the Buddha has passed away they might create a dispute in the Saṅgha regarding livelihood or the monastic code.	然而，有些人表面上遵守佛陀的教诲，但当佛陀逝世后，他们可能会在僧伽中就生计或戒律问题制造争议。
Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.	Such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”	这样的争议会给人们带来伤害和不幸，给天人和人类带来损害、伤害和痛苦。”

“Appamattako so, ānanda, vivādo yadidaṃ—ajjhājīve vā adhipātimokkhe vā.	“Ānanda, dispute about livelihood or the monastic code is a minor matter.	“阿难，关于生计或戒律的争议是小事。
Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.	但是，如果僧伽中就道途或修行发生争议，那就会给人们带来伤害和不幸，给天人和人类带来损害、伤害和痛苦。

Chayimāni, ānanda, vivādamūlāni.	Ānanda, there are these six roots of disputes.	阿难，有这六种争议的根源。
Katamāni cha?	What six?	哪六种？
Idhānanda, bhikkhu kodhano hoti upanāhī.	Firstly, a monk is angry and hostile.	首先，比丘是愤怒和怀有敌意的。
Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.	Such a monk lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.	这样的比丘对师父、教法和僧伽缺乏尊重和恭敬，他们不履行修行。
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṃghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṃghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.	他们会在僧伽中制造争议，这会给人们带来伤害和不幸，给天人和人类带来损害、伤害和痛苦。
Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of disputes in yourselves or others, you should try to give up this bad thing.	如果你在自己或他人身上看到这样的争议根源，你应该努力放弃这个坏事。
Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.	如果你没有看到它，你应该修行，使其将来不再出现。
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.	这就是放弃这个坏的争吵根源的方法，使其将来不再出现。

Puna caparaṃ, ānanda, bhikkhu makkhī hoti paḷāsī … pe …	Furthermore, a monk is offensive and contemptuous …	此外，比丘是冒犯和轻蔑的……
issukī hoti maccharī … pe …	They’re envious and mean …	他们是嫉妒和刻薄的……
saṭho hoti māyāvī … pe …	They’re devious and deceitful …	他们是狡猾和欺诈的……
pāpiccho hoti micchādiṭṭhi … pe …	They have wicked desires and wrong view …	他们有邪恶的欲望和错误的观点……
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.	They’re attached to their own views, holding them tight, and refusing to let go.	他们执着于自己的观点，紧抓不放，不愿舍弃。
Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.	Such a monk lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.	这样的比丘对师父、教法和僧伽缺乏尊重和恭敬，他们不履行修行。
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṃghe … sikkhāya na paripūrakārī hoti so saṃghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.	他们会在僧伽中制造争议，这会给人们带来伤害和不幸，给天人和人类带来损害、伤害和痛苦。
Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing.	如果你在自己或他人身上看到这样的争吵根源，你应该努力放弃这个坏事。
Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.	如果你没有看到它，你应该修行，使其将来不再出现。
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.	这就是放弃这个坏的争吵根源的方法，使其将来不再出现。
Imāni kho, ānanda, cha vivādamūlāni.	These are the six roots of quarrels.	这些是争吵的六个根源。

Cattārimāni, ānanda, adhikaraṇāni.	There are four kinds of disciplinary issues.	有四种纪律问题。
Katamāni cattāri?	What four?	哪四种？
Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ—	Disciplinary issues due to disputes, accusations, offenses, or proceedings.	因争议、指控、过失或程序而引起的纪律问题。
imāni kho, ānanda, cattāri adhikaraṇāni.	These are the four kinds of disciplinary issues.	这些是四种纪律问题。
Satta kho panime, ānanda, adhikaraṇasamathā—	There are seven methods for the settlement of any disciplinary issues that might arise.	有七种方法来解决可能出现的任何纪律问题。
uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.	Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The offense should be acknowledged. The decision of a majority. A verdict of aggravated misconduct. Covering over with grass.	在有关人士在场时进行移除是适用的。通过准确回忆进行移除是适用的。因精神失常恢复而移除是适用的。过失应被承认。多数人的决定。加重不当行为的裁决。以草覆盖。

Kathañcānanda, sammukhāvinayo hoti?	And how is there removal in the presence of those concerned?	那么，在有关人士在场时进行移除是如何进行的呢？
Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā.	It’s when monks are disputing: ‘This is the teaching,’ ‘This is not the teaching,’ ‘This is the training,’ ‘This is not the training.’	当比丘们争论时：“这是教法”，“这不是教法”，“这是修行”，“这不是修行。”
Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ.	Those monks should all sit together in harmony	所有这些比丘都应该和谐地坐在一起
Sannipatitvā dhammanetti samanumajjitabbā.	and thoroughly go over the guidelines of the teaching.	并彻底审阅教义的准则。
Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ.	They should settle that disciplinary issue in agreement with the guidelines.	他们应该根据准则解决那个纪律问题。
Evaṃ kho, ānanda, sammukhāvinayo hoti;	That’s how there is removal in the presence of those concerned.	这就是在有关人士在场时进行移除的方式。
evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	And that’s how certain disciplinary issues are settled, that is,	这就是某些纪律问题得到解决的方式，即
sammukhāvinayena. (1)	by removal in the presence of those concerned.	通过在有关人士在场时进行移除。

Kathañcānanda, yebhuyyasikā hoti?	And how is there the decision of a majority?	那么，多数人的决定是如何进行的呢？
Te ce, ānanda, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ.	If those monks are not able to settle that issue in that monastery,	如果那些比丘无法在该寺院中解决该问题，
Tehānanda, bhikkhūhi yasmiṃ āvāse bahutarā bhikkhū so āvāso gantabbo.	they should go to another monastery with more monks.	他们应该去另一个有更多比丘的寺院。
Tattha sabbeheva samaggehi sannipatitabbaṃ.	There they should all sit together in harmony	在那里，他们应该和谐地坐在一起
Sannipatitvā dhammanetti samanumajjitabbā.	and thoroughly go over the guidelines of the teaching.	并彻底审阅教义的准则。
Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ.	They should settle that disciplinary issue in agreement with the guidelines.	他们应该根据准则解决那个纪律问题。
Evaṃ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the decision of a majority. And that’s how certain disciplinary issues are settled, that is,	这就是多数人的决定的方式。这就是某些纪律问题得到解决的方式，即
yebhuyyasikāya. (2)	by decision of a majority.	通过多数人的决定。

Kathañcānanda, sativinayo hoti?	And how is there removal by accurate recollection?	那么，通过准确回忆进行移除是如何进行的呢？
Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā:	It’s when monks accuse a monk of a serious offense; one entailing expulsion, or close to it:	当比丘们指控一名比丘犯有严重过失时；一种导致开除或接近开除的过失：
‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti?	‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’	“尊者，你是否记得犯下过那种导致开除或接近开除的严重过失？”
So evamāha:	They say:	他们说：
‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘No, reverends, I don’t recall committing such an offense.’	“不，诸位尊者，我不记得犯下过这种过失。”
Tassa kho, ānanda, bhikkhuno sativinayo dātabbo.	The removal by accurate recollection is applicable to them.	通过准确回忆进行移除对他们是适用的。
Evaṃ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the removal by accurate recollection. And that’s how certain disciplinary issues are settled, that is,	这就是通过准确回忆进行移除的方式。
sativinayena. (3)	by removal by accurate recollection.

Kathañcānanda, amūḷhavinayo hoti?	And how is there removal by recovery from madness?	那么，因精神失常恢复而移除是如何进行的呢？
Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā:	It’s when monks accuse a monk of the kind of serious offense that entails expulsion, or close to it:	当比丘们指控一名比丘犯有导致开除或接近开除的严重过失时：
‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti?	‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’	“尊者，你是否记得犯下过那种导致开除或接近开除的严重过失？”
So evamāha:	They say:	他们说：
‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘No, reverends, I don’t recall committing such an offense.’	“不，诸位尊者，我不记得犯下过这种过失。”
Tamenaṃ so nibbeṭhentaṃ ativeṭheti:	But though they try to get out of it, the monks pursue the issue:	但尽管他们试图摆脱，比丘们仍继续追问：
‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’	“尊者肯定很清楚自己是否记得犯下过导致开除或接近开除的过失！”
So evamāha:	They say:	他们说：
‘ahaṃ kho, āvuso, ummādaṃ pāpuṇiṃ cetaso vipariyāsaṃ.	‘Reverends, I had gone mad, I was out of my mind.	“诸位尊者，我当时疯了，神志不清。
Tena me ummattakena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ.	And while I was mad I did and said many things that are not proper for an ascetic.	我在发疯的时候做了很多不适合沙门的事情，也说了许多不适合沙门的话。
Nāhaṃ taṃ sarāmi.	I don’t remember any of that,	我什么都不记得了，
Mūḷhena me etaṃ katan’ti.	I was mad when I did it.’	我做的时候是疯了的。”
Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo.	The removal by recovery from madness is applicable to them.	因精神失常恢复而移除适用于他们。
Evaṃ kho, ānanda, amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the removal by recovery from madness. And that’s how certain disciplinary issues are settled, that is,	这就是因精神失常恢复而移除的方式。这就是某些纪律问题得到解决的方式，即
amūḷhavinayena. (4)	by recovery from madness.	通过因精神失常恢复而移除。

Kathañcānanda, paṭiññātakaraṇaṃ hoti?	And how is there the acknowledging of an offense?	那么，承认过失是如何进行的呢？
Idhānanda, bhikkhu codito vā acodito vā āpattiṃ sarati, vivarati uttānīkaroti.	It’s when a monk, whether accused or not, recalls an offense and clarifies it and reveals it.	当一名比丘，无论是否被指控，回忆起一项过失并澄清和揭示它。
Tena, ānanda, bhikkhunā vuḍḍhataraṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo:	After approaching a more senior monk, that monk should arrange his robe over one shoulder, bow to that monk’s feet, squat on their heels, raise their joined palms, and say:	在接近一位更年长的比丘后，那名比丘应该将袈裟披在一肩上，向那位比丘的脚鞠躬，蹲踞，合掌，然后说：
‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’ti.	‘Sir, I have fallen into such-and-such an offense. I confess it.’	“世尊，我犯了某个过失。我忏悔。”
So evamāha:	The senior monk says:	年长的比丘说：
‘passasī’ti?	‘Do you see it?’	“你看到了吗？”
‘Āma passāmī’ti.	‘Yes, I see it.’	“是的，我看到了。”
‘Āyatiṃsaṃvareyyāsī’ti.	‘Then restrain yourself in future.’	“那么将来要自我约束。”
‘Saṃvarissāmī’ti.	‘I shall restrain myself.’	“我将自我约束。”
Evaṃ kho, ānanda, paṭiññātakaraṇaṃ hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the acknowledging of an offense. And that’s how certain disciplinary issues are settled, that is,	这就是承认过失的方式。这就是某些纪律问题得到解决的方式，即
paṭiññātakaraṇena. (5)	by acknowledging an offense.	通过承认过失。

Kathañcānanda, tassapāpiyasikā hoti?	And how is there a verdict of aggravated misconduct?	那么，加重不当行为的裁决是如何进行的呢？
Idhānanda, bhikkhu bhikkhuṃ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā:	It’s when a monk accuses a monk of the kind of serious offense that entails expulsion, or close to it:	当一名比丘指控一名比丘犯有导致开除或接近开除的严重过失时：
‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti?	‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’	“尊者，你是否记得犯下过那种导致开除或接近开除的严重过失？”
So evamāha:	They say:	他们说：
‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘No, reverends, I don’t recall committing such an offense.’	“不，诸位尊者，我不记得犯下过这种过失。”
Tamenaṃ so nibbeṭhentaṃ ativeṭheti:	But though they try to get out of it, the monks pursue the issue:	但尽管他们试图摆脱，比丘们仍继续追问：
‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’	“尊者肯定很清楚自己是否记得犯下过导致开除或接近开除的过失！”
So evamāha:	They say:	他们说：
‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā;	‘Reverends, I don’t recall committing a serious offense of that nature.	“诸位尊者，我不记得犯下过那种性质的严重过失。
sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti.	But I do recall committing a light offense.’	但我确实记得犯下过轻微过失。”
Tamenaṃ so nibbeṭhentaṃ ativeṭheti:	But though they try to get out of it, the monks pursue the issue:	但尽管他们试图摆脱，比丘们仍继续追问：
‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti?	‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’	“尊者肯定很清楚自己是否记得犯下过导致开除或接近开除的过失！”
So evamāha:	They say:	他们说：
‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi.	‘Reverends, I’ll go so far as to acknowledge this light offense even when not asked.	“诸位尊者，即使没有被问到，我也会承认这种轻微过失。
Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho na paṭijānissāmī’ti?	Why wouldn’t I acknowledge a serious offense when asked?’	为什么被问到严重过失时我却不承认呢？”
So evamāha:	They say:	他们说：
‘imañhi nāma tvaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho na paṭijānissasi, kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho paṭijānissasi?	‘You wouldn’t have acknowledged that light offense without being asked, so why would you acknowledge a serious offense?	“如果没有被问到，你不会承认那个轻微过失，那么你为什么会承认一个严重过失呢？
Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’	尊者肯定很清楚自己是否记得犯下过导致开除或接近开除的过失！”
So evamāha:	They say:	他们说：
‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā.	‘Reverend, I do recall committing the kind of serious offense that entails expulsion or close to it.	“尊者，我确实记得犯下过那种导致开除或接近开除的严重过失。
Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ—	I spoke too hastily when I said	我当时说我
nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	that I didn’t recall it.’	不记得时说得太仓促了。”
Evaṃ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is a verdict of aggravated misconduct. And that’s how certain disciplinary issues are settled, that is,	这就是加重不当行为的裁决方式。这就是某些纪律问题得到解决的方式，即
tassapāpiyasikāya. (6)	by a verdict of aggravated misconduct.	通过加重不当行为的裁决。

Kathañcānanda, tiṇavatthārako hoti?	And how there the covering over with grass?	那么，以草覆盖是如何进行的呢？
Idhānanda, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ.	It’s when the monks continually argue, quarrel, and fight, doing and saying many things that are not proper for an ascetic.	当比丘们不断地争吵、斗殴、打架，做和说许多不适合沙门的事情。
Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ.	Those monks should all sit together in harmony.	所有这些比丘都应该和谐地坐在一起。
Sannipatitvā ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṃgho ñāpetabbo—	A competent monk of one party, having got up from their seat, arranged their robe over one shoulder, and raised their joined palms, should inform the Saṅgha:	其中一方的一位有能力的比丘，从座位上站起来，将袈裟披在一肩上，合掌，然后向僧伽禀告：

Suṇātu me, bhante, saṅgho.	‘Sir, let the Saṅgha listen to me.	“世尊，请僧伽听我说。
Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ.	We have been continually arguing, quarreling, and fighting, doing and saying many things that are not proper for an ascetic.	我们一直在不断地争吵、斗殴、打架，做和说许多不适合沙门的事情。
Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’ti.	If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’	如果僧伽认为合适，那么——为了这些尊者和我自己的利益——我将在僧伽中以草覆盖的方式披露这些尊者和我自己所犯的任何过失，只排除那些严重可责备的和与在家众有关的过失。”

Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo:

Then a competent monk of the other party, having got up from their seat, arranged their robe over one shoulder, and raising their joined palms, should inform the Saṅgha:

然后另一方的一位有能力的比丘，从座位上站起来，将袈裟披在一肩上，合掌，然后向僧伽禀告：

‘Suṇātu me, bhante, saṅgho.	‘Sir, let the Saṅgha listen to me.	“世尊，请僧伽听我说。
Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ.	We have been continually arguing, quarreling, and fighting, doing and saying many things that are not proper for an ascetic.	我们一直在不断地争吵、斗殴、打架，做和说许多不适合沙门的事情。
Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’ti.	If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’	如果僧伽认为合适，那么——为了这些尊者和我自己的利益——我将在僧伽中以草覆盖的方式披露这些尊者和我自己所犯的任何过失，只排除那些严重可责备的和与在家众有关的过失。”

Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the covering over with grass. And that’s how certain disciplinary issues are settled, that is,	这就是以草覆盖的方式。这就是某些纪律问题得到解决的方式，即
tiṇavatthārakena. (7)	by covering over with grass.	通过以草覆盖。

Chayime, ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.	Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.	阿难，这六种热忱的品质能带来喜爱和尊敬，有助于融合、和谐与团结，而不争吵。
Katame cha?	What six?	哪六种？
Idhānanda, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Firstly, a monk consistently treats their spiritual companions with bodily kindness, both in public and in private.	首先，比丘始终以身体的善意对待他们的同修，无论是在公开场合还是私下。
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.	这种热忱的品质能带来喜爱和尊敬，有助于融合、和谐与团结，而不争吵。

Puna caparaṃ, ānanda, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a monk consistently treats their spiritual companions with verbal kindness …	此外，比丘始终以言语的善意对待他们的同修……
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (2)	This too is a warm-hearted quality.	这也是一种热忱的品质。

Puna caparaṃ, ānanda, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a monk consistently treats their spiritual companions with mental kindness …	此外，比丘始终以心意的善意对待他们的同修……
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (3)	This too is a warm-hearted quality.	这也是一种热忱的品质。

Puna caparaṃ, ānanda, bhikkhu—ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi—apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī.	Furthermore, a monk shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.	此外，比丘毫无保留地分享他们通过合法手段获得的任何物质财产，即使是钵中的食物，与他们有道德的同修共同使用。
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (4)	This too is a warm-hearted quality.	这也是一种热忱的品质。

Puna caparaṃ, ānanda, bhikkhu—yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu—sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	Furthermore, a monk lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.	此外，比丘无论在公开场合还是私下，都按照与同修共享的戒律生活。那些戒律是清净的、无瑕的、无垢的、无染的、能解脱的、受明智之人称赞的、无误的，并能导向不散乱的清明。
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (5)	This too is a warm-hearted quality.	这也是一种热忱的品质。

Puna caparaṃ, ānanda, bhikkhu—yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā—diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	Furthermore, a monk lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.	此外，比丘无论在公开场合还是私下，都按照与同修共享的见解生活。那种见解是高尚和解脱的，并能引导修行者彻底终止痛苦。
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (6)	This too is a warm-hearted quality.	这也是一种热忱的品质。

Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.

These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

这六种热忱的品质能带来喜爱和尊敬，有助于融合、和谐与团结，而不争吵。

Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṃ vacanapathaṃ aṇuṃ vā thūlaṃ vā yaṃ tumhe nādhivāseyyāthā”ti?	If you should undertake and follow these six warm-hearted qualities, do you see any criticism, large or small, that you could not endure?”	如果你要承担并遵循这六种热忱的品质，你看到任何或大或小的批评是你无法忍受的吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha.	“That’s why, Ānanda, you should undertake and follow these six warm-hearted qualities.	“这就是为什么，阿难，你应该承担并遵循这六种热忱的品质。
Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti.	That will be for your lasting welfare and happiness.”	那将是为了你长久的幸福和安乐。”

Idamavoca bhagavā.	That is what the Buddha said.	佛陀这样说。
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.	阿难尊者满意，并对佛陀所说感到高兴。