4. Samathakkhandhakaṃ

1. Sammukhāvinayo

185. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū asammukhībhūtānaṃ bhikkhūnaṃ kammāni karonti – tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū asammukhībhūtānaṃ bhikkhūnaṃ kammāni karissanti – tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī’’ti! Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū asammukhībhūtānaṃ bhikkhūnaṃ kammāni karonti – tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī’’ti? ‘‘Saccaṃ bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, bhikkhave, tesaṃ moghapurisānaṃ ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma te, bhikkhave, moghapurisā asammukhībhūtānaṃ bhikkhūnaṃ kammāni karissanti – tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – na, bhikkhave, asammukhībhūtānaṃ bhikkhūnaṃ kammaṃ kātabbaṃ – tajjanīyaṃ vā, niyassaṃ vā, pabbājanīyaṃ vā, paṭisāraṇīyaṃ vā, ukkhepanīyaṃ vā. Yo kareyya , āpatti dukkaṭassa.

186. ‘‘Adhammavādī puggalo adhammavādī sambahulā adhammavādī saṅgho. Dhammavādī puggalo dhammavādī sambahulā dhammavādī saṅgho.

Kaṇhapakkhanavakaṃ



平静章
面前调解
那时，佛陀世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂)祇树给孤独园。当时，六群比丘对不在场的比丘们执行羯磨 - 呵责羯磨、依止羯磨、驱出羯磨、下意羯磨、举罪羯磨。那些少欲的比丘们...他们抱怨、批评、指责说："为什么六群比丘对不在场的比丘们执行羯磨 - 呵责羯磨、依止羯磨、驱出羯磨、下意羯磨、举罪羯磨呢？"于是那些比丘们向世尊报告了此事...世尊问道："比丘们，六群比丘真的对不在场的比丘们执行羯磨 - 呵责羯磨、依止羯磨、驱出羯磨、下意羯磨、举罪羯磨吗？" "是的，世尊。"佛陀世尊呵责道："比丘们，这对那些愚人来说是不适当的、不相称的、不恰当的、不沙门的、不允许的、不该做的。比丘们，为什么那些愚人对不在场的比丘们执行羯磨 - 呵责羯磨、依止羯磨、驱出羯磨、下意羯磨、举罪羯磨呢？比丘们，这不会使不信者生信...呵责后...作了法语后，世尊对比丘们说：比丘们，不应对不在场的比丘执行羯磨 - 呵责羯磨、依止羯磨、驱出羯磨、下意羯磨、举罪羯磨。若有人这样做，犯突吉罗罪。
"非法说者个人、非法说者多人、非法说者僧团。法说者个人、法说者多人、法说者僧团。
黑分九法

187. ‘‘Adhammavādī puggalo dhammavādiṃ puggalaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

‘‘Adhammavādī puggalo dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo , idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethāti. Evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

‘‘Adhammavādī puggalo dhammavādiṃ saṅghaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti [imaṃ gaṇhatha, imaṃ rocethāti (ka.)]. Evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

‘‘Adhammavādī sambahulā dhammavādiṃ puggalaṃ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

‘‘Adhammavādī sambahulā dhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethāti. Evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

‘‘Adhammavādī sambahulā dhammavādiṃ saṅghaṃ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

‘‘Adhammavādī saṅgho dhammavādiṃ puggalaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

‘‘Adhammavādī saṅgho dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethāti. Evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

‘‘Adhammavādī saṅgho dhammavādiṃ saṅghaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.

Kaṇhapakkhanavakaṃ niṭṭhitaṃ.

Sukkapakkhanavakaṃ



"非法说者个人说服、劝导、观察、考虑、指示、教导法说者个人说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以非法解决，以类似面前调解的方式。
非法说者个人说服、劝导、观察、考虑、指示、教导法说者多人说：'这是法，这是律，这是导师的教诲，你们接受这个，你们喜欢这个。'如果这样解决诤事，就是以非法解决，以类似面前调解的方式。
非法说者个人说服、劝导、观察、考虑、指示、教导法说者僧团说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以非法解决，以类似面前调解的方式。
非法说者多人说服、劝导、观察、考虑、指示、教导法说者个人说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以非法解决，以类似面前调解的方式。
非法说者多人说服、劝导、观察、考虑、指示、教导法说者多人说：'这是法，这是律，这是导师的教诲，你们接受这个，你们喜欢这个。'如果这样解决诤事，就是以非法解决，以类似面前调解的方式。
非法说者多人说服、劝导、观察、考虑、指示、教导法说者僧团说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以非法解决，以类似面前调解的方式。
非法说者僧团说服、劝导、观察、考虑、指示、教导法说者个人说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以非法解决，以类似面前调解的方式。
非法说者僧团说服、劝导、观察、考虑、指示、教导法说者多人说：'这是法，这是律，这是导师的教诲，你们接受这个，你们喜欢这个。'如果这样解决诤事，就是以非法解决，以类似面前调解的方式。
非法说者僧团说服、劝导、观察、考虑、指示、教导法说者僧团说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以非法解决，以类似面前调解的方式。
黑分九法结束。
白分九法

188. ‘‘Dhammavādī puggalo adhammavādiṃ puggalaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena.

‘‘Dhammavādī puggalo adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethāti. Evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena.

‘‘Dhammavādī puggalo adhammavādiṃ saṅghaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena.

‘‘Dhammavādī sambahulā adhammavādiṃ puggalaṃ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi , imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena.

‘‘Dhammavādī sambahulā adhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethāti. Evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena.

‘‘Dhammavādī sambahulā adhammavādiṃ saṅghaṃ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ , imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena.

‘‘Dhammavādī saṅgho adhammavādiṃ puggalaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena.

‘‘Dhammavādī saṅgho adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethāti. Evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena.

‘‘Dhammavādī saṅgho adhammavādiṃ saṅghaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehīti. Evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayenā’’ti.

Sukkapakkhanavakaṃ niṭṭhitaṃ.

2. Sativinayo



"法说者个人说服、劝导、观察、考虑、指示、教导非法说者个人说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以法解决，以面前调解的方式。
法说者个人说服、劝导、观察、考虑、指示、教导非法说者多人说：'这是法，这是律，这是导师的教诲，你们接受这个，你们喜欢这个。'如果这样解决诤事，就是以法解决，以面前调解的方式。
法说者个人说服、劝导、观察、考虑、指示、教导非法说者僧团说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以法解决，以面前调解的方式。
法说者多人说服、劝导、观察、考虑、指示、教导非法说者个人说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以法解决，以面前调解的方式。
法说者多人说服、劝导、观察、考虑、指示、教导非法说者多人说：'这是法，这是律，这是导师的教诲，你们接受这个，你们喜欢这个。'如果这样解决诤事，就是以法解决，以面前调解的方式。
法说者多人说服、劝导、观察、考虑、指示、教导非法说者僧团说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以法解决，以面前调解的方式。
法说者僧团说服、劝导、观察、考虑、指示、教导非法说者个人说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以法解决，以面前调解的方式。
法说者僧团说服、劝导、观察、考虑、指示、教导非法说者多人说：'这是法，这是律，这是导师的教诲，你们接受这个，你们喜欢这个。'如果这样解决诤事，就是以法解决，以面前调解的方式。
法说者僧团说服、劝导、观察、考虑、指示、教导非法说者僧团说：'这是法，这是律，这是导师的教诲，你接受这个，你喜欢这个。'如果这样解决诤事，就是以法解决，以面前调解的方式。"
白分九法结束。
忆念调伏

189.[idaṃ vatthu pārā. 380 ādayo] Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṃ sacchikataṃ hoti . Yaṃ kiñci sāvakena pattabbaṃ sabbaṃ tena anuppattaṃ hoti. Natthi cassa kiñci uttari [uttariṃ (sī.)] karaṇīyaṃ, katassa vā paticayo. Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ. Yaṃ kiñci sāvakena pattabbaṃ sabbaṃ mayā anuppattaṃ. Natthi ca me kiñci uttarikaraṇīyaṃ, katassa vā paticayo. Kiṃ nu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti?

Atha kho āyasmato dabbassa mallaputtassa etadahosi – ‘‘yaṃnūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya’’nti. Atha kho āyasmā dabbo mallaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā dabbo mallaputto bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ. Yaṃ kiñci sāvakena pattabbaṃ, sabbaṃ mayā anuppattaṃ. Natthi ca me kiñci uttarikaraṇīyaṃ, katassa vā paticayo. Kiṃ nu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’nti ? Tassa mayhaṃ, bhante, etadahosi – ‘yaṃnūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya’nti. Icchāmahaṃ, bhante, saṅghassa senāsanañca paññāpetuṃ bhattāni ca uddisitu’’nti. ‘‘Sādhu sādhu, dabba. Tena hi tvaṃ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisāhī’’ti [uddisāti (pārā. 380)]. ‘‘Evaṃ, bhante’’ti kho āyasmā dabbo mallaputto bhagavato paccassosi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, saṅgho dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannatu. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ dabbo mallaputto yācitabbo [dabbo yācitabbo (syā. ka.)]. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

190. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammanneyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Saṅgho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannati. Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Sammato saṅghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti .



那时，佛陀世尊住在王舍城(现今印度比哈尔邦巴特那附近)竹林栗鼠feeding地。当时，尊者达婆·摩罗子七岁时就证得了阿罗汉果。凡是弟子所能达到的，他都已经达到了。他没有更多需要做的，也不需要重复已做的。然后，尊者达婆·摩罗子独处静坐时，心中生起这样的想法："我七岁时就证得了阿罗汉果。凡是弟子所能达到的，我都已经达到了。我没有更多需要做的，也不需要重复已做的。我应该为僧团做些什么服务呢？"
然后尊者达婆·摩罗子想到："我应该为僧团分配住处和指定食物。"于是尊者达婆·摩罗子在傍晚从静坐中起来，走到世尊那里，向世尊礼拜后坐在一旁。坐在一旁的尊者达婆·摩罗子对世尊说："尊者，我独处静坐时，心中生起这样的想法：'我七岁时就证得了阿罗汉果。凡是弟子所能达到的，我都已经达到了。我没有更多需要做的，也不需要重复已做的。我应该为僧团做些什么服务呢？'尊者，我想到：'我应该为僧团分配住处和指定食物。'尊者，我想为僧团分配住处和指定食物。"
"很好，很好，达婆。那么你就为僧团分配住处和指定食物吧。""是的，尊者。"尊者达婆·摩罗子回答世尊。然后世尊以此因缘、以此事由作了法语后，对比丘们说："比丘们，那么僧团应任命达婆·摩罗子为分配住处者和指定食物者。比丘们，应该这样任命。首先应请求达婆·摩罗子。请求后，由有能力的比丘向僧团宣告：
"大德们，请僧团听我说。如果僧团认为时机适当，僧团应任命尊者达婆·摩罗子为分配住处者和指定食物者。这是动议。
大德们，请僧团听我说。僧团正在任命尊者达婆·摩罗子为分配住处者和指定食物者。如果大德们同意任命尊者达婆·摩罗子为分配住处者和指定食物者，请保持沉默；如果不同意，请说出来。
僧团已任命尊者达婆·摩罗子为分配住处者和指定食物者。僧团同意，所以保持沉默。我如此认定此事。"

191. Sammato ca panāyasmā dabbo mallaputto sabhāgānaṃ bhikkhūnaṃ ekajjhaṃ senāsanaṃ paññapeti. Ye te bhikkhū suttantikā tesaṃ ekajjhaṃ senāsanaṃ paññapeti – te aññamaññaṃ suttantaṃ saṅgāyissantīti. Ye te bhikkhū vinayadharā tesaṃ ekajjhaṃ senāsanaṃ paññapeti – te aññamaññaṃ vinayaṃ vinicchinissantīti. Ye te bhikkhū dhammakathikā tesaṃ ekajjhaṃ senāsanaṃ paññapeti – te aññamaññaṃ dhammaṃ sākacchissantīti. Ye te bhikkhū jhāyino tesaṃ ekajjhaṃ senāsanaṃ paññapeti – te aññamaññaṃ na byābādhissantīti . Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā [kāyadaḍḍhibahulā (sī.)] viharanti tesampi ekajjhaṃ senāsanaṃ paññapeti – imāyapime āyasmanto ratiyā acchissantīti. Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṃ samāpajjitvā teneva ālokena senāsanaṃ paññapeti; apisu bhikkhū sañcicca vikāle āgacchanti – mayaṃ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṃ passissāmāti.

Te āyasmantaṃ dabbaṃ mallaputtaṃ upasaṅkamitvā evaṃ vadanti – ‘‘amhākaṃ, āvuso dabba, senāsanaṃ paññapehī’’ti. Te āyasmā dabbo mallaputto evaṃ vadeti – ‘‘kattha āyasmantā icchanti kattha paññapemī’’ti? Te sañcicca dūre apadisanti – ‘‘amhākaṃ, āvuso dabba, gijjhakūṭe pabbate senāsanaṃ paññapehi. Amhākaṃ, āvuso, corapapāte senāsanaṃ paññapehi. Amhākaṃ, āvuso, isigilipasse kāḷasilāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, vebhārapasse sattapaṇṇiguhāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṃ paññapehi. Amhākaṃ, āvuso, gotamakakandarāyaṃ [gomaṭakandarāyaṃ (syā. kaṃ.)] senāsanaṃ paññapehi. Amhākaṃ, āvuso, tindukakandarāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, tapodakandarāyaṃ [kapotakandarāyaṃ (ka.)] senāsanaṃ paññapehi. Amhākaṃ, āvuso, tapodārāme senāsanaṃ paññapehi. Amhākaṃ, āvuso, jīvakambavane senāsanaṃ paññapehi. Amhākaṃ, āvuso, maddakucchimhi migadāye senāsanaṃ paññapehī’’ti.

Tesaṃ āyasmā dabbo mallaputto tejodhātuṃ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati. Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. Tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapeti – ayaṃ mañco, idaṃ pīṭhaṃ , ayaṃ bhisi, idaṃ bibbohanaṃ [bimbohanaṃ (sī. syā. kaṃ.)], idaṃ vaccaṭṭhānaṃ, idaṃ passāvaṭṭhānaṃ, idaṃ pānīyaṃ, idaṃ paribhojanīyaṃ, ayaṃ kattaradaṇḍo, idaṃ saṅghassa katikasaṇṭhānaṃ, imaṃ kālaṃ pavisitabbaṃ , imaṃ kālaṃ nikkhamitabbanti. Tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapetvā punadeva veḷuvanaṃ paccāgacchati.



尊者达婆·摩罗子被任命后，为相似的比丘们一起分配住处。对那些精通经典的比丘，他把他们安排在一起 - 他们将互相诵读经典。对那些精通戒律的比丘，他把他们安排在一起 - 他们将互相讨论戒律。对那些说法的比丘，他把他们安排在一起 - 他们将互相讨论佛法。对那些禅修的比丘，他把他们安排在一起 - 他们将不会互相干扰。对那些喜欢闲聊、以强健体魄为乐的比丘，他也把他们安排在一起 - 这些尊者们将以此为乐。对于那些晚上来的比丘，他进入火界定后，以那光明为他们分配住处；有些比丘故意晚上来 - "我们要看尊者达婆·摩罗子的神通神变。"
他们走近尊者达婆·摩罗子说："朋友达婆，请为我们分配住处。"尊者达婆·摩罗子这样问他们："尊者们想要在哪里？我应该分配在哪里？"他们故意指定远处说："朋友达婆，请为我们在鹫峰山上分配住处。朋友，请为我们在盗贼悬崖分配住处。朋友，请为我们在仙人山腰的黑石上分配住处。朋友，请为我们在毗婆罗山腰的七叶窟分配住处。朋友，请为我们在寒林的蛇洞岩分配住处。朋友，请为我们在乔达摩峡谷分配住处。朋友，请为我们在丁度迦峡谷分配住处。朋友，请为我们在温泉峡谷分配住处。朋友，请为我们在温泉园分配住处。朋友，请为我们在耆婆芒果林分配住处。朋友，请为我们在马德库奇鹿野苑分配住处。"
尊者达婆·摩罗子进入火界定，以发光的手指在前面引路。他们就跟在尊者达婆·摩罗子后面，借着那光明前进。尊者达婆·摩罗子为他们这样分配住处："这是床，这是椅子，这是床垫，这是枕头，这是厕所，这是小便处，这是饮用水，这是洗涤用水，这是拐杖，这是僧团的规约，这个时候应该进入，这个时候应该出来。"尊者达婆·摩罗子为他们这样分配住处后，又回到竹林。

192. Tena kho pana samayena mettiyabhūmajakā [mettiyabhummajakā (sī. syā. kaṃ.)] bhikkhū navakā ceva honti appapuññā ca. Yāni saṅghassa lāmakāni senāsanāni tāni tesaṃ pāpuṇanti lāmakāni ca bhattāni. Tena kho pana samayena rājagahe manussā icchanti therānaṃ bhikkhūnaṃ abhisaṅkhārikaṃ piṇḍapātaṃ dātuṃ – sappimpi, telampi, uttaribhaṅgampi. Mettiyabhūmajakānaṃ pana bhikkhūnaṃ pākatikaṃ denti – yathārandhaṃ [yathāraddhaṃ (syā.)] kaṇājakaṃ bilaṅgadutiyaṃ. Te pacchābhattaṃ piṇḍapātappaṭikkantā there bhikkhū pucchanti – ‘‘tumhākaṃ, āvuso, bhattagge kiṃ ahosi, tumhākaṃ kiṃ ahosī’’ti [kiṃ nāhosi (syā. kaṃ.)]? Ekacce therā evaṃ vadanti – ‘‘amhākaṃ, āvuso, sappi ahosi, telaṃ ahosi, uttaribhaṅgaṃ ahosī’’ti. Mettiyabhūmajakā pana bhikkhū evaṃ vadanti – ‘‘amhākaṃ, āvuso, na kiñci ahosi – pākatikaṃ yathārandhaṃ kaṇājakaṃ bilaṅgadutiya’’nti.

Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṃ deti niccabhattaṃ. So bhattagge saputtadāro upatiṭṭhitvā parivisati – aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti. Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṃ svātanāya mettiyabhūmajakānaṃ bhikkhūnaṃ uddiṭṭhaṃ hoti. Atha kho kalyāṇabhattiko gahapati ārāmaṃ agamāsi kenacideva karaṇīyena. So yenāyasmā dabbo mallaputto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ dabbaṃ mallaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kalyāṇabhattikaṃ gahapatiṃ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca – ‘‘kassa, bhante, amhākaṃ ghare svātanāya bhattaṃ uddiṭṭha’’nti? ‘‘Mettiyabhūmajakānaṃ kho, gahapati, bhikkhūnaṃ tumhākaṃ ghare svātanāya bhattaṃ uddiṭṭha’’nti. Atha kho kalyāṇabhattiko gahapati anattamano ahosi. Kathañhi nāma pāpabhikkhū amhākaṃ ghare bhuñjissantīti gharaṃ gantvā dāsiṃ āṇāpesi – ‘‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṃ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’’ti. ‘‘Evaṃ ayyā’’ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.


那时，梅提耶和布穆贾卡比丘们是新来的,福德也少。他们得到的是僧团中最差的住处和最差的食物。那时,王舍城的人们想要给长老比丘们提供精心准备的食物 - 包括酥油、油和特别的调味品。但对梅提耶和布穆贾卡比丘们,他们只提供普通的食物 - 按照惯例煮的糠饭和酸粥。他们饭后托钵回来后,就问长老比丘们:"朋友们,你们在斋堂里吃到了什么?你们吃到了什么?"有些长老这样说:"朋友们,我们吃到了酥油、油和特别的调味品。"但梅提耶和布穆贾卡比丘们这样说:"朋友们,我们什么都没有 - 只有普通的按惯例煮的糠饭和酸粥。"
那时,有一位供养美食的居士经常为僧团提供四种食物作为常食。他和妻子儿女在斋堂里侍候分发食物 - 有人问要饭,有人问要汤,有人问要油,有人问要特别的调味品。那时,这位供养美食的居士第二天的食物被分配给了梅提耶和布穆贾卡比丘们。然后这位供养美食的居士因某事来到寺院。他走到尊者达婆·摩罗子那里,向尊者达婆·摩罗子礼拜后坐在一旁。尊者达婆·摩罗子以法语开示、劝导、鼓励、使这位坐在一旁的供养美食的居士欢喜。然后这位被尊者达婆·摩罗子以法语开示、劝导、鼓励、使之欢喜的供养美食的居士对尊者达婆·摩罗子说:"尊者,明天在我家的食物被分配给谁了?""居士,明天在你家的食物被分配给梅提耶和布穆贾卡比丘们了。"然后这位供养美食的居士不高兴了。"为什么坏比丘们要在我家吃饭呢?"他回到家后命令女仆说:"喂,你,明天来吃饭的人,你在门廊给他们安排座位,用糠饭和酸粥招待他们。""是的,主人。"那个女仆回答这位供养美食的居士。


Atha kho mettiyabhūmajakā bhikkhū – hiyyo kho, āvuso, amhākaṃ kalyāṇabhattikassa gahapatino bhattaṃ uddiṭṭhaṃ; sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati; aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantīti. Te teneva somanassena na cittarūpaṃ rattiyā supiṃsu. Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kalyāṇabhattikassa gahapatino nivesanaṃ tenupasaṅkamiṃsu. Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante; disvāna koṭṭhake āsanaṃ paññāpetvā mettiyabhūmajake bhikkhū etadavoca – ‘‘nisīdatha, bhante’’ti. Atha kho mettiyabhūmajakānaṃ bhikkhūnaṃ etadahosi – ‘‘nissaṃsayaṃ kho na tāva bhattaṃ siddhaṃ bhavissati yathā mayaṃ koṭṭhake nisīdāpiyāmā’’ti [nisīdāpeyyāmāti (ka.)]. Atha kho sā dāsī kaṇājakena [kāṇājakena (syā. kaṃ.)] bilaṅgadutiyena upagañchi – bhuñjatha, bhanteti. ‘‘Mayaṃ kho, bhagini, niccabhattikā’’ti. ‘‘Jānāmi ayyā niccabhattikāti. Api cāhaṃ hiyyova gahapatinā āṇattā – ‘ye, je, sve bhattikā āgacchanti, te koṭṭhake āsanaṃ paññāpetvā kaṇājakena bilaṅgadutiyena parivisā’ti. Bhuñjatha, bhante’’ti. Atha kho mettiyabhūmajakā bhikkhū – hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṃ agamāsi dabbassa mallaputtassa santike. Nissaṃsayaṃ kho mayaṃ dabbena mallaputtena gahapatino antare paribhinnāti [santike paribhinnāti (syā. kaṃ.)]. Te teneva domanassena na cittarūpaṃ bhuñjiṃsu. Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṃ piṇḍapātappaṭikkantā ārāmaṃ gantvā pattacīvaraṃ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṃsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.

Atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami, upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca – ‘‘vandāmi ayyā’’ti. Evaṃ vutte mettiyabhūmajakā bhikkhū nālapiṃsu. Dutiyampi kho…pe… tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca – ‘‘vandāmi ayyā’’ti. Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṃsu. ‘‘Kyāhaṃ ayyānaṃ aparajjhāmi? Kissa maṃ ayyā nālapantī’’ti? ‘‘Tathā hi pana tvaṃ, bhagini, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī’’ti? ‘‘Kyāhaṃ, ayyā, karomī’’ti? ‘‘Sace kho tvaṃ, bhagini, iccheyyāsi, ajjeva bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ nāsāpeyyā’’ti. ‘‘Kyāhaṃ, ayyā, karomi? Kiṃ mayā sakkā kātu’’nti? ‘‘Ehi tvaṃ, bhagini, yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ evaṃ vadehi – ‘idaṃ , bhante, nacchannaṃ nappatirūpaṃ, yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā; yato nivātaṃ tato savātaṃ [tato pavātaṃ (sī. syā. kaṃ.)]; udakaṃ maññe ādittaṃ; ayyenamhi dabbena mallaputtena dūsitā’’’ti. ‘‘Evaṃ ayyā’’ti kho mettiyā bhikkhunī mettiyabhūmajakānaṃ bhikkhūnaṃ paṭissutvā [paṭissuṇitvā (syā. kaṃ.)] yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mettiyā [sā mettiyā (syā. ka.)] bhikkhunī bhagavantaṃ etadavoca – ‘‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ, yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā; yato nivātaṃ tato savātaṃ; udakaṃ maññe ādittaṃ; ayyenamhi dabbena mallaputtena dūsitā’’ti.



然后梅提耶和布穆贾卡比丘们想:"朋友们,昨天供养美食的居士家的食物被分配给我们了;明天供养美食的居士和他的妻子儿女将亲自侍候我们,有人会问要饭,有人会问要汤,有人会问要油,有人会问要特别的调味品。"他们因为这种喜悦而整夜睡不好觉。然后梅提耶和布穆贾卡比丘们在上午穿好衣服,拿着钵和衣走向供养美食的居士家。那个女仆远远地看到梅提耶和布穆贾卡比丘们来了;看到后,她在门廊安排座位,对梅提耶和布穆贾卡比丘们说:"请坐,尊者们。"然后梅提耶和布穆贾卡比丘们想:"肯定是饭还没有做好,所以我们被安排在门廊坐。"然后那个女仆拿着糠饭和酸粥走过来说:"请用餐,尊者们。""姐妹,我们是常食者。""我知道尊者们是常食者。但是昨天主人吩咐我:'喂,你,明天来吃饭的人,你在门廊给他们安排座位,用糠饭和酸粥招待他们。'请用餐,尊者们。"然后梅提耶和布穆贾卡比丘们想:"朋友们,昨天供养美食的居士去了寺院见达婆·摩罗子。毫无疑问,我们被达婆·摩罗子在居士面前诽谤了。"他们因为这种不快而吃得不好。然后梅提耶和布穆贾卡比丘们饭后托钵回来,回到寺院,放下钵和衣,坐在寺院外的角落里,保持沉默,垂头丧气,肩膀下垂,低头沉思,无话可说。
然后梅提耶比丘尼走到梅提耶和布穆贾卡比丘们那里,走近后对梅提耶和布穆贾卡比丘们说:"我向尊者们致敬。"这样说时,梅提耶和布穆贾卡比丘们没有回应。第二次...第三次梅提耶比丘尼对梅提耶和布穆贾卡比丘们说:"我向尊者们致敬。"第三次梅提耶和布穆贾卡比丘们仍然没有回应。"我冒犯了尊者们什么?为什么尊者们不跟我说话?""因为,姐妹,你看到我们被达婆·摩罗子伤害却无动于衷。""尊者们,我能做什么?""姐妹,如果你愿意,今天佛陀就会驱逐尊者达婆·摩罗子。""尊者们,我能做什么?我能做什么?""来吧,姐妹,你去见佛陀,见到后这样对佛陀说:'尊者,这是不合适的,不恰当的。原本安全、无灾无难的方向,现在变得危险、有灾有难;原本无风的地方现在有风;水好像着火了;我被尊者达婆·摩罗子玷污了。'"梅提耶比丘尼回答梅提耶和布穆贾卡比丘们说:"好的,尊者们。"然后梅提耶比丘尼走到佛陀那里,走近后向佛陀礼拜,站在一旁。站在一旁的梅提耶比丘尼对佛陀说:"尊者,这是不合适的,不恰当的。原本安全、无灾无难的方向,现在变得危险、有灾有难;原本无风的地方现在有风;水好像着火了;我被尊者达婆·摩罗子玷污了。"

193. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ dabbaṃ mallaputtaṃ paṭipucchi – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. Dutiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. Tatiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. ‘‘Na kho, dabba, dabbā evaṃ nibbeṭhenti. Sace tayā kataṃ katanti vadehi. Sace akataṃ akatanti vadehī’’ti. ‘‘Yatohaṃ, bhante, jāto nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitā, pageva jāgaro’’ti. Atha kho bhagavā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsetha. Ime ca bhikkhū anuyuñjathā’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho te bhikkhū mettiyaṃ bhikkhuniṃ nāsesuṃ. Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṃ – ‘‘māvuso, mettiyaṃ bhikkhuniṃ nāsetha, na sā kiñci aparajjhati; amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī’’ti. ‘‘Kiṃ pana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsethā’’ti? ‘‘Evamāvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsessantī’’ti! Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ …pe… ‘‘saccaṃ kira, bhikkhave, mettiyabhūmajakā bhikkhū dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsentī’’ti? ‘‘Saccaṃ bhagavā’’ti…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi –

‘‘Tena hi, bhikkhave, saṅgho dabbassa mallaputtassa sativepullappattassa sativinayaṃ detu. Evañca pana, bhikkhave, dātabbo – ‘‘tena, bhikkhave, dabbena mallaputtena saṅghaṃ upasaṅkamitvā, ekaṃsaṃ uttarāsaṅgaṃ karitvā, vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā, ukkuṭikaṃ nisīditvā, añjaliṃ paggahetvā, evamassa vacanīyo – ‘ime maṃ, bhante, mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṃsenti. Sohaṃ, bhante, sativepullappatto saṅghaṃ sativinayaṃ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo – ‘ime maṃ, bhante mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṃsenti. Sohaṃ [sohaṃ bhante (ka.)] sativepullappatto tatiyampi, bhante, saṅghaṃ sativinayaṃ yācāmī’ti. ‘‘Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –



然后世尊以此因缘、以此事由召集比丘僧团,询问尊者达婆·摩罗子:"达婆,你记得做过这位比丘尼所说的那种事吗?"
"世尊知道我是什么样的人。"
世尊第二次对尊者达婆·摩罗子说:"达婆,你记得做过这位比丘尼所说的那种事吗?"
"世尊知道我是什么样的人。"
世尊第三次对尊者达婆·摩罗子说:"达婆,你记得做过这位比丘尼所说的那种事吗?"
"世尊知道我是什么样的人。"
"达婆,明智的人不会这样辩解。如果你做了就说做了,如果没做就说没做。"
"世尊,自从我出生以来,我不记得即使在梦中也从未行过淫欲法,更不用说清醒的时候了。"
然后世尊对比丘们说:"那么,比丘们,你们驱逐梅提耶比丘尼,并审问这些比丘。"说完这话,世尊起座进入精舍。
然后那些比丘驱逐了梅提耶比丘尼。然后梅提耶和布穆贾卡比丘们对那些比丘说:"朋友们,不要驱逐梅提耶比丘尼,她没有犯任何错;是我们因愤怒、不满、想要驱逐而唆使她的。"
"朋友们,你们是否以无根据的破戒诽谤尊者达婆·摩罗子?"
"是的,朋友们。"
那些少欲知足的比丘...抱怨、批评、指责说:"为什么梅提耶和布穆贾卡比丘们要以无根据的破戒诽谤尊者达婆·摩罗子呢?"然后那些比丘把这件事告诉了世尊...
"比丘们,梅提耶和布穆贾卡比丘们真的以无根据的破戒诽谤达婆·摩罗子吗?"
"是的,世尊。"...呵斥后...作了法语后,世尊对比丘们说:
"那么,比丘们,僧团应给予达婆·摩罗子具足正念者的念住调伏。比丘们,应该这样给予:达婆·摩罗子应走近僧团,偏袒右肩,礼敬长老比丘的双足,蹲踞,合掌,这样说:'尊者们,这些梅提耶和布穆贾卡比丘们以无根据的破戒诽谤我。我具足正念,请求僧团给予念住调伏。'应该第二次请求。应该第三次请求:'尊者们,这些梅提耶和布穆贾卡比丘们以无根据的破戒诽谤我。我具足正念,第三次请求僧团给予念住调伏。'由有能力的比丘向僧团宣告:

194. Suṇātu me, bhante, saṅgho. Ime mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsenti. Āyasmā dabbo mallaputto sativepullappatto saṅghaṃ sativinayaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṃ dadeyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Ime mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsenti. Āyasmā dabbo mallaputto sativepullappatto saṅghaṃ sativinayaṃ yācati. Saṅgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṃ deti. Yassāyasmato khamati āyasmato dabbassa mallaputtassa sativepullappattassa sativinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Ime mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsenti. Āyasmā dabbo mallaputto sativepullappatto saṅghaṃ sativinayaṃ yācati. Saṅgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṃ deti. Yassāyasmato khamati āyasmato dabbassa mallaputtassa sativepullappattassa sativinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dinno saṅghena āyasmato dabbassa mallaputtassa sativepullappattassa sativinayo. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

195. ‘‘Pañcimāni, bhikkhave, dhammikāni sativinayassa dānāni. Suddho hoti bhikkhu anāpattiko, anuvadanti ca naṃ, yācati ca, tassa saṅgho sativinayaṃ deti dhammena samaggena – imāni kho, bhikkhave, pañca dhammikāni sativinayassa dānānī’’ti.

3. Amūḷhavinayo



"大德们,请僧团听我说。这些梅提耶和布穆贾卡比丘们以无根据的破戒诽谤尊者达婆·摩罗子。尊者达婆·摩罗子具足正念,请求僧团给予念住调伏。如果僧团认为时机适当,僧团应给予尊者达婆·摩罗子具足正念者的念住调伏。这是动议。
大德们,请僧团听我说。这些梅提耶和布穆贾卡比丘们以无根据的破戒诽谤尊者达婆·摩罗子。尊者达婆·摩罗子具足正念,请求僧团给予念住调伏。僧团正在给予尊者达婆·摩罗子具足正念者的念住调伏。如果大德们同意给予尊者达婆·摩罗子具足正念者的念住调伏,请保持沉默;如果不同意,请说出来。
我第二次宣说此事...我第三次宣说此事 - 大德们,请僧团听我说。这些梅提耶和布穆贾卡比丘们以无根据的破戒诽谤尊者达婆·摩罗子。尊者达婆·摩罗子具足正念,请求僧团给予念住调伏。僧团正在给予尊者达婆·摩罗子具足正念者的念住调伏。如果大德们同意给予尊者达婆·摩罗子具足正念者的念住调伏,请保持沉默;如果不同意,请说出来。
僧团已给予尊者达婆·摩罗子具足正念者的念住调伏。僧团同意,所以保持沉默。我如此认定此事。"
"比丘们,这五种是如法给予念住调伏。比丘是清净的,没有犯戒,被诽谤,他请求,僧团如法和合地给予他念住调伏 - 比丘们,这就是五种如法给予念住调伏。"
不痴调伏

196. Tena kho pana samayena gaggo bhikkhu ummattako hoti, cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Bhikkhū gaggaṃ bhikkhuṃ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti – ‘‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’’ti? So evaṃ vadeti – ‘‘ahaṃ kho, āvuso , ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata’’nti. Evampi naṃ vuccamānā codenteva – ‘‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’’ti? Ye te bhikkhū appicchā..pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū gaggaṃ bhikkhuṃ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codessanti – ‘‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti! So evaṃ vadeti – ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata’nti. Evampi naṃ vuccamānā codenteva – ‘‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’’ti? Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave…pe… saccaṃ bhagavā’’ti…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi –

‘‘Tena hi, bhikkhave, saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṃ detu. Evañca pana, bhikkhave, dātabbo – ‘‘tena, bhikkhave, gaggena bhikkhunā saṅghaṃ upasaṅkamitvā, ekaṃsaṃ uttarāsaṅgaṃ karitvā, vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā, ukkuṭikaṃ nisīditvā, añjaliṃ paggahetvā, evamassa vacanīyo – ‘ahaṃ, bhante, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Maṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? Tyāhaṃ evaṃ vadāmi – ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata’nti. Evampi maṃ vuccamānā codenteva – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? Sohaṃ , bhante, amūḷho saṅghaṃ amūḷhavinayaṃ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo – ‘ahaṃ, bhante, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Maṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? Tyāhaṃ evaṃ vadāmi – ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi mūḷhena me etaṃ kata’nti. Evampi maṃ vuccamānā codenteva – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? Sohaṃ amūḷho [sohaṃ bhante amūḷho (ka.)] tatiyampi, bhante, saṅghaṃ amūḷhavinayaṃ yācāmī’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –




那时，有一位名叫伽伽的比丘发疯了，心智错乱。由于他发疯心智错乱，做了许多不适合沙门的事，说了许多不当的话。比丘们指责这位发疯心智错乱的伽伽比丘犯了戒："尊者记得犯了这样的戒吗？"他这样回答："朋友们，我当时发疯了，心智错乱。由于发疯心智错乱，我做了许多不适合沙门的事，说了许多不当的话。我不记得那些事。那是我糊涂时做的。"即使他这样说，他们还是继续指责："尊者记得犯了这样的戒吗？"那些少欲知足的比丘们...他们抱怨、批评、指责说："为什么比丘们要指责伽伽比丘在发疯心智错乱时所犯的戒呢？说'尊者记得犯了这样的戒吗？'他这样回答：'朋友们，我当时发疯了，心智错乱。由于发疯心智错乱，我做了许多不适合沙门的事，说了许多不当的话。我不记得那些事。那是我糊涂时做的。'即使他这样说，他们还是继续指责：'尊者记得犯了这样的戒吗？'"于是那些比丘们把这件事告诉了世尊...世尊说："比丘们，是真的吗？"..."是的，世尊。"...世尊呵斥了他们...作了如法的开示后，对比丘们说：
"那么，比丘们，僧团应该给伽伽比丘一个非痴狂的裁决。比丘们，应该这样给：伽伽比丘应该到僧团那里去，偏袒右肩，礼拜长老比丘们的脚，蹲坐，合掌，这样说：'尊者们，我曾经发疯，心智错乱。由于发疯心智错乱，我做了许多不适合沙门的事，说了许多不当的话。比丘们指责我在发疯心智错乱时所犯的戒，说："尊者记得犯了这样的戒吗？"我这样回答："朋友们，我当时发疯了，心智错乱。由于发疯心智错乱，我做了许多不适合沙门的事，说了许多不当的话。我不记得那些事。那是我糊涂时做的。"即使我这样说，他们还是继续指责："尊者记得犯了这样的戒吗？"尊者们，我现在神智清醒，请求僧团给我一个非痴狂的裁决。'应该第二次请求。应该第三次请求：'尊者们，我曾经发疯，心智错乱。由于发疯心智错乱，我做了许多不适合沙门的事，说了许多不当的话。比丘们指责我在发疯心智错乱时所犯的戒，说："尊者记得犯了这样的戒吗？"我这样回答："朋友们，我当时发疯了，心智错乱。由于发疯心智错乱，我做了许多不适合沙门的事，说了许多不当的话。我不记得那些事。那是我糊涂时做的。"即使我这样说，他们还是继续指责："尊者记得犯了这样的戒吗？"尊者们，我现在神智清醒，第三次请求僧团给我一个非痴狂的裁决。'一位有能力的比丘应该向僧团宣布：

197. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ gaggo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Bhikkhū gaggaṃ bhikkhuṃ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? So evaṃ vadeti – ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi, mūḷhena me etaṃ kata’nti. Evampi naṃ vuccamānā codenteva – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? So amūḷho saṅghaṃ amūḷhavinayaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṃ dadeyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ gaggo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Bhikkhū gaggaṃ bhikkhuṃ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? So evaṃ vadeti – ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi mūḷhena me etaṃ kata’nti. Evampi naṃ vuccamānā codenteva – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? So amūḷho saṅghaṃ amūḷhavinayaṃ yācati. Saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṃ deti. Yassāyasmato khamati gaggassa bhikkhuno amūḷhassa amūḷhavinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….

‘‘Dinno saṅghena gaggassa bhikkhuno amūḷhassa amūḷhavinayo. Khamati saṅghassa, tasmā tuṇhī , evametaṃ dhārayāmī’’ti.

198. ‘‘Tīṇimāni, bhikkhave, adhammikāni amūḷhavinayassa dānāni, tīṇi dhammikāni. Kammāni tīṇi adhammikāni amūḷhavinayassa dānāni?

‘‘Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? So saramānova evaṃ vadeti – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ āpattiṃ āpajjitā’ti. Tassa saṅgho amūḷhavinayaṃ deti. Adhammikaṃ amūḷhavinayassa dānaṃ.

‘‘Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? So saramānova evaṃ vadeti – ‘sarāmi kho ahaṃ, āvuso, yathāsupinantenā’ti. Tassa saṅgho amūḷhavinayaṃ deti. Adhammikaṃ amūḷhavinayassa dānaṃ.

‘‘Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? So anummattako ummattakālayaṃ karoti – ‘ahampi kho evaṃ karomi. Tumhepi evaṃ karotha. Mayhampi etaṃ kappati. Tumhākampetaṃ kappatī’ti. Tassa saṅgho amūḷhavinayaṃ deti. Adhammikaṃ amūḷhavinayassa dānaṃ. Imāni tīṇi adhammikāni amūḷhavinayassa dānāni.



"尊者们，请僧团听我说。这位伽伽比丘曾经发疯，心智错乱。由于发疯心智错乱，他做了许多不适合沙门的事，说了许多不当的话。比丘们指责这位发疯心智错乱的伽伽比丘犯了戒，说：'尊者记得犯了这样的戒吗？'他这样回答：'朋友们，我当时发疯了，心智错乱。由于发疯心智错乱，我做了许多不适合沙门的事，说了许多不当的话。我不记得那些事。那是我糊涂时做的。'即使他这样说，他们还是继续指责：'尊者记得犯了这样的戒吗？'他现在神智清醒，请求僧团给他一个非痴狂的裁决。如果僧团认为时机适当，僧团应该给伽伽比丘一个非痴狂的裁决。这是动议。
"尊者们，请僧团听我说。这位伽伽比丘曾经发疯，心智错乱。由于发疯心智错乱，他做了许多不适合沙门的事，说了许多不当的话。比丘们指责这位发疯心智错乱的伽伽比丘犯了戒，说：'尊者记得犯了这样的戒吗？'他这样回答：'朋友们，我当时发疯了，心智错乱。由于发疯心智错乱，我做了许多不适合沙门的事，说了许多不当的话。我不记得那些事。那是我糊涂时做的。'即使他这样说，他们还是继续指责：'尊者记得犯了这样的戒吗？'他现在神智清醒，请求僧团给他一个非痴狂的裁决。僧团正在给伽伽比丘一个非痴狂的裁决。如果诸位尊者同意给伽伽比丘一个非痴狂的裁决，请保持沉默。如果不同意，请说出来。
"我第二次说这件事...我第三次说这件事...
"僧团已经给了伽伽比丘一个非痴狂的裁决。僧团同意，所以保持沉默。我如此记住这件事。"
"比丘们，有三种非法的非痴狂裁决，有三种如法的非痴狂裁决。哪三种是非法的非痴狂裁决？
"比丘们，这里有一位比丘犯了戒。僧团、多人或一个人指责他说：'尊者记得犯了这样的戒吗？'他明明记得却这样说：'朋友们，我不记得犯了这样的戒。'僧团给他一个非痴狂的裁决。这是非法的非痴狂裁决。
"比丘们，这里有一位比丘犯了戒。僧团、多人或一个人指责他说：'尊者记得犯了这样的戒吗？'他明明记得却这样说：'朋友们，我记得好像在梦中那样。'僧团给他一个非痴狂的裁决。这是非法的非痴狂裁决。
"比丘们，这里有一位比丘犯了戒。僧团、多人或一个人指责他说：'尊者记得犯了这样的戒吗？'他虽然没有发疯，却装作发疯的样子说：'我就是这样做的。你们也这样做吧。这对我来说是允许的。这对你们来说也是允许的。'僧团给他一个非痴狂的裁决。这是非法的非痴狂裁决。这就是三种非法的非痴狂裁决。

199. ‘‘Katamāni tīṇi dhammikāni amūḷhavinayassa dānāni?

‘‘Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? So assaramānova evaṃ vadeti – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ āpattiṃ āpajjitā’ti. Tassa saṅgho amūḷhavinayaṃ deti. Dhammikaṃ amūḷhavinayassa dānaṃ.

‘‘Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti ? So assaramānova evaṃ vadeti – ‘sarāmi kho ahaṃ, āvuso, yathā supinantenā’ti. Tassa saṅgho amūḷhavinayaṃ deti. Dhammikaṃ amūḷhavinayassa dānaṃ.

‘‘Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? So ummattako ummattakālayaṃ karoti – ‘ahampi evaṃ karomi. Tumhepi evaṃ karotha. Mayhampi etaṃ kappati. Tumhākampetaṃ kappatī’ti. Tassa saṅgho amūḷhavinayaṃ deti. Dhammikaṃ amūḷhavinayassa dānaṃ. ‘‘Imāni tīṇi dhammikāni amūḷhavinayassa dānānī’’ti.

4. Paṭiññātakaraṇaṃ

200. Tena kho pana samayena chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṃ kammāni karonti – tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṃ kammāni karissanti – tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī’’ti! Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave…pe… ‘‘saccaṃ bhagavā’’ti…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, appaṭiññāya bhikkhūnaṃ kammaṃ kātabbaṃ – tajjanīyaṃ vā, niyassaṃ vā, pabbājanīyaṃ vā, paṭisāraṇīyaṃ vā, ukkhepanīyaṃ vā. Yo kareyya, āpatti dukkaṭassa.



"哪三种是如法的非痴狂裁决？
"比丘们，这里有一位比丘发疯，心智错乱。由于发疯心智错乱，他做了许多不适合沙门的事，说了许多不当的话。僧团、多人或一个人指责他说：'尊者记得犯了这样的戒吗？'他确实不记得，就这样说：'朋友们，我不记得犯了这样的戒。'僧团给他一个非痴狂的裁决。这是如法的非痴狂裁决。
"比丘们，这里有一位比丘发疯，心智错乱。由于发疯心智错乱，他做了许多不适合沙门的事，说了许多不当的话。僧团、多人或一个人指责他说：'尊者记得犯了这样的戒吗？'他确实不记得，就这样说：'朋友们，我记得好像在梦中那样。'僧团给他一个非痴狂的裁决。这是如法的非痴狂裁决。
"比丘们，这里有一位比丘发疯，心智错乱。由于发疯心智错乱，他做了许多不适合沙门的事，说了许多不当的话。僧团、多人或一个人指责他说：'尊者记得犯了这样的戒吗？'他因为发疯而这样说：'我就是这样做的。你们也这样做吧。这对我来说是允许的。这对你们来说也是允许的。'僧团给他一个非痴狂的裁决。这是如法的非痴狂裁决。这就是三种如法的非痴狂裁决。"
自认
那时，六群比丘未经当事人承认就对比丘们执行处罚——呵责、依止、驱出、下意、举罪等。那些少欲知足的比丘们...他们抱怨、批评、指责说："为什么六群比丘未经当事人承认就对比丘们执行处罚——呵责、依止、驱出、下意、举罪等呢？"于是那些比丘们把这件事告诉了世尊...世尊说："比丘们，是真的吗？"..."是的，世尊。"...世尊呵斥了他们...作了如法的开示后，对比丘们说："比丘们，不应该未经当事人承认就对比丘执行处罚——呵责、依止、驱出、下意、举罪等。谁这样做，犯突吉罗罪。

201. ‘‘Evaṃ kho, bhikkhave, adhammikaṃ hoti paṭiññātakaraṇaṃ, evaṃ dhammikaṃ. Kathañca, bhikkhave, adhammikaṃ hoti paṭiññātakaraṇaṃ?

‘‘Bhikkhu pārājikaṃ ajjhāpanno hoti. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘pārājikaṃ āyasmā ajjhāpanno’ti? So evaṃ vadeti – ‘na kho ahaṃ, āvuso, pārājikaṃ ajjhāpanno , saṅghādisesaṃ ajjhāpanno’ti. Taṃ saṅgho saṅghādisesena kāreti. Adhammikaṃ paṭiññātakaraṇaṃ.

‘‘Bhikkhu pārājikaṃ ajjhāpanno hoti. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘pārājikaṃ āyasmā ajjhāpanno’ti? So evaṃ vadeti – ‘na kho ahaṃ, āvuso, pārājikaṃ ajjhāpanno, thullaccayaṃ…pe… pācittiyaṃ…pe… pāṭidesanīyaṃ…pe… dukkaṭaṃ…pe… dubbhāsitaṃ ajjhāpanno’ti. Taṃ saṅgho dubbhāsitena kāreti. Adhammikaṃ paṭiññātakaraṇaṃ.

‘‘Bhikkhu saṅghādisesaṃ…pe… thullaccayaṃ…pe… pācittiyaṃ…pe… pāṭidesanīyaṃ…pe… dukkaṭaṃ…pe… dubbhāsitaṃ ajjhāpanno hoti. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘dubbhāsitaṃ āyasmā ajjhāpanno’ti ? So evaṃ vadeti – ‘na kho ahaṃ, āvuso, dubbhāsitaṃ ajjhāpanno, pārājikaṃ ajjhāpanno’ti. Taṃ saṅgho pārājikena kāreti. Adhammikaṃ paṭiññātakaraṇaṃ.

‘‘Bhikkhu dubbhāsitaṃ ajjhāpanno hoti. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘dubbhāsitaṃ āyasmā ajjhāpanno’ti? So evaṃ vadeti – ‘na kho ahaṃ, āvuso, dubbhāsitaṃ ajjhāpanno, saṅghādisesaṃ…pe… thullaccayaṃ…pe… pācittiyaṃ…pe… pāṭidesanīyaṃ…pe… dukkaṭaṃ ajjhāpanno’ti. Taṃ saṅgho dukkaṭena kāreti. Adhammikaṃ paṭiññātakaraṇaṃ. ‘‘Evaṃ kho, bhikkhave, adhammikaṃ hoti paṭiññātakaraṇaṃ.

‘‘Kathañca , bhikkhave, dhammikaṃ hoti paṭiññātakaraṇaṃ? Bhikkhu pārājikaṃ ajjhāpanno hoti. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘pārājikaṃ āyasmā ajjhāpanno’ti? So evaṃ vadeti – ‘āma, āvuso, pārājikaṃ ajjhāpanno’ti. Taṃ saṅgho pārājikena kāreti. Dhammikaṃ paṭiññātakaraṇaṃ.

‘‘Bhikkhu saṅghādisesaṃ…pe… thullaccayaṃ…pe… pācittiyaṃ…pe… pāṭidesanīyaṃ…pe… dukkaṭaṃ…pe… dubbhāsitaṃ ajjhāpanno hoti. Tamenaṃ codeti saṅgho vā, sambahulā vā, ekapuggalo vā – ‘dubbhāsitaṃ āyasmā ajjhāpanno’ti? So evaṃ vadeti – ‘āma, āvuso, dubbhāsitaṃ ajjhāpanno’ti. Taṃ saṅgho dubbhāsitena kāreti. Dhammikaṃ paṭiññātakaraṇaṃ. Evaṃ kho, bhikkhave, dhammikaṃ hoti paṭiññātakaraṇa’’nti.

5. Yebhuyyasikā

202. Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ yebhuyyasikāya vūpasametuṃ. Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, gahitāgahituñca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

203. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ salākaggāhāpakaṃ sammanneyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ salākaggāhāpakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Sammato saṅghena itthannāmo bhikkhu salākaggāhāpako. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.



"比丘们,这就是非法的自认处理,这就是如法的自认处理。比丘们,什么是非法的自认处理呢?
"有一位比丘犯了波罗夷罪。僧团、多人或一个人指责他说:'尊者犯了波罗夷罪。'他这样说:'朋友们,我没有犯波罗夷罪,我犯的是僧残罪。'僧团按僧残罪处理他。这是非法的自认处理。
"有一位比丘犯了波罗夷罪。僧团、多人或一个人指责他说:'尊者犯了波罗夷罪。'他这样说:'朋友们,我没有犯波罗夷罪,我犯的是偷兰遮罪...波逸提罪...波罗提提舍尼罪...突吉罗罪...恶语罪。'僧团按恶语罪处理他。这是非法的自认处理。
"有一位比丘犯了僧残罪...偷兰遮罪...波逸提罪...波罗提提舍尼罪...突吉罗罪...恶语罪。僧团、多人或一个人指责他说:'尊者犯了恶语罪。'他这样说:'朋友们,我没有犯恶语罪,我犯的是波罗夷罪。'僧团按波罗夷罪处理他。这是非法的自认处理。
"有一位比丘犯了恶语罪。僧团、多人或一个人指责他说:'尊者犯了恶语罪。'他这样说:'朋友们,我没有犯恶语罪,我犯的是僧残罪...偷兰遮罪...波逸提罪...波罗提提舍尼罪...突吉罗罪。'僧团按突吉罗罪处理他。这是非法的自认处理。比丘们,这就是非法的自认处理。
"比丘们,什么是如法的自认处理呢?有一位比丘犯了波罗夷罪。僧团、多人或一个人指责他说:'尊者犯了波罗夷罪。'他这样说:'是的,朋友们,我犯了波罗夷罪。'僧团按波罗夷罪处理他。这是如法的自认处理。
"有一位比丘犯了僧残罪...偷兰遮罪...波逸提罪...波罗提提舍尼罪...突吉罗罪...恶语罪。僧团、多人或一个人指责他说:'尊者犯了恶语罪。'他这样说:'是的,朋友们,我犯了恶语罪。'僧团按恶语罪处理他。这是如法的自认处理。比丘们,这就是如法的自认处理。"
多数决
那时,有些比丘在僧团中争吵、争论、争执,互相用言语攻击,无法平息这场争端。他们把这件事告诉了世尊。"比丘们,我允许用多数决来平息这种争端。应该选举一位具备五种条件的比丘来收集选票:不偏不倚,不因喜好而偏袒,不因厌恶而偏袒,不因愚痴而偏袒,不因恐惧而偏袒,知道谁投票了谁没投票。比丘们,应该这样选举:首先应该请求那位比丘,然后由一位有能力的比丘向僧团宣布:
"尊者们,请僧团听我说。如果僧团认为时机适当,僧团应该选举某某比丘为收集选票者。这是动议。
"尊者们,请僧团听我说。僧团正在选举某某比丘为收集选票者。如果诸位尊者同意选举某某比丘为收集选票者,请保持沉默。如果不同意,请说出来。
"僧团已经选举某某比丘为收集选票者。僧团同意,所以保持沉默。我如此记住这件事。"

204. ‘‘Dasayime , bhikkhave, adhammikā salākaggāhā, dasa dhammikā [dasa dhammikā salākaggāhā (ka.)]. Katame dasa adhammikā salākaggāhā? Oramattakañca adhikaraṇaṃ hoti, na ca gatigataṃ hoti, na ca saritasāritaṃ hoti, jānāti adhammavādī bahutarāti, appeva nāma adhammavādī bahutarā assūti, jānāti saṅgho bhijjissatīti, appeva nāma saṅgho bhijjeyyāti, adhammena gaṇhanti, vaggā gaṇhanti, na ca yathādiṭṭhiyā gaṇhanti – ime dasa adhammikā salākaggāhā.

‘‘Katame dasa dhammikā salākaggāhā? Na ca oramattakaṃ adhikaraṇaṃ hoti, gatigatañca hoti, saritasāritañca hoti, jānāti dhammavādī bahutarāti, appeva nāma dhammavādī bahutarā assūti, jānāti saṅgho na bhijjissatīti, appeva nāma saṅgho na bhijjeyyāti, dhammena gaṇhanti, samaggā gaṇhanti, yathādiṭṭhiyā ca gaṇhanti – ime dasa dhammikā salākaggāhā’’ti.

6. Tassapāpiyasikā

205. Tena kho pana samayena upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṃ paṭicarati, sampajānamusā bhāsati. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṃ paṭicarissati, sampajānamusā bhāsissatī’’ti! Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave…pe… ‘‘saccaṃ bhagavā’’ti…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi – tena hi, bhikkhave, saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṃ karotu. Evañca pana, bhikkhave, kātabbaṃ. Paṭhamaṃ upavāḷo bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṃ āropetabbo, āpattiṃ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

206. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṃ paṭicarati, sampajānamusā ‘bhāsati. Yadi saṅghassa pattakallaṃ, saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṃ kareyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṃ paṭicarati, sampajānamusā bhāsati. Saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṃ karoti. Yassāyasmato khamati upavāḷassa bhikkhuno tassapāpiyasikākammassa karaṇaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….

‘‘Kataṃ saṅghena upavāḷassa bhikkhuno tassapāpiyasikākammaṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

207. ‘‘Pañcimāni , bhikkhave, dhammikāni tassapāpiyasikākammassa karaṇāni. Asuci ca hoti, alajjī ca, sānuvādo ca, tassa saṅgho tassapāpiyasikākammaṃ karoti dhammena, samaggena – imāni kho, bhikkhave, pañca dhammikāni tassapāpiyasikākammassa karaṇāni.

Adhammakammadvādasakaṃ

208. ‘‘Tīhi, bhikkhave, aṅgehi samannāgataṃ tassapāpiyasikākammaṃ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṃ hoti, appaṭipucchākataṃ hoti, appaṭiññāya kataṃ hoti…pe… adhammena kataṃ hoti, vaggena kataṃ hoti – imehi kho, bhikkhave, tīhaṅgehi samannāgataṃ tassapāpiyasikākammaṃ adhammakammañca hoti, avinayakammañca, duvūpasantañca.

Dhammakammadvādasakaṃ

209. ‘‘Tīhi , bhikkhave, aṅgehi samannāgataṃ tassapāpiyasikākammaṃ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṃ hoti, paṭipucchākataṃ hoti, paṭiññāya kataṃ hoti…pe… dhammena kataṃ hoti, samaggena kataṃ hoti – imehi kho, bhikkhave, tīhaṅgehi samannāgataṃ tassapāpiyasikākammaṃ dhammakammañca hoti, vinayakammañca, suvūpasantañca.

Ākaṅkhamānachakkaṃ



"比丘们,有十种非法的收集选票方式,有十种如法的收集选票方式。哪十种是非法的收集选票方式?争端很小,还没有广泛传开,还没有反复讨论过;知道非法说者较多,希望非法说者较多;知道僧团会分裂,希望僧团分裂;非法地收集选票,分派地收集选票,不按各自的见解收集选票 - 这十种是非法的收集选票方式。
"哪十种是如法的收集选票方式?争端不小,已经广泛传开,已经反复讨论过;知道如法说者较多,希望如法说者较多;知道僧团不会分裂,希望僧团不分裂;如法地收集选票,和合地收集选票,按各自的见解收集选票 - 这十种是如法的收集选票方式。"
覆藏罪罚
那时,有一位名叫优波离的比丘在僧团中被问及犯戒时,先否认后承认,先承认后否认,转移话题,故意说谎。那些少欲知足的比丘们...他们抱怨、批评、指责说:"为什么优波离比丘在僧团中被问及犯戒时,先否认后承认,先承认后否认,转移话题,故意说谎呢?"于是那些比丘们把这件事告诉了世尊...世尊说:"比丘们,是真的吗?"..."是的,世尊。"...世尊呵斥了他们...作了如法的开示后,对比丘们说:"那么,比丘们,僧团应该对优波离比丘执行覆藏罪罚。比丘们,应该这样执行:首先应该指责优波离比丘,指责后应该提醒他,提醒后应该指出他的罪,指出罪后由一位有能力的比丘向僧团宣布:
"尊者们,请僧团听我说。这位优波离比丘在僧团中被问及犯戒时,先否认后承认,先承认后否认,转移话题,故意说谎。如果僧团认为时机适当,僧团应该对优波离比丘执行覆藏罪罚。这是动议。
"尊者们,请僧团听我说。这位优波离比丘在僧团中被问及犯戒时,先否认后承认,先承认后否认,转移话题,故意说谎。僧团正在对优波离比丘执行覆藏罪罚。如果诸位尊者同意对优波离比丘执行覆藏罪罚,请保持沉默。如果不同意,请说出来。
"我第二次说这件事...我第三次说这件事...
"僧团已经对优波离比丘执行了覆藏罪罚。僧团同意,所以保持沉默。我如此记住这件事。"
"比丘们,执行覆藏罪罚有五种如法的情况。不清净且无惭愧,有人指责,僧团如法地、和合地对他执行覆藏罪罚 - 比丘们,这就是执行覆藏罪罚的五种如法的情况。
非法羯磨十二法
"比丘们,具备三个条件的覆藏罪罚是非法的羯磨、非律的羯磨、难以平息的。不在当事人面前执行,不经询问就执行,不经承认就执行...非法地执行,分派地执行 - 比丘们,具备这三个条件的覆藏罪罚是非法的羯磨、非律的羯磨、难以平息的。
如法羯磨十二法
"比丘们,具备三个条件的覆藏罪罚是如法的羯磨、如律的羯磨、容易平息的。在当事人面前执行,经询问后执行,经承认后执行...如法地执行,和合地执行 - 比丘们,具备这三个条件的覆藏罪罚是如法的羯磨、如律的羯磨、容易平息的。
愿意六法

210. ‘‘Tīhi , bhikkhave, aṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṃ kareyya. Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehi – imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṃ kareyya.

‘‘Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṃ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti – imehi kho, bhikkhave…pe….

‘‘Aparehipi, bhikkhave…pe… buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati – imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṃ kareyya.

‘‘Tiṇṇaṃ, bhikkhave, bhikkhūnaṃ ākaṅkhamāno saṅgho tassapāpiyasikākammaṃ kareyya. Eko bhaṇḍanakārako hoti…pe… saṅghe adhikaraṇakārako; eko bālo hoti abyatto āpattibahulo anapadāno; eko gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehi – imesaṃ kho, bhikkhave, tiṇṇaṃ bhikkhūnaṃ ākaṅkhamāno saṅgho tassapāpiyasikākammaṃ kareyya.

‘‘Aparesampi, bhikkhave, tiṇṇaṃ bhikkhūnaṃ ākaṅkhamāno saṅgho tassapāpiyasikākammaṃ kareyya. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti – imesaṃ kho, bhikkhave…pe….

‘‘Aparesampi , bhikkhave…pe… eko buddhassa avaṇṇaṃ bhāsati, eko dhammassa avaṇṇaṃ bhāsati, eko saṅghassa avaṇṇaṃ bhāsati – imesaṃ kho, bhikkhave, tiṇṇaṃ bhikkhūnaṃ ākaṅkhamāno saṅgho tassapāpiyasikākammaṃ kareyya.

Aṭṭhārasavattaṃ

211. ‘‘Tassapāpiyasikākammakatena , bhikkhave, bhikkhunā sammā vattitabbaṃ. Tatrāyaṃ sammāvattanā –

Na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā…pe… na bhikkhūhi sampayojetabba’’nti. Atha kho saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṃ akāsi.

7. Tiṇavatthārakaṃ



"比丘们,具备三个条件的比丘,如果僧团愿意,可以对他执行覆藏罪罚。他是争吵者、争论者、争执者、口舌是非者、在僧团中制造事端者;他愚笨、无能、多犯戒、不知悔改;他与在家人过分亲近,交往不当 - 比丘们,具备这三个条件的比丘,如果僧团愿意,可以对他执行覆藏罪罚。
"比丘们,具备另外三个条件的比丘,如果僧团愿意,可以对他执行覆藏罪罚。他在戒律上违犯,在行为上违犯,在见解上违犯 - 比丘们,具备这三个条件的比丘...
"比丘们,具备另外三个条件的比丘...他诽谤佛陀,诽谤法,诽谤僧团 - 比丘们,具备这三个条件的比丘,如果僧团愿意,可以对他执行覆藏罪罚。
"比丘们,如果僧团愿意,可以对三种比丘执行覆藏罪罚。一个是争吵者...在僧团中制造事端者;一个是愚笨、无能、多犯戒、不知悔改者;一个是与在家人过分亲近,交往不当者 - 比丘们,如果僧团愿意,可以对这三种比丘执行覆藏罪罚。
"比丘们,如果僧团愿意,还可以对另外三种比丘执行覆藏罪罚。一个在戒律上违犯,一个在行为上违犯,一个在见解上违犯 - 比丘们...
"比丘们...一个诽谤佛陀,一个诽谤法,一个诽谤僧团 - 比丘们,如果僧团愿意,可以对这三种比丘执行覆藏罪罚。
十八种行为
"比丘们,被执行覆藏罪罚的比丘应该正确地行事。以下是正确的行事方式:
不应该授人具足戒,不应该给人依止,不应该让沙弥侍奉,不应该接受教诫比丘尼的职责,即使被选派也不应该教诫比丘尼...不应该与比丘们共事。"于是僧团对优波离比丘执行了覆藏罪罚。
草覆盖

212. Tena kho pana samayena bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘amhākaṃ kho bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya [kakkhaḷatāya vāḷatāya (syā. kaṃ.)] bhedāya saṃvatteyya. Kathaṃ nu kho amhehi paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ.

‘‘Idha pana, bhikkhave, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ . Tatra ce bhikkhūnaṃ [tatra ce bhikkhave bhikkhūnaṃ (syā.)] evaṃ hoti – ‘amhākaṃ kho bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ; sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyyā’ti, anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ tiṇavatthārakena vūpasametuṃ. Evañca pana, bhikkhave, vūpasametabbaṃ. Sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyutta’’nti. ‘‘Ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo –

‘‘Suṇantu me āyasmantā. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadāyasmantānaṃ pattakallaṃ, ahaṃ yā ceva āyasmantānaṃ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyutta’’nti.

‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo –

‘‘Suṇantu me āyasmantā. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadāyasmantānaṃ pattakallaṃ, ahaṃ yā ceva āyasmantānaṃ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyutta’’nti.



那时,有些比丘互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。这些比丘想:"我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们因这些罪互相指责,这场争端可能会变得更加激烈、恶化,导致分裂。我们应该怎么办呢?"他们把这件事告诉了世尊。
"比丘们,在这里,有些比丘互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果那些比丘这样想:'我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们因这些罪互相指责,这场争端可能会变得更加激烈、恶化,导致分裂。'比丘们,我允许用草覆盖的方式来平息这种争端。比丘们,应该这样平息:所有人都应该聚在一起,聚集后由一位有能力的比丘向僧团宣布:
"尊者们,请僧团听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们因这些罪互相指责,这场争端可能会变得更加激烈、恶化,导致分裂。如果僧团认为时机适当,僧团应该用草覆盖的方式来平息这场争端,除了重罪和涉及在家人的罪。"一方的比丘中由一位有能力的比丘向自己这一方宣布:
"尊者们,请听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们因这些罪互相指责,这场争端可能会变得更加激烈、恶化,导致分裂。如果诸位认为时机适当,我愿意为了诸位和我自己的利益,在僧团中用草覆盖的方式忏悔诸位的罪和我自己的罪,除了重罪和涉及在家人的罪。"
"然后另一方的比丘中由一位有能力的比丘向自己这一方宣布:
"尊者们,请听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们因这些罪互相指责,这场争端可能会变得更加激烈、恶化,导致分裂。如果诸位认为时机适当,我愿意为了诸位和我自己的利益,在僧团中用草覆盖的方式忏悔诸位的罪和我自己的罪,除了重罪和涉及在家人的罪。"

213. ‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. 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 gihippaṭisaṃyuttaṃ. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. Yassāyasmato khamati amhākaṃ imāsaṃ āpattīnaṃ saṅghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Desitā amhākaṃ imā āpattiyo saṅghamajjhe tiṇavatthārakena, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

214. ‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. 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 gihippaṭisaṃyuttaṃ. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. Yassāyasmato khamati amhākaṃ imāsaṃ āpattīnaṃ saṅghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Desitā amhākaṃ imā āpattiyo saṅghamajjhe tiṇavatthārakena, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

‘‘Evañca pana, bhikkhave, te bhikkhū tāhi āpattīhi vuṭṭhitā honti, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ, ṭhapetvā diṭṭhāvikammaṃ , ṭhapetvā ye na tattha hontī’’ti.

8. Adhikaraṇaṃ



"然后另一方的比丘中由一位有能力的比丘向僧团宣布:
"尊者们,请僧团听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们因这些罪互相指责,这场争端可能会变得更加激烈、恶化,导致分裂。如果僧团认为时机适当,我愿意为了这些尊者和我自己的利益,在僧团中用草覆盖的方式忏悔这些尊者的罪和我自己的罪,除了重罪和涉及在家人的罪。这是动议。
"尊者们,请僧团听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们因这些罪互相指责,这场争端可能会变得更加激烈、恶化,导致分裂。我现在为了这些尊者和我自己的利益,在僧团中用草覆盖的方式忏悔这些尊者的罪和我自己的罪,除了重罪和涉及在家人的罪。如果诸位尊者同意我们在僧团中用草覆盖的方式忏悔这些罪,除了重罪和涉及在家人的罪,请保持沉默。如果不同意,请说出来。
"我们已经在僧团中用草覆盖的方式忏悔了这些罪,除了重罪和涉及在家人的罪。僧团同意,所以保持沉默。我如此记住这件事。"
"然后另一方的比丘中由一位有能力的比丘向僧团宣布:
"尊者们,请僧团听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们因这些罪互相指责,这场争端可能会变得更加激烈、恶化,导致分裂。如果僧团认为时机适当,我愿意为了这些尊者和我自己的利益,在僧团中用草覆盖的方式忏悔这些尊者的罪和我自己的罪,除了重罪和涉及在家人的罪。这是动议。
"尊者们,请僧团听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们因这些罪互相指责,这场争端可能会变得更加激烈、恶化,导致分裂。我现在为了这些尊者和我自己的利益,在僧团中用草覆盖的方式忏悔这些尊者的罪和我自己的罪,除了重罪和涉及在家人的罪。如果诸位尊者同意我们在僧团中用草覆盖的方式忏悔这些罪,除了重罪和涉及在家人的罪,请保持沉默。如果不同意,请说出来。
"我们已经在僧团中用草覆盖的方式忏悔了这些罪,除了重罪和涉及在家人的罪。僧团同意,所以保持沉默。我如此记住这件事。"
"比丘们,这样那些比丘就从这些罪中解脱了,除了重罪、涉及在家人的罪、公开表明的见解和不在场的人。"
诤事

215. Tena kho pana samayena (bhikkhūpi bhikkhūhi vivadanti,) [( ) natthi (sī. syā. kaṃ.)] bhikkhūpi bhikkhunīhi vivadanti, bhikkhuniyopi bhikkhūhi vivadanti, channopi bhikkhu bhikkhunīnaṃ anupakhajja bhikkhūhi saddhiṃ vivadati, bhikkhunīnaṃ pakkhaṃ gāheti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma channo bhikkhu bhikkhunīnaṃ anupakhajja bhikkhūhi saddhiṃ vivadissati, bhikkhunīnaṃ pakkhaṃ gāhessatīti! Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave…pe… saccaṃ bhagavā’’ti…pe… vigarahitvā…pe… dhammiṃ kathaṃ katvā bhikkhū āmantesi –

[pari. 275] ‘‘Cattārimāni, bhikkhave, adhikaraṇāni – vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ [kiccādhikaraṇañca (ka.)].

‘‘Tattha katamaṃ vivādādhikaraṇaṃ [pari. 314]? Idha pana, bhikkhave, bhikkhū [bhikkhū bhikkhuṃ (ka.)] vivadanti – dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṃ lapitaṃ tathāgatenāti vā abhāsitaṃ alapitaṃ tathāgatenāti vā, āciṇṇaṃ tathāgatenāti vā anāciṇṇaṃ tathāgatenāti vā, paññattaṃ tathāgatenāti vā appaññattaṃ tathāgatenāti vā, āpattīti vā anāpattīti vā , lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā? Yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ – idaṃ vuccati vivādādhikaraṇaṃ.

‘‘Tattha katamaṃ anuvādādhikaraṇaṃ? [pari. 315] Idha pana, bhikkhave, bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṃ – idaṃ vuccati anuvādādhikaraṇaṃ.

‘‘Tattha katamaṃ āpattādhikaraṇaṃ? Pañcapi āpattikkhandhā āpattādhikaraṇaṃ, sattapi āpattikkhandhā āpattādhikaraṇaṃ – idaṃ vuccati āpattādhikaraṇaṃ .

‘‘Tattha katamaṃ kiccādhikaraṇaṃ? [pari. 317] Yā saṅghassa kiccayatā, karaṇīyatā, apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ – idaṃ vuccati kiccādhikaraṇaṃ.

216. ‘‘Vivādādhikaraṇassa kiṃ mūlaṃ? Cha vivādamūlāni vivādādhikaraṇassa mūlaṃ. Tīṇipi akusalamūlāni vivādādhikaraṇassa mūlaṃ, tīṇipi kusalamūlāni vivādādhikaraṇassa mūlaṃ. [pari. 272; a. ni. 2.35-36; ma. ni. 

那时,比丘与比丘尼争论,比丘尼也与比丘争论,车匿比丘插入比丘尼中间与比丘争论,站在比丘尼一边。那些少欲知足的比丘们...他们抱怨、批评、指责说:"为什么车匿比丘插入比丘尼中间与比丘争论,站在比丘尼一边呢?"于是那些比丘们把这件事告诉了世尊...世尊说:"比丘们,是真的吗?"..."是的,世尊。"...世尊呵斥了他们...作了如法的开示后,对比丘们说:
"比丘们,有四种诤事:争论诤事、指责诤事、犯戒诤事、事务诤事。
"其中什么是争论诤事?比丘们,在这里,比丘们争论说:'这是法'或'这不是法','这是律'或'这不是律','如来说过这个'或'如来没说过这个','如来做过这个'或'如来没做过这个','如来制定了这个'或'如来没制定这个','这是犯戒'或'这不是犯戒','这是轻罪'或'这是重罪','这是有余罪'或'这是无余罪','这是粗重罪'或'这不是粗重罪'。其中的争吵、争论、争执、争议、异议、反对、争辩、争斗,这就叫做争论诤事。
"其中什么是指责诤事?比丘们,在这里,比丘们指责一位比丘违犯戒律、违犯行为、违犯见解或违犯生活方式。其中的指责、责备、非难、谴责、攻击、抨击、谩骂,这就叫做指责诤事。
"其中什么是犯戒诤事?五种罪类是犯戒诤事,七种罪类是犯戒诤事,这就叫做犯戒诤事。
"其中什么是事务诤事?僧团的任何事务、应做之事、白羯磨、单白羯磨、白二羯磨、白四羯磨,这就叫做事务诤事。
"争论诤事的根源是什么?六种争论根源是争论诤事的根源。三种不善根是争论诤事的根源,三

3.44] Katamāni cha vivādamūlāni vivādādhikaraṇassa mūlaṃ? Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso , saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi…pe… saṅghepi…pe… sikkhāyapi na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

[pari.272] ‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī , saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi…pe… saṅghepi…pe… sikkhāyapi na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni cha vivādamūlāni vivādādhikaraṇassa mūlaṃ.

‘‘Katamāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṃ? Idha pana, bhikkhave, bhikkhū luddhacittā vivadanti, duṭṭhacittā vivadanti, mūḷhacittā vivadanti – dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṃ lapitaṃ tathāgatenāti vā abhāsitaṃ alapitaṃ tathāgatenāti vā, āciṇṇaṃ tathāgatenāti vā anāciṇṇaṃ tathāgatenāti vā, paññattaṃ tathāgatenāti vā appaññattaṃ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Imāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṃ.

‘‘Katamāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṃ? Idha pana, bhikkhave, bhikkhū aluddhacittā vivadanti, aduṭṭhacittā vivadanti, amūḷhacittā vivadanti – dhammoti vā adhammoti vā…pe… duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Imāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṃ.



种善根是争论诤事的根源。哪六种争论根源是争论诤事的根源?比丘们,在这里,有一位比丘易怒且怀恨。比丘们,那位易怒且怀恨的比丘,他对导师不恭敬不顺从,对法不恭敬不顺从,对僧团不恭敬不顺从,也不完全遵守戒律。比丘们,那位对导师不恭敬不顺从,对法...对僧团...也不完全遵守戒律的比丘,他在僧团中引起争论。这种争论会导致许多人不利、不乐、不幸、有害、痛苦,包括天人。比丘们,如果你们在内心或外部看到这样的争论根源,你们应该努力去除这种恶劣的争论根源。比丘们,如果你们在内心或外部没有看到这样的争论根源,你们应该采取措施防止这种恶劣的争论根源将来出现。这样就能去除这种恶劣的争论根源。这样就能防止这种恶劣的争论根源将来出现。
"再者,比丘们,有一位比丘好讥讽且傲慢...嫉妒且吝啬,狡猾且虚伪,有恶欲且邪见,固执己见且难以放弃。比丘们,那位固执己见且难以放弃的比丘,他对导师不恭敬不顺从,对法不恭敬不顺从,对僧团不恭敬不顺从,也不完全遵守戒律。比丘们,那位对导师不恭敬不顺从,对法...对僧团...也不完全遵守戒律的比丘,他在僧团中引起争论。这种争论会导致许多人不利、不乐、不幸、有害、痛苦,包括天人。比丘们,如果你们在内心或外部看到这样的争论根源,你们应该努力去除这种恶劣的争论根源。比丘们,如果你们在内心或外部没有看到这样的争论根源,你们应该采取措施防止这种恶劣的争论根源将来出现。这样就能去除这种恶劣的争论根源。这样就能防止这种恶劣的争论根源将来出现。这就是争论诤事的六种争论根源。
"哪三种不善根是争论诤事的根源?比丘们,在这里,比丘们以贪心争论,以嗔心争论,以痴心争论 - '这是法'或'这不是法','这是律'或'这不是律','如来说过这个'或'如来没说过这个','如来做过这个'或'如来没做过这个','如来制定了这个'或'如来没制定这个','这是犯戒'或'这不是犯戒','这是轻罪'或'这是重罪','这是有余罪'或'这是无余罪','这是粗重罪'或'这不是粗重罪'。这就是争论诤事的三种不善根。
"哪三种善根是争论诤事的根源?比丘们,在这里,比丘们以无贪心争论,以无嗔心争论,以无痴心争论 - '这是法'或'这不是法'....'这是粗重罪'或'这不是粗重罪'。这就是争论诤事的三种善根。

217.[pari. 272] ‘‘Anuvādādhikaraṇassa kiṃ mūlaṃ? Cha anuvādamūlāni anuvādādhikaraṇassa mūlaṃ. Tīṇipi akusalamūlāni anuvādādhikaraṇassa mūlaṃ, tīṇipi kusalamūlāni anuvādādhikaraṇassa mūlaṃ, kāyopi anuvādādhikaraṇassa mūlaṃ, vācāpi anuvādādhikaraṇassa mūlaṃ. ‘‘Katamāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṃ? Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi…pe… saṅghepi…pe… sikkhāyapi na paripūrakārī, so saṅghe anuvādaṃ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, bhikkhave, anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa anuvādamūlassa pahānaṃ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṃ anavassavo hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso , dhammepi…pe… saṅghepi…pe… sikkhāyapi na paripūrakārī, so saṅghe anuvādaṃ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, bhikkhave, anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyattiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa anuvādamūlassa pahānaṃ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṃ anavassavo hoti. Imāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṃ.

‘‘Katamāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṃ? Idha pana, bhikkhave, bhikkhū bhikkhuṃ luddhacittā anuvadanti, duṭṭhacittā anuvadanti, mūḷhacittā anuvadanti – sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Imāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṃ.

‘‘Katamāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṃ? Idha pana, bhikkhave, bhikkhū bhikkhuṃ aluddhacittā anuvadanti, aduṭṭhacittā anuvadanti, amūḷhacittā anuvadanti – sīlavipattiyā vā, ācaravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Imāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṃ.

‘‘Katamo kāyo [katamo ca kāyo (syā. kaṃ.)] anuvādādhikaraṇassa mūlaṃ? Idhekacco dubbaṇṇo hoti, duddassiko, okoṭimako, bahvābādho, kāṇo vā, kuṇī vā, khañjo vā, pakkhahato vā, yena naṃ anuvadanti. Ayaṃ kāyo anuvādādhikaraṇassa mūlaṃ.

‘‘Katamā vācā anuvādādhikaraṇassa mūlaṃ? Idhekacco dubbaco hoti, mammano, eḷagalavāco, yāya naṃ anuvadanti. Ayaṃ vācā anuvādādhikaraṇassa mūlaṃ.



"指责诤事的根源是什么?六种指责根源是指责诤事的根源。三种不善根是指责诤事的根源,三种善根是指责诤事的根源,身体也是指责诤事的根源,语言也是指责诤事的根源。哪六种指责根源是指责诤事的根源?比丘们,在这里,有一位比丘易怒且怀恨。比丘们,那位易怒且怀恨的比丘,他对导师不恭敬不顺从,对法不恭敬不顺从,对僧团不恭敬不顺从,也不完全遵守戒律。比丘们,那位对导师不恭敬不顺从,对法...对僧团...也不完全遵守戒律的比丘,他在僧团中引起指责。这种指责会导致许多人不利、不乐、不幸、有害、痛苦,包括天人。比丘们,如果你们在内心或外部看到这样的指责根源,你们应该努力去除这种恶劣的指责根源。比丘们,如果你们在内心或外部没有看到这样的指责根源,你们应该采取措施防止这种恶劣的指责根源将来出现。这样就能去除这种恶劣的指责根源。这样就能防止这种恶劣的指责根源将来出现。
"再者,比丘们,有一位比丘好讥讽且傲慢...嫉妒且吝啬,狡猾且虚伪,有恶欲且邪见,固执己见且难以放弃。比丘们,那位固执己见且难以放弃的比丘,他对导师不恭敬不顺从,对法不恭敬不顺从,对僧团不恭敬不顺从,也不完全遵守戒律。比丘们,那位对导师不恭敬不顺从,对法...对僧团...也不完全遵守戒律的比丘,他在僧团中引起指责。这种指责会导致许多人不利、不乐、不幸、有害、痛苦,包括天人。比丘们,如果你们在内心或外部看到这样的指责根源,你们应该努力去除这种恶劣的指责根源。比丘们,如果你们在内心或外部没有看到这样的指责根源,你们应该采取措施防止这种恶劣的指责根源将来出现。这样就能去除这种恶劣的指责根源。这样就能防止这种恶劣的指责根源将来出现。这就是指责诤事的六种指责根源。
"哪三种不善根是指责诤事的根源?比丘们,在这里,比丘们以贪心指责一位比丘,以嗔心指责,以痴心指责 - 违犯戒律,或违犯行为,或违犯见解,或违犯生活方式。这就是指责诤事的三种不善根。
"哪三种善根是指责诤事的根源?比丘们,在这里,比丘们以无贪心指责一位比丘,以无嗔心指责,以无痴心指责 - 违犯戒律,或违犯行为,或违犯见解,或违犯生活方式。这就是指责诤事的三种善根。
"什么身体是指责诤事的根源?在这里,有人长相丑陋,难看,矮小,多病,瞎眼,或跛脚,或瘸腿,或半身不遂,因此被人指责。这种身体是指责诤事的根源。
"什么语言是指责诤事的根源?在这里,有人难以沟通,说话含糊不清,口齿不清,因此被人指责。这种语言是指责诤事的根源。

218. ‘‘Āpattādhikaraṇassa kiṃ mūlaṃ? Cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṃ. Atthāpatti kāyato samuṭṭhāti, na vācato, na cittato. Atthāpatti vācato samuṭṭhāti, na kāyato, na cittato. Atthāpatti kāyato ca vācato ca samuṭṭhāti, na cittato. Atthāpatti kāyato ca cittato ca samuṭṭhāti, na vācato. Atthāpatti vācato ca cittato ca samuṭṭhāti, na kāyato. Atthāpatti kāyato ca vācato ca cittato ca samuṭṭhāti. Ime cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṃ.

219. ‘‘Kiccādhikaraṇassa kiṃ mūlaṃ? Kiccādhikaraṇassa ekaṃ mūlaṃ – saṅgho.

220. ‘‘Vivādādhikaraṇaṃ kusalaṃ, akusalaṃ, abyākataṃ. Vivādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. Tattha katamaṃ vivādādhikaraṇaṃ kusalaṃ? Idha pana, bhikkhave, bhikkhū kusalacittā vivadanti – dhammoti vā adhammoti vā…pe… duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ – idaṃ vuccati vivādādhikaraṇaṃ kusalaṃ.

‘‘Tattha katamaṃ vivādādhikaraṇaṃ akusalaṃ? Idha pana, bhikkhave, bhikkhū akusalacittā vivadanti – dhammoti vā adhammoti vā…pe… duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ – idaṃ vuccati vivādādhikaraṇaṃ akusalaṃ.

‘‘Tattha katamaṃ vivādādhikaraṇaṃ abyākataṃ? Idha pana, bhikkhave, bhikkhū abyākatacittā vivadanti – dhammoti vā adhammoti vā…pe… duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ – idaṃ vuccati vivādādhikaraṇaṃ abyākataṃ.

221. ‘‘Anuvādādhikaraṇaṃ kusalaṃ, akusalaṃ, abyākataṃ. Anuvādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. Tattha katamaṃ anuvādādhikaraṇaṃ kusalaṃ? Idha, bhikkhave, bhikkhū bhikkhuṃ kusalacittā anuvadanti – sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṃ – idaṃ vuccati anuvādādhikaraṇaṃ kusalaṃ.

‘‘Tattha katamaṃ anuvādādhikaraṇaṃ akusalaṃ? Idha pana, bhikkhave, bhikkhū bhikkhuṃ akusalacittā anuvadanti – sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṃ – idaṃ vuccati anuvādādhikaraṇaṃ akusalaṃ.

‘‘Tattha katamaṃ anuvādādhikaraṇaṃ abyākataṃ? Idha pana, bhikkhave, bhikkhū bhikkhuṃ abyākatacittā anuvadanti – sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṃ – idaṃ vuccati anuvādādhikaraṇaṃ abyākataṃ.

222. ‘‘Āpattādhikaraṇaṃ kusalaṃ [idaṃ padaṃ kesuci natthi], akusalaṃ, abyākataṃ? Āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ; natthi āpattādhikaraṇaṃ kusalaṃ. Tattha katamaṃ āpattādhikaraṇaṃ akusalaṃ? Yaṃ jānanto sañjānanto cecca abhivitaritvā vītikkamo – idaṃ vuccati āpattādhikaraṇaṃ akusalaṃ.

‘‘Tattha katamaṃ āpattādhikaraṇaṃ abyākataṃ? Yaṃ ajānanto asañjānanto acecca anabhivitaritvā vītikkamo – idaṃ vuccati āpattādhikaraṇaṃ abyākataṃ.



"犯戒诤事的根源是什么?六种犯戒起因是犯戒诤事的根源。有些犯戒由身体引起,不由语言,不由心意。有些犯戒由语言引起,不由身体,不由心意。有些犯戒由身体和语言引起,不由心意。有些犯戒由身体和心意引起,不由语言。有些犯戒由语言和心意引起,不由身体。有些犯戒由身体、语言和心意引起。这六种犯戒起因是犯戒诤事的根源。
"事务诤事的根源是什么?事务诤事只有一个根源 - 僧团。
"争论诤事可以是善的、不善的或无记的。争论诤事可能是善的,可能是不善的,可能是无记的。其中什么是善的争论诤事?比丘们,在这里,比丘们以善心争论 - '这是法'或'这不是法'....'这是粗重罪'或'这不是粗重罪'。其中的争吵、争论、争执、争议、异议、反对、争辩、争斗,这就叫做善的争论诤事。
"其中什么是不善的争论诤事?比丘们,在这里,比丘们以不善心争论 - '这是法'或'这不是法'....'这是粗重罪'或'这不是粗重罪'。其中的争吵、争论、争执、争议、异议、反对、争辩、争斗,这就叫做不善的争论诤事。
"其中什么是无记的争论诤事?比丘们,在这里,比丘们以无记心争论 - '这是法'或'这不是法'....'这是粗重罪'或'这不是粗重罪'。其中的争吵、争论、争执、争议、异议、反对、争辩、争斗,这就叫做无记的争论诤事。
"指责诤事可以是善的、不善的或无记的。指责诤事可能是善的,可能是不善的,可能是无记的。其中什么是善的指责诤事?比丘们,在这里,比丘们以善心指责一位比丘 - 违犯戒律,或违犯行为,或违犯见解,或违犯生活方式。其中的指责、责备、非难、谴责、攻击、抨击、谩骂,这就叫做善的指责诤事。
"其中什么是不善的指责诤事?比丘们,在这里,比丘们以不善心指责一位比丘 - 违犯戒律,或违犯行为,或违犯见解,或违犯生活方式。其中的指责、责备、非难、谴责、攻击、抨击、谩骂,这就叫做不善的指责诤事。
"其中什么是无记的指责诤事?比丘们,在这里,比丘们以无记心指责一位比丘 - 违犯戒律,或违犯行为,或违犯见解,或违犯生活方式。其中的指责、责备、非难、谴责、攻击、抨击、谩骂,这就叫做无记的指责诤事。
"犯戒诤事是善的、不善的还是无记的?犯戒诤事可能是不善的,可能是无记的;没有善的犯戒诤事。其中什么是不善的犯戒诤事?明知故犯、有意违犯的行为,这就叫做不善的犯戒诤事。
"其中什么是无记的犯戒诤事?不知不觉、无意中违犯的行为,这就叫做无记的犯戒诤事。

223. ‘‘Kiccādhikaraṇaṃ kusalaṃ, akusalaṃ, abyākataṃ? Kiccādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. Tattha katamaṃ kiccādhikaraṇaṃ kusalaṃ? Yaṃ saṅgho kusalacitto kammaṃ karoti – apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ – idaṃ vuccati kiccādhikaraṇaṃ kusalaṃ.

‘‘Tattha katamaṃ kiccādhikaraṇaṃ akusalaṃ? Yaṃ saṅgho akusalacitto kammaṃ karoti – apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ – idaṃ vuccati kiccādhikaraṇaṃ akusalaṃ.

‘‘Tattha katamaṃ kiccādhikaraṇaṃ abyākataṃ? Yaṃ saṅgho abyākatacitto kammaṃ karoti – apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ – idaṃ vuccati kiccādhikaraṇaṃ abyākataṃ.

224.[pari. 355] ‘‘Vivādo vivādādhikaraṇaṃ, vivādo no adhikaraṇaṃ, adhikaraṇaṃ no vivādo, adhikaraṇañceva vivādo ca. Siyā vivādo vivādādhikaraṇaṃ, siyā vivādo no adhikaraṇaṃ, siyā adhikaraṇaṃ no vivādo, siyā adhikaraṇañceva vivādo ca.

‘‘Tattha katamo vivādo vivādādhikaraṇaṃ? Idha pana, bhikkhave, bhikkhū vivadanti – dhammoti vā adhammoti vā…pe… duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ – ayaṃ vivādo vivādādhikaraṇaṃ.

‘‘Tattha katamo vivādo no adhikaraṇaṃ? Mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati – ayaṃ vivādo no adhikaraṇaṃ.

‘‘Tattha katamaṃ adhikaraṇaṃ no vivādo? Anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ – idaṃ adhikaraṇaṃ no vivādo.

‘‘Tattha katamaṃ adhikaraṇañceva vivādo ca? Vivādādhikaraṇaṃ adhikaraṇañceva vivādo ca.

225.[pari. 356] ‘‘Anuvādo anuvādādhikaraṇaṃ, anuvādo no adhikaraṇaṃ, adhikaraṇaṃ no anuvādo, adhikaraṇañceva anuvādo ca. Siyā anuvādo anuvādādhikaraṇaṃ, siyā anuvādo no adhikaraṇaṃ, siyā adhikaraṇaṃ no anuvādo, siyā adhikaraṇañceva anuvādo ca.

‘‘Tattha katamo anuvādo anuvādādhikaraṇaṃ? Idha pana, bhikkhave, bhikkhū bhikkhuṃ anuvadanti – sīlavipattiyā vā, ācāravipattiyā vā , diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṃ – ayaṃ anuvādo anuvādādhikaraṇaṃ.

‘‘Tattha katamo anuvādo no adhikaraṇaṃ? Mātāpi puttaṃ anuvadati, puttopi mātaraṃ anuvadati, pitāpi puttaṃ anuvadati, puttopi pitaraṃ anuvadati, bhātāpi bhātaraṃ anuvadati, bhātāpi bhaginiṃ anuvadati, bhaginīpi bhātaraṃ anuvadati, sahāyopi sahāyaṃ anuvadati – ayaṃ anuvādo no adhikaraṇaṃ.

‘‘Tattha katamaṃ adhikaraṇaṃ no anuvādo? Āpattādhikaraṇaṃ, kiccādhikaraṇaṃ, vivādādhikaraṇaṃ – idaṃ adhikaraṇaṃ no anuvādo.

‘‘Tattha katamaṃ adhikaraṇañceva anuvādo ca? Anuvādādhikaraṇaṃ adhikaraṇañceva anuvādo ca.

226.[pari. 357] ‘‘Āpatti āpattādhikaraṇaṃ, āpatti no adhikaraṇaṃ, adhikaraṇaṃ no āpatti, adhikaraṇañceva āpatti ca. Siyā āpatti āpattādhikaraṇaṃ, siyā āpatti no adhikaraṇaṃ, siyā adhikaraṇaṃ no āpatti, siyā adhikaraṇañceva āpatti ca. ‘‘Tattha katamaṃ āpatti āpattādhikaraṇaṃ? Pañcapi āpattikkhandhā āpattādhikaraṇaṃ, sattapi āpattikkhandhā āpattādhikaraṇaṃ – ayaṃ āpatti āpattādhikaraṇaṃ.

‘‘Tattha katamaṃ āpatti no adhikaraṇaṃ? Sotāpatti samāpatti – ayaṃ āpatti no adhikaraṇaṃ .

‘‘Tattha katamaṃ adhikaraṇaṃ no āpatti? Kiccādhikaraṇaṃ, vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ – idaṃ adhikaraṇaṃ no āpatti.

‘‘Tattha katamaṃ adhikaraṇañceva āpatti ca? Āpattādhikaraṇaṃ adhikaraṇañceva āpatti ca.



"事务诤事是善的、不善的还是无记的?事务诤事可能是善的,可能是不善的,可能是无记的。其中什么是善的事务诤事?僧团以善心进行的羯磨 - 白羯磨、单白羯磨、白二羯磨、白四羯磨,这就叫做善的事务诤事。
"其中什么是不善的事务诤事?僧团以不善心进行的羯磨 - 白羯磨、单白羯磨、白二羯磨、白四羯磨,这就叫做不善的事务诤事。
"其中什么是无记的事务诤事?僧团以无记心进行的羯磨 - 白羯磨、单白羯磨、白二羯磨、白四羯磨,这就叫做无记的事务诤事。
"争论是争论诤事,争论不是诤事,诤事不是争论,既是诤事又是争论。可能争论是争论诤事,可能争论不是诤事,可能诤事不是争论,可能既是诤事又是争论。
"其中什么争论是争论诤事?比丘们,在这里,比丘们争论 - '这是法'或'这不是法'....'这是粗重罪'或'这不是粗重罪'。其中的争吵、争论、争执、争议、异议、反对、争辩、争斗,这就是争论诤事。
"其中什么争论不是诤事?母亲与儿子争论,儿子与母亲争论,父亲与儿子争论,儿子与父亲争论,兄弟之间争论,兄弟与姐妹争论,姐妹与兄弟争论,朋友之间争论,这就是争论不是诤事。
"其中什么诤事不是争论?指责诤事、犯戒诤事、事务诤事,这就是诤事不是争论。
"其中什么既是诤事又是争论?争论诤事既是诤事又是争论。
"指责是指责诤事,指责不是诤事,诤事不是指责,既是诤事又是指责。可能指责是指责诤事,可能指责不是诤事,可能诤事不是指责,可能既是诤事又是指责。
"其中什么指责是指责诤事?比丘们,在这里,比丘们指责一位比丘 - 违犯戒律,或违犯行为,或违犯见解,或违犯生活方式。其中的指责、责备、非难、谴责、攻击、抨击、谩骂,这就是指责诤事。
"其中什么指责不是诤事?母亲指责儿子,儿子指责母亲,父亲指责儿子,儿子指责父亲,兄弟之间互相指责,兄弟指责姐妹,姐妹指责兄弟,朋友之间互相指责,这就是指责不是诤事。
"其中什么诤事不是指责?犯戒诤事、事务诤事、争论诤事,这就是诤事不是指责。
"其中什么既是诤事又是指责?指责诤事既是诤事又是指责。
"犯戒是犯戒诤事,犯戒不是诤事,诤事不是犯戒,既是诤事又是犯戒。可能犯戒是犯戒诤事,可能犯戒不是诤事,可能诤事不是犯戒,可能既是诤事又是犯戒。其中什么犯戒是犯戒诤事?五种罪类是犯戒诤事,七种罪类是犯戒诤事,这就是犯戒诤事。
"其中什么犯戒不是诤事?入流果是犯戒不是诤事。
"其中什么诤事不是犯戒?事务诤事、争论诤事、指责诤事,这就是诤事不是犯戒。
"其中什么既是诤事又是犯戒?犯戒诤事既是诤事又是犯戒。

227.[pari. 358] ‘‘Kiccaṃ kiccādhikaraṇaṃ, kiccaṃ no adhikaraṇaṃ, adhikaraṇaṃ no kiccaṃ, adhikaraṇañceva kiccañca. Siyā kiccaṃ kiccādhikaraṇaṃ, siyā kiccaṃ no adhikaraṇaṃ, siyā adhikaraṇaṃ no kiccaṃ, siyā adhikaraṇañceva kiccañca.

‘‘Tattha katamaṃ kiccaṃ kiccādhikaraṇaṃ? Yā saṅghassa kiccayatā, karaṇīyatā, apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ – idaṃ kiccaṃ kiccādhikaraṇaṃ.

‘‘Tattha katamaṃ kiccaṃ no adhikaraṇaṃ? Ācariyakiccaṃ, upajjhāyakiccaṃ, samānupajjhāyakiccaṃ, samānācariyakiccaṃ – idaṃ kiccaṃ no adhikaraṇaṃ.

‘‘Tattha katamaṃ adhikaraṇaṃ no kiccaṃ? Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ – idaṃ adhikaraṇaṃ no kiccaṃ.

‘‘Tattha katamaṃ adhikaraṇañceva kiccañca? Kiccādhikaraṇaṃ adhikaraṇañceva kiccañca.

9. Adhikaraṇavūpasamanasamatho

Sammukhāvinayo

228.[pari. 292-293, 307 ādayo] ‘‘Vivādādhikaraṇaṃ katihi samathehi sammati? Vivādādhikaraṇaṃ dvīhi samathehi sammati – sammukhāvinayena ca, yebhuyyasikāya ca. Siyā vivādādhikaraṇaṃ ekaṃ samathaṃ anāgamma yebhuyyasikaṃ, ekena samathena sameyya – sammukhāvinayenāti? Siyātissa vacanīyaṃ. Yathā kathaṃ viya? Idha pana, bhikkhave, bhikkhū vivadanti – dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṃ lapitaṃ tathāgatenāti vā abhāsitaṃ alapitaṃ tathāgatenāti vā, āciṇṇaṃ tathāgatenāti vā anāciṇṇaṃ tathāgatenāti vā, paññattaṃ tathāgatenāti vā apaññattaṃ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.

‘‘Te ce, bhikkhave, bhikkhū sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṃ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. Kā ca tattha saṅghasammukhatā? Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti – ayaṃ tattha saṅghasammukhatā. Kā ca tattha dhammasammukhatā, vinayasammukhatā ? Yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati – ayaṃ tattha dhammasammukhatā, vinayasammukhatā. Kā ca tattha puggalasammukhatā? Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti – ayaṃ tattha puggalasammukhatā. Evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.

229. ‘‘Te ce, bhikkhave, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ, tehi, bhikkhave, bhikkhūhi, yasmiṃ āvāse sambahulā [bahutarā (sī. syā.)] bhikkhū, so āvāso gantabbo. Te ce, bhikkhave, bhikkhū taṃ āvāsaṃ gacchantā antarāmagge sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena . Kiñca tattha sammukhāvinayasmiṃ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. Kā ca tattha saṅghasammukhatā? Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti – ayaṃ tattha saṅghasammukhatā. Kā ca tattha dhammasammukhatā, vinayasammukhatā? Yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati – ayaṃ tattha dhammasammukhatā, vinayasammukhatā. Kā ca tattha puggalasammukhatā? Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti – ayaṃ tattha puggalasammukhatā. Evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.



"事务是事务诤事,事务不是诤事,诤事不是事务,既是诤事又是事务。可能事务是事务诤事,可能事务不是诤事,可能诤事不是事务,可能既是诤事又是事务。
"其中什么事务是事务诤事?僧团的任何事务、应做之事、白羯磨、单白羯磨、白二羯磨、白四羯磨,这就是事务诤事。
"其中什么事务不是诤事?阿阇黎的事务,和尚的事务,同和尚的事务,同阿阇黎的事务,这就是事务不是诤事。
"其中什么诤事不是事务?争论诤事、指责诤事、犯戒诤事,这就是诤事不是事务。
"其中什么既是诤事又是事务?事务诤事既是诤事又是事务。
平息诤事的方法
现前调伏
"争论诤事用几种方法平息?争论诤事用两种方法平息 - 现前调伏和多数决。是否有可能争论诤事不用多数决,只用一种方法平息 - 现前调伏?可以这么说。怎么说呢?比丘们,在这里,比丘们争论 - '这是法'或'这不是法','这是律'或'这不是律','如来说过这个'或'如来没说过这个','如来做过这个'或'如来没做过这个','如来制定了这个'或'如来没制定这个','这是犯戒'或'这不是犯戒','这是轻罪'或'这是重罪','这是有余罪'或'这是无余罪','这是粗重罪'或'这不是粗重罪'。
"比丘们,如果那些比丘能平息这个诤事,这就叫做诤事已平息。用什么方法平息的?现前调伏。现前调伏包括什么?僧团现前、法现前、律现前、人现前。什么是僧团现前?所有有资格参与羯磨的比丘都到场了,应该征求同意的人的同意已经征得,在场的人没有反对,这就是僧团现前。什么是法现前、律现前?用哪种法、哪种律、哪种佛陀教导来平息这个诤事,这就是法现前、律现前。什么是人现前?争论双方都在场,这就是人现前。比丘们,如果诤事这样平息了,执行者再提出异议,就犯波逸提罪;给予同意的人抱怨,就犯波逸提罪。
"比丘们,如果那些比丘不能在那个住处平息这个诤事,那些比丘应该去有更多比丘的住处。比丘们,如果那些比丘在去那个住处的路上能平息这个诤事,这就叫做诤事已平息。用什么方法平息的?现前调伏。现前调伏包括什么?僧团现前、法现前、律现前、人现前。什么是僧团现前?所有有资格参与羯磨的比丘都到场了,应该征求同意的人的同意已经征得,在场的人没有反对,这就是僧团现前。什么是法现前、律现前?用哪种法、哪种律、哪种佛陀教导来平息这个诤事,这就是法现前、律现前。什么是人现前?争论双方都在场,这就是人现前。比丘们,如果诤事这样平息了,执行者再提出异议,就犯波逸提罪;给予同意的人抱怨,就犯波逸提罪。

230. ‘‘Te ce, bhikkhave, bhikkhū taṃ āvāsaṃ āgacchantā antarāmagge na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, tehi, bhikkhave, bhikkhūhi, taṃ āvāsaṃ gantvā āvāsikā bhikkhū evamassu vacanīyā – ‘idaṃ kho, āvuso, adhikaraṇaṃ evaṃ jātaṃ, evaṃ samuppannaṃ; sādhāyasmantā imaṃ adhikaraṇaṃ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṃ adhikaraṇaṃ suvūpasantaṃ assā’ti.

‘‘Sace , bhikkhave, āvāsikā bhikkhū vuḍḍhatarā honti, āgantukā bhikkhū navakatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā – ‘iṅgha tumhe, āyasmanto, muhuttaṃ ekamantaṃ hotha, yāva mayaṃ mantemā’ti. Sace pana, bhikkhave, āvāsikā bhikkhū navakatarā honti, āgantukā bhikkhū vuḍḍhatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā – ‘tena hi tumhe, āyasmanto, muhuttaṃ idheva tāva hotha, yāva mayaṃ mantemā’ti.

‘‘Sace pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ mantayamānānaṃ evaṃ hoti – ‘na mayaṃ sakkoma imaṃ adhikaraṇaṃ vūpasametuṃ dhammena vinayena satthusāsanenā’ti, na taṃ adhikaraṇaṃ āvāsikehi bhikkhūhi sampaṭicchitabbaṃ. Sace pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ mantayamānānaṃ evaṃ hoti – ‘sakkoma mayaṃ imaṃ adhikaraṇaṃ vūpasametuṃ dhammena vinayena satthusāsanenā’ti, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā – ‘sace tumhe, āyasmanto, amhākaṃ imaṃ adhikaraṇaṃ yathājātaṃ yathāsamuppannaṃ ārocessatha, yathā ca mayaṃ imaṃ adhikaraṇaṃ vūpasamessāma dhammena vinayena satthusāsanena tathā suvūpasantaṃ bhavissati. Evaṃ mayaṃ imaṃ adhikaraṇaṃ sampaṭicchissāma. No ce tumhe, āyasmanto, amhākaṃ imaṃ adhikaraṇaṃ yathājātaṃ yathāsamuppannaṃ ārocessatha, yathā ca mayaṃ imaṃ adhikaraṇaṃ vūpasamessāma dhammena vinayena satthusāsanena tathā na suvūpasantaṃ bhavissati, na mayaṃ imaṃ adhikaraṇaṃ sampaṭicchissāmā’ti. Evaṃ supariggahitaṃ kho, bhikkhave, katvā āvāsikehi bhikkhūhi taṃ adhikaraṇaṃ sampaṭicchitabbaṃ.

‘‘Tehi, bhikkhave, āgantukehi bhikkhūhi āvāsikā bhikkhū evamassu vacanīyā – ‘yathājātaṃ yathāsamuppannaṃ mayaṃ imaṃ adhikaraṇaṃ āyasmantānaṃ ārocessāma. Sace āyasmantā sakkonti ettakena vā ettakena vā antarena imaṃ adhikaraṇaṃ vūpasametuṃ dhammena vinayena satthusāsanena tathā suvūpasantaṃ bhavissati. Evaṃ mayaṃ imaṃ adhikaraṇaṃ āyasmantānaṃ niyyādessāma. No ce āyasmantā sakkonti ettakena vā ettakena vā antarena imaṃ adhikaraṇaṃ vūpasametuṃ dhammena vinayena satthusāsanena tathā na suvūpasantaṃ bhavissati, na mayaṃ imaṃ adhikaraṇaṃ āyasmantānaṃ niyyādessāma . Mayameva imassa adhikaraṇassa sāmino bhavissāmā’ti. Evaṃ supariggahitaṃ kho, bhikkhave, katvā āgantukehi bhikkhūhi taṃ adhikaraṇaṃ āvāsikānaṃ bhikkhūnaṃ niyyādetabbaṃ.

‘‘Te ce, bhikkhave, bhikkhū sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṃ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā…pe… evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.

Ubbāhikāyavūpasamanaṃ


"诸比丘,如果那些比丘在前往那个住处的途中无法平息那个诤事,那么诸比丘,那些比丘到达那个住处后,应该这样对住处的比丘们说:'贤友们,这个诤事是这样产生的,这样发展的;请诸位贤者依法、依律、依师教平息这个诤事,使这个诤事能够得到很好的平息。'
"诸比丘,如果住处的比丘是年长的,而来访的比丘是年轻的,那么诸比丘,住处的比丘应该这样对来访的比丘说:'请诸位贤者暂时到一边去,直到我们商议完毕。'但是诸比丘,如果住处的比丘是年轻的,而来访的比丘是年长的,那么诸比丘,住处的比丘应该这样对来访的比丘说:'那么请诸位贤者暂时在这里稍等,直到我们商议完毕。'
"诸比丘,如果住处的比丘们在商议时这样想:'我们无法依法、依律、依师教平息这个诤事',那么住处的比丘不应接受那个诤事。但是诸比丘,如果住处的比丘们在商议时这样想:'我们能够依法、依律、依师教平息这个诤事',那么诸比丘,住处的比丘应该这样对来访的比丘说:'如果诸位贤者能够向我们如实地讲述这个诤事是如何产生、如何发展的,以及我们将如何依法、依律、依师教平息这个诤事,那么它就会得到很好的平息。这样我们就会接受这个诤事。如果诸位贤者不能向我们如实地讲述这个诤事是如何产生、如何发展的,以及我们将如何依法、依律、依师教平息这个诤事,那么它就不会得到很好的平息,我们就不会接受这个诤事。'诸比丘,住处的比丘应该这样谨慎地接受那个诤事。
"诸比丘,那些来访的比丘应该这样对住处的比丘说:'我们将向诸位贤者如实地讲述这个诤事是如何产生、如何发展的。如果诸位贤者能够在这么长或那么长的时间内依法、依律、依师教平息这个诤事,那么它就会得到很好的平息。这样我们就会将这个诤事交给诸位贤者。如果诸位贤者不能在这么长或那么长的时间内依法、依律、依师教平息这个诤事,那么它就不会得到很好的平息,我们就不会将这个诤事交给诸位贤者。我们自己将成为这个诤事的主人。'诸比丘,来访的比丘应该这样谨慎地将那个诤事交给住处的比丘。
"诸比丘,如果那些比丘能够平息那个诤事,这就称为诤事已平息。通过什么平息的呢?通过面对面的裁决。在那里面对面的裁决包括什么呢?僧团的面对面、法的面对面、律的面对面、人的面对面...等等...诸比丘,如果诤事这样平息了,行为人再挑起争端,挑起争端者犯忏悔罪;给予同意者抱怨,抱怨者犯忏悔罪。
通过仲裁委员会平息"

231. ‘‘Tehi ce, bhikkhave, bhikkhūhi tasmiṃ adhikaraṇe vinicchiyamāne anantāni [anaggāni (sī.)] ceva bhassāni jāyanti, na cekassa [na cetassa (ka.)] bhāsitassa attho viññāyati, anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ ubbāhikāya vūpasametuṃ. ‘‘Dasahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo – 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 [dhatā (sī. syā.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso ; vinaye kho pana ṭhito [cheko (ka.)] hoti asaṃhīro; paṭibalo hoti ubho atthapaccatthike assāsetuṃ saññāpetuṃ nijjhāpetuṃ pekkhetuṃ pasādetuṃ; adhikaraṇasamuppādavūpasamanakusalo hoti; adhikaraṇaṃ jānāti; adhikaraṇasamudayaṃ jānāti; adhikaraṇanirodhaṃ jānāti; adhikaraṇanirodhagāminipaṭipadaṃ jānāti. Anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṃ bhikkhuṃ ubbāhikāya sammannituṃ. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

232. ‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmañca itthannāmañca bhikkhuṃ sammanneyya ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Saṅgho itthannāmañca itthannāmañca bhikkhuṃ sammannati ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhuno sammuti ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Sammato saṅghena itthannāmo ca itthannāmo ca bhikkhu ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

‘‘Te ce, bhikkhave, bhikkhū sakkonti taṃ adhikaraṇaṃ ubbāhikāya vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṃ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā…pe… evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ.



"诸比丘,如果那些比丘在裁决那个诤事时产生无穷尽的言论,而且不能理解任何一个人所说的意思,我允许诸比丘通过仲裁委员会来平息这样的诤事。具备十种品质的比丘应被选为仲裁委员会成员:他持戒,守护波罗提木叉,行为举止端正,对微小的过失也心怀畏惧,受持学处;他多闻,能记持所闻,积累所闻,对那些初善、中善、后善,有义有文,宣说完全圆满清净梵行的法,他多闻这样的法,能记忆,能口诵,能意念思惟,能以见解善巧通达;他精通两部广说的波罗提木叉,善于分别,善于诵读,善于决定,善于依经依文解释;他精通律,不动摇;他有能力使双方当事人平静、理解、接受、观察、生信;他善于平息诤事的生起;他了解诤事,了解诤事的生起,了解诤事的止息,了解导向诤事止息的道路。诸比丘,我允许选举具备这十种品质的比丘为仲裁委员会成员。诸比丘,应该这样选举。首先应请求那位比丘,请求后,由一位有能力的智者比丘向僧团宣告:
"大德们,请僧团听我说。当我们在裁决这个诤事时,产生了无穷尽的言论,而且不能理解任何一个人所说的意思。如果僧团认为时机适当,僧团可以选举某某比丘和某某比丘组成仲裁委员会来平息这个诤事。这是动议。
"大德们,请僧团听我说。当我们在裁决这个诤事时,产生了无穷尽的言论,而且不能理解任何一个人所说的意思。僧团正在选举某某比丘和某某比丘组成仲裁委员会来平息这个诤事。哪位尊者同意选举某某比丘和某某比丘组成仲裁委员会来平息这个诤事,请保持沉默;哪位不同意,请说出来。
"僧团已经选举某某比丘和某某比丘组成仲裁委员会来平息这个诤事。僧团同意,因此保持沉默。我如此认定此事。"
"诸比丘,如果那些比丘能够通过仲裁委员会平息那个诤事,这就称为诤事已平息。通过什么平息的呢?通过面对面的裁决。在那里面对面的裁决包括什么呢?法的面对面、律的面对面、人的面对面...等等...诸比丘,如果诤事这样平息了,行为人再挑起争端,挑起争端者犯忏悔罪。"

233. ‘‘Tehi ce, bhikkhave, bhikkhūhi tasmiṃ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa neva suttaṃ āgataṃ hoti, no suttavibhaṅgo, so atthaṃ asallakkhento byañjanacchāyāya atthaṃ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā –

‘‘Suṇantu me āyasmantā. Ayaṃ itthannāmo bhikkhu dhammakathiko. Imassa neva suttaṃ āgataṃ hoti, no suttavibhaṅgo. So atthaṃ asallakkhento byañjanacchāyāya atthaṃ paṭibāhati. Yadāyasmantānaṃ pattakallaṃ , itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmāti.

‘‘Te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ vuṭṭhāpetvā sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṃ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā…pe… evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ.

‘‘Tehi ce, bhikkhave, bhikkhūhi tasmiṃ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa suttañhi kho āgataṃ hoti, no suttavibhaṅgo, so atthaṃ asallakkhento byañjanacchāyāya atthaṃ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā –

‘‘Suṇantu me āyasmantā. Ayaṃ itthannāmo bhikkhu dhammakathiko. Imassa suttañhi kho āgataṃ hoti, no suttavibhaṅgo. So atthaṃ asallakkhento byañjanacchāyāya atthaṃ paṭibāhati. Yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmāti.

‘‘Te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ vuṭṭhāpetvā sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṃ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā…pe… evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ.

Yebhuyyasikāvinayo



"诸比丘,如果那些比丘在裁决那个诤事时,其中有一位比丘是法说者,他既不熟悉经文,也不熟悉经文的解释,他不理解意思而只是依据文字的表面意思来否定真正的意思,那么由一位有能力的智者比丘应该这样告知那些比丘:
'请诸位尊者听我说。这位某某比丘是法说者。他既不熟悉经文,也不熟悉经文的解释。他不理解意思而只是依据文字的表面意思来否定真正的意思。如果诸位尊者认为时机适当,我们可以请某某比丘离开,其余的人来平息这个诤事。'
"诸比丘,如果那些比丘请那位比丘离开后能够平息那个诤事,这就称为诤事已平息。通过什么平息的呢?通过面对面的裁决。在那里面对面的裁决包括什么呢?法的面对面、律的面对面、人的面对面...等等...诸比丘,如果诤事这样平息了,行为人再挑起争端,挑起争端者犯忏悔罪。
"诸比丘,如果那些比丘在裁决那个诤事时,其中有一位比丘是法说者,他熟悉经文,但不熟悉经文的解释,他不理解意思而只是依据文字的表面意思来否定真正的意思,那么由一位有能力的智者比丘应该这样告知那些比丘:
'请诸位尊者听我说。这位某某比丘是法说者。他熟悉经文,但不熟悉经文的解释。他不理解意思而只是依据文字的表面意思来否定真正的意思。如果诸位尊者认为时机适当,我们可以请某某比丘离开,其余的人来平息这个诤事。'
"诸比丘,如果那些比丘请那位比丘离开后能够平息那个诤事,这就称为诤事已平息。通过什么平息的呢?通过面对面的裁决。在那里面对面的裁决包括什么呢?法的面对面、律的面对面、人的面对面...等等...诸比丘,如果诤事这样平息了,行为人再挑起争端,挑起争端者犯忏悔罪。
多数决"

234. ‘‘Te ce, bhikkhave, bhikkhū na sakkonti taṃ adhikaraṇaṃ ubbāhikāya vūpasametuṃ, tehi, bhikkhave, bhikkhūhi taṃ adhikaraṇaṃ saṅghassa niyyādetabbaṃ – ‘na mayaṃ [na ca mayaṃ (ka.)], bhante, sakkoma imaṃ adhikaraṇaṃ ubbāhikāya vūpasametuṃ, saṅghova imaṃ adhikaraṇaṃ vūpasametū’ti. Anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ yebhuyyasikāya vūpasametuṃ. Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, gahitāgahitañca jāneyya…pe… evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ salākaggāhāpakaṃ sammanneyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ salākaggāhāpakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Sammato saṅghena itthannāmo bhikkhu salākaggāhāpako. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

‘‘Tena salākaggāhāpakena bhikkhunā salākā gāhetabbā. Yathā bahutarā bhikkhū dhammavādino vadanti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena ca, yebhuyyasikāya ca. Kiñca tattha sammukhāvinayasmiṃ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. Kā ca tattha saṅghasammukhatā? Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti – ayaṃ tattha saṅghasammukhatā. Kā ca tattha dhammasammukhatā, vinayasammukhatā? Yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati – ayaṃ tattha dhammasammukhatā, vinayasammukhatā . Kā ca tattha puggalasammukhatā? Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti – ayaṃ tattha puggalasammukhatā. Kā ca tattha yebhuyyasikāya? Yā yebhuyyasikākammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā – ayaṃ tattha yebhuyyasikāya. Evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiya’’nti.

Tividhasalākaggāho



"诸比丘,如果那些比丘无法通过仲裁委员会平息那个诤事,那些比丘应该将那个诤事交给僧团,说:'大德们,我们无法通过仲裁委员会平息这个诤事,请僧团平息这个诤事。'诸比丘,我允许通过多数决来平息这样的诤事。具备五种品质的比丘应被选为投票管理人:不偏不倚,不因喜好而偏袒,不因嗔恨而偏袒,不因愚痴而偏袒,不因恐惧而偏袒,能知道已投票和未投票的人...等等...诸比丘,应该这样选举。首先应请求那位比丘,请求后,由一位有能力的智者比丘向僧团宣告:
'大德们,请僧团听我说。如果僧团认为时机适当,僧团可以选举某某比丘为投票管理人。这是动议。
'大德们,请僧团听我说。僧团正在选举某某比丘为投票管理人。哪位尊者同意选举某某比丘为投票管理人,请保持沉默;哪位不同意,请说出来。
'僧团已经选举某某比丘为投票管理人。僧团同意,因此保持沉默。我如此认定此事。'
"那位被选为投票管理人的比丘应该进行投票。应该按照大多数如法说者的意见来平息那个诤事。诸比丘,这就称为诤事已平息。通过什么平息的呢?通过面对面的裁决和多数决。在那里面对面的裁决包括什么呢?僧团的面对面、法的面对面、律的面对面、人的面对面。什么是僧团的面对面?凡是有资格参加羯磨的比丘都来了,应该征求同意的人的同意已经征得,在场的人不反对 - 这就是僧团的面对面。什么是法的面对面、律的面对面?依据什么法,什么律,什么师教来平息那个诤事 - 这就是法的面对面、律的面对面。什么是人的面对面?争论双方当事人都在场 - 这就是人的面对面。什么是多数决?多数决羯磨的行为、作为、接受、同意、认可、不反对 - 这就是多数决。诸比丘,如果诤事这样平息了,行为人再挑起争端,挑起争端者犯忏悔罪;给予同意者抱怨,抱怨者犯忏悔罪。"
三种投票方式

235. Tena kho pana samayena sāvatthiyā evaṃ jātaṃ evaṃ samuppannaṃ adhikaraṇaṃ hoti. Atha kho te bhikkhū – asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena – assosuṃ kho amukasmiṃ kira āvāse sambahulā therā viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā viyattā medhāvino lajjino kukkuccakā sikkhākāmā. Te ce therā imaṃ adhikaraṇaṃ vūpasameyyuṃ dhammena vinayena satthusāsanena, evamidaṃ adhikaraṇaṃ suvūpasantaṃ assāti. Atha kho te bhikkhū taṃ āvāsaṃ gantvā te there etadavocuṃ – ‘‘idaṃ, bhante, adhikaraṇaṃ evaṃ jātaṃ, evaṃ samuppannaṃ. Sādhu, bhante, therā imaṃ adhikaraṇaṃ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṃ adhikaraṇaṃ suvūpasantaṃ assā’’ti. Atha kho te therā – yathā sāvatthiyā saṅghena adhikaraṇaṃ vūpasamitaṃ tathā suvūpasantanti [yathā suvūpasantaṃ (sī. syā.)] – tathā taṃ adhikaraṇaṃ vūpasamesuṃ .

Atha kho te bhikkhū – asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṃ therānaṃ adhikaraṇavūpasamanena – assosuṃ kho amukasmiṃ kira āvāse tayo therā viharanti…pe… dve therā viharanti…pe… eko thero viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So ce thero imaṃ adhikaraṇaṃ vūpasameyya dhammena vinayena satthusāsanena, evamidaṃ adhikaraṇaṃ suvūpasantaṃ assāti. Atha kho te bhikkhū taṃ āvāsaṃ gantvā taṃ theraṃ etadavocuṃ – ‘‘idaṃ, bhante, adhikaraṇaṃ evaṃ jātaṃ, evaṃ samuppannaṃ. Sādhu, bhante, thero imaṃ adhikaraṇaṃ vūpasametu dhammena vinayena satthusāsanena, yathayidaṃ adhikaraṇaṃ suvūpasantaṃ assā’’ti. Atha kho so thero – yathā sāvatthiyā saṅghena adhikaraṇaṃ vūpasamitaṃ, yathā sambahulehi therehi adhikaraṇaṃ vūpasamitaṃ, yathā tīhi therehi adhikaraṇaṃ vūpasamitaṃ, yathā dvīhi therehi adhikaraṇaṃ vūpasamitaṃ, tathā suvūpasantanti – tathā taṃ adhikaraṇaṃ vūpasamesi.

Atha kho te bhikkhū asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṃ therānaṃ adhikaraṇavūpasamanena, asantuṭṭhā tiṇṇaṃ therānaṃ adhikaraṇavūpasamanena, asantuṭṭhā dvinnaṃ therānaṃ adhikaraṇavūpasamanena, asantuṭṭhā ekassa therassa adhikaraṇavūpasamanena, yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘nihatametaṃ, bhikkhave, adhikaraṇaṃ santaṃ vūpasantaṃ suvūpasantaṃ. Anujānāmi, bhikkhave, tesaṃ bhikkhūnaṃ saññattiyā tayo salākaggāhe – gūḷhakaṃ, sakaṇṇajappakaṃ, vivaṭakaṃ.

‘‘Kathañca , bhikkhave, gūḷhako salākaggāho hoti? Tena salākaggāhāpakena bhikkhunā salākāyo vaṇṇāvaṇṇāyo katvā ekameko bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ayaṃ evaṃvādissa salākā, ayaṃ evaṃvādissa salākā. Yaṃ icchasi taṃ gaṇhāhī’ti. Gahite vattabbo – ‘mā ca kassaci dassehī’ti. Sace jānāti – adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṃ. Sace jānāti – dhammavādī bahutarāti, suggahoti, sāvetabbaṃ. Evaṃ kho, bhikkhave, gūḷhako salākaggāho hoti.

‘‘Kathañca, bhikkhave, sakaṇṇajappako salākaggāho hoti? Tena salākaggāhāpakena bhikkhunā ekamekassa bhikkhuno upakaṇṇake ārocetabbaṃ – ‘ayaṃ evaṃvādissa salākā, ayaṃ evaṃvādissa salākā. Yaṃ icchasi taṃ gaṇhāhī’ti. Gahite vattabbo – ‘mā ca kassaci ārocehī’ti. Sace jānāti – adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṃ. Sace jānāti – dhammavādī bahutarāti, suggahoti, sāvetabbaṃ. Evaṃ kho, bhikkhave, sakaṇṇajappako salākaggāho hoti.

‘‘Kathañca, bhikkhave, vivaṭako salākaggāho hoti? Sace jānāti – dhammavādī bahutarāti, vissaṭṭheneva vivaṭena gāhetabbo . Evaṃ kho, bhikkhave, vivaṭako salākaggāho hoti. Ime kho, bhikkhave, tayo salākaggāhā’’ti.

Sativinayo



当时,舍卫城(现在的萨赫特-马赫特)发生了一个诤事。那些比丘对舍卫城僧团平息诤事的方式不满意,他们听说在某个住处有许多长老比丘居住,他们多闻、精通传统、持法、持律、持纲要,是智者、有才能、聪明、谨慎、有羞耻心、好学。他们想:"如果那些长老能依法、依律、依师教平息这个诤事,这个诤事就会得到很好的平息。"于是那些比丘前往那个住处,对那些长老说:"大德们,这个诤事是这样产生的,这样发展的。请长老们依法、依律、依师教平息这个诤事,使这个诤事能够得到很好的平息。"那些长老认为舍卫城僧团已经很好地平息了诤事,就按照那种方式平息了诤事。
那些比丘对舍卫城僧团平息诤事的方式不满意,也对许多长老平息诤事的方式不满意,他们又听说在某个住处有三位长老...两位长老...一位长老居住,他多闻、精通传统、持法、持律、持纲要,是智者、有才能、聪明、谨慎、有羞耻心、好学。他们想:"如果那位长老能依法、依律、依师教平息这个诤事,这个诤事就会得到很好的平息。"于是那些比丘前往那个住处,对那位长老说:"大德,这个诤事是这样产生的,这样发展的。请长老依法、依律、依师教平息这个诤事,使这个诤事能够得到很好的平息。"那位长老认为舍卫城僧团、许多长老、三位长老、两位长老已经很好地平息了诤事,就按照那种方式平息了诤事。
那些比丘对舍卫城僧团平息诤事的方式不满意,对许多长老平息诤事的方式不满意,对三位长老平息诤事的方式不满意,对两位长老平息诤事的方式不满意,对一位长老平息诤事的方式也不满意,就去见世尊,到了之后向世尊报告此事...世尊说:"诸比丘,这个诤事已经平息、安息、很好地平息了。诸比丘,我允许那些比丘在征得同意后采用三种投票方式:秘密投票、耳语投票、公开投票。
"诸比丘,什么是秘密投票?那位投票管理人比丘应准备不同颜色的票,然后逐个接近比丘,对他说:'这是某某观点的票,这是某某观点的票。你想要哪个就拿哪个。'拿了票后应该告诉他:'不要给任何人看。'如果知道非法说者占多数,就是投票无效,应该重新投票。如果知道如法说者占多数,就是投票有效,应该宣布结果。诸比丘,这就是秘密投票。
"诸比丘,什么是耳语投票?那位投票管理人比丘应该在每个比丘耳边小声说:'这是某某观点的票,这是某某观点的票。你想要哪个就拿哪个。'拿了票后应该告诉他:'不要告诉任何人。'如果知道非法说者占多数,就是投票无效,应该重新投票。如果知道如法说者占多数,就是投票有效,应该宣布结果。诸比丘,这就是耳语投票。
"诸比丘,什么是公开投票?如果知道如法说者占多数,就应该放心地公开进行投票。诸比丘,这就是公开投票。诸比丘,这就是三种投票方式。"
念处治

236.[pari. 292-293, 307 ādayo] ‘‘Anuvādādhikaraṇaṃ katihi samathehi sammati? Anuvādādhikaraṇaṃ catūhi samathehi sammati – sammukhāvinayena ca, sativinayena ca, amūḷhavinayena ca, tassapāpiyasikāya ca. Siyā anuvādādhikaraṇaṃ dve samathe anāgamma – amūḷhavinayañca, tassapāpiyasikañca; dvīhi samathehi sammeyya – sammukhāvinayena ca, sativinayena cāti? Siyātissa vacanīyaṃ. Yathā kathaṃ viya? Idha pana, bhikkhave, bhikkhū bhikkhuṃ amūlikāya sīlavipattiyā anuddhaṃsenti. Tassa kho, bhikkhave [tassa kho taṃ bhikkhave (syā. ka.)], bhikkhuno sativepullappattassa sativinayo dātabbo. Evañca pana, bhikkhave, dātabbo –

‘‘Tena, bhikkhave, bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅga karitvā…pe… evamassa vacanīyo – ‘maṃ, bhante, bhikkhū amūlikāya sīlavipattiyā anuddhaṃsenti. Sohaṃ, bhante , sativepullappatto saṅghaṃ sativinayaṃ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattenaṃ bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Bhikkhū itthannāmaṃ bhikkhuṃ amūlikāya sīlavipattiyā anuddhaṃsenti. So sativepullappatto saṅghaṃ sativinayaṃ yācati . Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno sativepullappattassa sativinayaṃ dadeyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Bhikkhū itthannāmaṃ bhikkhuṃ amūlikāya sīlavipattiyā anuddhaṃsenti. So sativepullappatto saṅghaṃ sativinayaṃ yācati. Saṅgho itthannāmassa bhikkhuno sativepullappattassa sativinayaṃ deti. Yassāyasmato khamati itthannāmassa bhikkhuno sativepullappattassa sativinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….

‘‘Dinno saṅghena itthannāmassa bhikkhuno sativepullappattassa sativinayo. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

‘‘Idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena ca sativinayena ca. Kiñca tattha sammukhāvinayasmiṃ? Saṅghasammukhatā, dhammasammukhatā , vinayasammukhatā, puggalasammukhatā…pe… kā ca tattha puggalasammukhatā? Yo ca anuvadati, yañca anuvadati, ubho sammukhībhūtā honti – ayaṃ tattha puggalasammukhatā. Kiñca tattha sativinayasmiṃ? Yā sativinayassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā – idaṃ tattha sativinayasmiṃ. Evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.

Amūḷhavinayo



"诽谤诤事通过几种平息方式得以平息?诽谤诤事通过四种平息方式得以平息:面对面裁决、念处治、不痴治和罪状裁决。是否可能有诽谤诤事不经过不痴治和罪状裁决这两种方式,而通过两种平息方式得以平息:面对面裁决和念处治?"应该回答说:"可能。"怎么说呢?诸比丘,在这里,有些比丘以无根据的破戒罪诽谤一位比丘。诸比丘,应该给予那位具有圆满正念的比丘念处治。诸比丘,应该这样给予:
"诸比丘,那位比丘应该到僧团面前,偏袒右肩...应该这样说:'大德们,有些比丘以无根据的破戒罪诽谤我。大德们,我具有圆满正念,请求僧团给予我念处治。'应该第二次请求。应该第三次请求。由一位有能力的智者比丘向僧团宣告:
'大德们,请僧团听我说。有些比丘以无根据的破戒罪诽谤某某比丘。他具有圆满正念,请求僧团给予念处治。如果僧团认为时机适当,僧团应该给予具有圆满正念的某某比丘念处治。这是动议。
'大德们,请僧团听我说。有些比丘以无根据的破戒罪诽谤某某比丘。他具有圆满正念,请求僧团给予念处治。僧团正在给予具有圆满正念的某某比丘念处治。哪位尊者同意给予具有圆满正念的某某比丘念处治,请保持沉默;哪位不同意,请说出来。
'我再说第二遍...我再说第三遍...
'僧团已经给予具有圆满正念的某某比丘念处治。僧团同意,因此保持沉默。我如此认定此事。'
"诸比丘,这就称为诤事已平息。通过什么平息的呢?通过面对面裁决和念处治。在那里面对面裁决包括什么呢?僧团的面对面、法的面对面、律的面对面、人的面对面...什么是人的面对面?诽谤者和被诽谤者双方都在场 - 这就是人的面对面。在那里念处治包括什么呢?念处治羯磨的行为、作为、接受、同意、认可、不反对 - 这就是念处治。诸比丘,如果诤事这样平息了,行为人再挑起争端,挑起争端者犯忏悔罪;给予同意者抱怨,抱怨者犯忏悔罪。
不痴治

237. ‘‘Siyā anuvādādhikaraṇaṃ dve samathe anāgamma – sativinayañca, tassapāpiyasikañca; dvīhi samathehi sammeyya – sammukhāvinayena ca, amūḷhavinayena cāti? Siyātissa vacanīyaṃ. Yathā kathaṃ viya? Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato . Tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Taṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. So evaṃ vadeti – ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata’nti. Evampi naṃ vuccamānā codenteva – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. ‘‘Tassa kho, bhikkhave, bhikkhuno amūḷhassa amūḷhavinayo dātabbo. Evañca pana, bhikkhave, dātabbo –

‘‘Tena, bhikkhave, bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā…pe… evamassa vacanīyo – ‘ahaṃ, bhante, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Maṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. Tyāhaṃ evaṃ vadāmi – ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata’nti . Evampi maṃ vuccamānā codenteva – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. ‘Sohaṃ, bhante, amūḷho saṅghaṃ amūḷhavinayaṃ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Taṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. So evaṃ vadeti – ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata’nti. Evampi naṃ vuccamānā codenteva – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. So amūḷho saṅghaṃ amūḷhavinayaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno amūḷhassa amūḷhavinayaṃ dadeyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Taṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti . So evaṃ vadeti – ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata’nti. Evampi naṃ vuccamānā codenteva – ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. So amūḷho saṅghaṃ amūḷhavinayaṃ yācati. Saṅgho itthannāmassa bhikkhuno amūḷhassa amūḷhavinayaṃ deti. Yassāyasmato khamati itthannāmassa bhikkhuno amūḷhassa amūḷhavinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….

‘‘Dinno saṅghena itthannāmassa bhikkhuno amūḷhassa amūḷhavinayo. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.


"是否可能有诽谤诤事不经过念处治和罪状裁决这两种方式,而通过两种平息方式得以平息:面对面裁决和不痴治?"应该回答说:"可能。"怎么说呢?诸比丘,在这里,有一位比丘发疯了,心神错乱。他在发疯心神错乱时做了许多不适合沙门的事,说了许多不当的话。比丘们以他在发疯心神错乱时所做的事指控他犯戒:"尊者记得犯了这样的戒吗?"他这样回答:"朋友们,我当时发疯了,心神错乱。我在发疯心神错乱时做了许多不适合沙门的事,说了许多不当的话。我不记得那些事。那是我在糊涂时做的。"即使他这样说,他们仍然指控他:"尊者记得犯了这样的戒吗?"诸比丘,应该给予那位不再糊涂的比丘不痴治。诸比丘,应该这样给予:
"诸比丘,那位比丘应该到僧团面前,偏袒右肩...应该这样说:'大德们,我曾经发疯,心神错乱。我在发疯心神错乱时做了许多不适合沙门的事,说了许多不当的话。比丘们以我在发疯心神错乱时所做的事指控我犯戒,说:"尊者记得犯了这样的戒吗?"我这样回答他们:"朋友们,我当时发疯了,心神错乱。我在发疯心神错乱时做了许多不适合沙门的事,说了许多不当的话。我不记得那些事。那是我在糊涂时做的。"即使我这样说,他们仍然指控我:"尊者记得犯了这样的戒吗?"大德们,我现在不再糊涂,请求僧团给予我不痴治。'应该第二次请求。应该第三次请求。由一位有能力的智者比丘向僧团宣告:
'大德们,请僧团听我说。这位某某比丘曾经发疯,心神错乱。他在发疯心神错乱时做了许多不适合沙门的事,说了许多不当的话。比丘们以他在发疯心神错乱时所做的事指控他犯戒,说:"尊者记得犯了这样的戒吗?"他这样回答:"朋友们,我当时发疯了,心神错乱。我在发疯心神错乱时做了许多不适合沙门的事,说了许多不当的话。我不记得那些事。那是我在糊涂时做的。"即使他这样说,他们仍然指控他:"尊者记得犯了这样的戒吗?"他现在不再糊涂,请求僧团给予不痴治。如果僧团认为时机适当,僧团应该给予不再糊涂的某某比丘不痴治。这是动议。
'大德们,请僧团听我说。这位某某比丘曾经发疯,心神错乱。他在发疯心神错乱时做了许多不适合沙门的事,说了许多不当的话。比丘们以他在发疯心神错乱时所做的事指控他犯戒,说:"尊者记得犯了这样的戒吗?"他这样回答:"朋友们,我当时发疯了,心神错乱。我在发疯心神错乱时做了许多不适合沙门的事,说了许多不当的话。我不记得那些事。那是我在糊涂时做的。"即使他这样说,他们仍然指控他:"尊者记得犯了这样的戒吗?"他现在不再糊涂,请求僧团给予不痴治。僧团正在给予不再糊涂的某某比丘不痴治。哪位尊者同意给予不再糊涂的某某比丘不痴治,请保持沉默;哪位不同意,请说出来。
'我再说第二遍...我再说第三遍...
'僧团已经给予不再糊涂的某某比丘不痴治。僧团同意,因此保持沉默。我如此认定此事。'"


‘‘Idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena ca, amūḷhavinayena ca. Kiñca tattha sammukhāvinayasmiṃ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā…pe… kiñca tattha amūḷhavinayasmiṃ ? Yā amūḷhavinayassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā – idaṃ tattha amūḷhavinayasmiṃ. Evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.

Tassapāpiyasikāvinayo



"诸比丘,这就称为诤事已平息。通过什么平息的呢?通过面对面裁决和不痴治。在那里面对面裁决包括什么呢?僧团的面对面、法的面对面、律的面对面、人的面对面...在那里不痴治包括什么呢?不痴治羯磨的行为、作为、接受、同意、认可、不反对 - 这就是不痴治。诸比丘,如果诤事这样平息了,行为人再挑起争端,挑起争端者犯忏悔罪;给予同意者抱怨,抱怨者犯忏悔罪。
罪状裁决"


238. ‘‘Siyā anuvādādhikaraṇaṃ dve samathe anāgamma – sativinayañca, amūḷhavinayañca ; dvīhi samathehi sammeyya – sammukhāvinayena ca, tassapāpiyasikāya cāti? Siyātissa vacanīyaṃ. Yathā kathaṃ viya? Idha pana, bhikkhave, bhikkhu bhikkhuṃ saṅghamajjhe garukāya āpattiyā codeti – ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evaṃ vadeti – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evaṃ vadeti – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā. Sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evaṃ vadeti – ‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi. Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā, pārājikaṃ vā pārājikasāmantaṃ vā, puṭṭho na paṭijānissāmī’ti? So evaṃ vadeti – ‘imañhi nāma tvaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho na paṭijānissasi. Kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā, pārājikaṃ vā pārājikasāmantaṃ vā, apuṭṭho paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evaṃ vadesi – ‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā. Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ – nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tassa kho, bhikkhave [tassa kho taṃ bhikkhave (ka.) tassa khvataṃ bhikkhave (syā.)], bhikkhuno tassapāpiyasikākammaṃ kātabbaṃ. Evañca pana, bhikkhave, kātabbaṃ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante saṅgho. Ayaṃ itthannāmo bhikkhu saṅghamajjhe garukāya āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenāññaṃ paṭicarati, sampajānamusā bhāsati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno tassapāpiyasikākammaṃ kareyya. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saṅghamajjhe garukāya āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenāññaṃ paṭicarati, sampajānamusā bhāsati. Saṅgho itthannāmassa bhikkhuno tassapāpiyasikākammaṃ karoti. Yassāyasmato khamati itthannāmassa bhikkhuno tassapāpiyasikākammassa karaṇaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….

‘‘Kataṃ saṅghena itthannāmassa bhikkhuno tassapāpiyasikākammaṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

‘‘Idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena ca, tassapāpiyasikāya ca. Kiñca tattha sammukhāvinayasmiṃ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā…pe… kā ca tattha tassapāpiyasikāya? Yā tassapāpiyasikākammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā – ayaṃ tattha tassapāpiyasikāya. Evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.

Paṭiññātakaraṇaṃ



"是否可能有诽谤诤事不经过念处治和不痴治这两种方式,而通过两种平息方式得以平息:面对面裁决和罪状裁决?"应该回答说:"可能。"怎么说呢?诸比丘,在这里,有一位比丘在僧团中指控另一位比丘犯了重戒:"尊者记得犯了这样的重戒吗,波罗夷或接近波罗夷的戒?"他回答说:"朋友,我不记得犯了这样的重戒,波罗夷或接近波罗夷的戒。"那位比丘继续追问他:"请尊者仔细想想,你是否记得犯了这样的重戒,波罗夷或接近波罗夷的戒?"他回答说:"朋友,我不记得犯了这样的重戒,波罗夷或接近波罗夷的戒。但是我记得犯了一个轻微的戒。"那位比丘继续追问他:"请尊者仔细想想,你是否记得犯了这样的重戒,波罗夷或接近波罗夷的戒?"他说:"朋友,我犯了这样一个轻微的戒,没人问我就承认了。我怎么可能犯了这样的重戒,波罗夷或接近波罗夷的戒,有人问我却不承认呢?"那位比丘说:"朋友,你犯了这样一个轻微的戒,没人问你就不承认。你怎么可能犯了这样的重戒,波罗夷或接近波罗夷的戒,没人问你就承认呢?请尊者仔细想想,你是否记得犯了这样的重戒,波罗夷或接近波罗夷的戒?"他回答说:"朋友,我记得犯了这样的重戒,波罗夷或接近波罗夷的戒。我之前说不记得是开玩笑的,是胡说的。"诸比丘,应该对那位比丘执行罪状裁决。诸比丘,应该这样执行。由一位有能力的智者比丘向僧团宣告:
'大德们,请僧团听我说。这位某某比丘在僧团中被追问重戒时,先否认后承认,先承认后否认,转移话题,故意说谎。如果僧团认为时机适当,僧团应该对某某比丘执行罪状裁决。这是动议。
'大德们,请僧团听我说。这位某某比丘在僧团中被追问重戒时,先否认后承认,先承认后否认,转移话题,故意说谎。僧团正在对某某比丘执行罪状裁决。哪位尊者同意对某某比丘执行罪状裁决,请保持沉默;哪位不同意,请说出来。
'我再说第二遍...我再说第三遍...
'僧团已经对某某比丘执行罪状裁决。僧团同意,因此保持沉默。我如此认定此事。'
"诸比丘,这就称为诤事已平息。通过什么平息的呢?通过面对面裁决和罪状裁决。在那里面对面裁决包括什么呢?僧团的面对面、法的面对面、律的面对面...在那里罪状裁决包括什么呢?罪状裁决羯磨的行为、作为、接受、同意、认可、不反对 - 这就是罪状裁决。诸比丘,如果诤事这样平息了,行为人再挑起争端,挑起争端者犯忏悔罪;给予同意者抱怨,抱怨者犯忏悔罪。
认罪羯磨"

239.[pari. 295, 306, 308 ādayo] ‘‘Āpattādhikaraṇaṃ katihi samathehi sammati? Āpattādhikaraṇaṃ tīhi samathehi sammati – sammukhāvinayena ca, paṭiññātakaraṇena ca, tiṇavatthārakena ca. Siyā āpattādhikaraṇaṃ ekaṃ samathaṃ anāgamma – tiṇavatthārakaṃ, dvīhi samathehi sammeyya – sammukhāvinayena ca, paṭiññātakaraṇena cāti? Siyātissa vacanīyaṃ. Yathā kathaṃ viya? Idha pana, bhikkhave, bhikkhu lahukaṃ āpattiṃ āpanno hoti. Tena, bhikkhave, bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno; taṃ paṭidesemī’ti. Tena vattabbo – ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti.

‘‘Idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena ca, paṭiññātakaraṇena ca. Kiñca tattha sammukhāvinayasmiṃ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā…pe… kā ca tattha puggalasammukhatā? Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti – ayaṃ tattha puggalasammukhatā. Kiñca tattha paṭiññātakaraṇasmiṃ? Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā – idaṃ tattha paṭiññātakaraṇasmiṃ. Evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ paṭiggāhako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ. Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā – ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno; taṃ paṭidesemī’ti. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā –

‘‘Suṇantu me āyasmantā. Ayaṃ itthannāmo bhikkhu āpattiṃ sarati, vivarati, uttāniṃ karoti deseti. Yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyyanti. Tena vattabbo – ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti.

‘‘Idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena ca, paṭiññātakaraṇena ca. Kiñca tattha sammukhāvinayasmiṃ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā…pe… kā ca tattha puggalasammukhatā? Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti – ayaṃ tattha puggalasammukhatā. Kiñca tattha paṭiññātakaraṇasmiṃ? Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā – idaṃ tattha paṭiññātakaraṇasmiṃ. Evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ paṭiggāhako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ. Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, tena, bhikkhave, bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno; taṃ paṭidesemī’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu āpattiṃ sarati, vivarati, uttāniṃ karoti, deseti. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyyanti. Tena vattabbo – ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti.

‘‘Idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena ca, paṭiññātakaraṇena ca . Kiñca tattha sammukhāvinayasmiṃ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā…pe… evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ paṭiggāhako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.

Tiṇavatthārakaṃ



"犯戒诤事通过几种平息方式得以平息?犯戒诤事通过三种平息方式得以平息:面对面裁决、认罪羯磨和草覆盖。是否可能有犯戒诤事不经过草覆盖这一种方式,而通过两种平息方式得以平息:面对面裁决和认罪羯磨?"应该回答说:"可能。"怎么说呢?诸比丘,在这里,有一位比丘犯了轻戒。诸比丘,那位比丘应该到一位比丘面前,偏袒右肩,蹲踞,合掌,这样说:'朋友,我犯了某某戒,我忏悔。'那位比丘应该问:'你看到(自己的过错)吗?''是的,我看到。''以后要谨慎。'
"诸比丘,这就称为诤事已平息。通过什么平息的呢?通过面对面裁决和认罪羯磨。在那里面对面裁决包括什么呢?法的面对面、律的面对面、人的面对面...什么是人的面对面?忏悔者和接受忏悔者双方都在场 - 这就是人的面对面。在那里认罪羯磨包括什么呢?认罪羯磨的行为、作为、接受、同意、认可、不反对 - 这就是认罪羯磨。诸比丘,如果诤事这样平息了,接受忏悔者再挑起争端,挑起争端者犯忏悔罪。如果能这样解决,那很好。如果不能,诸比丘,那位比丘应该到几位比丘面前,偏袒右肩,向长老比丘礼拜,蹲踞,合掌,这样说:'大德们,我犯了某某戒,我忏悔。'由一位有能力的智者比丘向那些比丘宣告:
'请尊者们听我说。这位某某比丘记得自己的过错,揭露它,公开它,忏悔它。如果尊者们认为时机适当,我可以接受某某比丘的忏悔。'应该问他:'你看到(自己的过错)吗?''是的,我看到。''以后要谨慎。'
"诸比丘,这就称为诤事已平息。通过什么平息的呢?通过面对面裁决和认罪羯磨。在那里面对面裁决包括什么呢?法的面对面、律的面对面、人的面对面...什么是人的面对面?忏悔者和接受忏悔者双方都在场 - 这就是人的面对面。在那里认罪羯磨包括什么呢?认罪羯磨的行为、作为、接受、同意、认可、不反对 - 这就是认罪羯磨。诸比丘,如果诤事这样平息了,接受忏悔者再挑起争端,挑起争端者犯忏悔罪。如果能这样解决,那很好。如果不能,诸比丘,那位比丘应该到僧团面前,偏袒右肩,向长老比丘礼拜,蹲踞,合掌,这样说:'大德们,我犯了某某戒,我忏悔。'由一位有能力的智者比丘向僧团宣告:
'大德们,请僧团听我说。这位某某比丘记得自己的过错,揭露它,公开它,忏悔它。如果僧团认为时机适当,我可以接受某某比丘的忏悔。'应该问他:'你看到(自己的过错)吗?''是的,我看到。''以后要谨慎。'
"诸比丘,这就称为诤事已平息。通过什么平息的呢?通过面对面裁决和认罪羯磨。在那里面对面裁决包括什么呢?僧团的面对面、法的面对面、律的面对面、人的面对面...诸比丘,如果诤事这样平息了,接受忏悔者再挑起争端,挑起争端者犯忏悔罪;给予同意者抱怨,抱怨者犯忏悔罪。
草覆盖"

240. ‘‘Siyā āpattādhikaraṇaṃ ekaṃ samathaṃ anāgamma – paṭiññātakaraṇaṃ, dvīhi samathehi sammeyya – sammukhāvinayena ca, tiṇavatthārakena cāti? Siyātissa vacanīyaṃ. Yathā kathaṃ viya? Idha pana, bhikkhave, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tatra ce bhikkhūnaṃ evaṃ hoti – ‘amhākaṃ kho bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyyā’ti. Anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ tiṇavatthārakena vūpasametuṃ. Evañca pana, bhikkhave, vūpasametabbaṃ. Sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya . Yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttanti. ‘‘Ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo –

‘‘Suṇantu me āyasmantā. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadāyasmantānaṃ pattakallaṃ, ahaṃ yā ceva āyasmantānaṃ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttanti.

241. ‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo –

‘‘Suṇantu me āyasmantā. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadāyasmantānaṃ pattakallaṃ, ahaṃ yā ceva āyasmantānaṃ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttanti.



"是否可能有犯戒诤事不经过认罪羯磨这一种方式,而通过两种平息方式得以平息:面对面裁决和草覆盖?"应该回答说:"可能。"怎么说呢?诸比丘,在这里,有些比丘互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果那些比丘这样想:'我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们互相追究这些罪过,这个诤事可能会变得更加激烈、凶猛,导致分裂。'诸比丘,我允许用草覆盖的方式平息这样的诤事。诸比丘,应该这样平息:所有人都应该聚集在一起,聚集后由一位有能力的智者比丘向僧团宣告:
'大德们,请僧团听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们互相追究这些罪过,这个诤事可能会变得更加激烈、凶猛,导致分裂。如果僧团认为时机适当,僧团应该用草覆盖的方式平息这个诤事,除了重罪和涉及在家人的罪。'一方的比丘中由一位有能力的智者比丘向自己这一方宣告:
'请尊者们听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们互相追究这些罪过,这个诤事可能会变得更加激烈、凶猛,导致分裂。如果尊者们认为时机适当,我愿意为了尊者们的利益和自己的利益,在僧团中用草覆盖的方式忏悔尊者们的罪过和我自己的罪过,除了重罪和涉及在家人的罪。'
"然后另一方的比丘中由一位有能力的智者比丘向自己这一方宣告:
'请尊者们听我说。我们互相争吵、争论、争执,做了许多不适合沙门的事,说了许多不当的话。如果我们互相追究这些罪过,这个诤事可能会变得更加激烈、凶猛,导致分裂。如果尊者们认为时机适当,我愿意为了尊者们的利益和自己的利益,在僧团中用草覆盖的方式忏悔尊者们的罪过和我自己的罪过,除了重罪和涉及在家人的罪。'"

242. ‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. 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 gihippaṭisaṃyuttaṃ. Esā ñatti.

‘‘Suṇātu me, bhante, saṅgho. Amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya, attano ca atthāya, saṅghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. Yassāyasmato khamati amhākaṃ imāsaṃ āpattīnaṃ saṅghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘‘Desitā amhākaṃ imā āpattiyo saṅghamajjhe tiṇavatthārakena , ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

‘‘Athāparesaṃ…pe… evametaṃ dhārayāmī’’ti.

‘‘Idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. Kena vūpasantaṃ? Sammukhāvinayena ca, tiṇavatthārakena ca. Kiñca tattha sammukhāvinayasmiṃ? Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.

‘‘Kā ca tattha saṅghasammukhatā? Yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti – ayaṃ tattha saṅghasammukhatā.

‘‘Kā ca tattha dhammasammukhatā, vinayasammukhatā? Yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati – ayaṃ tattha dhammasammukhatā , vinayasammukhatā.

‘‘Kā ca tattha puggalasammukhatā? Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti – ayaṃ tattha puggalasammukhatā.

‘‘Kiñca tattha tiṇavatthārakasmiṃ? Yā tiṇavatthārakassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā – idaṃ tattha tiṇavatthārakasmiṃ. Evaṃ vūpasantaṃ ce, bhikkhave, adhikaraṇaṃ paṭiggāhako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.

[pari. 295, 307, 308] ‘‘Kiccādhikaraṇaṃ katihi samathehi sammati? Kiccādhikaraṇaṃ ekena samathena sammati – sammukhāvinayenā’’ti.



然后，对于其他单方面的比丘们，由一位有能力的比丘应该向僧团宣告 -
"尊者们，请僧团听我说。我们这些争吵、斗争、陷入争议的人，生活中做了许多不适合沙门的事，说了许多过分的话。如果我们因为这些罪过而互相指责，这个问题可能会变得更加严重、激烈，导致分裂。如果僧团认为适当的话，我愿意为了这些尊者们的利益和我自己的利益，在僧团中间以草覆盖的方式忏悔这些尊者们的罪过和我自己的罪过，除了重大过失，除了与在家人有关的事。这是动议。
尊者们，请僧团听我说。我们这些争吵、斗争、陷入争议的人，生活中做了许多不适合沙门的事，说了许多过分的话。如果我们因为这些罪过而互相指责，这个问题可能会变得更加严重、激烈，导致分裂。我现在为了这些尊者们的利益和我自己的利益，在僧团中间以草覆盖的方式忏悔这些尊者们的罪过和我自己的罪过，除了重大过失，除了与在家人有关的事。如果尊者们同意我们在僧团中间以草覆盖的方式忏悔这些罪过，除了重大过失，除了与在家人有关的事，请保持沉默；如果不同意，请说出来。
我们已经在僧团中间以草覆盖的方式忏悔了这些罪过，除了重大过失，除了与在家人有关的事。僧团同意了，所以保持沉默。我如此理解这件事。"
"然后对其他人...如此理解这件事。"
比丘们，这就是所谓的解决了的问题。通过什么方式解决的？通过现前调解和草覆盖。其中现前调解包括什么？包括僧团现前、法现前、律现前、人现前。
什么是僧团现前？所有有资格参加羯磨的比丘都到场了，应该征求同意的人的同意已经带来，在场的人没有反对 - 这就是僧团现前。
什么是法现前、律现前？根据哪种法、哪种律、哪种导师的教导来解决这个问题 - 这就是法现前、律现前。
什么是人现前？忏悔的人和接受忏悔的人都在场 - 这就是人现前。
草覆盖中包括什么？执行草覆盖羯磨的行为、进行、接受、同意、不反对 - 这就是草覆盖中的内容。比丘们，如果问题以这种方式解决了，接受者再提出来，就犯波逸提罪；给予同意的人抱怨，就犯波逸提罪。
"应作事争议通过几种方法平息？应作事争议通过一种方法平息 - 现前调解。"


Samathakkhandhakaṃ niṭṭhitaṃ catutthaṃ.


 这句巴利语的中文翻译是：

"第四章 止息篇 结束"

解释：
- "Samathakkhandhakaṃ" 是由 "samatha"（止息、平静）和 "khandhaka"（章节、篇章）组成的复合词，意为"止息篇"或"平静篇"。
- "niṭṭhitaṃ" 意为"结束"、"完成"。
- "catutthaṃ" 是序数词，意为"第四"。

因此，这句话表示第四章名为"止息篇"或"平静篇"的内容到此结束。这可能是某部佛教经典或律藏中的一个章节标记。
