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住此，不应余去。”是二苾刍即对贼前说所犯罪：“大德存念！我苾刍某甲犯如是罪，此所犯罪，我今于大德前从清净来，并皆发露说罪，我不覆藏。由发露说罪故得安乐，不发露说罪不安乐。”第二、第三亦如是说。是时群贼见说罪已问言：“仁等不作故妄语耶？”答言：“不作。”“若如是者随意当去，慎勿告人云此相遇。”时彼苾刍心生追悔：“我对俗人说所犯罪。”以缘白佛，佛言：“汝等苾刍，凡诸贼者是险处贵人，汝对说罪，此名善说。” 缘处同前。时有苾刍人间游行为贼所执，贼相告曰：“仁等今可净诸苾刍。”时诸苾刍即知其贼当欲害己，告诸贼曰：“何意仁等见害于我？”贼同前告，乃至为此须净。苾刍报曰：“但能放我，终不说汝。”是时其贼作如是语：“为要契已然后相放，仁等每于月十五日大众咸集有所宣说，其所说法应为我等而广说之，我当放汝。”时彼众内有苾刍诵戒通利，即为广说波罗底木叉竟，贼主告曰：“尊者应去，随所至处慎勿说我。”时诸苾刍既得免已，后生疑念：“我等对贼说别解脱经。”以缘白佛，佛言：“凡是贼者林野贵人，汝对说者此为善说。” 缘处同前。时诸苾刍在跋蹉国游行人间为贼所执，贼相告曰：“仁等今可净诸苾刍。”是时贼中有一先是 现代汉语译本： ‘住在这里，不应该再去其他地方。’这两位比丘立刻在盗贼面前坦白了所犯的罪行：‘大德（Bhante，对僧侣的尊称）请记住！我比丘某甲犯了这样的罪行，这个罪行，我现在在大德面前来忏悔清净，全部都发露说出罪过，我不隐瞒。因为发露说罪的缘故，才能得到安乐，不发露说罪就不能得到安乐。’第二位、第三位比丘也像这样说。当时，盗贼们听了他们坦白罪行后问道：‘你们不会故意说谎吧？’回答说：‘不会。’‘如果这样，你们可以随意离开，但要小心不要告诉别人在这里遇到过我们。’当时，这些比丘心中生起后悔：‘我竟然对世俗之人说了所犯的罪行。’他们将此事禀告佛陀（Buddha），佛陀说：‘你们这些比丘，凡是盗贼都是在险恶之地活动的贵人，你们对他们坦白罪行，这叫做善说。’ 事情发生的地点和之前一样。当时，有比丘在人间（Manussa，人类居住的地方）被盗贼抓住，盗贼互相告知说：‘你们现在可以净化这些比丘。’当时，这些比丘知道盗贼想要加害自己，就告诉盗贼们说：‘你们为什么要加害我们？’盗贼像之前一样告知他们，说必须这样做才能净化。比丘回答说：‘只要能放了我们，我们绝对不会说出你们的事情。’当时，这些盗贼说了这样的话：‘要先立下约定然后才能放你们，你们每次在每月十五日大众聚集的时候，都会有所宣说，你们所说的法应该为我们而广泛宣说，我们就放了你们。’当时，这些人中有一位比丘背诵戒律非常流利，就为他们广泛地宣说了波罗底木叉（Patimokkha，戒律）。盗贼头目告知说：‘尊者（Venerable，对僧侣的尊称）可以离开了，无论到什么地方都要小心不要说出我们的事情。’当时，这些比丘既然已经脱身，后来产生了疑虑：‘我们竟然对盗贼说了别解脱经（Pratimoksha Sutra，戒经）。’他们将此事禀告佛陀，佛陀说：‘凡是盗贼都是在林野活动的贵人，你们对他们说，这叫做善说。’ 事情发生的地点和之前一样。当时，这些比丘在跋蹉国（Vatsa，古印度十六雄国之一）的人间被盗贼抓住，盗贼互相告知说：‘你们现在可以净化这些比丘。’当时，盗贼中有一个之前是
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English version: ‘Staying here, you should not go elsewhere.’ These two Bhikkhus (monks) immediately confessed their offenses in front of the thieves: ‘Venerable (Bhante, a term of respect for monks), please remember! I, Bhikkhu so-and-so, have committed such and such an offense. This offense, I now come before the Venerable to purify myself, and I fully confess my transgression. I do not conceal it. Because of confessing the offense, I can attain peace and happiness; not confessing the offense brings no peace and happiness.’ The second and third Bhikkhus spoke in the same way. At that time, the thieves, having heard their confession, asked: ‘Are you not deliberately lying?’ They replied: ‘No.’ ‘If that is so, you may leave as you please, but be careful not to tell anyone that you encountered us here.’ At that time, these Bhikkhus felt remorse: ‘I actually told worldly people about the offenses I committed.’ They reported this matter to the Buddha (Buddha), who said: ‘You Bhikkhus, all thieves are like nobles in dangerous places. Your confession to them is called a good speech.’ The location of the incident was the same as before. At that time, some Bhikkhus in the human realm (Manussa, the place where humans live) were captured by thieves, who told each other: ‘You can now purify these Bhikkhus.’ At that time, these Bhikkhus knew that the thieves intended to harm them, so they told the thieves: ‘Why do you want to harm us?’ The thieves told them as before, saying that this must be done to purify them. The Bhikkhus replied: ‘As long as you release us, we will absolutely not tell anyone about you.’ At that time, these thieves said these words: ‘We must first make an agreement before we can release you. Every time on the fifteenth of the month, when the assembly gathers, you will make proclamations. The Dharma (teachings) that you proclaim should be widely proclaimed for us, and we will release you.’ At that time, among these people, there was a Bhikkhu who was very fluent in reciting the precepts, so he widely proclaimed the Patimokkha (Patimokkha, the code of monastic discipline) for them. The leader of the thieves told them: ‘Venerable (Venerable, a term of respect for monks), you may leave. Wherever you go, be careful not to tell anyone about us.’ At that time, these Bhikkhus, having escaped, later had doubts: ‘We actually recited the Pratimoksha Sutra (Pratimoksha Sutra, the book of precepts) to the thieves.’ They reported this matter to the Buddha, who said: ‘All thieves are like nobles in the wilderness. Your speech to them is called a good speech.’ The location of the incident was the same as before. At that time, these Bhikkhus in the human realm (Manussa, the place where humans live) in the Vatsa country (Vatsa, one of the sixteen ancient Indian kingdoms) were captured by thieves, who told each other: ‘You can now purify these Bhikkhus.’ At that time, among the thieves, there was one who was previously --------------------------------------------------------------------------------
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苾刍相近住人，告诸伴曰：“何劳杀此？应以连根茅草可急缚之，令其饥渴自饿而死。”时彼群贼即以茅草缚诸苾刍，弃之而去。时跋蹉国王名乌陀延为猎而出遇到其所，告从臣曰：“此是鹿熊耶？”走骑观察乃见苾刍，问言：“仁是何类？”苾刍答曰：“是出家者。”“于何类中？”“是释迦子。”“何为此住？”答：“我被贼缚。”“以何物缚？”答曰：“生草。”王曰：“何不拔起？”报曰：“世尊为我制其学处，若复苾刍坏生草木者，得波逸底迦。”王即下乘自手解放，各施三衣舍之而去。时诸苾刍遂生疑念：“我等对王说其罪相。”以缘白佛，佛言：“汝诸苾刍！必有如是刹帝利种灌顶王者，为说罪相，此为善说。”复白佛言：“对有犯人得说露不？”佛言：“不应对有犯人说露其罪，必有难缘对说无犯。然于同犯罪人，不应对其说悔。” 缘处同前。有一苾刍，情多愧耻坚持禁戒爱乐学处，忽于一时犯初众教，便生懊悔情怀羞耻，形色羸黄积渐成病。有余苾刍来慰问曰：“大德！何故身体痿黄？有何病苦？”彼默不答。后有得意苾刍来问，彼即具陈，报言：“具寿！若实尔者，我今为汝白诸苾刍。”答言：“汝若告者我当自杀，宁向他国方陈其罪。”时彼二人相随而去，彼于半路便即命终。时伴苾 现代汉语译本 一位与比丘（Bhikkhu，佛教僧侣）住得很近的人，告诉他的同伴们说：‘何必费力杀他们呢？应该用连根的茅草把他们紧紧地捆起来，让他们饥渴而死。’当时，那群盗贼就用茅草捆绑了那些比丘，然后丢下他们离开了。当时，跋蹉（Vatsa）国的国王，名叫乌陀延（Udayana），外出打猎时遇到了他们，就告诉他的臣子们说：‘这是鹿还是熊？’骑马走近观察，才发现是比丘，便问道：‘你们是什么人？’比丘回答说：‘是出家之人。’‘属于哪一类？’‘是释迦牟尼（Sakyamuni）的弟子。’‘为什么住在这里？’回答说：‘我们被盗贼捆绑了。’‘用什么东西捆绑的？’回答说：‘用的是生草。’国王说：‘为什么不拔起来呢？’回答说：‘世尊（Bhagavan，佛陀的尊称）为我们制定了戒律，如果比丘破坏生长的草木，就会犯波逸提迦（Payantika，一种戒律）。’国王就下马，亲手解开了他们的束缚，各自施舍了三衣，然后离开了。 当时，众比丘产生了疑问：‘我们对比丘说出他们的罪行，可以吗？’他们将此事禀告了佛陀（Buddha）。佛陀说：‘你们这些比丘！如果一定要对刹帝利（Kshatriya，古印度社会等级中的武士阶层）种姓的灌顶王者说出罪行，这样说是可以的。’又禀告佛陀说：‘可以对有罪之人揭露他们的罪行吗？’佛陀说：‘不应该对有罪之人揭露他们的罪行，除非有特殊情况，否则揭露罪行是无罪的。但是，对于共同犯罪的人，不应该对他们说出忏悔。’ 事情发生的地点和之前一样。有一位比丘，非常注重羞耻，坚持戒律，喜爱学习戒律，忽然在一次犯了最初的众教（可能是指某种戒律），便感到懊恼后悔，心中羞愧，脸色憔悴，逐渐生病。有其他的比丘来慰问他说：‘大德（Bhante，对僧侣的尊称）！为什么身体如此憔悴？有什么病痛？’他默默不语。后来，有一位关系较好的比丘来询问，他就全部说了出来，并说：‘具寿（Ayushman，对僧侣的尊称）！如果真是这样，我现在为你禀告众比丘。’回答说：‘你如果告发我，我就自杀，宁愿去其他国家陈述我的罪行。’当时，这两人一起离开了，他在半路上就去世了。当时，同伴的比丘
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English version A person living near the Bhikkhus (Buddhist monks), told his companions: 'Why bother killing them? We should tightly bind them with grass including the roots, so they will starve and die of thirst.' At that time, the group of thieves bound the Bhikkhus with grass and left them. At that time, the king of Vatsa, named Udayana, went out hunting and encountered them. He told his ministers: 'Is this a deer or a bear?' Riding closer to observe, he saw that they were Bhikkhus, and asked: 'What kind of people are you?' The Bhikkhus replied: 'We are renunciates.' 'Of what kind?' 'We are disciples of Sakyamuni (the Buddha).' 'Why are you staying here?' They replied: 'We were bound by thieves.' 'With what were you bound?' They replied: 'With living grass.' The king said: 'Why don't you pull it up?' They replied: 'The Blessed One (Bhagavan, an epithet of the Buddha) has established a precept for us, that if a Bhikkhu destroys living grass or trees, he commits a Payantika (an offense requiring confession).' The king then dismounted, personally untied their bonds, gave each of them three robes, and left. At that time, the Bhikkhus had doubts: 'Is it permissible for us to reveal the offenses of other Bhikkhus to the king?' They reported this matter to the Buddha (Buddha). The Buddha said: 'O Bhikkhus! If it is necessary to reveal offenses to a crowned king of the Kshatriya (the warrior caste in ancient India) lineage, it is permissible to do so.' They further asked the Buddha: 'Is it permissible to reveal the offenses of an offender?' The Buddha said: 'One should not reveal the offenses of an offender, unless there are extenuating circumstances where revealing the offense is not blameworthy. However, one should not speak of repentance to those who have committed the same offense.' The location of the incident is the same as before. There was a Bhikkhu who was very mindful of shame, upheld the precepts, and loved to study the precepts. Suddenly, he violated one of the initial teachings (possibly referring to a certain precept), and felt remorse and shame. His complexion became pale and he gradually became ill. Other Bhikkhus came to comfort him, saying: 'Venerable (Bhante, a term of respect for monks)! Why is your body so pale? What is your illness?' He remained silent. Later, a Bhikkhu who was close to him came to ask, and he told him everything, saying: 'Venerable (Ayushman, a term of respect for monks)! If that is the case, I will now report it to the Bhikkhus.' He replied: 'If you report me, I will kill myself. I would rather go to another country to confess my offense.' At that time, the two of them left together, and he died on the way. At that time, the companion Bhikkhu --------------------------------------------------------------------------------
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刍作如是念：“所为之人今已命过，我于今者不应住此。”即还本处。诸苾刍见告言：“善来大德！所有游履安乐行不？昔日共伴今何所在？”即便啼哭告曰：“其人已死。”发言而叹：“虽知诸法皆悉无常，然彼苾刍带罪而死，堕捺落迦几时当出？由斯我忆非常恻怛。”时诸苾刍以缘白佛，佛言：“彼释迦子是从罪出。”告诸苾刍：“凡是罪者我说由心，能从罪起不由治罚，是故我听必有如是禀性羞愧，应对一人而说其罪。”时诸苾刍，有解经者、解律者、解论者，犯众教罪。彼向众中陈说其事，有余人见便作是言：“此等大德是妙阶道，彼由造罪到如是处，余苾刍等当复如何？”以缘白佛，佛言：“应诣他处陈说其罪。”此诸苾刍同前命过，佛言：“应对一人而为说露。复有大福德人，或是众首上座，亦应对彼一人说悔。” 第三子摄颂曰： 合免者应放， 穿渠遣众行， 一日至四旬， 皮肉皆不净。 尔时佛在室罗伐城。具寿阿难陀次当番直，尔时憍萨罗国胜光大王来诣其处，礼双足已在一面坐。时阿难陀于圣教中略为说法，王言：“大德！我无他事，为我广说。”时阿难陀更为略说，王复白言：“圣者！我无他事，愿为广说。”如是至三，阿难陀答言：“大王！王虽无事，我有他缘 现代汉语译本：刍作（Chuzuo，人名）这样想：‘那个被我帮助的人现在已经去世了，我不应该再待在这里。’于是返回原来的地方。众比丘（Bhikkhus，佛教僧侣）看见他，告诉他说：‘善来，大德！你游历安乐吗？昔日与你同伴的人现在在哪里？’刍作便啼哭着说：‘那个人已经死了。’说完叹息道：‘虽然知道诸法都是无常的，然而那位比丘带着罪业而死，堕入捺落迦（Naraka，地狱）要什么时候才能出来？因此我忆念无常，感到非常悲伤。’当时众比丘将此事禀告佛陀（Buddha），佛陀说：‘那位释迦（Sakya，佛陀的姓氏）的弟子是可以从罪业中解脱的。’佛陀告诉众比丘：‘凡是罪业，我说是由心而起，能从罪业中解脱不是靠惩罚，因此我允许必须有这样禀性羞愧的人，应该对一个人陈说他的罪过。’当时众比丘中，有精通经藏者、精通律藏者、精通论藏者，犯了众教罪。他们向大众陈说此事，有其他人看见便说：‘这些大德是通往妙道的阶梯，他们因为造罪而到了这样的地步，其余的比丘又会怎么样呢？’于是将此事禀告佛陀，佛陀说：‘应该到其他地方陈说他们的罪过。’这些比丘像之前一样去世了，佛陀说：‘应该对一个人坦白罪过。’又或者是有大福德的人，或者是大众的首领上座，也应该对那一个人忏悔。 第三子摄颂说： 应该释放那些应该被释放的人，开凿水渠让众人通行，一天到四十天，皮肉都是不干净的。 当时佛陀在室罗伐城（Sravasti）。具寿阿难陀（Ananda，佛陀的十大弟子之一）轮值当班，当时憍萨罗国（Kosala）的胜光大王（King Pasenadi）来到那里，礼拜阿难陀的双足后在一旁坐下。当时阿难陀在圣教中略微地为胜光大王说法，大王说：‘大德！我没有其他事情，请为我详细解说。’当时阿难陀更为略微地解说，大王又说：‘圣者！我没有其他事情，希望您能为我详细解说。’像这样说了三次，阿难陀回答说：‘大王！您虽然没有其他事情，但我有其他的事情要处理。’